|
|
|
SKANDHA IV. CHAP. 1.
In every ManvantarÂ, there are one Manu, sons of Manu, Devas, Indra or king of the Devas, seven Rishis and one AvatÂra of Vishnu. The AvatÂras of Purusha propel Manu and others to their work. At the end of every cycle of 4 Yugas, the Rishis by their Tapas find out the lost Srutis and revive the old Dharma. The Manus propound the Dharma. The sons of Manu including their descendants and others preserve the Dharma, in their respective times, to the end of the Manvantara. The Devas help them in their work. Indra preserves the TrilokÎ and sends down rains" VIII. — 14.
In the SvÂyambhuva Manvantara, SvÂyambhuva was Manu, the Tushita Devas were the DevatÂs, Marichi and others were the seven Rishis, Yajna was both AvatÂra and Indra. Priyavrata and UttÂnpada were the two sons of Manu.
A number of genealogical tables are given below:
(N. B. The female names are given in italics)
[image]
TABLE A.
TABLE B.
[image]
TABLE C.
TABLE D.
TABLE E.
TABLE F.
[image]
TABLE G.
TABLE H.
TABLE I.
TABLE J.
TABLE K.
[image]
TABLE L.
[image]
TABLE M.
[image]
[image]
TABLE N.
Table N.--(Contd.)
[image]
TABLE O.
[image]
TABLE P.
TABLE Q.
[image]
TABLE R.
TABLE S.
TABLE T.
[image]
[image]
[image]
[image]
TABLE U.
These Tables must not be mistaken for human genealogies. The reader will have to carry himself in imagination to a time when there was a vast sheet of nebulous mass, when the globes and planets had not been formed, and the phenomena now known as day, night, year, month and season were still unknown.
The process known as Pralaya had absorbed the life energies of TrilokÎ, which remained latent in that intermediate plane between the higher and the lower Lokas known as Mahar Loka. When the creative process set in, and the ground was prepared for the manifestation of life, life energies streamed forth from the Mahar Loka, more as types than as individuals. These types are called PrajÂpatis or the Lords of life kingdoms. They carry back to TrilokÎ all the life energies of the previous Kalpa. At Pralaya, they draw back unto themselves all the life energies of the dying TrilokÎ, and take a lasting sleep in the archetypal plane ( Mahar Loka ) to which they properly belong. The PrajÂpatis of the First Manvantara become the Rishis of other Manvantaras. As the first Lords of creation bring back the life energies as well as the lost experiences of the previous Kalpa, so the Rishis bring back the lost knowledge of each Manvantara. This is fully explained in the fourteenth Chapter of the Eighth Skandha. The KumÂrs are not PrajÂpatis, as they come from a plane higher than Mahar Loka. In the first Manvantara, MarichÎ, AtrÎ Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasistha, Daksha, and NÂrada are mentioned as the chief PrajÂpatis. Of these, NÂrada is not strictly speaking a PrajÂpati, or Lord of creation, as he took no part in the work of creation, though he is called so having proceeded from Mahar Loka. Kardama, Ruchi and Visvakarm are some of the other PrajÂpatis.
Of the PrajÂpatis, seven form distinct types by themselves. They preside over the seven stars, which form the constellation of Great Bear. They send forth their energies from the plane of the Seven Sages, and guide the course of life evolution that takes place in TrilokÎ. The sages are relieved every Manvantara by others who take up their place. The seven sages of our Manvantara, are different from the PrajÂpatis of the first Manvantara. It is by great sacrifices and by great efforts that the highest Rishis of a Manvantara attain the position of the Seven Sages. The Sages may become PrajÂpatis, and PrajÂpatis may become KumÂras. And men may become sages, if they follow the true path. The grades that divide men from sages or Rishis proper are many, and human evolution proceeds on the line of those grades.
Energies of another kind proceeded from Mahar Loka, energies known as Devas and Asuras. They work out, or rather they are intimately connected with, the tendency of life-evolution. There is a tendency in the Spiritual Jiva to acquire experience of the lower planes, through senses which they develop. The Asuras are connected with this tendency. There is the opposite tendency in the Jiva to get rid of the material taint and the material restriction earned in the efforts to acquire manifold experiences and to gain back the original state of purity after the acquisition of fresh spiritual treasures though the experiences of matter. The Devas are connected with this tendency.
These are the forms of life which then come into existence and work out their evolution in this TrilokÎ.
Life evolution proceeds on two different lines — that of globes and that of individuals. They are represented by the two sons of Manu — Priyavrata and UttÂnapÂda.
In the line of Priyavrata we find how the globes were formed in the solar system, through various cosmic fires originating from VisvakarmÂ, how this earth was formed, its continents and countries. The different divisions of the BhÛr Loka are presided over by different forms of intelligence, who are the sons of Priyavrata.
In the line of UttÂnapÂda we find the different life kingdoms passing through different stages of evolution.
First of all, we find a limit is put to life existence in TrilokÎ by Dhruva. Dhruva, son of UttÂnapÂda, presides over the Polar Star. That Star forms the farthest limit of TrilokÎ. Matter is so attenuated there that it can last for one Kalpa. We are speaking of a period when infant souls merged out to commence the race of life in the present Kalpa. They were spiritual and highly spiritual too. But they were carried away by the general current of creative tendencies. They were to limit themselves by sheath after sheath, so that they might acquire the experiences of Svar Loka, of Bhuvar Loka and of BhÛr Loka in succession. Dhruva, the infant soul, a child only five years old, however, resisted the common temptation. He would not go down, for he had an important service to render to the Universe. Who would advise him in this noble mission but NÂrada. NÂrada was out of element when the creative process was in full swing, and it was a necessity of life evolution. But there were instances of exception, instances of noble souls who would not go in with the general current, but would like to remain fixed in spiritual life, and NÂrada was always to be found helping them with his advice.
