Chapter V: The Story of the Prachetas Brothers (11)

Jarasandha was an incongruous combination of materiality and spirituality, (the two parts which Jiva put together). He was the performer of Vedic Yajnas, the supporter of Brahmanas, the representative of the old state of things. Naturally therefore he was the most powerful king of his time and the most powerful enemy of Krishna. Vaishnavism had to fight hard with orthodox Brahmanism. Vaishnava kings were put to death in large numbers. Krishna could not kill him on account of his connection with Brahmanas and with Vedic Yajnas. He even feigned a retreat and fled away to Dvaraka. Dvaraka was a spiritual centre on earth, created by Krishna, for the performance of His mission as Avatara. The town was washed away as soon as Krishna disappeared.

It will be interesting to know the future mission of Muchukunda. But the Bhagavata is silent about it.

THOUGHTS ON THE DVARAKA

At Dvaraka, we find Sri Krishna as the Lord of the Universe, a Kalpic Avatara, and as such something more than the historical Krishna.

_Sri Krishna as an Avatara._

It is time that we should know something definitely of Sri Krishna as an Avatara.

To restore the Brahmana boys, Sri Krishna went with Arjuna to the abode of Purusha. Purusha smiled and said: -- "I brought the Brahmana boys, that I might see you both. For the protection of Dharma on the Earth, you have incarnated as my parts (Kala). Kill the Asuras that oppress the Earth and come back soon to Me. Satiated are your own desires, O you Rishis, Nara and Narayana, but for the preservation of the universe do that which others may follow."

The Purusha is the Virat Purusha of our universe, the Second Purusha or the Second Logos.

When the first Purusha woke up, the process of transformation went on and the material creation was completed. The materials could not however unite to form individual bodies. Purusha infused the material creation and became known as the Second Purusha or Virat Purusha, As regards this Virat Purusha, the Bhagavata Purana says as follows: --

"He is the resting place and eternal seed of all Avataras. Brahma is His part, Marichi and other Rishis are parts of His part. Devas, animals and men are brought into manifestation by parts of His part." Bhagavata I. 3-5.

"He is the primal, unborn Purusha, who in every Kalpa creates, preserves and destroys self (objective) as self (nominative), in self (locative), by self (instrumental)." II. 6 XXXVII.

"He is the primal Purusha Avatara of the Supreme." II. 6 XL.

He is also called the Thousand-Limbed and the Egg-born. II. 5, XXXV., III. 6, VI.

This Virat Purusha upholds the manifested universe. All materials are in Him and all individuals take their rise from Him and end in Him. He is the one ocean of endless bubbles which have their beginning and end in Him. The Avataras also all rest on the bosom of Virat Purusha.

We have looked at Virat Purusha from the standpoint of the First Purusha. Now let us proceed upwards from below.

The Brihat Aranayaka Upanishad thus speaks of Virat Purusha, at the beginning of the Fourth Brahmana of the first chapter: --

"This was before soul, bearing the shape of a man. Looking round he beheld nothing but himself. He said first: -- 'This am I.' Hence the name of I was produced. And, because he as the first of all of them consumed by fire all the sins, therefore he is called Purusha. He verily consumes him who, before this, strives to obtain the state of Prajapati, he, namely who, thus knows."

The following is the commentary of Sankaracharya.

"This was before the soul." The soul is here defined as Prajapati, the first born from the Egg, the embodied soul, as resulting from his knowledge and works in accordance with the Vedas. He was what? "This," produced by the division of the body, "was the soul" not separated from the body of Prajapati, "before" the production of other bodies. He was "also bearing the shape of man", which means that he was endowed with head, hands and other members, he was the Viraj, the first born. "Looking round reflecting who am I, and of what nature, he beheld nothing but himself", the fulness of life, the organism of causes and effects. He beheld only himself as the Universal soul. Then, endowed with the recollection of his Vedic knowledge in a former birth, "he said first: This am I" _viz_., Prajapati, the universal soul. "Hence," because from the recollection of his knowledge in a former world he called himself I, therefore his name was I "And because he" -- Prajapati in a former birth, which is the cause, as the first of those who were desirous of obtaining the state of Prajapati by the exercise of reflection on works and knowledge _viz_. "as the first of all of them," of all that were desirous of obtaining the state of Prajapati, consumed by the perfect exercise of reflection on works and knowledge of all the sins of contact which are obstacles to the acquirement of the state of Prajapati, -- because such was the case, therefore he is called Purusha, because he is _Purvam Aushad_, (first burnt). As that Prajapati, by consuming all opposite sins, became this Purusha Prajapati, so also any other consumes, reduces all to ashes by the fire of the practice of reflection on knowledge and works, or only by the force of his knowledge, and He verily "consumes" Whom? "Him who before this sage strives to obtain the state of Prajapati." The sage is pointed out as he who thus knows, who according to his power manifests his reflection on knowledge. "But is it not useless for any one to strive for the state of Prajapati, if he is consumed by one who thus knows? There is no fault in this; for consuming means here only that the highest state, that of Prajapati, is not obtained, because the eminence of reflection on knowledge is wanting. Therefore by the words, "He consumes him" is meant, that the perfect performer obtains the highest state of Prajapati; he who is less perfect does not obtain it, and by no means that the less perfect performer is actually consumed by the perfect; thus it is said in common life, that a warrior who first rushes into battle, consumes his combatants, which means that he exceeds them in prowess.

In order to understand this better, let us consider the scheme of human evolution.

Atma is the same in all beings and, when free from the limitations of individual life, it becomes all pervading.

Sympathy and compassion open the door to the liberation of Atma.

The Upadhi, or vehicle of Atma, or the body of its manifestation, becomes less and less gross, as Atma proceeds in its course of liberation, the body becomes better able to do good to all mankind and it does not act as a barrier to communion with the real self.

