I.--THE CREATION

SKANDHA III., CHAP. 5-6.

At Pralaya, the Sakti of BhagavÂn was asleep. That Sakti is MÂyÂ, which is Sat-asat or Existing-nonexisting Existing eternally as root, and not so existing as forms. Following the law of Periodicity (KÂla), Purusha fecundated MÂyÂ. Mahat and other principles appeared by transformation. All these principles were Devas, having in them germs of consciousness, action and transformation. They could not unite to form the Universe, being divergent in character. They prayed to Íshvara for power to unite. Taking Prakriti as a part (Sakti) of Him, Íshvara entered into the 23 Tatvas or root principles. He awakened the Karma that remained latent in them. By Kriy Sakti, He then united then. The 23 Tatvas, acting under Divine Energy and the impulse of Karma that had remained latent in them, formed the VirÂt body, each bearing its own share in the work. The Purusha within this body — VirÂt Purusha or Hiranya Purusha — with all beings and globes included in Him, dwelt for one thousand years in the waters (like the embryo in the waters of the uterus.) This Embryonic Purusha divided self by self, onefold by Daiva Sakti, tenfold by Kriy Sakti and threefold by Âtm Sakti. The onefold division is in the Heart. The tenfold division is in the PrÂnas (PrÂna, ApÂna, SamÂna, UdÂna, VyÂna, NÂga, KÛrma, Krikara, Devadatta and Dhananjaya,) for the PrÂnas are not Tatvas or principles, but they form an aspect of Purusha. The threefold division is Âtm in every being which is triune with its three sides — AdhyÂtma, AdhibhÛta and Adhidaiva. The Purusha infused His Sakti into the VirÂt body, for the development of powers in the Tatvas. The AdhyÂtma mouth appeared with its AdhibhÛta speech and Adhidaiva Agni. Similarly the following appeared: —

AdhyÂtma.	AdhibhÛta.	Adhidaiva.
Tongue	RÂsa (taste)	Varuna.
Nose	Gandha(smell)	Asvini KumÂras.
Eye	RÛpa(sight)	Âditya.
Skin	Sparsa (touch)	Vayu.
Ear	Sabda (sound)	Dik.
Epidermis	Sting	Gods of vegetation
Upastha
(generative organ)	Generation	PrajÂpati.
PÂyu	Secretion	Mitra
Hand	Actions of hand	Indra.
PÂda (foot)	Movements of foot	Vishnu.
Buddhi	Bodh (deliberation)	BrahmÂ.
Manas	Sankalpa and Vikalpa (true and false perception)	Moon.
AhankÂra	Aham perception	Rudra.
Chitta	Thought	BrahmÂ

The TrilokÎ also appeared, Svar from the head, Bhuvar from the navel and BhÛr from the feet. With these Lokas appeared the Devas and other beings, who are the transformations of the Gunas. From the predominance of Satva, the Devas went to Svar Loka. Men and the lower Kingdoms entered BhÛr Loka from the predominance of Rajas in them. By the predominance of Tamas, the different classes of BhÛtas remained in Bhuvar Loka. The BrÂhmana appeared from the mouth, the Kshatriya from the hands, the Vaisya from the thighs and the SÛdra from the feet.

THOUGHTS ON THE ABOVE

We have considered the manifested Logos in the Universe. We shall now consider His manifestation in Man, the microcosm. The teachings are all collected from the Upanishads.

(i.) — The manifestation in the heart. — A detailed knowledge of this manifestation is called Dahara Vidy in Chandogya. The Upanishads speaks of Âtm in the cavity of the heart.

"Guhahitam Gahvarestham PurÂnam" is a well-known passage from the Upanishads. The Purusha in the heart is also called PrÂdes or the span-sized Purusha and is the favourite object of meditation in PaurÂnika UpÂsanÂ. The Upanishads call Him thumb-sized and there is an interesting discussion as to the size in SÂriraka Sutras I-3-24 to 26 and the BhÂshya thereupon.

(ii.) — The Manifestation in the PrÂnas. — The Upanishads say: —

"It is this Prana that is consciousness itself, Bliss, without infirmities and death."

"They are these five Brahm Purushas."

Again —

"Brahm Purusha in the openings of the heart." The heart is called the abode of BrahmÂ. There are five openings of this abode of Brahm and there are five gate-keepers. These gate-keepers or dvÂra-pÂlas are the five PrÂnas. They are called Brahm Purushas as they pertain to BrahmÂ. As long as the king is in the heart, the doorkeepers remain in the body. These door-keepers being inevitable accompaniments of Brahm in the heart, are also themselves the outer aspects of BrahmÂ.

(iii.) — The manifestation as Âtm which is triune. What is a man but a bundle of experiences on the planes of JÂgrat, Svapna and Sushupti. Each of these experiences has a threefold aspect or in VedÂntic expression is a Triputi. These aspects are:

1. the object experienced or AdhibhÛta,

2. the experience itself or AdhyÂtma,

3. and the Deva which gives the consciousness of that experience or Adhidaiva.

In material expression, the object outside is AdhibhÛta. The reception of its image is AdhyÂtma. The light that shews the image to be what it is, is Adhidaiva. As we have said, each experience is a three-sided triangle. All the triangles in the Jagrat state, analysed by the VedÂntins into fourteen, are represented by the first letter a in Pranava. All the triangles or Triputis in the dream state are represented by the second letter u. In TÂraka Brahm Yoga, a is merged in contemplation into u, and u is merged into ma. In ma there is only one triangle, which is the primary triangle to which all other triangles in a and u may be reduced. The AdhibhÛta side of this triangle is Ânanda by the vritti of AvidyÂ. The AdhyÂtma side is the vritti of AvidyÂ. The Adhidaiva side is Íshvara. Life in TrilokÎ is conditioned by this triangle. The object of TÂraka Brahm Yoga is to cross the Triptiti, to cross the three letters of Pranava. It is only in the fourth pÂda of Pranava that he finds his resting place, that pÂda being situated beyond the TrilokÎ.

The three manifestations of the Third Purusha in Jivas or individuals, may be said to relate to their different stages of evolution. Thus PrÂna manifests itself only in the lower life kingdoms, the minerals and vegetables. The PrÂna or life process is more elaborate in the vegetables than in the minerals. Purusha then manifests itself in the senses and emotions in the Animal kingdom and in intellect in the lower human kingdom the manifestation being three fold.

The last manifestation of Purusha, the one-fold manifestation in the heart, is in higher man.

II. — VASUDEVA AND SANKARSHANA.

SKANDHA III., CHAP. 8.

