Chapter V: The Story of the Prachetas Brothers (13)

(The first training of the mind is to break up the objects into their component elements. Thus we can mentally resolve any object into its chemical elements and this Universe into a mass of homogeneous nebula. The process is to be carried further, till we get the Tatvas or the ultimate principles of the Sankhya philosophy. Then the next step is to realise the one Purusha as underlying all the Prakritic principles.)

Vijnana is the direct knowledge of the One by itself and not as pervading all Prakritic forms. (Jnana is indirect knowledge and Vijnana is direct knowledge of Brahma).

All the existing things being formed of the three Gunas have their growth, existence and end. What follows the transformation from one form into another, at all the three stages of beginning, middle and end, and what remains behind after the destruction of all forms -- that is the existing (Sat).

The Vedas, direct perception, the sayings of great men and logical inference are the four Pramanas or evidences. The world of transformations does not stand the test of any of them (_i.e._ there is only one real existence, the existence of the transformable and transformed world being only relative and unreal. This is the conclusion arrived at from all sources. Therefore the wise man becomes dispassionate to all things.

Transformation is the end of all actions. Therefore the wise man sees all the regions that may be attained by actions from that of Brahma downwards, as miserable and transitory even like the worlds that are seen. This is Vairagya or Dispassion.

I have told you already of Bhakti yoga. Hear again what I say. _Sraddha_ or faith in the nectar like sayings about Me, constant recitals about myself, steadiness in worshipping Me, the chanting of devotional hymns, the hearty performance of divine service, adoration by means of the body, worship of my votaries, the realisation of my existence in all beings, the directing of the daily actions and of the daily talks towards Me, the offering up of the mind to Me, the giving up of all desires, of all objects, of all enjoyments and of all joys for my Sake, the performance of Vedic karma all for Me -- by all these, Bhakti grows up towards Me.

THE SADHANAS OR EXPEDIENTS.

*SKANDHA XI. CHAP. 19.*

Yama consists of --

1. _Ahinsa_ -- the non-infliction of pain.
2. _Satya_ -- the practice of truth.
3. _Asteya_ -- Not even the mental stealing of other's properties.
4. _Asanga_ -- Non-attachment.
5. _Hri_ -- Modesty.
6. _Asanchaya_ -- Want of storing for the future.
7. _Astikya_ -- faith in religion.
8. _Brahmacharya_ -- Abstinence.
9. _Mauna_ -- Silence.
10. _Sthairya_ -- Steadiness.
11. _Kshama_ -- forgiveness.
12. _Abhaya_ -- fearlessness.

_Niyama_ Consists of

1. _Saucha_ -- bodily purity.
2. _Do_. -- Mental purity.
3. _Japa_ -- Mental repetition of Mantras or Names of deities.
4. _Tapas_ -- Asceticism.
5. _Homa_ -- Sacrificial offering.
6. _Sraddha_ -- faith.
7. _Atithya_ -- hospitality.
8. _Archana_ -- daily worship.
9. _Tirthatana_ -- Wandering on pilgrimage.
10. _Parartheha_ -- desire for the Supreme object.
11. _Tushti_ -- Contentment.
12. _Acharya Sevana_ -- Service of the spiritual teacher.

Yama and Niyama are practised by men, either for furtherance in life or for Moksha.

_Sama_ -- is fixing the mind on Me (and not mental quietness only).

_Titiksha_ -- is forbearance.

_Dhriti_ -- is the restraint of the senses of taste and generation.

The best _Dana_ (gift) is not to oppress any creature.

_Tapas_ -- is really the giving up of desires.

_Saurya_ -- or power is the control of one's own nature.

_Satya_ or Truth is the practice of equality.

_Rita_ -- is truth speaking that does not cause pain.

_Saucha_ -- is only non-attachment to karma, but _Tyaga_ is its complete renunciation.

The wealth to be coveted for is _Dharma_. I Myself am _Yajna_, Spiritual teaching is the _Sacrificial gift_, _Pranayama_ is the greatest strength.

_Bhaga_ is my Lordly state.

The best attainment is devotion to Me.

_Vidya_ is the removal of the idea of separateness from self.

_Hri_ is the abhorrence of all unrighteous acts (and not merely modesty.)

_Sri_ is (not merely riches but) virtues. Happiness is that which seeks neither happiness nor misery.

Misery is nothing but longings for enjoyment.

The Sage is he who knows about liberation from bondage.

He is ignorant who knows the body to be self.

The Path is that which leads to Me.

The evil path is that which distracts the mind.

The increase of Satva is Svarga (and not merely Indra Loka.)

The increase of Tamas is Naraka.

Guru is the friend and I am that Guru.

This human body is the house.

He is rich who is virtuous.

He is poor who is not contented.

He who has not conquered the senses is the helpless man.

The Lord is he who is not attached to the objects.

He is a slave who is attached to them.

THE THREE PATHS: KARMA, JNANA AND BHAKTI.

*SKANDHA XI. CHAP. 20.*

Uddhava said: --

"Karma is to be performed and Karma is not to be performed -- both are Thy injunctions in the Vedas. The Vedas speak of merits and demerits in connection with Karma. They speak of Varna and Asrama, of differences in time, space, age and objects, of Svarga and Naraka.

"The sense of right and wrong is not innate but it is acquired from the scriptures, and the same scriptures undermine all ideas of difference. All this is confounding to me."

Shri Krishna replied: --

"I have spoken of three paths leading to the attainment of Moksha by men -- Jnana, Karma and Bhakti Yogas. There is no other means what so ever of attaining Moksha. Jnana Yoga is for those that are disgusted with the performance of Karma and so give it up.