The most highly evolved beings become universal and not individual, and they live normally on the spiritual plane.

They at last reach the state of divinity. Then they may become Avataras. When these Avataras have to work on the physical and intellectual planes, they assume a body and become born, like ordinary beings. They have then to _come down_ from their normal state, but their vision and power remain undestroyed. When their mission is over, they reach again their normal state. The Avataras have not to work out their own Karma. They are liberated Atmas, staying back for the liberation of other individuals in the universe. Karma-less themselves, they bear the Karma of the universe upon their shoulders. The thin veil that separates their state from the state of the absolute Brahma is Maya, which is the highest manifestation of Prakriti which enables them to assume cosmic responsibility out of their unbounded compassion for all beings.

The Avataras may cast off their veil at will, but as long as they choose to keep that veil, the whole universe is at their command and they guide the whole course of universal evolution.

Now of all Avataras one takes upon himself to hold all individuals in His bosom, to sustain them all and to make Him the field of their Involution and Evolution, in the Kalpa.

He is called Virat Purusha. He is practically the Ishvara of our universe.

The body of this Purusha, called the First Avatara, the Second or Virat Purusha, and the Egg-born, is formed by the Tatvas, numbered twenty-four in the Sankhya philosophy. These Tatvas collect together to form an Egg and the Second Purusha breaks forth from that Egg and becomes the Thousand-headed Purusha of the Upanishads. For the sake of meditation, He is imagined to be seated on the Serpent Ananta. The lotus stalk grew out of his navel.

The Tatvas themselves are brought into manifestation by the awaking of the First Purusha.

The Second Purusha enters into all beings as their Atma, becoming three-fold in his aspect _viz_. Adhi-Atma, Adhi-bhuta and Adhi-deva. Then He is called the Third Purusha. Says the Satvata Tantra, as quoted by Sridhara: --

"There are three forms of Vishnu known as Purusha -- the first is the creator of Mahat, the Second is the permeator of the cosmic Egg, and the third is the permeator of all beings." Virat Purusha is the seat af all Avataras. Therefore all Avataras are called parts of the Virat Purusha.

Speaking of other Lila Avataras, Bhagavata calls them parts and aspects of the Second Purusha; "but Krishna is Bhagavat Himself."

Bhagavat is here the First Purusha. I. 3 XXVIII.

In the Tenth Skandha, Raja Parikshit says: "Tell us the mighty deeds of Vishnu, incarnated as a _part_ in the line of Yadu." X. 1 II. Later on again: --

"The supreme Purusha, Bhagavat Himself, shall be born in the house of Vasudeva." X. 1 XXIII.

The Devas said, addressing Devaki: -- "Rejoice mother, the Supreme Purusha, Bhagavat Himself, is in thy womb _by His part_" X. 2 XII.

The Purusha, seated on Ananta, addressed Arjuna and Krishna as Nara and Narayana.

The Mahabharata also calls them Incarnations of Nara and Narayana. These Rishis are invoked all throughout the Mahabharata. They were the sons of Dharma by Murti, daughter of Daksha.

Nara and Narayana are looked upon as two in one and they were adored by the Devas, as manifestations of Purusha Himself. (IV. 1 XLVI).

They went after their birth to Gandha Madana. (IV. 1 XLVIII.) It is these Rishis, parts of Bhagavat Hari, who have now appeared for the removal of her load from the Goddess Earth, as Krishnas, in the lines of Yadu and Kuru. (IV. 1 XLIX.)

Krishna in the line of Kuru is Arjuna.

In explaining this Sloka, Sridhara quotes the following from a Vaishnava Tantra: --

"In Arjuna, there is only the Avesa (suffusing) of Nara. Krishna is Narayana Himself."

Sri Krishna said to Arjuna: -- "I have passed through many births as well as thou. I know them all. Not so thou."

This shows that Arjuna was not Nara himself, the supplement of Narayana, for in that case he would have remembered his previous births. But, as the Tantra says, "Arjuna was possessed by the Nara aspect of the dual Rishi."

Sri Krishna said to Devaki: --

"At my first birth, in the Svayam-bhuva Manvantara, thou wert born as Prisni and this Vasudeva was named Prajapati Sutapas I was born as your son, Prisni-garbha. I was also born of you, when you were Aditi and Vasudeva was Kasyapa, as Upendra, also called the Vamana or Dwarf Avatara. At this third birth, I am your son again, with the same body." X. 3 XXXII. to XLIII.

These are the three Incarnations of Nara Narayana, mentioned in the Bhagavata. They are certainly not the many births to which Sri Krishna alludes in the Gita. Those many births took place in previous Kalpas of which we know nothing. In this Kalpa, however, he appeared at the turning points in the Evolution of our universe. He appeared in the First Manvantara, the Manvantara of manifestation, as Prisni-garbha. We do not know the good done by Him in His first birth.

As Vamana, however, he restored the Triloki to the Devas and asserted the supremacy of the spiritual forces.

The Earth was again overpowered by the Asuras. The Kalpa was about to be half over. The last struggle was to be made. Satva had to be infused into all beings, even into the materials composing them. Every thing in the universe was to be wedded to the Lord of Preservation. An upward trend was to be given to the whole course of evolution. Materialism could not be stamped out all at once. But henceforth there was to be a steady fall of Materiality and rise of Spirituality, subject to such variations as minor Cycles might cause.

Sri Krishna is therefore the greatest Avatara of our Kalpa. "For the good of those that seek Atma, Nara Narayana shall perform Tapas in Bharata Varsha, unknown to others, till the end of the Kalpa." V. 19-9

Sri Krishna as Bhagavat is greater than the Second Purusha.

To the devotees, he is greater than the Purusha manifestation.

He now appeared as the preserver of the Universe, the embodiment of Satva, the force of ascent. And the Tatvas had to be wedded to him, so that they might acquire the energy of higher evolution in them.