Dhruva remained fixed in his early spirituality. That was a sacrifice, for he could not enrich himself with further spiritual experiences, through the senses, of the lower planes of life. But he had to keep up an abode which was to be resorted to by evolved souls in later days, souls that in due course would reach that high spiritual plane.
From that KÂlpic plane and the dweller thereof, we come to lower planes and their dwellers, to the divisions of time that rule the lives of individuals and of lives adapted to these divisions of time. We come from the elementals of the Svarga plane, or the Devas, to the elementals of the Astral or Bhuvar plane, the Pitris, BhÛtas, Pretas and PisÂchas, till we reach the mineral kingdom, represented by Himalya, the Mountain king. At this point a turning point was reached in life evolution, and the goddess of life-evolution became the daughter of the Mountain king. Of this we shall know more hereafter.
We know of Daksha, first as the son of BrahmÂ, the creative PrajÂpati when the life-process rapidly worked itself out in Elemental forms. Then there was no sexual procreation. Creation meant the materialisation of the Jiva. SatÎ, the daughter of Daksha, was the guiding energy of life-evolution. She became wedded to Siva, the Lord of BhÛtas, Pretas and PisÂchas who by the infusion of their TÂmasic energies could bring down Jivas from their high spiritual plane.
When the process of materialisation was over, when the Jivas or Monads reached the lowest limits of materiality, the mission of Daksha came to an end.
Life evolution had now to pass through mineral, vegetable and animal stages, until at last the human stage was reached.
SatÎ now appeared as the daughter of the mineral king HimÂlaya. She gave the upward bent to life evolution and by the energy she imparted minerals were able to shake off the rigidity and stability of gross matter, to develop the sense of touch and to become vegetable at last. In like manner vegetable became animal, and animals at last became men.
Siva, the husband of Bhagavati or DurgÂ, as SatÎ was now called, is the Purusha of Dissolution. Bhagavati is His Energy, Who guides the Monadic or Jiva Evolution of the Kalpa. It is the wear and tear, the process of destruction, that counteracts the cohesive strength of the particles forming mineral matter, which by its action becomes flexible and so receptive of outside influences.
Cells by division and death become capable of the life process in themselves. Vegetables grow by the rejection of cells, which necessitates a number of physiological processes. Death brings on life, waste, repair.
If animals exist in one and the same body, progress will be limited, further evolution will be impossible. It is by death that we evolve.
BhagavatÎ works out the evolution of life in different kingdoms till the stage of humanity is reached.
At this point Aryaman, one of the Âdityas, comes to the help of humanity. Through his influence the sons of humanity become endowed with the power of reasoning, — the faculty of discrimination.
The sons of Aryaman are called Charshanis. The word Charshani literally means a cultivator. Its secondary sense given in the Vedic lexicon is one endowed with the discriminative faculty. The word Charshani is used in the Vedas for man. It is the equivalent of Arya or Aryan, the ploughman. But it is not as ploughmen or cultivators, that the Aryans had their high place in humanity, but as men endowed with the power of discrimination. And this we owe to Aryaman. This is why, though an Âditya, he is called the chief of Pitris by Sri Krishna.
"I am Aryaman of the Pitris." — Bhagavat GitÂ.
We have thus the first stage in life evolution, when the spiritual Jiva had to descend from the elemental to the mineral form. Next we have the second stage, when minerals passed through higher forms of life till the Human Kingdom was reached.
Then we have the third stage, when men became endowed with the power of discrimination.
In the exercise of the discriminative faculty men were helped by their elder brothers, the Rishis and MahÂtmÂs of every period, and by AvatÂras Who apeared from time to time.
Then the ground was prepared for further evolution. The Sacred Injunctions or the Vedas were revealed to men to give them a sense of right and wrong, of duties and prohibitions. The Vedas also held out to the developed sense of men the charming prospect of life in Svarga Loka with its lasting and alluring enjoyments. This may be called the stage of Karma KÂnda. In following the stages of human evolution we have come down to Vaivasvatu Manvantara.
Side by side with the efforts made to raise humanity in the scale of evolution, sin was accumulating in the great Atlantean continent which spread over the whole of what we now know as the Bay of Bengal. The Atlanteans had acquired a mastery over the five forces of nature, which they used for selfish objects and against the cause and current of evolution.
Then there was a great revolution in Nature. The great Atlantean Continent went down with its load of sins. The sons of Sagar, the Atlantean king, became buried under the great ocean, which overtook the doomed continent, and to this day the sea is called in India, "SÂgar" or relating to Sagar.
There was a corresponding upheaval in the Himalayas, and the sacred river Gang streamed forth from their sides, inaugurating the spiritual regeneration of the Universe. Much of what we now know as India must have been raised up at the time, and on its sacred soil appeared the great AvatÂra RÂma, Who put an end to the disorganising, chaos-loving sons of LankÂ. The people of Lank were called RÂkshasas as they were working towards the destruction of all order, all progress in the Universe, and rendered everything topsy-turvy in Nature.
Now it was time for Sri Krishna to appear, the greatest of all AvatÂras in our Kalpa, Who gave the last bent to the progress of humanity. He wedded Himself with all the principles that enter into the constitution of man, so that man may come up to Him. He taught the basic unity of all beings, and laid down the path of Service and Devotion. He established the reign of spiritual life, and ever since His lotus feet sanctified the soil of India, the Scriptures only re-iterate His teachings, and they all sing His glory for ever and ever. We shall find in its true place the Service done by Lord Sri Krishna, and how by His Avatarship humanity has made one more advance in the scale of human evolution. When the Lord appeared, BhagavatÎ made her appearance too as the daughter of Nanda. It is with Her energy that Sri Krishna performed the mission of His Avatarship.