"Karma Yoga is for those that are not disgusted with the performance of Karma but are attached to it.

"He who perchance becomes fond of what is said or spoken of Me, but has no aversion for Karma nor has any undue attachment to it is fit for Bhakti Yoga.

"Perform Karma so long as you do not feel disgust for it or as long as you are not drawn by love for me. True to your duties, perform Yajnas but without any selfish desires. Do not perform prohibited Karma. Then you shall cross the limits of both Svarga and Naraka.

"By the performance of one's own duties, the purified man may acquire pure wisdom (Jnana) and Bhakti.

"The dwellers of Svarga wish for the human body and so the dwellers of Naraka. For that body is a means to the attainment of of Jnana and Bhakti both, not so the Svarga body or Naraka body.

"The far-sighted man does not wish for Svarga or Naraka. He does not even wish for human existence. For connection with the body causes selfish distractions.

"The sage knows the body as leading to desired for ends. But he realises at the same time its transitory character. He therefore loses no time in striving for Moksha before the approach of death. Even so the bird loses all attachment for its nest and flies away free and happy before the man who strikes at the tree succeeds in felling it.

"The human body which is the primal source of all attainments is a well built boat, so hard to secure and so cheap when once attained. The Guru is at the helm of this boat, and I am the favorable wind that drives it. The man that does not cross the ocean of births with such a boat is a killer of self.

"_Jnana_: -- When a man feels disgust for karma and becomes dispassionate and when his senses are controlled, he should practise concentration of mind.

"When in the act of concentration, the mind suddenly goes astray and becomes unsettled, you should bring it back under the control of self, with unremitting efforts, after allowing it to go in its wandering course a little.

"Never neglect however to check the course of the mind with your Pranas and senses all controlled. With the help of Satvic Buddhi bring the mind under the control of self.

"This control of the mind is the highest yoga. The horseman slackens the reins at first but never lets go the reins. Reflect on the creative manifestation of all objects and then the contrary process of their dissolution, according to the Sankhya method. Do this till the mind attains calm.

"By cultivating a sense of disgust, by the growth of dispassion, by constant pondering over the teachings of the Guru, the mind gives up its delusion.

"By practising Yama and other ways of Yoga, by discrimination of self and by worshipping Me, the mind is able to think of the Supreme.

"If by loss of mental balance, the Yogi does some improper act he should burn up the impurity by Yoga alone, but not by any other means (not by expiatory rites. _Sridhara_)

"Adherence to the particular path of one's own following is the right thing. People have been taught to distinguish between right and wrong, not because the acts are not all impure by their very nature but because the distinction is necessary to regulate the acts themselves with a view to cause a final abandonment of all attachments to them". (It may be said that according to the scriptures, Nitya Karma (acts ordained to be daily performed) and Naimittika Karma (acts ordained to be occasionally performed) purify the mind. Hence they are _right_ (_guna_). The killing of animals and such other acts make the mind impure. Hence they are _wrong_ (_dosha_). Expiatory acts (Prayaschitta) are required to be performed in order to remove the consequences of wrong acts. Therefore Prayaschitta is a right thing (_guna_). How can impurities be destroyed by means of Yoga then and not by means of Prayaschitta: therefore it is said that what is called Guna (right) and Dosha (wrong) by injunctions and prohibitions, is only a regulation of acts. The purport is this. The impurities of a man are not the outcome of his own inclinations. Man is impure through his natural tendencies. It is not possible for him all on a sudden to have disinclination for all actions. Therefore "Do this," "Do not do this," these injunctions and prohibitions only put a restriction upon the inclinations of a man and by this means, they lead to disinclination. The Yogis have no inclinations. The rules of Prayaschitta are therefore not meant for them. _Sridhara_.)

Bhakti: -- "He who has reverential faith in all that is said about Me, and who feels disgust for all actions, who knows that desires are identical with misery, but is yet in-capable of renouncing them, such a man should worship Me, with sincere devotion and firm faith. Though gratifying his desires, he should not have any attachment for them, knowing that they lead to misery in the end. Those that constantly worship Me according to Bhakti yoga as already expounded by Me, have all the desires of their heart destroyed as I myself dwell in their heart. The bondage is broken asunder, doubts all cease to exist, the accumulated actions fade away, when I, the Atma of all, am seen. My Bhakta speedily attains every thing that is attained by other means, Svarga, Moksha or even My own abode, if he has any desire for any of these. But My Bhaktas who are solely devoted to Me do not desire any thing even if it be offered by Me, not even final liberation. They are beyond the limits of Guna and Dosha."

GUNA AND DOSHA OR RIGHT AND WRONG

*SKANDHA XI. CHAP. 21.*

Those who do not follow the Paths of Bhakti, Jnana and Karma, but who only seek paltry desires become subject to rebirths [For those that are matured in Jnana and Bhakti, there is neither Guna (right) nor Dosha (wrong). For those that practise Disinclination, the performance of Nitya and Naimittika Karma is Guna, for it leads to the purification of the mind. The non-performance of such Karma and the performance of prohibited Karma are Dosha, for they give rise to impurities of the mind. Prayaschitta counteracts such Dosha, and therefore it is Guna. For those pure men that are fixed in the Path of Jnana, the practice of Jnana is Guna; Bhakti is Guna to them that are fixed in the path of Bhakti. What is opposed to Jnana and Bhakti is Dosha to the followers of those two Paths. All this has been said before. Now Guna and Dosha are detailed for those that do not follow the Paths, but seek their selfish ends. _Sridhara_]. Devotion to the path of one's following is Guna. The reverse is Dosha. This is the proper definition of Guna and Dosha (Guna and Dosha are relative terms. They do not appertain to the thing itself. _Sridhara_).