Unless there was change in the innate downward tendency of the Tatvas, the spiritual ascent of the universe was not possible.

The Lord brought about this change by permeating the whole universe with His Satva body, or becoming something like the spiritual soul in every being. Therefore Lord Krishna is in the hearts of all beings and can be perceived by all in meditation. He is everywhere, in every atom. Whether Sri Krishna is Bhagavat Himself or some manifestation of Bhagavat makes no difference whatever. By His works, He is Bhagavat. His worshippers are bound for the abode of Bhagavat. They have not to wait in Brahma or Satya Loka, till the end of Brahma's life. Those who worship. Hiranya garbha or Brahma cannot pass beyond the limits of Brahma Loka.

In answer to Raja Parikshit, Suka Deva delineated the Paths to be followed after death.

I. The Prompt Path of Liberation (Sadyo Mukti). Those who meditate on the abstract Absolute, called Brahma, attain prompt liberation. The All-pervading principle is abstracted from the phenomenal universe, there is no thought of man, no thought of fellow beings, no thought of the universe, there is the pure abstraction by the process of "Not this." "Not this" liberates one from all phenomenal connections. This is Sadyo Mukti. (II. 2 XV. to XXI.)

II. The Deferred Path of Liberation (Krama Mukti), when one wishes to go to Brahma Loka or to the abode of the Siddhas. Where the eight siddhis are acquired, he retains the Manas and the Indriyas and goes all over the universe of Seven Lokas. II. 2 XXII.

With their Linga Sarira, these Lords of Yoga go inside and outside Triloki. II. 2 XXIII.

On their way to Brahma Loka, they are carried by Sushumna first to Agni Loka. Then they go to the farthest limit of Triloki, the Sisumara Chakra, extending over to Dhruva or the Polar star. II. 2 XXIV.

When at the end of a Kalpa, the Triloki becomes consumed by fire from the mouth of Sankarshana, they go to Brahma Loka, which lasts for two Pararddhas, and which is adorned by the chariots of great Siddhas. II. 2 XXVI.

There is no sorrow, no infirmity no death, no pain, no anxiety in Brahma Loka. But those who go there are, out of their compassion, afflicted by the endless miseries of those that do not know the path. II. 2 XXVII.

Then they pass through the seven Avaranas or covers of the Universe and, having the Vehicle of Mula Prakriti only, become full of Bliss and, when that Upadhi is destroyed, they obtain absolute bliss and do not return again. This is the attainment of the state. II. 2. XXVIII to XXXI.

Those who go to Brahma Loka pass through three different paths.

1. Those, who come with great merits acquired in life, get posts of
duty according to their merits in the next Kalpa (_i.e._ they
become Prajapatis, Lokapalas. Indras and so on.)
2. Those who go to Brahma Loka merely by force of their Upasana of
Hiranya-Garbha become liberated, when Brahma becomes liberated at
the end of his life ('extending over two Pararddhas.)
3. Those that worship Bhagavat pierce the Brahmanda at will, and rise
to the abode of Vishnu. The Slokas XXVIII to XXXI refer to the
piercing of Brahmanda by the Bhagavatas. _Sridhara_.

The worshippers of Sri Krishna attain the last state. The deferred path of Liberation is the path of all Bhaktas. It is the path of compassion, of service. The Bhaktas spurn all sorts of Mukti, even if they be offered to them. They become servants of the Lord in the preservation of the Universe.

In the Dvaraka Lila, we shall find Sri Krishna, as the greatest Avatara of the Kalpa, carrying out His work of Preservation.

The Purana does not speak of the Nara aspect of Sri Krishna as manifested in Arjuna. That is the subject matter of the Mahabharata. The study of the one is complementary to the study of the other, as the study of the Bhagavat is complementary to the study of the Gita. In one, we see the Evolution of Man, in the other we see the work of Bhagavat. We see in both together the whole of our Lord Sri Krishna.

THE WIVES.

As Lord of the Universe, Sri Krishna became wedded to the eightfold energies of Prakriti, His eight principal wives, so that he might influence, through them, individuals formed by these divisions of Prakritis. These energies are: --

1. _Rukmini_ or Mula Prakriti, Buddhi.
2. _Jamba-vati_ or Mahat, Universal mind.
3. _Satya-bhama_ or Ahankara.
4. _Kalindi_ or Akasa-Tanmattra, sound, Akasa.
5. _Mitra Vinda_ or Vayu-Tanmatra, Touch, Air.
6. _Satya_ or _Nagnajiti_, Agni-Tanmatra, Form, Fire.
7. _Bhadra_, Ap-Tanmatra, Taste, Water.
8. _Lakshana_, Kshiti-Tanmatra, smell, Earth.

The Energies of Prakriti have a double tendency, one of lower transformation, of materialisation, of descent and another of higher transformation, of spiritualisation, of ascent. Sri Krishna, by His Avatarship, attracted to Himself the higher tendency of all the energies of Prakriti. This is how he was wedded to all the aspects of Prakriti.

Rukmini is the spiritual energy of Mula Prakriti. Read the talk between Krishna and Rukmini (X. 80).

The legend of the Syamantaka jewel is a mysterious one. It was the gift of the Sun-God. It used to produce gold every day.

The Hiranya-Garbha Purusha of Vedic Upasana has its seat inside the Sun-God. "The Purusha inside Aditya." This Purusha is the Adhi-daiva of Bhagavat Gita, as explained by Sankaracharya. All the Devas proceed from _Him_. He is the one Deva, also called Prana. (Vide Yajnavalkya's answer to Sakala Brihat Aranyaka Upanishad III. 9.) Hiranya is gold. Hiranya-garbha is that which has gold in its womb. The Syamantaka jewel gave protection against diseases, accidents, and other dangers. These are all the results of Hiranya-garbha Upasana. Syamantaka represents Hiranyagarbha Upasana.