This is a bare outline of what the Tables teach us, We shall consider them each in its own place. We shall find a detailed account as to how the Universe is preserved. We shall hear of great Rishis, of many AvatÂras, of the part played by Devas and Asurus. We shall see how the Monads pass through different stages of evolution, till the idea of perfect humanity is presented by Lord Krishna.
The Tables sometimes speak of life Kingdoms, sometimes of human races, sometimes of types and principles, and sometimes of individuals. Sometimes, the names used convey a good deal of hidden meaning, sometimes they are used at random.
In the line of Priyavratra, we find how globes are formed, how continents and countries appear. The solidification of earth is indicated by the muteness of Bharata. BhÂrata Varsa or India is called the first born of all countries, and other lands are enjoined to follow and to obey their eldest brother.
SKANDHA IV. CHAP. 1.
The names of the first table have been considered before.
SKANDHA IV. CHAP. 1.
Ruchi and Akuti both mean Wish, Desire. Yajna is sacrifice, Dakshin means ordinarily the present made to a BrÂhmana for officiating at a ceremony. It is also the present made for the performance of a Vedic sacrifice. No Vedic sacrifice is complete without the present of Dakshin to the officiating priest. Dakshin was married to Yajna, for they are inseparable. Possibly Yajna has reference to the elemental or Devic character of life forms in the first Manvantara. That also explains why there was no Indra separate from the AvatÂra of the Manvantara.
The first Manvantara was one of Pravritti or Descent, Spirit could descend into matters only with the help of Desire. Desire is the father of KÂma — KÂma is the characteristic of Vedic Yajna. Yajna therefore guided the First Manvantara. He was the AvatÂra of Vishnu as well as the Indra of the Devas.
The sons of Yajna were the Devas of the First ManvantarÂ. The BhÂgavata calls them Sushita or Bliss gods. The Vishnu PurÂna calls them YÂma Devas. The Manvantara Devas have for their mission the carrying out of the cyclic work of the Manvantara.
SKANDHA IV. CHAP. 1.
Marichi means literally a ray of light. The word is frequently applied to the sun's ray. As the sun's ray breaks up into the component colours, so the line of Marichi broke up into the life kingdoms. Kal means a digit of the moon. Kasyapa was the son of Marichi and KalÂ. He married the 13 daughters of Daksha, in the line UttÂnapada. By his wives, Kasyapa was the father of Suras and Asuras, of elementals, vegetables, animals and men. He is directly connected with the Monads. Marichi and Kal have a special significance in reference to Jivic evolution. Does the pair symbolise the sun's ray reflected on the Moon or the Atmic ray reflected on Buddhi? Any how Marichi and Kal imply the divine ray in the Jivas or Âtma-Buddhi.
The monads of individuals are limited by the shells or bodies of Kasyapa's line. (The word Kasyapa means primarily bed, seat). They come through PÛrnima, daughter of Marichi. The sons of PÛrnima are Viraja and Visvaga.
Viraja is free from Rajas. Visvaga means one who goes all over the Universe. Viraja and Visvaga are Universal aspects of Jivic Intelligence.
(Viraja is the father of VairÂjas). Devakuly is the daughter of PurnimÂ. She flowed from the washings of the feet of Vishnu and became the divine river GangÂ.
SKANDHA IV. CHAP. 1.
Atri = a (not ) + tri (three). Not three, but three in one. Anasuy = (not)+*asuyÂ* (envy, intolerance, jealousy).
Atri made severe Tapas for one hundred years for a son like unto the Lord of the Universe. The ascetic fire at last broke forth from his head and instantly BrahmÂ, Vishnu and Siva appeared before him.
"Lords!" said Atri, "I had only one of you in my mind, but you have all Three come to me!"
The Trinity replied: — "We are three in one. You shall have three sons, one after each of us."
Anasuy begot Soma or the Moon after BrahmÂ, Datta or DattÂtreya after Vishnu and DurvÂsas after Siva.
[The Moon is thus a sort of Brahm or creator to the present Kalpa.]
Atri represents the Creative, the Preservative and the Destructive Intelligence in the individual, all united to carry out the complex process of evolution.
The Brihat Aranyaka certainly refers to one of his aspects in the following passage: —
"Speech is Attri; for by speech food is consumed; for Attri is verily derived from the root Attih (to eat, consume); he is the consumer of all." II-2-4.
"Where was he, who thus established us? He Is within the mouth; hence is AyÂsya. He is Angirasa, because he is the essence of the members." Brihat Aranyaka I-3-8.
Commenting on this passage SankarÂcharya says: "Life is also called Angirasa, the essence of causes and effects. Angirasa is a compound of Anga and RÂsa — Anga meaning members, causes, and effects, and RÂsa essence, substance; the whole meaning therefore is the substance, upon which causes and effects depend — It is the essence of every thing, because unless it were present, all would become without effect."
"He who abides in the mouth is Angirasa, for he is the essence (RÂsa) of the members (Anga). Life is the essence of the members. This is also Brihaspati. Speech is Brihati. Life is the preserver (pati) of Brihati, therefore it is Brihaspati."
B.A. I-3-19 and 20.
Brihaspati or the presiding deity of the planet Jupiter is called Angirasa i.e. the son of Angiras. The wife of Angiras is, according to the BhÂgavata, Sraddha or Faith, and, according to Vishnu Purina, Smriti or Memory. The latter is a more suggestive name. Brihaspati or Jupiter is the essence of all beings and of the Universe and is connected with the memory of the past.