When this universe remained submerged in the waters of Pralaya, the eyes of VÂsudeva remained closed in sleep. He opened His eyes, lying down on the Serpent King Ananta or Sankarshana. He indulged in self and was without action. Inside His body was Bhuta-SÛkshma or all beings in a subtle state of latency. Only KÂla-Sakti manifested itself and He dwelt in those waters in self, as fire remains in wood, with powers controlled. Having slept for one thousand Yuga cycles in the waters, with only KÂla-Sakti manifesting His work, He found the lotuses of the Lokas in His body. He then looked at the SÛkshma, that was within Him. That SÛkshma became pierced with KÂla — propelled Rajas, and small as it was, it came out of his navel region. By the action of Kala, which awakens Karma, it suddenly grew up into a lotus bud. Vishnu entered this Loka Padma or the Lotus of Lokas. Brahm then appeared in that Lotus. He looked on all sides and became four-faced, but he could not find out the Lokas. Though he was in the Lotus himself, confused as he was, he knew not the whole Lotus. Whence am I? Whence is this Lotus? So thought BrahmÂ. And he searched below to feel the lotus-stalk. The search was vain for one hundred years.

For another hundred years he meditated within self, and lo! there appeared within his heart one Purusha lying down on the body of Sesha (the serpent king). (The description of the Purusha is much the same as we have read of the PrÂdesa Purusha. So it is not given here.) Brahm prayed to that Purusha and was told to practise Tapas for acquiring the power of creation.

III. — THE CREATION BY BRAHMA.

SKANDHA III., CHAP. 10.

When BhagavÂn disappeared, BrahmÂ, as directed, practised meditation for one hundred Deva-years. He found his lotus abode moved by air. With all the power acquired by Âtm Vidy and Tapas, he drank up all the waters and the air. He found the Lokas attached to the overspreading Lotus and he had only to divide them. He entered into the Lotus bud and divided it into three parts — the TrilokÎ. This is the creation of the TrilokÎ. The higher Lokas (Mahar, Jana, Tapas and Satya) are the transformations of Nishkama Karma or unselfish action. So they are not destroyed in each Kalpa, but they last for two Parardhas.

"What is KÂla", asked Vidura, "that has been described as a Sakti of Hari?"

"KÂla is the disturber of Gunas", replied Maitreya, "causing transformations. In itself it is without any particularity and is without beginning or end.

"With KÂla as the Nimitta or efficient cause, BhagavÂn only manifested Himself. The Universe has no separate existence from that of BrahmÂ. It is only KÂla that makes the Universe manifest."

The Creation of Brahm is ninefold, PrÂkrita and Vaikrita, PrÂkrita-Vaikrita being the tenth. The Pralaya is of three kinds:

1. By KÂla or Nitya. Flow of time is the only cause of this Pralaya.

2. By Dravya or Naimittika. Dravya is the fire from the mouth of Sankarshana, at the end of one Kalpa.

3. By Guna or PrÂkritika, the Gunas devouring their own actions. The forms of Pralaya will be considered in the study of the Twelfth Branch.

A. — PrÂkrita Creation, *i.e. the Creation of Principles or Tatvas.*

1. Mahat — Which is the out-come of the first disturbance of the equilibrium of the Gunas.

2. AhankÂra — Dravya + JnÂna + KriyÂ.

3. TanmÂtra — Result of Dravya Sakti.

4. Indriyas — Result of JnÂna and Kriy Sakti.

5. VaikÂrika — Devas and Manas.

6. The five-fold TÂmasika creation.

B. — Vaikrita or Individual Creation.

7. Urdha Srotas — or with upward current of the food taken, the SthÂvara or Immobile kingdom with six divisions.

1. VÂnaspati — Plants that fructify without flowers.

2. Oshadhi — Creepers that last till the ripening of fruits.

3. Lat — Ascending creepers.

4. TvaksÂra — Those of which the growth is not in the

   centre, but in the dermal regions, as bamboos.

5. Virudh — Non-ascending woody creepers.

6. Druma — Flowering plants.

The consciousness of all the six classes is almost obscured by Tamas. They are sensitive only to internal touch. They have many peculiarities.

8. Tiryak-Srotas. — With slanting food current. The position of the animal stomach as regards the animal mouth is such that food is not taken in vertically, but either horizontally or slantingly. The animal kingdom has 28 divisions. The animals are ignorant, with predominating Tamas, with the sense of smell largely developed in them so much that they mostly perceive by that sense, and with the faculties of the heart entirely undeveloped. The 28 classes are:

   1. Living on the ground.

   1. — The cloven-footed.

      (1) Cow, (2) goat, (3) buffalo (4) krishnasara, the spotted antelope, (5) hog, (6) gavaya, a species of ox, (7) ruru, a kind of deer, (8) sheep, (9) camel.

   2. — The whole hoofed.

   (10) Ass, (n) horse, (12) mule, (13) goura, a kind of deer, (14) sarabha, a kind of deer, (15) chamari, a kind of deer.

   3. — The five-nailed.

   (16) Dog, (17) jackal, (18) wolf, (19) tiger, (20) cat, (21) hare, rabbit, (22) porcupine, (23) lion, (24) monkey, (25) elephant, (26) tortoise, (27) alligator.

   2. 28. Aquatic animals and birds.

9. ArvÂk-Srotas or with downward food current, the Human kingdom with predominant Rajas, given to Karma, mistaking misery for happiness.

C. — PrÂkrita- Vaikrita.

24. The KumÂras. The KumÂra creation is partly PrÂkrita and partly Vaikrita.

Besides these, there is

D. — Vaikrita Dev Creation.

There are eight divisions of Vaikrita Devas:

1. Vivudha,

2. Pitri,

3. Asura,

4. Gandharva and ApsarÂ,

5. Siddha, Charana and VidyÂdhara,

6. Yaksha and Raksha,

7. Bhuta, Preta and PisÂcha,

8. Kinnara, Kimpurusha, Asvamukha and others.

The Vaikarika and Vaikrita Devas form one class.

THOUGHTS ON THE ABOVE.

PrÂkrita creation is that which gives rise to and is connected with all individuals. Excepting the TÂmasic or Avidy creation, which we shall consider later on, the other divisions of this creation were caused by the first life impulse, given by the First Purusha. The TÂmasic creation was brought into manifestation by the Third Purusha BrahmÂ.

The division of the life-kingdoms according to the movements of the food taken is peculiar to the Pauranic system. It will be interesting to know from the physiological stand-point whether it is necessary for the development of the brain that the spinal column should be erect, whether it is necessary for the formation of the spinal column, that the stomach should retain a certain position, and to know also how far the fixture of the plants is an impediment to the development of any nervous system in them.

It is remarkable that the mineral kingdom is not mentioned as a distinct life-kingdom. The reason appears to be that the creative process is divided into two periods. In the first period formless Jivas take form after form, till the lowest material form is reached. This is elemental creation or the creation of Devas, as described in detail in Ch. XXI. Sk. IV. The PurÂna goes on to say: — "Then Brahm created the Manus." III.-24-49. The Manu creation shews, how mind was gradually developed through Vegetable, Animal and Human creations, out of the Mineral Kingdom, represented by the Mountain Chief HimÂlaya. The giving up by SÂti, of the body acquired from Daksha and her rebirth as the daughter of the Mountain King show how the elemental creation gave way to a fresh creative process, which took its start from the Mineral Kingdom.