Purity (Suddhi) or Impurity (Asuddhi), Right (Guna) or Wrong (Dosha), Auspicious (Subha) or Inauspicious (Asubha) are terms applied to the same objects, in relation to religion (Dharma), Society (Vyavahara) and living (Yatra), respectively.

I have explained Achara (rules of life) for those that want to be guided by Dharma (Sanctional religion). (Shri Krishna refers here to the works of Manu and other Smriti writers).

The body of all beings is composed of the five elements (earth, water &c). They are all ensouled by Atma. Though men are all equal, the Vedas give different names and forms to their bodies (saying this is Brahmana, this is Sudra, this is Grihastha, this is Sanyasi) with a view to do good to them. (The object is to put a limit to the natural inclinations and thereby to secure Dharma, Artha, Kama and Moksha. _Sridhara_). Similarly classification is made of time, space and other things, solely with the object of regulating actions (Karma.) Thus those lands are impure where the black deer do not roam (Details are not given for which read the original).

"Those that perform Yajna attain Svarga." Sayings like these do not speak of final bliss. They are only tempting words really meant for the attainment of Moksha, just like words said to a child to induce him to take medicine (The father says; "Eat this Nimba -- a bitter drug. I shall give you this sweet meat." The child takes the medicine. But the sweet meat is not what he really gets, for his real gain is recovery from disease).

From their very birth, mortals are attached to some objects of desire, to their lives and powers and to their own people. But these are only sources of misery in the future. Why should the Vedas then teach attachment to such things? Some wrong-minded people say so without knowing the purport of the Vedas. They are deluded by the performance of fire sacrifices, and they resort to Pitri Yana (_i.e._ they are drawn to rebirths on the Earth after temporary enjoyment of Svarga). They do not know their own abode, which am I as seated in their heart, from whom the universe proceeds. Not knowing the real meaning of the Vedas, they worship Indra and other Devas and perform Yajnas at which animals are sacrificed. Para, Pasyanti and Madhyama remain deep and unfathomable like the ocean and only Vaikhari becomes manifest in the Vedas originating in Pranava and appearing through the letters of the alphabet and the Metres. Even that Vaikhari is not properly understood by men. (The Vedas form the sound manifestation of Ishvara. That sound has four divisions. _Para_, which finds manifestation only in Prana, _Pasyanti_, which finds manifestation in the mind, _Madhyama_ which finds manifestation in the Indriyas, and Vaikhari which finds manifestation in articulate expression. Those who have mental vision can only find out the first three. But the Vedas as expressed in language are also difficult to understand.) Further details are given, which are not reproduced.

THE TATVAS.

*SKANDHA XI. CHAP. 22.*

Uddhava asked: -- "How many Tatvas (elemental principles) are there? The Rishis give the number differently."

Sri Krishna replied: --

"The discussion about the number is useless. The principles are interpenetrating. Their order and their number are therefore differently understood."

Uddhava asked: --

"Prakriti and Purusha though different by themselves are interdependent. They are never seen separately. Atma is seen in Prakriti (body) and Prakriti is seen in Atma (Where is then the difference between body and Atma?)

"This is my doubt."

Sri Krishna replied: --

"Prakriti and Purusha are essentially different."

PRAKRITI AND PURUSHA.

*SKANDHA XI. CHAP. 22.*

(1). _Prakriti_ is subject to manifestation.

(2). It is subject to transformation.

(3). It consists of the transformations of the Gunas.

(4). It is various, -- broadly speaking threefold, Adhyatma, Adhi-bhuta and Adhi-daiva.

(5). It is not self manifest.

Atma is one, immutable and self manifest.

Ahankara is at the root of all doubt and delusion. They last as long as the mind is turned away from me.

RE-INCARNATION.

*SKANDHA XI. CHAP. 22.*

Uddhava asked: --

"Those that are turned away from Thee take on and give up bodies. Tell me something about rebirth."

Sri Krishna replied: --

"The mind of men imprinted with karma moves with the five senses from body to body. Atma (under the denomination of 'I') accompanies the mind.

"The mind (after death) thinks of such seen and unseen objects as the karma of men places before it. It awakes (unto those objects, it thinks of) and fades away (in respect of previous objects). The memory (connecting the present with the past) dies away in consequence.

"When one loses all thoughts of one's body on account of close application to another object (body), through some cause or other, that utter forgetfulness is his death." (By karma, man gets after his so-called death either a deva body, or a body of inflictions. In the former case, it is through pleasure and desire and in the latter case, through fear and sorrow, that the Jiva utterly forgets his former body. That is the death of the Jiva who used to identify himself with the former body and not the destruction of Jiva as of the body. _Sridhara_.

The Deva-body is the phenomenal basis of the Jiva in Svarga Loka. The body of inflications is the astral or Kamic body, in Bhuta, Preta and Pisacha Loka, where the Jiva undergoes inflictions. The Jiva identifies itself with these new bodies or new states in such a way as to forget completely its former physical body. The connection with the former body is thus completely cut off in the mind. This is the death of the Jiva in relation to its previous body.)

"The birth of a Jiva is the acceptance of a body as one's own self. It is even like dream or fancy. In dream or fancy, a man does not know his present self as the former self. The mind by its application to a new body causes a birth into that body, and the ideas of good, bad and indifferent crop up in self.

"Though a father may have neither friend nor enemy, he is affected by the connections formed by his vicious son, even so it is with Atma. Growth and decay are happening every moment in the body. But they are hardly perceptible owing to the extreme subtlely of time.