Angirasa is the Rishi of the 5th Mandala of the Rig Veda. The Mantras of that Mandala are composed in the Brihati or big Metre. This accounts for the name Brihaspati (Brihati+pati).
Brihaspati or Jupiter, as the guide of the Devas, has to play a most important part in bringing about the life evolution of the present Kalpa according to the records of the past and the essence or RÂsa of all beings. The Âranyaka therefore calls him life itself.
Utathya, another son of Angiras, is u+tathya. U is an interjection, used as an expletive — Tathya means reality, truth — Utathya is said to be an incarnation of Vishnu. Both the brothers are said to have distinguished themselves in the Second ManvantarÂ. SinivÂli is the day preceding that of new moon or that day on which the moon rises with a scarcely visible crescent. Kuh is new moon day when the moon is altogether invisible.
RÂk is the full moon day.
Anumati is the 15th day of the moon's age on which she rises one digit less than full.
The full moon and new moon days have thus a mysterious connection with the essence of all beings. On those days the herbs have their medicinal properties in full and even men have mysterious potencies, which have formed the subject of occult study.
Pulastya = Pula + Stya.
Pula is large, wide. It also means a thrill of joy or fear.
Stya is he who collects, is connected with, remains in. Agastya = Aga + Stya.
Aga is mountain, unable to walk, fixed.
According to a Pauranik legend, the Vindhya mountain began to rise higher and higher so as to obstruct the path of the sun and moon. The gods being alarmed sought the aid of Agastya who was the teacher of Vindhya. The Rishi approached the mountain and asked it to bend down and give him an easy passage to the south and to retain the same position till his return. Vindhya obeyed the order of his teacher, but Agastya never returned from the south and Vindhya never attained the height of Meru.
According to the BhÂgavata, Agastya is the digestive fire of the stomach.
Visravas = Vi (signifying intensity) + Sravas (ear).
Kubera is literally deformed. He is the god of riches and Regent of the North. He is the king of the Yakshas and Kinnaras and a friend of Rudra. His abode is KailÂsa. He is represented as having three legs, only eight teeth and a yellow mark in place of one eye.
RÂvana, Kumbhakarna and Vibhishana are RÂkshasas made famous by the RÂmayana.
RÂvana is one who makes a loud noise. The RÂkshasas reached the height of their power in his time. The Yakshas, before his time, had occupied Lank or Atlantis under Kubera, but RÂvana propitiated Siva by his loud hymns, and acquired easy mastery over his kindred elementals. He ousted the Yakshas from Lank and made it his own capital. RÂvana also controlled the higher Devas of TrilokÎ.
Kumbha karna = Kumbha (pitcher) + Karna (ear). This pitcher-eared brother of RÂvana is said to have devoured thousands of beings including sages and heavenly nymphs. He slept for six months at a time. He was ultimately slain by RÂma.
Vibhisana, meaning the Terrible, left his brother RÂvana and joined RÂma. After the death of RÂvana, RÂma installed him on the throne of LankÂ. He is said to be still living.
The RÂkshasas are said to have possessed KÂma Rupa i.e. they could assume any body at will.
In the line of Pulastya we have this strange combination — the digestive fire of stomach, ears, Yakshas and lastly the RÂkshasas who could change their body at will. Altogether we may say, Pulastya is Intelligence which governs animal passions and KÂma.
Pulaha = Pula + ha. Ha is one who gives up.
Gati is motion.
Karma-Srestha is one most skilled in karma or work.
VarÎyas is excellent, preferable.
Sahishnu is patient, enduring.
Pulaha seems to be the higher aspect of KÂma — the impulses pure and simple, apart from their KÂmic generator, or perhaps Pulaha may represent PrÂnic activity.
Kratu is a Vedic sacrifice, intelligence, power, ability. Kriy is action.
BÂlakhilyas — are a class of Rishis 60,000 in number, of the size of the thumb, and are said to precede the sun's chariot. The word literally implies stunted in growth like infants. These Rishis are said to burn brightly with the spiritual fire of asceticism. The number 60,000 is significant. It indicates a correspondence.
Perhaps the Rishis represent the sense perceptions which are guided by the Adhidevas who have their abode in the heart of the sun. The Balakhilya Rishis are therefore said to accompany the sun's chariot. Their connection with Vedic sacrifices is also intelligible, as they are generally directed to the Adhidevas.
Vasisth is the Controller. He is the spiritual teacher of the Solar Race and represents spiritual Intelligence or Higher Manas. He is the controller of the senses and the lower mind.
Urj is Energy. She is also called Arundhati.
Atharvan — The Veda called by that name.
DadhÎchi — The name of a Rishi who accepted death In order to serve the Devas. VisvakarmÂn forged the thunderbolt with his bones and Indra defeated Vritra, the Asura King, with that weapon.
The line of Atharvan represents self sacrifice for universal good as well as magic or occult wisdom.
Bhrigu — is the Dweller of Mahar Loka, or the Archetypal plane. Upon the Pralaya of TrilokÎ, the essence of that triple plane and its Karma become embedded in Mahar Loka. The creative process sets in again in strict conformity to the Karma of the past. Bhrigu is therefore father of:
DhÂt — or Universal Karma
VidhÂt — or Individual Karma, and
Sri or LakshmÎ — the wife of Vishnu, the Energy of Preservation.
Ayati — or potency is the wife of DhÂtÂ, Mrikandu and Markandeya, are in this line.
Niyati — or fate, is the wife of VidhÂtÂ. PrÂna and Vedasiras are in this line.
Kavi — is another son of Bhrigu and Usanas or Sukra is Kavi's son. But according to some authorities Kavi is the same as Usanas. It is a matter for reflection how Sukra or the presiding Rishi of the planet Venus is connected with Mahar Loka or the trans-personal plane. Mahar Loka is the first approach to universality and therefore may correspond to Higher Manas. However that be, Venus corresponds to the first plane of universality.