The KumÂras form a peculiar creation. "They are Prakrita in as much as they partake of the character of Devas and they are Vaikrita, as they partake of the character of men." Sridhara. — The great commentator also says: — "Sanaka and other KumÂras are not created in every kalpa. The account of their creation is only given in the first Kalpa, called BrahmÂ. In reality, the Vegetable and other life kingdoms are created in every Kalpa. Sanaka and others being created in Brahm Kalpa only follow the creations in other Kalpas."

Upon death, men go to Bhuvar Loka, where they become BhÛtas, Pretas and PisÂchas. Then they go to Svar Loka, where they become Devas, not the Devas of Deva creations but only temporary Devas. When their merits are exhausted, they come down upon earth, to begin life as men again. But if by unselfish Karma and devotion, men pass across the limits of the triple plane, they go first to Mahar Loka. Here they are called PrajÂpatis. Bhrigu and other PrajÂpatis who are the ordinary dwellers of Mahar Loka, are described in one sloka of BhÂgavata, as bearing the life period of one Kalpa. (II. 2. 25). In the next sloka it is said that the Yogins who go to Mahar Loka, remain there till the end of the Kalpa, when at last they go to Satya Loka.

But in another sloka, the PurÂna says: — "When the night of Pralaya follows, the three Lokas, BhÛr, Bhuvar and Svar, are burnt by the fire from the mouth of Sankarshana. Troubled by the excessive heat of that fire, Bhrigu and others proceed from Mahar Loka to Jana Loka." III-11-30.

This shews that the dwellers of Mahar Loka live for the life time of Brahm or two ParÂrdhas.

This is also made clear by the following commentary of Sridhara on III-10-9: —

"Why did Brahm make the three Lokas into one division? This TrilokÎ consisting of BhÛr, Bhuvar and Svar — is the place that is to be made in every Kalpa or day of Brahm for the enjoyment of Jivas (or individuals). But Jivas dwell in the higher Lokas as well. Why are not those Lokas created then in every Kalpa? This is because they are the transformations of unselfish (NishkÂma) action or Dharma — the Lokas themselves and the dwellers thereof. The TrilokÎ and the dwellers thereof are the transformations of selfish (KÂmya) action. Therefore they have birth and death in every Kalpa. But Mahar and other Lokas are begotten by unselfish action heightened by UpÂsan (or devotion), and they last for two ParÂrdhas, which is the life time of BrahmÂ. And the dwellers of those Lokas generally attain mukti (or liberation) after that period."

The ordinary dwellers of Jana Loka are the KumÂras. When men in course of evolution reach Jana Loka, they become KumÂras.

We have already seen that the essence of life in the higher Lokas is unselfishness. It is for this reason that the Git speaks of unselfish action in the first instance as an essential requisite of spiritual life. But it is not unselfish action alone which enables us to get rid of our personal desires and to assimilate ourselves with that one life which pervades all. Devotional love is another equally essential requisite.

It is impossible for us to realise the different experiences in the four higher Lokas.

The famous Brahma SÛkta has the following line: — "The three feet of Ísvara, bearing eternal happiness in the higher Lokas." The eighteenth Sloka in Chapter VI. of the Second Skandha is an exposition of this line. Sridhara has the following commentary on that line:

"Happiness in TrilokÎ is fleeting and temporary. Though Mahar Loka is on the path of liberation, the dwellers of that Loka have to leave it at the end of every Kalpa. The happiness there is therefore not ever-lasting. In Jana Loka, the happiness is ever-lasting, as long as the dwellers do not leave the place. But they have to witness the miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at the end of the Kalpa. In Tapas, there is absolute want of evil. In Satya, there is freedom from fear or liberation."

We have left the Devas (not the elementals that pass through the life kingdoms of this earth) out of consideration. Their evolution is worked out in all the seven Lokas. Their names and characteristics in each Loka are given by VyÂsa in his commentaries on Patanjali's Sutras. Those who are ordinarily known as Devas are the dwellers of Svar Loka. The Deva Yonis or lower Devas are dwellers of Bhuvar Loka and BhÛr Loka. Men have nothing to do with the Devas of the higher Lokas. The Devas of TrilokÎ are indifferent, friendly or inimical to men. Left alone, they do not interfere with men. But when men try to gain superiority over them, by the acquisition of Brahma VidyÂ, they try to throw obstacles in their way.

The Brihad Âranyak Upanishad says: — "Even the gods verily are not able to prevent him from the possession of the state of all." I.-4-10

Again, "As verily many beasts maintain a man, so every man maintains the gods. It is not pleasant, even if one beast is taken away, how then, if many? Therefore it is not pleasant to them, that men should know this i.e. the truth of the nature of BrahmÂ." Commenting on this, SankarÂchÂryya quotes a Sloka from Anugrta: "The world of the gods is surrounded by performers of works. But the gods do not wish that mortals should abide above."

SankarÂchÂryya goes on to say: — "Therefore the gods try to exclude, like cattle from tigers, men from the knowledge of BrahmÂ, as it is their desire, that they should not be elevated above the sphere of their use. Whom they wish to liberate, to him they impart belief &c., and unbelief to him whom they wish not to liberate."

Ânanda Giri, the commentator of SankarÂchÂryya, quotes the following Sloka: —

"Devas do not protect men, rod in hand, like cattle-keepers. When they wish to protect a man, they impart the necessary intelligence to him."

Nothing is said in the PurÂnas, as to Devas of the higher Lokas.

The PrÂkrita Devas are intimately connected with our senses and intellect. It is through their direct help, that we are able to perceive and to conceive. Hence they are called Adhi-devas or VaikÂric Devas. They are not individuals and the remarks made above as to Devas, do not apply to them.

IV. DIVISIONS OF KÂLA.

SKANDHA III. CHAP. 11.

The unit of Kala at the SÛkshma pole is ParamÂnu, which is the minutest part of the created thing, not united to form a body. At the Sthula pole is the whole Sthula creation known in its entirety as Parama MahÂn. The time during which the Sun crosses in his orbit one paramÂnu is the KÂla unit paramÂnu. The time during which he crosses the whole system in his orbit, i.e., crosses all the twelve signs of the Zodiac, is Parama MahÂn or one Samvatsara. The units of time and space are thus the same.