Sri Krishna wanted that this Upasana should be replaced by the Upasana of Ishvara.

The jewel was lost. It was carried away by some religious movement, represented as a lion.

Jamba-vat snatched it from the Lion. Jambavat, the bear king, was one of the chief allies of Sugriva. He was the oldest in years and the wisest in counsel.

"When Vamana stepped over the three Lokas, I made a respectful circuit round Him." Ramayana Kishkindha Kanda. Chap. 64-15.

"When Vamana became an Avatara I moved round the earth twenty one times. I threw plants into the Sea which yielded Amrita by churning. Now I am old." Ramayana Kishkindha Kanda Chap. 65-32.

While Rama was about to ascend to heaven he addressed the old Jambavat, as a son of Brahma, and asked him to stay behind till the approach of Kali -- Uttara Kanda. Chap. 121-34.

Jambavat represents a very old religious movement, which was out of date even in Rama's time.

Hiranyagarbha Upasana became old and a thing of the past. But however hoary it might be with years, it was holy with the traditions of the Vedas and though Krishna had no direct hand in its disappearance, people thought the disappearance was the outcome of His Avatarship. To save His reputation, Krishna restored the jewel from Jambavat, but it could not long remain in the hands of Satrajit. Vedic Upasana did survive. But it survived only in Vedic Sandhya and Gayatri, which were represented by Akrura.

Krishna was wedded to Jambavati, the spiritual energy of Mahat.

Satya-bhama is the spiritual energy of Ahankara. She holds the Vina, with the seven notes of differentiation. The Vedas proceed from these notes and also all departments of knowledge, Satyabhama is the goddess of learning.

There is not much to say about the five other principal wives.

The last of these wives, Lakshana, represents the spiritual energy of earth. Coming down to earth, we proceed to Naraka, son of Earth. The word Naraka literally means Hell, hence gross materiality. We have found that the Purana writers place Naraka below the Patalas. Sixteen thousand girls representing all earthly and material energies had been snatched away by Naraka. They all became wedded to Sri Krishna.

_Vasudeva, Sankarshana, Pradyumna, Aniruddha._

The following correspondences were given by Kapila to his mother Devahuti. (III. 26 ).

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_Upasya_ _Adhibhuta_ _Adhyatma_ _Adhideva_
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Vasudeva Mahat Chitta Kshetrajna
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Sankarsana Ahankara Ahankara Rudra
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Aniruddha Manas Manas The Moon god
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Pradyumna Buddhi Buddhi Brahma
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_Chitta_ is transparent, without transformation, and calm, even as the first state of water. III. 26. XXI.

"Transparent" -- capable of of receiving the image Bhagavat.

"Without transformation" -- without indolence and distraction. _Sridhara_

Chitta is the abode of Bhagavat, _i.e._ Bhagavat is perceived by Chitta. III. 26. XX.

Differences cause many-sidedness and distraction.

Ahankara Tatva brings differences into manifestation.

Beyond the plane of Ahankara Tatva, is the plane of Mahat.

Mahat literally means big, great, universal.

It is the plane of universal manifestation.

The mind is universal on this plane. As soon as the One Purusha wished to be many, Prakriti gave rise to the Mahat transformation and Mahat took up the wish to be many. It was one, but it had the potency of becoming many. The whole universe that was to manifest itself was mirrored in Mahat, and was the subject matter of one thought, the thought of one who had the universe for his body. During the period of creation, Mahat soon transformed itself into Ahankara, the Tatva of differences. Ahankara gave rise to different bodies, different minds and different faculties; individuals appeared and they started on separate lines of manifestation and of evolution.

On their homeward journey, individuals again reach the plane of Mahat, when they rise above all differences, lose all sense of personality and carry their experiences to the plane of the Universe. Their thoughts then become thoughts of the Universe, guided by one feeling, that of compassion for those that remain behind. There is no thought of self, no distraction, no impurity, it is all calm and tranquil; such a mind is called _Chitta_ by Kapila. This Chitta is the abode of peace, the abode of Bhagavat.

Bhagavat, when reflected on Chitta, is VASUDEVA. He is the Purusha seated on Ananta.

SANKARSANA is Bhagavat as reflected on Ahankara. He is called Ananta or endless, as there is no end of individuals. He is Bhagavat as manifested in every individual and may be called, in one sense, the Purusha of Individual souls. Balarama is said to be an incarnation of Sankarshana. As individuals proceed in their course of life journeys, they become crystallised into separate entities, with a strong sense of personality. The inner self, the real self, runs the risk of becoming swallowed up by the outer self, the Upadhi of individuality. The point is reached, when individuals are to be drawn back to their homes, their real selves. Therefore Balarama used the plough to draw in others. This is a process of destruction. The material nature is gradually destroyed in us. Therefore Balarama is also called an incarnation of Rudra or Siva according to Vaishnava texts. He is Rudra Himself. The fire from the mouth of Sankarshana burns the Triloki at Pralaya. Sankarshana literally means "he who draws in completely." The process of Pralaya has already set in. The whole process of spiritual ascent is a process of material Pralaya. According to some therefore, Vishnu and Siva united to form Harihara, at the time of the Great Churning, when this process first set in. When individuals throw off their material garb, or when, by Pralayic force, their material cover is forcibly removed, they become fit to be gathered together and to become merged at Pralaya in the One.

PRADYUMNA is the wish of Bhagavat, as imprinted on the course of universal evolution. He is the wish of God. When the one wished to be many, He represented that wish and gave the entire turn to the course of evolution, that it might adopt itself to that wish. Individuals multiplied. Desires became many and all actions became Sakama. Pradyumna was then called Kamadeva, the God of Love, or desire.