The consideration of Tables C to K has proved to be an interesting one. But readers are requested to remember that this is a mere study by an inquiring student and they are left to think for themselves. I might have dwelt at some length on this portion of the subject, but that would be going beyond the scope of the present work.
Briefly speaking then,
MarÎchi — is MonÂdic ray or ÂtmÂ-Buddhi,
Atri — is the adjustment of the creative, preservative and destructive tendencies in a Jiva,
Angiras — is the Essence of Creation, the auric repository of the Jiva,
Pulastya — is KÂmic Intelligence,
Pulaha — is higher KÂmic Intelligence, or it may be PrÂnic also,
Kratu — is lower MÂnasic Intelligence,
Vasishtha — is Higher MÂnasic Intelligence.
Daksha — is the Able.
PrasÛti — is the Mother, the Procreative Energy. During the First Manvantara Daksha had nothing to do with sexual procreation. He was the father of 16 primal energies. These energies were wedded to Dharma, Agni, the Pitris and Siva — 13 to Dharma and one to each of the others.
Dharma — is that which binds the creation. Man and man, man and animal, animal and animal, all forms of creation are kept together by Dharma. The binding forces of creation are the wives of Dharma.
Sraddh or Faith is the first wife of Dharma. Her son is Satya or Truth.
Maitri or Friendliness is the second wife. Her son is PrasÂda or complacence.
Day or compassion is the third wife. Her son is Abhaya or Freedom from fear.
SÂnti or Peace is the fourth wife. Her son is Sama or Tranquility.
The fifth wife is Tushti or contentment. Her son is Harsha or joy.
The sixth wife is Pushti or Fullness. Her son is Garva or Pride.
The seventh wife is KriyÂ. Her son is Yoga.
The eighth wife is Unnati or Advancement. Her son is Darpa or Vanity.
The ninth wife is Buddhi. Her son is Artha.
The tenth wife is Medh or Intellect. Her son is Smriti or Memory.
The eleventh wife is Titiksh or Forbearance. Her son is Kshema or Well-being.
The twelfth wife is Lajj or Shame. Her son is Vinaya or Modesty.
The thirteenth and last wife of Dharma is MÛrti or Form. Her sons are Nara and NÂrÂyana, i.e. Humanity and Divinity. The Human Form constitute a Duality. It is in this dual form that Sri Krishna incarnated Himself.
From Dharma we pass to Agni.
[Agni is used in many senses. It means the channel of communication between different kingdoms in nature, specially between Man and Deva, as also a vehicle of consciousness, and sometimes consciousness itself. It also means the Rupa or form-giving principle in the Universe. It is frequently used in the PurÂnas in the last sense.]
Agni was wedded to SvÂhÂ, the 14th. daughter of Daksha. His three sons are PÂvaka or the Purifier, PavamÂn or that which is being purified and SÂchi or Pure. They have 45 sons who with their fathers and grandfather form the Forty-nine Fires. They are separately mentioned in the Vedic Sacrifices in honour of Agni.
Svadh is the 15th. daughter of Daksha. She was married to the Pitris. AgnishvatvÂ, Barhishad, Somapa and Âjyapa are the names of the Pitris. They are with fire (Sagni) or without fire (Niragini). Svadh bore two daughters to the Pitris, Vayun and DhÂrini. Both of them were well-versed in the Supreme wisdom.
[VayÂn is knowledge, wisdom, faculty of perception. DhÂrini means that which bears, holds, carries, supports. Sometimes the word is used to mean the earth.
This two-fold classification means that some of the Pitris give the body, which is the receptacle or carrier, with its sub-divisions, and others give knowledge, wisdom and the faculties of perception].
SÂti is the last daughter of Daksha. She was wedded to Siva. We shall specially notice her in the succeeding chapter.
SKANDHA IV., CHAP. 2.
Of old the PrajÂpaties performed a Yajna, and the Devas and Rishis all graced the occasion with their presence. PrajÂpati Daksha entered the assembly, when all stood up to receive him, except Brahm and Siva. Daksha saluted his father Brahm and with His permission took a seat. But he was so mortified by the conduct of Siva that he could not contain himself, and indignantly broke forth thus: — "O you, Rishis, Devas and Agni! Witness this disgraceful conduct of Siva my own son-in-law, rather my disciple. This senseless being would not do so much as rise up and receive me. He has no sense of respect and dis-respect, of purity and impurity. He is mindless of all injunctions and observances. Do you know, what he does? He roves like a mad man in the crematories, with his host of BhÛtas, Pretas and PisÂchas, sometimes laughing, sometimes weeping, his body covered over with the ashes of dead bodies, their bones serving for his ornaments. His name is Siva (auspicious). But he is really A-Siva (inauspicious). He is fond of intoxication, and his companions are the impure and senseless BhÛtas. Oh! that I have given my daughter SÂti in marriage to him. That was simply to obey the orders of BrahmÂ."
Siva remained unmoved. Daksha went on abusing Him and at last he cursed Siva saying "This vilest of Devas shall not participate in the sacrificial offerings to Indra, Upendra and others." He then left the place in a rage.