1 Dvyanuka = 2 ParamÂnus.

1 Trasarenu = 3 ParamÂnus.

1 Truti = 3 Trasarenus.

1 Vedha = 100 Trutis.

1 Lava = 3 Vedhas.

1 Nimesha or wink = 3 Lavas.

1 Kshana = 3 Nimesha.

1 KÂsth = 5 Kshanas.

1 Laghu = 15 KÂsthÂs.

1 NÂdik = 15 Laghus.

1 Muhurta = 2 NÂdikÂs.

1 YÂma or Prahara = 6 or 7 NÂdikÂs.

1 AhorÂtra (of the Mortals) = 8 YÂmas.

1 Paksha (Sukla or Krishna) = 15 AhorÂtras.

1 MÂsa (Month) = 1 Sukla + 1 Krishna Paksha.

1 Ritu = 2 MÂsas.

1 Ayana = 6 MÂsas (Uttara or DakshinÂ.)

1 Vatsara = 2 Ayanas.

1 Vatsara = 12 Masas

1 Vatsara = 1 AhorÂtra of Devas.

1 Samvatsara = 1 year of Solar months.

1 Parivatsara = 1 year of Jupiter months.

1 IdÂvatsara = 1 year of Savana months.

1 Svanuvatsara = 1 year of Lunar months.

1 Vatsara = 1 year of Stellar months.

One hundred Samvatsaras is the maximum age of men.

Satya, TretÂ, DvÂpara and Kali a cycle of these 4 Yugas and their SandhyÂs and SandhyÂnsas consist of 12 thousand divine years.

The beginning of a Yuga is its SandhyÂ. Tho end of a Yuga is its SandhyÂnsa. Sandhy and SandhyÂnsa are not included in a Yuga and Yuga Dharma is not to be performed while they last.

Dharma is enjoined for the period between Sandhy and SandhyÂnsa, which is called Yuga.

An equal period of time is also reckoned as one Night of BrahmÂ. 14 Manus reign during the Day of BrahmÂ, each Manu reigning for:

i.e., a little over 71 Yuga Cycles. Converted into Deva years: —

The Manvantaras have their Manus, successors of Manus, Rishis and Devas.

The Rishis, Indras, and Devas appear together.

In the daily creation of BrahmÂ, Animals, Men, Pitris and Devas are born according to their own Karma.

During the Manvantara, BhagavÂn preserves this universe by His own Satva, directly as Manvantara AvatÂras and indirectly as Manus and others. When Pralaya approaches, BhagavÂn withdraws His Saktis (or powers). TrilokÎ is then burnt up by fires from the mouth of Sankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana Loka. The waters of Pralaya sweep away everything before them. In that watery expanse, Hari remains seated upon the coils of Ananta, with His eyes closed.

With every Day and Night, the age of Brahm declines. He lives for one hundred years only. Half of BrahmÂ's age is called ParÂrddha. The first ParÂrddha has expired, the second has commenced with our Kalpa. Every day of Brahm is called one Kalpa.

At the beginning of the first ParÂrddha was Brahm Kalpa, when Brahm or the present Kosmos was born.

At the end of the first ParÂrddha was Padma Kalpa, when the Loka-Padma (the lotus of Lokas) appeared at the navel of Hari.

The first Kalpa of the second ParÂrddha, which is the present Kalpa, is called VarÂha Kalpa. Hari incarnated as VarÂha or Boar during this Kalpa.

The two ParÂrddhas are but a wink of BhagavÂn. KÂla cannot measure him.

The present Kali Yuga is the 28th Yuga of that Manvantara and 4,994 years of that Yuga have expired in the present year of Christ 1894.

THEOSOPHICAL CORRESPONDENCES. The words Kalpa and Manvantara are carelessly used in Theosophical literature. But I shall use those terms, specially with reference to page 309 of the second volume of the Secret Doctrine (first edition.)

1 Kalpa = 7 Rounds.

1 Round = 2 Manvantaras.

The Pralaya at the end of seven Rounds therefore means the Pralaya of TrilokÎ.

The last Globe Chain of which the Moon formed a living planet belonged to PÂdma Kalpa. Our Globe D is the 18001st since the birth of the Kosmos. There will be 17999 more such Globes, one after each Pralaya of Globe Chains. There will be 18000 more Pralayas of the Globe Chain. Then there will be a general dissolution or PrÂkritika Pralaya, not only of the Globe Chain, but of the whole Kosmic system.

V.-THE CREATION BY BRAHMA (Continued) III. 12.

The first creation of Brahm was the five-fold AvidyÂ, viz: —

1. Tamas or ignorance of Self (Avidy in Patanjali.)

2. Moha or egoism (AsmitÂ.)

3. Mah Moha or desire for enjoyment (RÂga).

4. TÂmisra or mental disturbance on the non-fulfilment of desires (Dvesha).

5. Andha TÂmisra or false perception of death (Abhinivesa).

Brahm was not pleased with this dark creation. He purified his soul by meditation on BhagavÂn and created Sanaka, Sananda, SanÂtana and Sanatkumara. These Munis had no performances (for their own evolution). They were Urdha-retas. BrahmÂ, addressing them, said — "Sons, go and multiply yourselves." But they sought Moksha, and heeded him not. Brahm got enraged at the disobedience of his sons, and, though he tried to put down his anger, it burst forth from between his eye-brows and appeared as KumÂra Nila-Lohita or Blue-Red. The boy, the first born of Devas, wept and cried out to Brahm — "Give me names and give me abodes." "That shall be done," replied BrahmÂ, "and, as thou wept like a boy, thou shalt be called Rudra or the Weeper. The heart, the Indriyas, PrÂna, ÂkÂsa, VÂyu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are your abodes. Manyu, Manu, Mahinasa, MahÂn, Siva, Ritadhvaja, Ugra-retas, Bhava, KÂla, BÂmadeva and Dhrita-vrata these are thy eleven names; Dhi, Dhriti, RÂsaloma, Nijut, Sarpi, IlÂ, AmbikÂ, IrÂvati, SvadhÂ, Diksh and RudrÂni, these are thy wives. Beget sons, as thou art PrajÂpati." Thus ordered, Nila-Lohita begot sons like unto himself in might, form and habits. The Rudras became numerous, and they spread all round the Universe ready almost to devour it. Brahm became afraid of his creation, and, addressing himself to Rudra, said — "O Chief of Devas, desist from such creation. Thy progeny with their fiery eyes are consuming all and even consuming me. Take to Tapas for the joy of all beings. By Tapas thou shalt create the Universe as it was of yore. By Tapas thou shalt gain that BhagavÂn who dwells in all hearts." "Amen," said Rudra, and he went into the forests to make Tapas.

Brahm then begot ten sons: — Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasishtha, Daksha and NÂrada. NÂrada came from BrahmÂ's bosom, Daksha from his thumb, Vasishtha from his PrÂna, Bhrigu from his skin, Kratu from his hands, Pulaha from his navel, Pulastya from his ears, Angirasa from his mouth, Atri from his eyes and Marichi from his Manas.