"The burning lamp, the flowing current, the ripening fruit, pass through stages, as all beings also pass through the stages of childhood, youth and age. We say it is the same fire, it is the same water (though the particles of fire and water are continually changing.) So we say, it is the same man. The understanding and the words of ignorant men are all confounding (for they speak and think assuming that the same body continues). But even the ignorant man does not acquire birth or death, by Karma engendered by self, for the self is immortal and the notion of birth and death is itself a delusion with reference to self. Fire, as an element lasts through out the Kalpa. But it seems to come into existence or to become extinguished. Fecundation, foetal state, birth, childhood, grown up childhod, youth, ripeness, age and death are the nine states of the body. These states of the body which is other than self are only fancies of the mind (so far as self is concerned). Some accept them as their own, by contact with Gunas and some reject them to some extent (by discriminating knowledge). From the death of the body inherited from the father and the birth of another child body, one can infer the birth and death of his body only, he the knower not being affected by either birth or death. The seer of the growth and decay of the tree is different from the tree itself, so the seer of the different states of the body is different from the body itself. One is bound down to the wheel of rebirths, by want of discrimination. One becomes Deva or Rishi by the action of Satva, Asura or man by the action of Rajas and Bhuta or animal by the action of Tamas. As a man seeing the performance of singers and dancers involuntarily imitates them (in the mind) even so Atma follows the actions of Buddhi. The tree seems to move when the water is moving. The earth seems to roll when the eyes are rolling. Births and rebirths are as unreal to Atma as are dreams but they have an existence even as objects in dream have an existence so long as the mind thinks of those objects.

"Whatever others may say or do unto you, do not care the least about that, but with single minded devotion restore self by self."

Uddhava said: --

"Human nature is human nature, O Lord. Hew can one bear all that is said or done by the impious?"

FORBEARANCE.

*SKANDHA XI. CHAP, 23.*

Sri Krishna said: --

"In days of yore, there was a wealthy Brahmana in the Malava regions. He earned money by the evil ways of the world, but did not spend any thing on charity. In time the wealth was all gone. He repented and felt disgust for wealth. He renounced the world and became a wandering Bhikshu. He went to villages for alms. People called him all sorts of names -- thief, hypocrite and so on. Some pelted him, others abused him, others put him to chains and confined him.

"He bore all this with perfect calm. This is how he used to reason within himself: --

"These men, the Devas, self, the planets, Karma and Kala (periodicity) none of them is the cause of my happiness or misery. Mind is the one cause, which causes the wheel of births to move. They make friends and enemies, who do not conquer the mind. The connection with the body is only an act of the mind. Deluded men however think, this is my body and they go astray.

"One man can not be the cause of grief and joy to another. Atma in all men is not the doer. All acts proceed from the gross and the subtle body. If the tooth bites the tongue, who should you be angry at?

"If the Devas (the Adhidevas) be the cause of sorrow, it is not their Atma that is so but their bodily transformations. And the Devas (who guide the senses) are the same in all beings. If one limb causes pain to another limb, who should be the object of anger?

"If self is the cause of joy and sorrow, then you have not to look to the outside world. But every thing else besides Atma is only a seeming existence. Therefore there is no real existence of any cause of joy or grief and there is no joy or grief.

"If the planets by their position at birth bring about joys and sorrows, then no body is to blame for that. And the planetary Purusha is separate from the bodies of the planets. There is none to be angry at. Karma can not be the cause of Joy and sorrow. Karma has its sphere in which there is both a conscious and an unconscious element. The unconscious element undergoes transformation and the conscious element in search for the desired object leads to action. But the body is absolutely unconscious. And Purusha (or Self) in man is absolutely conscious. There is no root of Karma either in body or in Purusha.

"_Kala_ is part of Atma, for Kala is an aspect of Ishvara. Fire does not destroy its spark, snow does not destroy its flakes.

"One who is awakened to his real self has fear from no one else. Purusha has no connection with the pairs of opposites." (Cold and heat, happiness and misery &c.)

SANKHYA.

*SKANDHA XI. CHAP. 24.*

"There is only one perception and one undivided object of perception, when there are no Yugas (i.e. in Pralaya), in Satya Yuga, as well as for men skilful in discrimination, that object of perception is Brahman, the absolute Truth, beyond the reach of worlds and of mind. I became two fold, by means of Maya. Of the two one is Prakriti consisting of causes and effects. And the other is Purusha.

"Following the Karmic record of Jivas, I disturbed Prakriti, and Satva, Rajas and Tamas became manifest. The Gunas gave rise to Sutra or Thread (which represents Kriya Sakti). Mahat (Jnana Sakti) is not separate from Sutra (Sutra and Mahat form one Tatva. It is two-fold, on account of its double aspect of Jnana and Kriya or knowledge and action).

"Ahankara is the transformation of Mahat. It is three-fold, Satvic or Vaikaric, Rajasic or Taijasa and Tamasic.

"The Adhi-daivas and Manas came from Satvic Ahankara, and the 5 Tanmatras from Tamasic Ahankara.. The five Maha bhutas came from the five Tanmatras.

"Prompted by Me, all these principles united together to form the Egg which was My own abode. I incarnated in that Egg which was immersed in the (Pralayic) water (as Sri Narayana or Virat Purusha).

"Out of my navel grew the Lotus called the Universe. Brahma was manifested in that Lotus.

"He brought into manifestation the Lokas (Bhur, Bhuvar &c.,) and the Lokapalas.

"Svar was the abode of the Devas, Bhuvar of the Bhutas, Bhur of men, the higher Lokas of the Siddhas and the Lower Lokas of the Asuras and Nagas.