Nandisvara, the chief companion of Siva, could not bear the gross and wanton insult done to his master. He retorted in angry tones the unkind words of Daksha and the approbation of some of the councillors. "Siva bears malice to none. It is Daksha who makes differences, where there are none. Ignorant people follow him and blame Siva. The Vedas deal with transitory objects. Worldly attachments receive an impetus from the Karma KÂnda of the Vedas and they beget vices and evil deeds. This Daksha looks upon the body as the soul. He shall be as fond of women as a beast and his face shall he that of an Aj (goat). Verily he deserves this, as he looks upon Avidy as TatvavidyÂ. He publicly insults Siva. The BrÂhmanas who follow him shall go through the repeated course of births and deaths and shall resort to the apparently pleasing Karma KÂnda of the Vedas. These BrÂhmanas shall have no scruples to eat anything and they shall make a profession of their learning, their Tapas and their austerities (Vrata). They shall consider their riches, their body and their Indriyas to be all in all. They shall beg about from door to door."
Bhrigu, the leader of the BrÂhmanas, thus returned the curses of Nandi on the followers of Siva: — "Those that will follow Siva, shall be disregardful of the Sat (real) Sastras and shall be irreligious. With braids of hair on their head, and ashes and bones round their body, they shall frequent places where wine is indulged in. The Vedas have at all times laid down the approved path. The Rishis of old followed their injunctions and NÂrÂyana is at their very root. Those that forget all this shall only attain the TÂmasic Siva, the Lord of BhÛtas and Pishachas."
Siva with his followers then left the place. The PrajÂpatis performed the Yajna for 1,000 years.
Sometime after, Brahm made Daksha the head of the PrajÂpatis, and his pride knew no bounds. He commenced a sacrifice called Vrihaspati Yajna and to it he invited all except Siva and his own daughter SÂti. SÂti heard of the grand preparations made by her father and became impatient to witness the Yajna herself. Siva at last yielded to her expostulations much against His own will. She left for Daksha's house accompanied by the attendants of Siva. At last she reached her father's house and went to the place of sacrifice. But her father would not receive her. She did not find any offering to Siva. She could easily make out that Daksha had disregarded her husband. No attention was also paid to her. She grew furious with rage and addressing her father said: — "With Siva, all are equal. He has enmity with none. Who else but thee could be envious of his virtues? Thou hast attributed evil things to Siva. But do not the Devas know all that and knowingly worship Him? If the devoted wife cannot kill her husband's calumniators, she must leave the place with ears closed with her hands. But if she is strong enough, she must in the first place sever the tongue of the calumniator from his body by force and then put an end to herself. Thou art the calumniator of Siva. This my body is from thee, so I shall not keep it any longer. If prohibited food is taken, the best thing is to throw it out. True, there are the two Paths of Inclination (Pravritti) and of Renunciation (Nivritti). But one cannot adopt both the Paths at one and the same time. What action is there for Siva? He is Brahm Himself. Thou speakest of His ashes and bones. But hast thou any idea of His Yogic powers, in comparison with which thy powers as a performer of Vedic sacrifices are nothing? But there is no use wrangling with thee. I am ashamed of this body which has connection with thee. The sooner I get rid of it the better."
So saying SÂti gave up her body, and there was great uproar. Her attendants made ready for an attack, when Bhirgu, who acted as Adhvaryu, invoked the Ribhus. They appeared and beat the attendants of Siva, who ran away on all sides.
NÂrada informed Siva of what had happened. Siva bit His lips in anger and tore up a Jat (matted hairtuft) from his head. The Jat glowed with electric fire.
He threw it down on the earth and the terrible Virabhadra sprang from it. His tall body reached the high heavens. He was dark as the clouds. He had one thousand hands, three eyes burning like the sun, teeth terrible to look at, and tufts of hair bright as fire. He had a garland of human skulls round his neck and there were various weapons in his hands.
"What are thy behests, O Lord?" exclaimed Virabhadra. "Thou art clever in fight, child, thou hast nothing to fear from the BrÂhmanas, for verily thou art part of myself. Go forth at the head of my army. Put an end to Daksha and his Yajna." Such was the command of Siva. Virabhadra rushed forth with trident in hand, and the attendants of Siva followed him with enthusiasm and noise. The priests, the BrÂhmanas and their wives present at Daksha's sacrifice saw a huge dust storm, as it were, coming from the north. "Can it be the hurricane?" thought they, "but the wind is not strong. Can this be the march of robbers? But King PrÂchinabarhi is still alive. In his reign there is no fear from robbers. No one is driving cattle. What can be the cause of this approaching volume of dust?" The attendants of Siva arrived in no time. Some of them were brown coloured, some yellow. Some had their belly, some their face, like Makara. They broke the implements of sacrifice and scattered them around. They pulled down the buildings and put out the fires. They made all sorts of sacrilege, ran after the Rishis and Devas and frightened the women. ManimÂn caught hold of Bhrigu and tied him up. Virabhadra captured Daksha; Chandesa captured SÛryya and Nandisvara captured Bhaga. Seeing this, the other BrÂhmanas and Devas took to flight, but they were grievously hurt by the stones cast at them by the followers of Siva. Virabhadra began to uproot the beard of Bhrigu, for while scoffing Siva he made his beard prominent. Nandishvara pulled out the two eye-balls of Bhaga, for he had encouraged Daksha by side glances. Virabhadra did not also spare PÛshan, and pulled out all his teeth. PÛshan had showed his teeth while smiling in approval of Daksha's abuse. But the crowning act of Virabhadra was still to come. He sprang upon Daksha and made several attempts to cut off his head. But the head resisted all his strokes. Wonder-struck, he took at last the weapons of sacrifice and easily severed the head of Daksha even as it were the head of a beast of sacrifice. Loud were the lamentations at the place of sacrifice when Virbhadra with his followers left it for KailÂsa.