When the course of descent was arrested, Kamadeva was destroyed by fire from the forehead of Siva. He appeared again, but this time he appeared as the son of Krishna. The wish of his father now was to be one again, for He had already become many, as many as the Karma of the previous Kalpa would allow. And Pradyumna had to impress this wish upon individuals generally, so that the ascent of matter to spirit might be universal.

According to Kapila, Pradyumna is reflected on Buddhi. Buddhi is defined by him as that faculty by which objects are perceived. Doubt, false understanding, true understanding, memory and sleep, these are the indications of that faculty. (III. 26. XXVIII, XXIX).

ANIRUDDHA is the son of Pradyumna. According to Kapila, he is reflected on Manas, the faculty of Sankalpa and Vikalpa. Sankalpa in Sankhya terminology is the first or general idea of a thing.

Vikalpa is the idea of the peculiarity of a thing. Thus when I cast a passing glance at a man, I know nothing of him except that he is a man. But when I look at him carefully, I know his peculiarities and can differentiate him from others.

The first idea is the idea of a thing in its primity or dawn.

The second idea is the idea of its peculiarities. It is the second idea which gives rise to likes and dislikes.

In the course of ascent, we must carry general ideas. We must rise from particulars to generals. The mind will thus be freed from the burden of personal and material thoughts.

Aniruddha became wedded to Usha or Dawn. He is Bhagavat as perceived by Manas.

*END OF THE TENTH SKANDHA.*

THE ELEVENTH SKANDHA

THE MUSHALA. XI. I.

Sri Krishna, with the help of Rama, the Yadavas and the Pandavas, killed the Daityas, born as Kings. He made the Pandavas his instruments in the great war. When the Kings on both sides and their armies were killed, Sri Krishna thought within himself: -- "The pressure is not yet all removed from the earth. For these powerful Yadavas, backed by me, have become mad with power. I shall bring on disunion among them, which will be the cause of their death. Then I can have rest and may go to my own abode."

Visva-mitra, Asita, Kanva, Durvasas, Bhrigu, Angiras, Kasyapa, Vamadeva, Atri, Vasistha, Narada and other Rishis went to a sacred place called Pindaraka near Dvaraka. The Yadava boys were playing among themselves. They dressed Samba, son of Jambavati, as a girl and took him to the Rishis, saying she was pregnant and inquiring whether she would have a son or a daughter. The Rishis could not bear this impertinence and they said: -- "O you fools, she will bring forth a _Mushala_ (a pestle) that will be the ruin of your line." The boys were terrified. Samba did produce an iron pestle. They took the pestle and went home. The boys related the story to all the Yadavas. Ahuka, the chief of the clan, ordered the pestle to be ground down to powder and the powder to be thrown into the Sea. This was done, but a portion remained. That portion was also thrown into the Sea. A fish swallowed the iron piece. The fish was caught by a fisherman. He made two spears of the iron found in the fish. The powdered iron grains were carried by the waves to the coast and there they grew into reeds.

THE BHAGAVATA PATH.

*SKANDHA XI. CHAP. 2-5.*

Vasudeva asked Narada about the Path of Bhagavat which leads to Moksha. Narada said: --

Of the sons of Rishabha, nine became well-versed in Atma Vidya. They were Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila, Chamasa, and Kara-bhajana.

The Rishis of Bharata Varsha were performing Yajna at the place of Nimi and these nine Rishis went there.

I. Nimi asked the Rishis about the _path of Bhagavat_.

Kavi said: --

The path of Bhagavat consists of such expedients as the Lord mentioned Himself (for those that are not wise) for the speedy acquisition of self knowledge. In following this Path, man is not overcome by obstacles (as in the path of Yoga). He may run along this path even with closed eyes without fear of losing his steps (with closed eyes _i.e._ even without knowing where he goes and what he does).

(What is the path then?)

Whatever a man does, whether it be the body or speech or mind or the senses or intellect or the sense of I-ness that acts, let him offer that all up to the Supreme Narayana.

He who is removed from Isvara, (first) forgets (Isvara), (_Asmriti_), then there is wrong perception such as "I am the body" (_Viparyaya_). This is caused by the Maya of Bhagavat. Fear arises from devotion to the Second. Therefore wise men worship the Lord only, with unfailing Bhakti, knowing his Guru to be one with Isvara and Atma.

(The Bhagavata School classifies Jivas under two heads -- Antar Mukha and Bahir Mukha. Antar Mukha is literally one with his face turned inwards _i.e._, one who withdraws himself from the outside world and looks to self within, which is only an aspect of Ishvara.

Bahir Mukha Jiva is one with his face turned outwards _i.e._ one who withdraws himself from the self-within and therefore from Ishvara. He first loses sight of Ishvara, forgets that he (the Jiva) is an aspect of Ishvara and that he is not the same as the body. He then considers the body as one with himself and concerns himself only with its relations to the outside world. This is called forgetting and wrong perception. "Fear arises from devotion to the Second." The Second is that which is not self. In meditation, the Guru stands between Isvara and self, and is Isvara for all practical purposes to the devotee).

The Dvaita (Mayic manifestation), though not existing, appears to exist, through the mind of man, like dreams and desires. Therefore wise men should control the mind, which gives rise to desires and doubts about actions. Then there shall be no fear.

The existence of the outside world and of the body is like the existence of dreams and desires. The dream exists for the time being and then disappears altogether, The dream has its existence because the mind brings it into existence. It is a creation of the mind, not permanently attached to the Jiva. So desires are also creations of the mind, not permanently attached to the Jiva, But they have got a temporary existence. That existence, however, is an existence in the mind of the man entertaining the dreams and desires and not outside the mind. Therefore the existence is not a real one.

So the body of the Jiva and its surroundings are temporarily attached to the Jiva. As the dream vanishes in the wakeful state, so the body and its surroundings disappear with the transformation called Death. Body after body, surroundings after surroundings, are dreams, as it were, in the mind that bears all through the bubbles arising in the ocean of Jivic existence.