"All actions (Karma) bear fruits in the Triloki. Mahar, Jana and Tapas are attained by Yoga, Tapas and Renunciation. My abode (Vaikuntha, which is beyond the Seven Lokas) is attained by Bhakti Yoga.

"All beings in this Universe wedded to karma are made by Me, who as Kala am the Dispenser of all karma, to merge out of or to dive down in the flow of Gunas (_i.e._ they are made to go up to the higher Lokas or to come down to the lower Lokas).

"All things big or small, thick or thin are pervaded by Prakriti and Purusha.

"That which is at the beginning and at the end of a thing is also at the middle, as in the case of ornaments and earth-pots, the intervening transformations having a separate existence only for the sake of conventional use (thus the ornaments of gold are called by different names only for temporary uses. But they are gold when the forms are made and destroyed. The forms are all transitory and the ornaments are essentially gold).

"That is only Real which gives rise to the original transformation, which is at the beginning and at the end. Prakriti the material cause, Purusha -- that pervades Prakriti and Kala or periodicity which causes disturbance in the Gunas -- these are three in one and I am that three-fold Brahma. The creative process flows on in order of succession without a break. The multifarious creation unfolds itself to serve the purposes of the jivas and it lasts so long as the period of Preservation continues and so long as Ishvara looks at it.

"The order is reversed in Pralaya, and transformations are merged in the principles from which they proceeded. The body merges in to the food grains. The food grains merge in to the roots of plants. The roots merge into the earth, The earth merges into smell, smell into water, water into Taste, Taste into fire, fire into Form, Form in to Air, Air into Touch, touch into Akasa and Akasa into sound.

"The Indriyas merge into the Adhi-daivas. The Adhi-daivas merge into the Manas. Manas merges into Ahankara.

"Ahankara merges into Mahat (_i.e._ gives up the unconscious portion and becomes Jiva Sakti and Kriya Sakti itself. _Sridhara_.)

"Mahat merges into the Gunas.

"The Gunas merge into unmanifested Prakriti. Prakriti merges into Kala. Kala merges into Jiva. Jiva merges into Atma. Atma rests in self.

"When these processes are meditated on, there is no delusion."

SATVA RAJAS AND TAMAS.

*SKANDHA XI. CHAP. 25.*

"_Sama_ or Control of the mind, _Dama_ or Control of the Senses, forbearance, discrimination, tapas, truthfulness, compassion, memory, renunciation, contentment, faith, shame and charitableness are the attributes proper of _Satva_. Selfish desire, Selfish exertion, pride, discontent, variety, selfish-invocation of the Devas, idea of separateness, material enjoyment, love of excitement, love of fame, derision, power and violence, are the attributes proper of _Rajas_.

"Anger, greed, untruthfulness, cruelty, begging, parading of religion, languor, quarrel, repentance, delusion, grief, dejection, sleep, helplessness, fear and indolence are the attributes proper of _Tamas_.

"The sense of I-ness and My-ness is produced by the mixture of the three Gunas (I have Sama, selfish desire and anger. My Sama, selfish desire and anger. Thus _I_ and _My_ are common to all the three Gunas. _Sridhara_) All our dealings having the elements of Manas (Satvic), the Tanmatras (Tamasic), the Indriyas and the Pranas (Rajasic) in them, proceed from a mixture of the three Gunas. Devotion to Dharma (Satvic), Kama (Rajasic) and Artha (Tamasic), that bears the fruits of faith (Satvic), attachment (Rajasic) and wealth (Tamasic) is also based on a mixture of the Gunas.

"The performance of religion for the gratification of desires (Kamya Dharma which is Rajasic), the performance of the duties of married life (Grihasta Dharma which is Tamasic) and the performance of the daily and occasional duties assigned to one's position in life (Svadharma which is Satvic) are based on a union of the three Gunas. Man is Satvic, when he has got the Satvic attributes. He is Rajasic when he has got the Rajasic attributes. He is Tamasic when he has got the Tamasic attributes.

"When a man or woman worships Me with unselfish devotion and by the performance of duties, he or she is Satvic.

"The person who worships Me, for the attainment of desires is Rajasic.

"The person who worships Me with a view to do injury to others is Tamasic.

"Satva, Rajas and Tamas are attributes that grow in the minds of jivas, they are not My attributes.

"When Satva prevails over the other two Gunas, man acquires religiousness, wisdom, and other attributes, as also happiness. When Rajas prevails, it causes distraction, attachment and a sense of separateness. Man acquires karma, fame and wealth. But he becomes miserable.

"When Tamas prevails, delusion, inaction and ignorance follow.

"When the Mind attains calm, the senses become abstemious, the body free from fear and the mind free from attachments, Satva grows up and makes it easy to perceive Me.

"When the mind becomes distracted by actions, and desires multiply, when the senses of action become disordered and the mind always wanders away, Rajas has its hold over man.

"When the mind can not grasp, when it languishes, when even desires do not crop up, and there is indolence, melancholy and ignorance, they all proceed from Tamas.

"With Satva, the Deva element prevails, with Rajas, the Asura element prevails and with Tamas, the Rakshas element prevails.

"The waking is from Satva, dream from Rajas and deep sleep from Tamas.

"By Satva, people go higher and higher up, by Rajas they move about in the middle, and by Tamas they move lower down.

"Satva takes one to Svarga Loka, Rajas to human Loka and Tamas to Naraka. Those who are void of Gunas attain Me.

"Action that is offered up to Me or that is unselfish is Satvic. Selfish action is Rajasa. Heartless action is Tamasa.