The Devas after this signal defeat went to BrahmÂ. Brahm and Vishnu knew what was to happen at Daksha's sacrifice, so they had kept themselves aloof. When the Devas had related their mishap, Brahm explained to them that they had done wrong in not allowing Siva to participate in the Yajna offering. There was no help now but to appease the Astral Lord, Who could destroy the Universe at His will. So saying Brahm himself went with the Devas to KailÂsa the abode of Siva. He found there higher beings than men perfected by birth, herbs, Tapas, Mantra or Yoga and Yakshas, Kinnaras, Gandharvas and Apsarasas. The river Nand (GangÂ) traced its course round KailÂsa. High up on the mount was the abode called Alak and the garden called Saugandhika (sweet-scented). On two sides of Alaka were the two rivers Nand and AlakanandÂ, sanctified by the dust of Vishnu's feet. Alak is the abode of Kubera, the Yaksha king. The Kinnaras occupied the Saugandhika garden. Near it was a large fig tree (Vata) 800 miles (100 Yojanas) high, the branches spreading over 600 miles. Below that tree, the Devas found Siva in deep meditation for the good of the Universe. Brahm asked Him to pardon Daksha and his followers who had slighted Him by withholding Yajna offerings. "Through thy favour let the Yajna be completed now. Let Daksha get back his life. Let the eyes of Bhagadeva, the head of Bhrigu, the teeth of PÛshan, be restored. Let the Devas and the sacrificial Rishis be relieved of all pain in their broken limbs. Since now, the remnants of Yajna offerings are all Thine. Take Thy offerings, and let the sacrifice be completed this day."
Siva replied with a smile thus: — "Daksha is a mere child. I do not even think of him as an offender. But I have to set right those that are led astray by MÂyÂ. Daksha's head is burnt up. So let him have the head of a goat. Bhagadeva shall find his Yajna offerings through the eyes of Mitra. PÛshan shall have pishta (crushed or ground up things) for his offerings. In company with other Devas, however, he shall have the use of the sacrificer's teeth. Let the broken limbs of the Devas be rehabilitated. But those that have lost their limbs shall use the arms of AsvinikumÂra and the hands of PÛshan. So let it be with the Rishis too. Bhrigu shall have the beard of a goat."
The Devas thanked Siva for His great kindness and invited Him to the sacrifice. Brahm accompanied Siva. Daksha regained life and looked on Siva with reverence. He acquired wisdom and became purified in mind. The sacrifice was duly performed. Daksha sat in meditation and, lo! Vishnu appeared on the back of Garuda.
All rose up and saluted Him. Spontaneous prayers broke forth from one and all. Vishnu participated in the Yajna offerings. Addressing Daksha He said: — "Only ignorant people see the difference between Me and Siva. I, Siva and Brahm are Three in One. For the creation, preservation and dissolution of the Universe, We assume three different Names. We, as the triune ÂtmÂ, pervade all beings. Wise men therefore look upon all others as their own selves."
Such is the story of SÂti's death. She took birth again as the daughter of HimÂlaya and became wedded once more — the union with Siva this time was permanent.
BrahmÂ, Vishnu and Siva are the three aspects of the Second Purusha.
Brahm brings into manifestation the PrajÂpatis, and the PrajÂpatis bring into manifestation the individuals and life forms. The other PrajÂpatis mostly represent the principles that enter into the constitution of life-forms, while Daksha represents the combination of principles forming a life unit.
Daksha had sixteen daughters — thirteen he gave in marriage to Dharma, one to Agni, one to the Pitris and one to Siva.
Agni or the god of Fire is the Rupa or form-giving Deva. Fire is used in sacrifice, because it changes the form of things offered and makes them acceptable to the gods by change of form.
If Agni represents RÛpa Devas or Devas with forms, Dharma might represent ArÛpa Devas or Devas without forms.
The Pitris, of whom four classes are only mentioned (AgnishvÂtvas, Barhishads, Saumyas and Ajyapas), are also divided into two classes, — one with fire and one without fire.
The attendants of Siva were dwellers of the astral or Bhuvar plane.
For the sake of convenient reference we shall call the dwellers of Svarga Loka Devas and the dwellers of Bhuvar Loka, Astrals. The different classes of Devas and Astrals are described in the 20th. chapter of the 4th. Skandha. The Devas and Astrals were brought into manifestation by Daksha, whose position in creation was next to that of BrahmÂ. Therefore all stood up to receive him at the sacrifice except BrahmÂ.
Siva first appeared as KumÂra NÎla Lohita or Rudra. And all beings thereafter got the potentiality of dissolution, phenomenal change, death and decay. But in the first stage of life process, phenomenal change, decay or dissolution was not in requisition, as Monads went on in their downward journey, not by dissolution, but by evolution. They remained what they were, and they acquired in addition a more material form. As the material form became prominent the Deva form and the astral form became suppressed.
Consciousness in Deva form manifests itself as mind, in the astral form as animal desire and sense perception. In the mineral form it can hardly shew itself.
Siva works out the decay and dissolution of mineral matter, so that the astral element may once more assert itself and there may be sense perception in the mineral metamorphosed into the vegetable. The process is carried further in the animal kingdom, and the animals get a constitution in which KÂma or animal desire can manifest itself. The animals evolve themselves by death. Death frees them from the trammels of one set of experience, and carries them onwards till the human body is reached.
The work of dissolution proceeds in various ways. Our sleep is partial dissolution. It is brought on by the astral attendants of Siva.
Dissolution is caused by Tamas. Tamas begets inaction, and inaction causes death and decay. There is no phenomenal change without dissolution, death or decay.
There are so many material tendencies in us that they require rejection. Siva gives us the power of rejection, as Vishnu, the power of preservation — preservation of all that is good in us. Death makes the man, where moral teachings fail, The Consort of Siva is the Energy through Whom He guides the life process of Monads or Jivas. In the first stage of life process She is called SÂti or the Lasting. For the body of the Jiva was lasting during the period of evolution. But Her mission was to act on the Monad itself, to cause the material tendency in it by means of Tamas.