The realisation of this temporary connection of the body and its surroundings is a training for the Antarmukha Jiva, for it enables him to turn towards Ishvara and the permanent aspect of Jiva.

The non-existence of Dvaita has always to be understood with reference to Jiva or Ishvara, and not _independently_, for the flow of Prakriti is eternal. The disregard of this primary idea has given rise to many misconceptions. (Then as to Antarmukha practices.) Hear about the Incarnations of Vishnu and His blessed deeds, hear about his names full of import as to those deeds and Incarnations, hear and sing the songs about Him, without any sense of uneasiness as to what others will say. Then roam over the earth free from all worldly attachments.

By such practices, and by the recital of His dear names, love for Bhagavat grows up. The heart then melts away. The devotee laughs loudly, he weeps, he cries aloud, he sings and he dances like a mad man. He loses all control over himself.

He salutes Akasa, Vayu, Agni, Water, Earth, the planets, the trees, the Seas and all beings as forming the body of his Hari. For he knows nothing else.

He, who worships Bhagavat in this way, has Devotion (Bhakti), perception of Ishvara (Anubhava) and dispassion (Virakti) -- all three growing at one and the same time, as, by eating, one gets pleasure, nutrition and satisfaction of hunger all at one and the same time.

The Bhagavata then attains supreme peace.

II. Nimi then asked: "What are the _Characteristics of a Bhagavata_
and what are the _Signs by which a Bhagavata is known?_"

Hari replied: --

"He who sees in all beings the existence of Bhagavat as in his own self, and sees all beings in the Bhagavat within himself is the highest Bhagavata.

"He who bears love towards Isvara friendship towards his dependents, kindness toward the ignorant, and indifference towards his enemies belongs to the next class of Bhagavatas.

"He who worships an image as Hari with faith, but has no regard for Bhaktas and for other beings is only a beginner as a Bhakta.

"The highest Bhagavata perceives the objects with his senses, but does not feel either aversion or pleasure. He looks upon the universe as the Maya of Vishnu.

"By constant meditation on Hari, he is not affected by the changes of life. Desires have no place in his mind, so devoted is he to Vasudeva.

_He_ is the favourite of Hari, who does not take pride in his birth, Karma, caste or Asrama.

"The highest Bhagavata does not know "Mine" and "Thine," either in wealth or in body. He looks upon all beings with equal eyes, His mind is always at peace.

"Even for the sake of all the three Lokas, the Vaishnava will not for a moment forget the lotus feet of Bhagavat.

"And more, he is the greatest of all Bhagavatas, to whose heart Hari is bound down by the tie of Love."

III. Nimi asked: -- "What is then this Maya of the Supreme Lord?"

Antariksha replied: --

"Maya of Bhagavat is that which causes the creation, preservation and dissolution of this universe."

IV. Nimi asked: -- "How can one whose mind is not controlled and
who is of dull understanding easily cross over this Maya?

Prabuddha replied: --

"Have recourse to a Guru, who knows the Truth and is fixed in the supreme. Learn the duties of Bhagavatas from him. Practise non-attachment, keep company with Sadhus. Be kind to your inferiors, friendly to your equals and respectful to your superiors. Keep your body and mind pure. Regulate your life by fixed rules. Have forgiveness. Do not talk idly. Read the sacred books. Be upright. Be temperate. Be harmless to all beings. Bear good and evil, pleasure and pain with equanimity. Find out Atma and Ishvara everywhere. Free yourself from all connections. Do not bind yourself down to your house. Have that which is easily got for your clothing. Be content with anything and everything. Have faith in the Bhagavata Sastra, but do not blame any other Sastra. Control your mind, speech and actions. Speak the truth. Control your inner and outer senses. Hear, recite and meditate on the deeds and Avataras of Hari. Let all your exertions be for Him. Offer up all, even your wife, children and your own life, to Him. In the company of Bhagavatas, interchange devotion and love, remind each other and speak to each other of the glory of Bhagavat, till your hair stands on end, and you will sometimes dance and sometimes sing, maddened by your devotional thoughts about Achyuta.

"These are the duties of a Bhagavata and by practising these, he may easily cross over Maya."

V. Nimi asked: -- "How can one be fixed in devotion to Narayana?"

Pippalayana replied: --

"When through the desire of attaining the feet of Vishnu, one has strong devotion, the impurities of one's mind are destroyed. When the mind is purified, it becomes fixed in Atma."

VI. Nimi asked: -- "Tell me about Karma Yoga, by the performance of
which Karma is speedily destroyed."

Avirhotra replied: --

"Vedic Karma does not directly lead to Moksha. Offer up your Vedic Karma to Ishvara, and perform it, without any worldly attachment, however.

"He who wants speedily to cut asunder the tie of Ahankara shall worship Vishnu in the way prescribed in the Tantras or Agama. (Vedic Karma at first consisted of Vedic Yajna. The Gita gave a death blow to the performance of Vedic Yajnas. _Nishkama_ Karma took the place of _Kamya_ Karma, The Vedic Karma however survived in the Sandhya Mantras, which conform themselves to the Path of Upasana.

"The Vedic Sandhya is however meant only for Brahmanas.

"The Tantric Sandhya is an imitation of the Vedic Sandhya, adapted to all classes of men, and it supplements the Vedic Sandhya by laying down a method of worshipping the Lord in the heart and of worshipping His image. Mantras are also prescribed. Devotion is the chief element in Tantric Upasana and this Upasana is enjoined for all Bhagavatas or Vaishnavas. There are Siva Tantras, Sakti Tantras, Ganapati Tantras, Surya Tantras as well as Vaishnava Tantras. There are black rites prescribed in some of the Sakti Tantras and the Tantras have therefore got a bad name with many. But the Tantras as a whole form the only science of practical occultism in Sanskrit, and the Vaishnava Upasana is strictly a Tantric Upasana."