Dharma came from BrahmÂ's right breast, where NÂrÂyana himself dwells. Adharma, the parent of Mrityu (or Death) came from his back. KÂma came from his heart, Anger from his eye-brows, Greed from the lower lip. VÂk or speech came from his mouth, the Seas from his generative organ and Death from his anus.

Kardama, the husband of DevahÛti, was born of BrahmÂ's ChhÂya or shadow. So there was creation out of the body and the mind of BrahmÂ. Brahm took a fancy to his daughter VÂk (or speech). Marichi and his other sons dissuaded him from the incestuous connection. And the Creator in shame gave up his body which was taken up by Space and which is known as dewy darkness. "How shall I bring back all the previous Creation?" So thought Brahm at one time, and the four Vedas appeared from his four mouths. The Yajnas, the Upavedas, the Philosophies, the four parts of Dharma, and the duties of Âsramas also appeared.

Brahm had another body void of incestuous impulses and he thought of enlarging the Creation. But he found himself and the Rishis, powerful though they were, unsuccessful in this respect. He thought there was some unforeseen impediment, so he divided his body into two. A pair was formed by that division. The male was SvÂyambhuva Manu and the female was his wife SatarÛpÂ. Since then creation multiplied by sexual intercourse. SvÂyambhuva Manu begot five children in SatarÂp — two sons, Priyavrata and UttÂnapÂda, and three daughters, ÂkÛti, DevahÛti and PrasÛti. He gave Akuti in marriage to Ruchi, DevahÛti to Kardama and PrasÛti to Daksha. This changing universe is filled with their progeny.

PRE-MANVANTARIC CREATION.

The descent of Spirit into Matter is indicated by the overshadowing Tamas creation, The individuals reach the spiritual plane at the time of Pralaya and lose all sense of I-ness. Their memory becomes perfectly dead to all previous connections and experiences and even as to self as a distinct unit. The child starts with a body of his own, and faculties limited to that body. The Jiva children that came into existence at the beginning of the Universe had however nothing peculiar to themselves, and they had even to acquire the sense of I-ness.

First, the Jiva identifies himself with his body and mind, his own phenomenal basis. For, if he identifies himself with the universal spirit, there is no action for him, no working out of his own Karma. Though from the standpoint of the highest wisdom individuality is a delusion, for the one unchangeable ever-lasting element in Jiva is ÂtmÂ, and at the final stage of development man has to separate himself from his phenomenal basis and to identify himself with ÂtmÂ, which is the real self, still the sense of separateness is necessary for the process of creation and for the gaining of experiences. This sense is two-fold,--

1. The non-perception of Âtm as Self, called Avidy by Patanjali and Tamas in the PurÂnas, and

2. The perception of the upÂdhi as self, called Asmit by Patanjali and Moha in the PurÂnas.

Attachment and aversion, likes and dislikes, are equally necessary for continued individual action. The Jiva eats what he likes and does not eat what he dislikes. He associates himself with certain objects, ideas and thoughts and shuns others. His likes and dislikes form the guiding principle of his actions. These affinities are called RÂga and Dvesha by Patanjali and Mah Moha and Tamisra in the PurÂnas.

The tenacious desire to live in the present body is called Abhinivesha by Patanjali. This desire becomes an instinct in the Jiva, so necessary is it for his preservation. The PurÂnas call it Andha-TÂmisra. Sridhara explains it as the shock we receive from a separation from all our present enjoyments. For, according to him, the idea of death is nothing but a sense of separation from our present enjoyments.

These forms of Avidy were called into being that the forms of the previous Kalpa might be brought into existence, or that the work of creation might be undertaken. These faculties are the very essence of life manifestation. But the process has now been reversed. The work of creation is over. We have acquired the experiences of earth-life, and we are now destined to take a journey back to our home, the bosom of Íshvara, from which we all came. We have now to undo our sense of separateness. The five forms of Avidy are therefore called miseries (klesha) by Patanjali and he lays down rules for getting rid of them.

After invoking AvidyÂ, Brahm created the KumÂras, who were the most spiritual of the beings to be created. They were so spiritual, that they could not take any part in the work of creation. They had to bide their time, till there was spiritual ascent in the Universe.

The Rudras, called the Blue-Red KumÂras, come next. Though highly spiritual themselves they did not object to take part in the work of creation. But as real factors in the work of dissolution, they were entirely out of place in the work of creation. We owe our idea of separateness or individuality to the Rudras. In the scale of universal life the agencies of dissolution carve out individual lives and their mission ends there.

The ten Rishis form the next Creation. Further descent of life in the Universe brought forth ten distinct types of Intelligence. We shall consider these types later on. Then comes the story of BrahmÂ's incest. Brahm could not directly take part in the Creation. His task was simply to bring back the former state of things through a graduated series of intermediaries. First appeared those that had to hold cosmic positions of responsibility, some throughout the Kalpa and others throughout the Manvantara. With the powers invoked, the temptation to evolve an independent Creation with the help of VÂch, the potency of Mantras had to be got over. This done, Brahm thought of the Monads of the previous Kalpa, and the first Manu appeared with his wife Sata-rÛp or Hundred-formed. All forms of Creation existed in Idea before further manifestation, and Sata-rÛp was the collective aspect of all such Ideas.

VI. BHÛR AND VARAHA

SKANDHA III., CHAP. 13.

Said Manu to Brahm — "I shall do thy behests, O Lord. But tell me where my Praj (progeny) and myself are to be located. The BhÛr of the previous Kalpa where all beings found shelter is lost in the great ocean of Pralaya. Bestir thyself and raise it up, O Deva."

Brahm thought within Himself what was to be done, when lo! out from His nostril came a Boar, no bigger than a thumb. In a moment the Boar assumed gigantic proportions and all space resounded with his roar. The dwellers of the Jana, Tapas and Satya Lokas worshipped Him by chanting the Mantras of the three Vedas. He roared once more for the good of the Devas and instantly plunged into the waters. Though an incarnation of Yajna, He tried to discover the BhÛr by smelling like an ordinary animal. He dived down as far as RasÂtala and there found the BhÛr Loka. He then raised it up on His tusks. The Daitya King HiranyÂksha resisted and in rage the Boar killed him. The Rishis then worshipped Him knowing His true form to be Yajna.

THOUGHTS ON THE ABOVE.

[BhÛr is the main system of TrilokÎ. The VarÂha AvatÂra restored the system after the Kalpa Pralaya. BhÛr being the lowest of the Seven Lokas corresponds to Prithvi Tatva and hence to the sense of smell. The boar is pre-eminently the animal of smell. The materialisation of the Prithvi principle for the purpose of globe formation was an effort of the energy of the Logos and the smelling out of BhÛr by the Varaha is suggestive. The Globe evolution is preparatory to Monadic evolution. The pent up Karma of the previous Kalpa develops itself on the Globes. All beings are mutually interdependent for their evolution. They help one another in the work of evolution, and one makes sacrifices that the others may grow. Some have to wait, till others come forward. Then they become united in the further race for progress. This great cosmic process, this mutual sacrifice is Yajna itself, which is typified in the Boar Incarnation. The Vedic Yajna gives prominence to the Communion of men with Devas, as at the early stages this is an all important fact of evolution. The VarÂha is called the first Yajna AvatÂra and all the parts of His body are named with reference to Vedic Yajna, as He by raising BhÛr prepared the field for Karma.]