"Satvic wisdom is that which relates to Atma, as separate from the body.

"Rajasic is half perceived wisdom. Tamasic is wisdom relating to the material universe.

"Wisdom centred in Me is Nirguna or without Gunas.

"Satvics like to reside in the forest. Rajasics in human habitations and Tamasics in gambling houses. Houses where I am worshipped are beyond all the Gunas. Births are caused by Guna and Karma. Those who conquer these become devoted to Me and attain my state."

COMPANY.

*SKANDHA XI. CHAP. 26.*

"King Pururavas was forsaken by Urvasi. He then thought within himself what the body of a woman was composed of, where its beauty lay, and the origin and the end of that body. 'Therefore' said he 'wise men should not associate with women or those that are addicted to women. By contact of the senses with their objects, mind gets disturbed, not otherwise. What you have not seen or heard of before can not disturb your mind. Let not the senses indulge in objects and mind will attain calm.' Keep company with Sadhus.

"Give up bad company. Acquire from the Sadhus devotion to Me and you shall ultimately attain Moksha."

KRIYA YOGA AND IDOL WORSHIP.

*SKANDHA XI. CHAP. 27.*

(The details will not be interesting to the general reader).

JNANA YOGA.

*SKANDHA XI. CHAP. 28.*

"Do not either praise or blame other men and their actions. Look upon all as one, pervaded by the same Prakriti and the same Purusha. By criticising others, the mind is directed to a false channel and it deviates from the right path. What is good or what is bad of Dvaita? By direct perception, reasoning, self intuition, and scriptural teachings, know every thing in this manifested Universe to have a beginning and an end and to be thus unreal. Therefore free yourself from all attachments. (The ways of acquiring discriminative knowledge are then given in eloquent terms for which read the original).

"Clearing up all doubts by discrimination, the sage should be fixed in the bliss of self, having abstained from every thing else.

"The body of gross matter is not Atma. The Indriyas, their guiding Devas, Manas, Buddhi, Chitta and Ahankara are not Atma. The Bhutas, the Tanmatras and Prakriti are not Atma. These do not affect the seer. Whether the clouds gather or disperse, what is that to the Sun.

"Akasa is not affected by the attributes of air, fire, water and earth nor by the changes of seasons.

"The immutable is not affected by the impurities of Satva, Rajas and Tamas, however often they may cause the birth and rebirth of the Ahan principle.

"But still (the unliberated sage) should avoid contact with the Gunas. He should by firm devotion to Me, cast off all attachments and all passions. When the disease is not properly treated, it gives trouble again and again. So when attachments are not completely removed and Karma is not counteracted they trouble the imperfect Yogi.

"The yogis that deviate from the path on account of obstacles that are spread out for them by the Devas through men (For the Sruti says: -- "The Devas do not like that men should know all this." _Sridhara_) are re-united to the path of Yoga in a better birth through the practices of their former birth.

"The immature Yogi may be overpowered by diseases and other grievances of the body. He should overcome some of them by Yoga concentration (by concentration on the Moon, the Sun and others he should overcome heat cold &c., _Sridhara_), others by prescribed postures accompanied by retention of breath (diseases caused by gaseous derangement are to be overcome by postures, accompanied by retention of breath), and some others by Tapas, Mantra and medicine. He should overcome some evils by meditating on Me, by taking My name, and by making rehearsals about Me. He should overcome other evils by following the lords of Yoga.

"Some practise these to keep themselves young and free from diseases, solely with the object of attaining some Siddhis. This is not approved of by good people. The effort is fruitless. The body has an end. True in following the path of Yoga, the body sometimes becomes free from diseases and infirmities. But the Yogi should put no faith on these Siddhis.

"When the Yogi gives up all desires, becomes fixed in self-bliss, and makes Me his all in all, he is not overcome by obstacles."

BHAKTI YOGA.

*SKANDHA XI. CHAP. 29.*

Uddhava said: --

"This path of Yoga seems to Me to be difficult of pursuit. Tell me O Achyuta, some means by which man may attain perfection without such exertion. Generally those that try to concentrate their mind become tired at last, being unsuccessful in their attempts. The discriminating sage has recourse to Thy lotus-feet, the fountain of all bliss. Tell me the path that leads to Thee."

Shri Krishna replied: --

"Do all actions for Me and bear me in mind as much as you can. Offer up the mind and all thoughts to Me. Be attached to the duties of Bhagavatas. Live in sacred lands, where my Bhaktas dwell. Follow what they do -- see Me in all beings as well as in self, pure as Akasa. With the eye of pure wisdom, look upon all beings as my existence and respect them as such. Brahmana or Chandala, stealer or giver, big as the sun or small as his ray, tender hearted or cruel, the sage must look upon all alike. Then he shall have neither rivalry, nor jealousy nor reproach for others. His egoism shall also be gone. Mind not the ridicule of friends, mind not the bodily differences that may cause a feeling of shame, but salute even horses, Chandalas, cows and asses. As long as you do not learn to see Me in all beings, do not give up this practice in speech, body and mind. There is not the least chance of failure in the Bhagavata Path. Even what is otherwise fruitless becomes a Dharma, when it is unselfishly offered up to Me. There is no higher wisdom, no higher cleverness than this that the Real is attained by the Unreal, the Immortal is attained by what is mortal. This is the essence of Brahma Vidya.

"Now that you have learned all this give it unto those that are deserving.

"Go Uddhava now to Badari Asrama and follow what I have said."

THE END.