(I do not enter here into the details of that Upasana, though some details are given in the text.)

VII. Nimi said: -- "Tell me about the _Avataras_ and Their deeds O
Rishis." Drumila gave a short account of the Avataras,
commencing from the First Purusha. As this is nearly a
repetition of what has been said before, no attempt is made to
reproduce it.
VIII. Nimi asked what is the _destiny of those that do not worship
Bhagavat, those that have no control over their mind and their
senses_.

Chamasa replied: -- "They enter the regions of darkness (Tamas)."

IX. Nimi asked:

"What is the Color of the manifestation of Bhagavat at each period, how does he manifest Himself, by what name is He known and in what way is He worshipped?"

Karabhajana replied: --

"In Satya Yuga, Bhagavat becomes white, with four hands, with tufts of braided hair, with bark round His waist. He bears a black deer-skin, the sacred thread and beads, and has Danda (the rod of an ascetic) and Kamandalu (the water-pot of an ascetic) in his hands. (_i.e._ He looks like a Brahmacharin).

"Men are then peaceful and friendly towards one another. There are no differences amongst them. They worship the Lord by means of Tapas, by control of the senses and of the mind.

"Bhagavat is then known by the following names: -- Hansa, Suparna, Vaikuntha, Dharma, Yogesvara, Amala, Isvara, Purusha, Avyakta, and Paramatman.

"In Treta, Bhagavat becomes Red. He has four hands and golden hair. His form is that of Yajna. Men are pious at the time. They worship Bhagavat by Vedic Yajna.

"Bhagavat is known by the following names: --

"Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrisha Kapi, Jayanta and Urugaya.

"In Dvapara, Bhagavat is _Syama_. (The word Syama ordinarily means dark-blue. But Sridhara explains the word here as the color of an Atasi flower, which is generally yellow. This is because the Bhagavat speaks before of white, red, yellow and black as the colors of Yuga Avataras.) His cloth is yellow.

"Men worship Him both by Vedic and Tantric methods.

"Vasudeva, Sankarshana, Pradyumna, Aniruddha, Narayana, Visvesvara and Visva are his names.

"In Kali, worship is made according to the Tantras, which are various.

"Bhagavat is black (Krishna). Men worship Him, His Symbols and attendants mostly by loud recitals of names and prayers (Sankirtana). Wise men praise Kali because worship is so easily made by mere Sankirtana. Even men in Satya Yuga wish to be born in Kali Yuga."

Nimi respected the nine Rishis and they disappeared in the presence of all men.

Vasudeva and Devaki heard this story from Narada. They realised Krishna as Isvara and they acquired wisdom.

KRISHNA AND UDDHAVA.

*SKANDHA XI. CHAP. 6.*

Brahma and other Devas went to Dvaraka. Addressing Krishna; Brahma said: -- "All that we prayed for has been done. One hundred and twenty-five years have passed away since thou didst appear in the line of Yadus. That line is also well nigh extinguished. Now go back to thy own abode, if it pleases thee."

Sri Krishna replied: -- "The extinction of the Yadavas has been set on foot by the curse of the Rishis. I shall remain on Earth, till it is completely brought about." There were unusual phenomena at Dvaraka. The elders came to Krishna. He proposed a pilgrimage to Prabhasa. So the Yadavas made preparations for going to Prabhasa. Uddhava saw the evil portents and he heard what Sri Krishna said. "I see, O Lord," said he to Sri Krishna, "thou shalt leave this earth, as soon as the Yadus are destroyed. I can not miss thy feet even for half a moment. So take me to thy own abode."

Sri Krishna replied: -- "It is true as you say. My mission is fulfilled. The Devas ask me to go back. The Yadavas shall be killed by mutual quarrel. On the seventh day from this, the sea shall swallow up this seat of Dvaraka. As soon as I leave this earth, Kali shall overtake it and men shall grow unrighteous. It will not then be meet for you to remain here. Give up all and free yourself from all attachments and roam about over this earth, with your mind fixed on me, looking on all beings with equal eyes. Whatever is perceived by the senses and the mind, know all that to be of the mind, and so Mayic and transitory. "This is this" and "this is that" this conception of difference is only a delusion of him whose mind is distracted (_i.e._ not united to Me). It is this delusion which causes experiences of right and wrong. It is for those that have got notions of right and wrong that (the Vedas speak) differently of the performance of prescribed work (Karma), the non-performance of prescribed work (Akarma), and the performance of prohibited work (Vikarma). (This has reference to Varna and Asrama duties. As long as a man identifies himself with some Varna or Asrama he looks upon others also as belonging to some Varna or Asrama. He therefore makes a distinction between men and men. The Varnasrama duties are prescribed by the Vedas for a man, so long as he entertains ideas of difference. When he looks equally upon a Brahmana and a Chandala, when he finds his Lord every where and finds all beings in the Lord within himself, he becomes a man of the Universe, a Bhagavata. For him the Vedas do not make any rule. He is above all rules and restrictions. But the Varnasrama duties are to be respected, so long as one makes any difference between man and man.) Control thy senses and control thy mind. See the wide-spread Universe in thyself and see thyself in Me, the Lord. Learn and digest all that is given in the scriptures. Contented with self perception, the very self of all other beings, you shall have no danger from others. You will do no wrong but not because it is prohibited by the Scriptures, and you will do what is prescribed but not because it is so prescribed (_i.e._ the sense of right and wrong will be natural in you, independently of Sastric teachings.) You will exceed the limits of both right and wrong and do things just like a child. The friend of all beings, calm and quiet at heart, fixed in wisdom and direct knowledge, you will see the Universe full of Me and you will not be drawn back to births."

Uddhava said: --

"Lord of Yoga, what thou sayest for my final bliss is a complete renunciation of all worldly attachments. It seems to me however that the giving up of desires is not possible for those that have their mind filled with the object world, unless they are completely devoted to Thee.