VII. THE STORY OF HIRANYÂKSHA.

SKANDHA III., CHAP. 14.

Diti, the daughter of Daksha, approached one evening her husband Kasyapa, son of Marichi. She was overpowered with the passion of love and became importunate. Kasyapa asked her to wait. Rudra was presiding over sunset. His astral attendants, the BhÛtas and Pishachas, were roaming over the Universe. With His three eyes representing the Sun, Moon and fire he could see every thing. His hesitation to yield to Diti was of no avail, and the Muni had to yield. There Diti became ashamed of her weakness. She was afraid she had offended Rudra and she helplessly prostrated herself at the feet of Kasyapa praying for his forgiveness. "Thou hast disobeyed me," said Kasyapa, "and hast shown disrespect to the companions of Rudra, thy mind is impure and so is the time of Evening (SandhyÂ). These four evils will cause the birth of two wicked sons from thee. They will oppress the TrilokÎ and the LokapÂlas (Preservers of the three Lokas). When their inequities exceed all bounds, Vishnu will Himself incarnate to kill them."

For one hundred years Diti conceived her twin sons. Even from within the womb they shed lustre all round, which even overpowered the LokapÂlas. The Devas went to Brahm to ascertain the cause of this disaster. He related to them the following story.

"My MÂnasa-putras, Sanaka and others were once in Vaikuntha, the abode of BhagavÂn. Impatient to see BhagavÂn the KumÂras hurriedly passed through the six portals (Kaksha). At the seventh portal, they found two doorkeepers of equal age with clubs in their hands, richly adorned with golden crowns and other ornaments. They had four hands and looked beautiful in their blue colour. The KumÂras heeded them not, but opened the gate with their own hands as they had opened the other gates. The door keepers stopped them with their clubs. The KumÂras were put out by this unforeseen obstruction and addressing the doorkeepers gave vent to their feelings thus: — 'What mean you by making this distinction? In Him the Lord of Vaikuntha, there is no difference whatsoever. The whole of this Universe is in Him. Do you dread any danger to Him, as to a common being, and why will you admit some and not others? But you are His servants. So we do not intend to be very hard on you. But you must descend from this elevated plane and take your birth where passion, anger and greed prevail'."

"The door-keepers became terrified at this curse and fell at the feet of the KumÂras. All that they prayed for was that while passing through the lowest births, they might not have MÔha, beclouding their recollection of BhagavÂn. BhagavÂn knew what had transpired outside. He hastened on foot with LakshmÎ by His side to where the Munis stood. The KumÂras prostrated themselves before Him Whom they had so long meditated upon in their hearts. With intent eyes they looked steadily on Him and longed to see Him again and again. The KumÂras lauded Him with words full of import. BhagavÂn addressing them said: — 'These my door-keepers are by name Jaya and Vijaya. They have slighted you, and it is right that you have cursed them. I sanction that curse. For they are my servants, and I am indirectly responsible for their deeds. I always respect BrÂhmanas, as my glory is derived from them. These door-keepers did not know my regard for you, and they therefore unintentionally slighted you. But they shall instantly reap the fruit of their evil deeds and come back to Me when their punishment is over. Please therefore decide where they are to go.' The KumÂras knew not what to say. They thought they had not done right and they asked to be excused. 'It is all right for Thee to extol the BrÂhmanas in this way, for Thou art the Preserver of Dharma and Thou teachest others what to do. But if, really, we have done wrong, let us be punished and let not our curse visit these innocent door-keepers.' BhagavÂn replied: — 'It is I who have uttered the curse through your mouths. My will shall be done. These door-keepers shall be born as Asuras, but they shall come back to Me speedily.' These two door-keepers, O Devas, have now appeared in Diti's womb. I have no power to overcome them. But when the time comes for the prevalence of Satva, BhagavÂn Himself will do what is needed."

The Devas went away and waited for events. The two Daityas HiranyÂksha and Hiranyakasipu were born of Diti, after a conception of one hundred years. HiranyÂksha though elder by birth was younger by conception.

THOUGHTS ON HIRANYÂKSHA.

[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and Vijaya mean victory. Hiranya is gold. HiranyÂksha means gold-eyed. Hiranyakasipu means gold-bedded. The key to the mystery lies in the fact that Jaya and Vijaya were the door-keepers of Vishnu and their external form was that of Vishnu. The Purusha in the Heart is the Counterpart in microcosm of the Purusha in the Universe. And we have found above that the five or ten door-keepers or BrahmÂ-Purushas in the Heart are the five or ten PrÂnas in man. By analogy, therefore, which is a potent factor in the solution of mysteries, we find that Jaya and Vijaya are the two-fold manifestations of Prana in Vaikuntha, the in-going and out-going energies of Purusha. The life principle is an aspect of BhagavÂn and stands at His very gate. It is this outer aspect of Purusha that is the mainspring of all material activities, of all life-manifestations and of the material development of the universe. The duality represents TÂmasic inaction and RÂjasic activity. HiranyÂksha would have no life-manifestation, no appearance of globes, he would continue a state of things verging on PrÂlayic sleep. Hiranyakasipu was the very ideal of material greatness and material grandeur. Kumbhakarna slept and RÂvana worked. The brothers Jaya and Vijaya passed through the dividing energy of Diti, to cause the material manifoldness of the Universe. The VarÂha as representing the awakened Jivic Karma fought with the Asura that opposed the development of that Karma, which could only fructify on the BhÛr system.]

VIII. DEVA AND DEVA-YONI CREATION.

SKANDHA III., CHAP. 20.

Vidura asked Maitreya: How did Marichi and other Rishis and also SvÂyambhuva Manu carry out BrahmÂ's orders to create.

Maitreya continued the story of Creation in reply to Vidura.

We have heard of the primal dark creation of BrahmÂ, consisting of five-fold AvidyÂ. Referring to that, Maitreya said, it was a creation of shadows. Brahm was not pleased with this shadowy creation. He gave up the dark body and it became night, At that time Yakshas and RÂkshasas were born and they took it up. The body was not only dark, but it was the seat of hunger and thirst. The new-born therefore in their hunger and thirst ran after Brahm to devour Him. Some of them said: "Have no mercy on Him as father." Others said "Devour him." Brahm became afraid of them and said — "Save me. You are my sons. You should not devour me." Those that said "Devour" are Yakshas and those that said "Do not save him" are RÂkshasas. Brahm then created the Devas, with His radiant SÂtvika body.