*SKANDHA XI. CHAP. 30.*

Uddhava went to Badari. Sri Krishna advised the Yadus to leave Dvaraka. "Let the females, children, and the aged go to Sankha-Uddhara and let us go to Prabhasa." The Yadu chiefs went to Prabhasa. They drank the wine called Maireya and got intoxicated. They quarreled and fought with one another. They snatched the fatal reeds and killed one another. Rama went to the Sea-side and by practicing Samadhi, left this world. All was now over. Sri Krishna sat under an Asvatha tree (religious fig). A huntsman named Jara took Him for a deer and pierced him with a spear, formed of the fatal pestle.

The huntsman then saw Krishna bearing four hands and became terrified. "Fear not" said Sri Krishna "you shall go to heaven." The chariot came down from the heaven and took up the huntsman.

Daruka, the charioteer of Sri Krishna traced Him to the spot.

Sri Krishna asked him to inform all friends at Dvaraka of the death of the Yadu chiefs, the disappearance of Rama and of His own state. "Do not remain any more at Dvaraka, for the Sea shall swallow it up. Let our parents and all others go to Indraprastha under the protection of Arjuna."

Daruka saluted Krishna and went away.

The Garuda marked chariot of Sri Krishna came from high above. Brahma and all other Devas gathered to witness the scene.

The Lord disappeared from the earth and truth, Dharma, forbearance, glory and Lakshmi all followed Him.

There was great rejoicing in the heavens. The Devas sang and flowers rained.

Daruka gave the information to Vasudeva and Ugrasena. All came to see the place of the occurrence. Vasudeva died of grief. Some of the ladies followed their husbands to death. Those that remained were escorted by Arjuna to Indraprastha. He installed Vajra as the successor of the Yadu chiefs. The Pandavas made Parikshit their successor and left Indraprastha for the Final Journey.

*END OF THE ELEVENTH SKANDHA.*

THE TWELFTH SKANDHA.

*SKANDHA XII. CHAP. 2.*

When the present Kali Yuga will be about to end, Bhagavan will incarnate as KALKI. He will take birth at Sambhal as the son of Vishnu-Yasas.

On His advent, Satya Yuga will make its appearance. The Sun, the Moon and the Jupiter will then enter together the constellation of Pushya. (Jupiter enters the constellation of Pushya in Cancer every twelve years, and there may be a conjunction of that planet with the Sun and the Moon on new Moon nights, but the text here means the _entering together_ of the three. _Sridhara_.)

One thousand one hundred and fifteen years will expire from the birth of Raja Parikshit to the beginning of King Nanda's reign. (But in the detailed account given in the Bhagavata Purana, the period comes up to 1448 years, as shewn by Sridhara.)

Of the Seven Rishis (forming the constellation of the Great Bear), the two that are first seen to rise above the horizon have through their middle point a correspondence with some constellation (in the Zodiac). The Rishis remain united to that constellation for one hundred mortal years.

At present (_i.e._ when Sukadeva was reciting Bhagavata to Raja Parikshit), the Rishis are united to Magha.

The form of the Great Bear or the constellation of the Seven Rishis is given below.

6 5 X
X X 1
X X X X
7 4 3 2

Sridhara gives the following names:

No. 1 is Marichi.

No. 2 is Vasishtha with Arundhati.

No. 3 is Angiras.

No. 4 is Atri.

No. 5 is Pulastya.

No. 6 is Pulaha.

No. 7 is Kratu.

"Such being the configuration of the Rishis, the two that are first seen to rise above the horizon are Pulaha and Kratu. The longitudinal line passing through the middle point of the line joining them crosses some one of the 27 constellations, Asvini, Bharani and others. The Rishis have their position in that constellation for one hundred years." _Sridhara_.

So soon as the Krishna named divine body of Vishnu ascended the heavens, Kali entered this Loka. As long as the Lord of Lakshmi touched this Earth with His lotus feet, Kali could not overtake the planet. ( While Sri Krishna was still on this Earth, Kali appeared in its Sandhya or Dawn. When Sri Krishna disappeared, the Sandhya period was over, and the period proper of Kali set in. _Sridhara_).

The Yuga shall become darker and darker, as the Seven Rishis will pass on from Magha to Purva-Ashadha, _i.e._, till the period of king Nanda. (The darkness will go on increasing till the reign of king Pradyotana. It will still go on increasing very much till the reign of king Nanda. _Sridhara_.

This gives us a cycle of 1,000 years. The line of the Ecliptic is divided into 27 constellations, which form the 12 signs of the Zodiac. Each sign of the Zodiac contains 9 parts of these constellations, if each constellation be divided into four parts.

Thus Aries contains Asvini, Bharani and 1/4 Krittika;

Taurus contains 3/4 Krittika, Rohini and 1/2 Mrigasiras;

Gemini contains 1/2 Mrigasiras, Ardra and 3/4 Punarvasu;

Cancer contains 1/4 Punarvasu, Pushya and Ashlesha;

Leo contains Magha, Purva Falguni and 1/4 Uttar Falguni;

Virgo contains 3/4 Uttara Falguni, Hasta, and 1/2 Chitra;

Libra contains Chitra, Svati and 3/4 Visakha;

Scorpio contains 1/4 Visakha, Anuradha and Jyeshtha;

Sagittarius contains Mula, Purva Ashadha and 1/4 Uttara Ashadha;

Capricornus contains 3/4 Uttara Ashadha, Sravana, and 1/2 Dhanishtha;

Aquarius contains 1/2 Dhanishtha, Sata-bhisha, and 3/4 Purva Bhadrapada;

Pisces contains 1/4 Purva Bhadrapada, Uttara Bhadrapada and Revati.

Abhijit is included in Uttarashadha and Sravana. From Magha to Purva Ashadha there are eleven constellations. This gives a cycle of 1,000 years.