"I have not yet got over the sense of 'I' and 'Mine.' Tell me how I can easily follow out Thy teachings."

Sri Krishna replied: --

"Generally those men that are skilful in discrimination rescue self from worldly desires by means of self, (_i.e._ they may do so, even without the help of a Guru, by means of self discrimination.) Self is the instructor of self, specially in man (Purusha.)" (Even in animals, preserving instincts proceed from self. So self is the instructor. _Sridhara_) "For it is self that finds out final bliss by direct perception and by inference. Wise men, well versed in Sankhya and Yoga, look upon Me as Purusha pervading all beings, and possessing all powers. (This is according to Sridhara, the direct perception by which final bliss is attained. The word Purusha here has something like the sense of a Monad in Theosophical literature. The passage quoted by Sridhara from the Upanishads to illustrate the idea of Purusha also shews this.) There are many habitations created for life manifestation, some, with one, two, three or four feet, some with many feet and some with no foot. Of these, however, that of man (Pourushi) is dear to me. For in this form of Man those that are fixed in meditation truly find me out, the Lord, though beyond all objects of perception, by the indications of perceived attributes as well as by inferences from the same." (_Indications_. Buddhi, Manas and others, the perceived attributes, are in their nature manifestless. The manifestation is not possible except through one that is self manifest. Therefore Buddhi and others point to Him.

_Inferences_. Whenever there is an instrument, there is some one to use it. Buddhi and others are instruments. There is therefore one who guides these. _Sridhara_.) In this matter of self instruction, hear the story of an Ava-dhuta (an ascetic who renounces all worldly attachments and connections.)

SELF-INSTRUCTION.

*SKANDHA XI. CHAP. 7-9.*

Yadu asked an Ava-dhuta how he could get that clear spiritual vision, by which he was able to give up all attachments, and roam like a child in perfect bliss.

The Ava-dhuta replied: --

I have many Gurus, O king -- Earth, Air, Akasa, Water, Fire, the Moon, the Sun, the pigeon, the huge serpents, the ocean, the insect, the bee, the elephant, the collector of honey, the deer, the fish, Pingala, the osprey, the child, the maid, the maker of arrows, the serpent, the spider and the wasp. These are my twenty four Gurus.

Though oppressed by the elements, the Earth does not deviate from her path, as she knows that they are only guided by the divine law. This forbearance I have learned from the Earth. I have learned from the mountain (which is a part of the Earth) that all our desires should be for the good of others and that our very existence is for others and not for self. I have learned entire subordination to other's interests from the trees (also part of the Earth).

I have learned from the vital air, that one should be content only with such things as keep up the life and should not care about the objects of the senses. (The sage should keep up his life so that his mind be not put out of order and his mental acquisitions lost; but at the same time he should not be attached to the objects of the senses, so that his speech and mind be not disturbed.)

Though placed in the midst of the objects with different attributes, the Yogi should not be attached to them. This I have learned from the outside air. The soul enters the body and the bodily attributes seem its own, but it is not so. The air is charged with smell, but the smell is no attribute of air.

Atma is all pervading and it is not affected by the body and bodily attributes. This I have learned from Akasa which, though all pervading, seems to be conditioned by clouds and other objects.

Transparency, agreeability and sweetness, I have learned from water. The sage purifies others like water.

Powerful in knowledge and glowing with asceticism, the sage receiving all things does not take their impurities even as fire.

Fire eats the sacrificial ghee when offered to it and consumes the sins of the offerer. The sage eats the food offered to him by others but he burns up their past and future impurities.

Fire is one though it enters fuels of various sorts.

One Atma pervades all beings, however different they may appear by the action of Avidya.

Birth, death, and other affections are states of the body, not of Atma. The moon looks full, diminished and gone, though it is the same in all these states.

The sun draws water by its rays and gives it all away in time. The sage takes in order to give, and not in order to add to his own possessions.

The sun reflected on different surfaces appears to the ignorant as many and various. The Atma in different bodies, even appears as such.

Too much attachment is bad. This I have learned from a pair of pigeons. They lived in a forest. One day they left their young ones in the nest and went about in search of food for them. When they returned they found the young ones netted by a hunter. The mother had too much affection for the young ones. She fell into the net of her own accord. The father also followed suit and the hunter was pleased to have them all without any exertion of his own.

The huge Ajagara serpent remains where he is and is content with whatever food comes to him.

The sage is calm and deep, not to be fathomed or measured. He is limitless (as the unconditioned self is manifested in him). He is not to be disturbed even like the tranquil ocean. The ocean may receive volumes of water from the rivers at times or may receive no water at other times. But it remains the same, even as the sage at all times.

He who is tempted by woman is destroyed like an insect falling into fire.

The bee takes a little from every flower. The Sanyasi should take only a little from each Grihastha, so that the Grihastha may not suffer.

The bee extracts honey from all flowers big or small. The Sage should extract wisdom from all Sastras big or small. Do not store anything for the evening or for the morrow. Have only so much for your _bhiksha_ (alms given to a Sanyasi) as may suffice for one meal. The bee is killed for his storing.

The Bhikshu shall not touch a woman though made of wood, even with his feet. The elephant is shewn a female and is drawn into a trap. The woman is the death of the sage. He should never approach her. The elephant seeking a female is killed by stronger elephants.

The miser neither gives nor enjoys his riches. What ever he collects with difficulty is carried away by some one else. The collector of honey carries away the honey collected by others. He does not make it by his own effort. The Sanyasi without any effort of his own gets food from the Grihasthas, as it is their duty to feed him.

Do not hear vulgar songs. The deer is attracted by songs and is entrapped.

The love of taste is to be conquered above all, for it is most difficult to conquer. When the sense of taste is controlled, all other senses are controlled. The fish is killed when tempted by the bait.