This body when given up became day and the playing Devas took it up. Brahm then created the Asuras out of His thigh. They became extremely passionate and ran after Brahm void of all shame. In great distress Brahm prayed to Vishnu and the Creator was told to give up His body of passion. The body was given up and it became SandhyÂ, or evening. The Asuras accepted Sandhy as their wife. Evening is the time for lust and passion. Brahm then created the Gandharvas and Apsaras with His body of beauty, which when given up became Moon-light. With his indolence, Brahm created the BhÛtas and PisÂchas. They were stark naked and had long loose hair. Brahm closed his eyes on seeing them. After a time he gave up his yawning body and the BhÛtas and PishÂchas took it up. The body that causes secretion is called "Sleep."

That which causes delusion is "Madness." Indolence, yawning, sleep and madness all these four were taken up by BhÛtas and PisÂchas for their body. Brahm knew His powers and He created with His invisible body the SÂdhyas and Pitris. By His power of becoming invisible, He created Siddhas and VidhyÂdharas and gave them His body with that power. By His reflected image He created the Kinnaras and Kimpurushas, who took up that image for their body. At dawn, they sing in pairs the praise of BrahmÂ. Brahm did not find any progress in creation with all these Bhoga (expansive) bodies. He threw away His body and from His hair the elemental serpents or NÂgas were born. After all, Brahm created the ManÛs and Rishis.

IX. THE PROGENY OF KARDAMA.

SKANDHA III. CHAP. 21-24.

Kardama Rishi was ordered by Brahm to create. This led him to pray to Vishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu appeared before him with LakshmÎ by His side. He revealed to Kardama a happy future. The Rishi was to marry Manu's daughter, to have by her nine daughters and one son, an Incarnation of Vishnu Himself, who was to promulgate the Tatva VidyÂ. Shortly after, SvÂyambhuva Manu came to Kardama's hermitage, with his wife Sata-rup and offered to the Rishi his daughter DevahÛti in marriage. Kardama accepted her as his wife. He had by her nine daughters and the AvatÂra Kapila. Brahm with his sons the Rishis came to Kardama and congratulated him and his wife DevahÛti upon having BhagavÂn Vishnu for their son. He then asked Kardama to give his daughters in marriage to the Rishis. Kardama followed his father's behests and gave his daughters duly in marriage to the Rishis. KalÂ, he gave to Marichi, Anasuy to Atri, Sraddh to Angirasa, Havirbhu to Pulastya, Gati to Pulaha, Kriy to Kratu, KhyÂti to Bhrigu, Arundhati to Vasishtha and SÂnti to Atharvan. The Rishi then went to the forest for yoga and left his wife in charge of Kapila.

THOUGHTS ON KARDAMA.

[DevahÛti means offering to Devas, which is universal service. She is the progenitor of those forms of life which have a spiritual influence over the whole Trailokya.

"KalÂ" is part, a digit of the Moon.

"AnasuyÂ" means absence of envy. From the proverbial chastity of Atri's wife the word also means the highest type of chastity and wifely devotion.

"SraddhÂ" means faith.

"Havirbhu" means born of sacrificial oblation.

"Gati" means course, path.

"KriyÂ" means performance (of Yajna) and action.

"KhyÂti" means fame, praise and also proper discrimination.

"Arundhati" would perhaps mean one that does not stop or hinder. Probably the word means a wife who helps her husband in the performance of duties and does not stop or prevent him.

It is for this reason that the Star Arundhati is pointed out to the bride at the nuptial ceremony.

"SÂnti" is peace, the well known invocation of the Vedas at the end of a Mantra.

"Kardama" means clay. He was born of BrahmÂ's ChhÂy or shadow.

DevahÛti, being wedded to the materialised shadow of the whole Universe, gave rise to certain female types which in their turn on being wedded to the Rishis, the highest Planetary Intelligences, became the progenitors of all the life forms of the Universe. Kapila was one of the earliest Rishis. The word — Kapila means tawny or brown coloured.]

X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHÛTI.

SKANDHA III., CHAP. 25-33.

We now come to an important part of the BhÂgavata PurÂna, the teachings of Kapila to his mother in the Yoga philosophy of the Bhagavat PurÂna. They adapt the SÂnkhya and the Yoga systems to Bhakti or devotion. For a full knowledge of the teachings I refer my readers to the PurÂna itself, I shall only give the salient points and avoid details as much as possible, without breaking the continuity of the discourses. "Yoga directed towards Âtm brings about Mukti. Chitta attached to the transformations of Gunas causes Bondage; attached to PurÛsha, it causes Mukti. When the mind is pure and free from distractions, man perceives Âtm in himself, by Wisdom, Dispassion and Devotion. There is no path so friendly to the Yogins as constant devotion to BhagavÂn. Company of SÂdhus opens wide the door to Mukti. They are SÂdhus who have forbearance and compassion, who are friendly to all beings, who have no enemies, who are free from passions, and above all who have firm and undivided Bhakti in Me. They give up all for My sake and they hear and speak no words that do not relate to Me. Their company removes the impurities of worldliness. Men first hear about Me from the SÂdhus. By faith their heart is drawn towards Me, and they have devotion for Me. Devotion causes Dispassion and makes easy the path of Yoga. By indifference to the Guna transformations of Prakriti, by wisdom fostered by Dispassion, by Yoga and by Bhakti (devotion) offered to Me, the Jiva attains Me even while in this body."

"When the Indriyas (the senses and the mind), that manifest the objects of external and internal perception, become trained by the performance of Vedic Karma, their spontaneous Vritti (or function) in a man of concentrated mind is in Satva which is the same as Vishnu. This Vritti which is void of all selfishness is Bhakti in BhagavÂn. It is superior to Mukti. It instantly destroys the Kosha (Astral body) as the digestive fire consumes food. The devoted have no yearning for that Mukti (SÂyujya or NirvÂna) which makes the Jiva one with Me. But they prefer ever to talk with each other about Me, to exert themselves for My sake and ever to meditate on Me. Mukti comes to them unasked. My Vibhutis, the eight Siddhis (anima &c.) and all the glory of the highest Lokas are theirs, though they want them not. I am their Teacher, their Friend, their Companion, their all. So even KÂla cannot destroy them."

"Purusha is ÂtmÂ. He is eternal, void of Gunas, beyond Prakriti, all pervading, self luminous and all manifestating."

"Prakriti is PradhÂna, one in itself, but is also the source of all differences (visesha), possessed of three Gunas, unmanifested (avyakta) and eternal."

"The twenty four transformations of Prakriti called PrÂdhÂnika or Saguna Brahma are: —

"5 Mah BhÛtas — Earth, Water, Fire, Air and AkÂsa.

"5 TanmÂtras — Smell, Taste, RÛpa, Touch and Sound.