The reference to king Nanda's reign leaves no doubt as to the cycle being one of 1,000 years, for the period is given in this very chapter as 1,115 years.

The lines of Kshatriya kings have been given in the Purama, The lines of Brahmanas, Vaisyas and Sudras are to be similarly known.

Devapi, brother of Santanu and Maru of the line of Ikshvaku are now waiting at Kalapa. They will appear towards the end of Kali Yuga and will again teach Varna and Asrama Dharma. (They will start again the lines of divine kings which came to an end in the Kali Yuga. _Sridhara_.)

PRALAYA.

*SKANDHA XII. CHAP. 4.*

Four thousand Yugas form one day of Brahma. This is also the period of one Kalpa, during which fourteen Manus appear. The night of Brahma follows for an equally long period. The three worlds -- Bhur, Bhuvar and Svar then come to an end. This is called _Naimittika_ Pralaya. Drawing the universe within self, Narayana sleeps at the time over Ananta and Brahma sleeps too. (_Nimitta_ is cause. Naimittika is proceeding frome some cause. This Pralaya procedes from the sleep of Brahma as a _cause_).

When two Pararddhas of years expire, the seven subdivisions of Prakriti (Mahat, Ahankara, and the five Tanmatras) become subject to dissolution. (The life period of Brahma is two Pararddhas). This is called _Prakritika_ Pralaya. When this dissolving factor comes in, the whole combination known as the Cosmic Egg breaks up. (As the subdivisions of Prakriti as well as the Cosmic Egg which is formed by their combination become all dissolved, this Pralaya is called Prakritika Pralaya). With the advent of this Pralaya, there will be no rains for one hundred years. Food will disappear. People will devour one another. The Sun will draw in moisture from the seas, from the body, and from the earth, but will not give it back. The fire called Samvartaka, arising from the mouth of Shankarshana, will consume the Patalas. Winds will blow for one hundred years, followed by rain for another hundred years. The universe will be covered by one sheet of water. Water will draw in earth, fire will draw in water, and so on till Pradhana in due time will devour all the Gunas. Pradhana is not measured by time, and it does not undergo transformation. Beginningless, endless, unmanifested, eternal, the cause of all causes, without diminution, it is beyond the reach of Gunas, the rootless root, that passes comprehension, like the void.

Jnana is the ultimate resort of Buddhi (the perceiver or knower), the Indriyas or senses (perception, knowledge or the instruments of perception and knowledge) and the objects (things perceived and known). It is Jnana alone that appears in this threefold form. That which is subject to perception, which in its nature is not separate from its cause, and which has both beginning and end is no real substance. The lamp, the eye and the object seen are not different from light itself. So Buddhi, the senses and the objects are not separate from the one Truth (Brahman, for they all proceed from Brahman), but Brahman is quite separate from all others. Wakefulness, dream and dreamless sleep are all states of Buddhi. They are all transitory, O king. The diversity appears in Pratyagatma (the separate self). The clouds appear and disappear in space, even as the universes appear and disappear in Brahman. Of all forms, the common element is the only reality. But the forms seem to have an existence of their own independently of the primal element. The threads that form the cloth look separate from the cloth itself. All that appears as cause and effect is unreal, for there is interdependence, and there is both beginning and end.

The transformations can not exist without the light of Atma. If they are self-manifest however, they are not in any way different from Atma itself.

Do not think Atma is many, (as there is Atma in every being). It is ignorance to think so. The space confined in a pot and the limitless space are one and the same, even so the sun and its image in water, the air inside and outside.

Men call gold by different names, according to the different ornaments it forms. So the language of the Vedas and the language of ordinary men give different names to Bhagavan.

The cloud that is generated by the sun, that appears by the light of the sun, that is in fact rays of the sun so transformed stands between the eye and the sun. Even so Ahankara, proceeding from Brahman, manifested by Brahman, even a part of Brahman, eclipses the perception of Brahman by Jiva.

When the cloud disappears, the eye perceives the sun. When Ahankara, the _upadhi_ of Atma, disappears by discrimination, then the Jiva perceives "I am Brahman."

When by discrimination, such as this, the tie of unreal Ahankara is cut as under, and the unfailing perception of Atma becomes fixed, it is called _Atyantika_ Pralaya.

(Atyantika is from Atyanta = ati+anta, the very last. After this Pralaya, which is individual and not general, one does not return to life in the universe. It is the final liberation of a man from the limitations of life in Brahmanda).

Every day all beings, from Brahma downwards, undergo according to some seers of subtleties states of beginning and end.

These beginnings and ends are caused by the changes in states of all beings subject to transformation, changes that follow the flow of time. (One does not grow adult or old in one day. The change must be going on constantly. The fruit does not ripen in one day. But the process of ripening day by day is not perceptible. Water flows in a continued stream but the water particles constantly change at a given space. So the lamp burns and the flame looks one and the same though the particles that ignite do constantly change. Even so our body is not the same from day to day. There is a change going on every moment of our life. Particles of the body are rejected every day and they are replaced by new particles. There is the beginning with our new particles, and an end or Pralaya with the old particles.) This is called NITYA Pralaya. (Nitya means constant).

Pralaya is thus fourfold -- Nitya, Naimittika, Prakritika and Atyantika.

Such are the stories of Bhagavat as related in the Bhagavata Purana.

Rishi Narayana first related the Purana to Narada, Narada related it to Vyasa and Vyasa to Suka. Suta heard the Purana from Sukadeva, when he related it to Raja Parikshit, and he expounded it to the assembly of Rishis at Naimisha, headed by Sounaka.