"10 Indriyas — Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot, Upastha and PÂyu.

"4 Divisions of Antahkarana — Manas, Buddhi, Chitta and AhankÂra."

"KÂla is the twenty-fifth. But according to some, KÂla is PrabhÂva or Sakti of Purusha. Those who identify themselves with Prakriti are afraid of KÂla. KÂla as the outer aspect of Purusha disturbs the equilibrium of Gunas in Prakriti."

"Purusha energised Prakriti and the Gunas led to transformations following the action of Daiva or Karma, (Jivic record of the previous Kalpa). Prakriti brought forth the refulgent Mahat Tatva. The seed of the Universe was in the bosom of Mahat, and it manifested the Universe and destroyed the darkness of Pralaya by its own light."

"Chitta which is VÂsudeva and Mahat, is Satva, transparent and pure, and the perception of BhagavÂn is achieved by this division of Antahkarana."

"Transparence (fitness for the full reflection of BrahmÂ) immutability and tranquility are the characteristics of Chitta, as of water in its primal state."

"Mahat Tatva was transformed into AhankÂra Tatva, with its Kriy Sakti. AhankÂra became three-fold — SÂtvika (Manas), RÂjasika (Indriyas) and Tamasika (BhÛtas) i.e. Kartri or Cause, Karana or Instrument and KÂryya or effect."

"Sankarshana is the Purusha of AhankÂra. He is the Thousand-Headed and Ananta (endless.)"

"Manas is Sankalpa and Vikalpa. It is the generator of KÂma (or desire.) So Aniruddha, the king of Indriyas, blue as the blue-lotus of autumn, the PurÛsha of Manas, has with patience to be got over by yogins."

"Buddhi is RÂjasa transformation of AhankÂra. The perception of objects, dependence on the Indriyas, doubt, wrong-knowledge, right-knowledge, memory and sleep these are the functions of Buddhi. (Pradyumna is the PurÛsha of Buddhi.)"

[The terminology here adopted will appear strange to the Vedantin scholar. The divisions of Antahkarana are here adopted to the sacred Tetractys or Chatur-vyuha, consisting of VÂsudeva, Sankarshana, Aniruddha and Pradyumna. In Devotional practice, Antahkarana should be made the channel for higher communion and its divisions are the divisions of spiritual perception.

Chitta is the highest aspect of Antahkarana corresponding to Mahat Tatva in the Universe, with the Purusha always reflected in it. This aspect corresponds to VÂsudeva, the highest Purusha in the Tetraktys.

AhankÂra is the bare individuality, transformable into peculiarities, but not so transformed. Sankarshana is the corresponding Purusha.

Manas is KÂma or desire brought on by likes and dislikes. It consists of the mental tendencies of attachment, repulsion and indifference. Aniruddha is the corresponding Purusha.

Buddhi is in one word the Chitta of Patanjali, — that which functions through the physical brain.

Pradyumna is the corresponding Purusha.]

"The Indriyas are also the Rajasika transformations of AhankÂra."

Prana through its Kriy Sakti gave rise to the Karma Indriyas. Buddhi through its JnÂna Sakti gave rise to the JnÂna Indriyas. The Tanmatras and the Maha BhÛtas then came out in order of transformation. All these principles could not, however, unite to bring forth the creation. Purusha then permeated them, and the Cosmic Egg with its covers was formed. Details are given as to how the Indriyas and Antahkarana with their AdhyÂtma, AdhibhÛta and Adhidaiva appearing in the VirÂta Purusha, rose up from sleep as it were only when Chitta finally appeared.

Kapila then dilated on the relations between Purusha and Prakriti, using the illustration of the sun reflected on water and re-reflected on the wall. He showed how Mukti could be attained by discrimination of Prakriti and Purusha — the seer and the seen.

DevahÛti asked how Mukti was possible when Prakriti and Purusha were eternally co-existent, and inter-dependent in manifestation. A man might for a time realize that the Purusha was free from the fears of relativity, but his Karma had connected him with the Gunas and the fears would recur as the ultimate cause could not be removed. Kapila replied, "By unselfish performance of duties, by purification of mind, by intense Bhakti in BhagavÂn fostered by the recital of His glory, by wisdom based on the knowledge of the Tatvas, by strong dispassion, by austere yoga, by intense concentration on ÂtmÂ, Prakriti becomes daily subdued and it is finally consumed, even as the wood is consumed by its own fire, caused by constant friction. Given up as already enjoyed and constantly found fault with, Prakriti does no harm to the Purusha centred in Self. Dreams do harm in sleep. But when a man wakes up, they lose all power to injure, as they are then found to be dreams only."

Kapila then explained the AshtÂnga Yoga of Patanjali, as adapted to Bhakti and gave a graphic description of Vishnu as the object of meditation.

He then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna. As Saguna it is either Satvika, RÂjasika or Tamasika.

Nirguna Bhakti Yoga is that in which the mind runs towards BhagavÂn, even as the Ganges runs towards the Sea, with a constant spontaneous flow. The Devoted spurn SÂlokya, SÂrshti, SÂmipya, SÂrÛpya and SÂyujya union¹ even when offered to them and they prefer to serve BhagavÂn ever and ever. Compassion and friendliness to all beings are the essential qualifications of the Devoted. They must be humble, respectful and self controlled. They must pass their days in hearing and reciting the glory of BhagavÂn.

Kapila then described in vivid terms the life and death of a man of the world and his passage after death to YÂma Loka. He described the rebirth and went through every detail of foetal existence. The foetus acquires consciousness in the seventh month and gets a recollection of previous births. This recollection is lost on being born.

Those who selfishly perform their Dharma and worship Devas and Pitris go to Soma Loka, and after partaking of Soma, they are again re-born. And even their Lokas are destroyed with the daily Pralaya of BrahmÂ.

Those who unselfishly perform their duties and give themselves up entirely to the Supreme Purusha go through SÛrya (Sun) to the transcosmic Loka of Parama Purusha. The worshippers of Hiranyagarbha (BrahmÂ) reach Brahm Loka or Satya Loka and there wait for two ParÂrddhas i.e. for the life time of Brahm and upon the final dissolution of the BrahmÂnda go to the trans-cosmic plane of Parama Purusha.

BrahmÂ, Marichi and other Rishis, the KumÂras and Siddhas do their assigned work unselfishly, but their UpÂsan admits of distinction. So they are absorbed in the Second or the First Manifested Purusha at Pralaya and become re-born at creation.

DevahÛti heard all this from Kapila. Her doubts were all removed and she found the light within herself. She remained fixed in meditation as long as her PrÂrabdha was not exhausted. She then attained Mukti.

Kapila first went towards the North. The sea then gave Him place, where He still lies in deep SamÂdhi, for the peace of TrilokÎ. (Gang SÂgar or Saugor is said to be the seat of Kapila).