In the second stage, She is the Energy of dissolution, death and phenomenal change. In the third stage, she is over and above that the Energy of rejection (of all that is evil in us.) She is the kind mother, who has been nourishing all Jivas in their course of evolution.
When the Mineral form was reached by the primal elemental Jiva, the creative process had done its work and the process of dissolution was to assert itself. There was to be a revolution in the life process. SÂti gave up her own nature and became re-born in another character in the Mineral Kingdom. The creative process was materially changed. Daksha lost his original head, and he acquired the head of a goat. The goat symbolises sexual connection. All this happened during the reign of PrÂchina-Barhis. The Prachetas brothers were his sons. Daksha reappeared as the son of the Prachetas brothers.
The Âdityas or gods of preservation who formed Daksha were PÛshava and Bhaga. They were the preserving deities of the first stage of life process. When the next stage came in, they lost their activity. This explains the breaking of teeth and the uprooting of eyes of two of the Âdityas. The subjoined Table of correspondences taken from the 11th. Chapter of the Twelfth Skandha shews that PÛshana and Bhaga correspond to the months of Pausha (December) and MÂgha (January) when the rays of the sun are the least powerful. These Âdityas preserve Jivas in their downward course. PÛshana was a favorite god of the Aryan shepherd.
NO | MONTH | ADITYA | RISHI | YAKSHA | RAKSHAS | NAGA | GANDHARVA | APSARAS |
|---|---|---|---|---|---|---|---|---|
Chaitra | Dhatri | Pulastya | Rathravit | Heti. | VÂsuki. | Tumburu. | Kritusthali. | |
BaisÂka | Aryaman | Pulaha | Athaujas. | Praheti. | Kachnira | NÂrada | Punjikasthali. | |
Jyaistha | Mitra. | Atri | Rathasvana | Paurusheya | Takshaka | HÂhÂ. | MenakÂ. | |
ÂsÂrha | Varuna. | Vasistha. | Chitrasvana | Sahajayna | Sukra. | HuhÛ. | RambhÂ. (SahajanyÂ) | |
SrÂvana | Indra. | Angiras. | Sroti. | Varya | Elaptara | VisvÂvasu | Pramlocha. | |
Bhadra | Vivasvat | Bhrigu. | AsÂrana. | VyÂghra. | SankhahÂla | Ugrasena. | Anumlocha. | |
MÂgha | PÛshan. | Gautama. | Suruchi. | VÂta. | Dhanjaya. | Sushena. | GhritÂchi. | |
FÂlguna | Parjanya (Savitri) | Bharadhvaja | Ritu. | VorchÂ. | AirÂvatra | Visva. | Senajit. | |
AgrahÂyana | Ansu. (VidhÂtri) | Kasyapa. | Ritusena. | Vidyatsatru | MahÂsankha | Ritusena. | Urvasi. | |
Pausha. | Bhaga. | Kratu. | Urna. | SphÛrja. | Karkotaka. | Arishtanemi | Purvachitti | |
Âsvina | Tvastri. | Jamadagni. | Satajit. | BrahmÂpeta. | Kambala. | DhritarÂshtra | TilottamÂ. | |
KÂrtika | Vishnu. | VisvÂmitra. | Satyajit. | MakhÂpeta. | Asvatara. | SÛryyavarchÂ. | RambhÂ. |
There is not much to detain us in this Table. It will be enough if readers will please note the meanings of the names used.
We must divide this Table into the following heads: — I. The story of Dhruva, II. The story of Pirthu, III. The story of Prachina Barhis, IV. The allegory of Puranjana, and V. The story of the Prachetasas.
SKANDHA IV. CHAP. 8-12.
UttÂnapÂda is one of the sons of the First Manu. UttÂnapÂda means "with uplifted foot". This perhaps refers to the period when the Jiva, having still the spiritual element strong in him, was not fixed in the course of material descent, but had one foot towards Mahar-Loka. UttÂnapÂda had two wives Suruchi (with good graces) and Suniti (of good morals). Uttama or the Highest was the son of Suruchi. Dhruva or the fixed was the son of Suniti. Once upon a time, Dhruva found Uttama on his father's lap and he wished to be there himself. For fear of Suruchi, UttÂnapÂda did not dare stretch forth his hands towards Dhruva, while Suruchi herself taunted the boy for his impudent aspiration. Stung to the quick by the bitter words of his stepmother Dhruva forthwith left the place and went straight to his mother and related to her his grievances. Suniti advised her son who was only five years old to make Tapas. Dhruva did not lose time but left home to make Tapas as directed by his mother. NÂrada met him on the way. "Thou art a child Dhruva" said the great Rishi. "How is it possible for thee to find out Him by Tapas, Who is attainable by intense Yoga concentration and freedom from passion practised for several births. Desist my boy, for the present. Try, when thou hast enjoyed all the things of the world and hast grown old". But Dhruva was fixed in resolve and he importuned NÂrada to teach him how to meditate. NÂrada initiated Dhruva into the mysteries of the Mantra "Om Namo Bhagavate VÂsudevaya", told him how to meditate on VÂsudeva and asked him to make Tapas at Mathur where BhagavÂn permanently resides. Dhruva passed his days in austere asceticism, standing on one foot and living on air. The prince at last controlled his breath and with deep concentration saw the Divine Light in the heart. BhagavÂn withdrew that Light from the heart, and on the break of SamÂdhi, Dhruva found the same Divinity outside, standing before him. Words he had none for a time. BhagavÂn addressing him said: — "O Thou Kshatriya boy! I know thy resolve. Do thou ever prosper. I give thee a place which is ever bright and where Nirvana is constant. The planets and stars are all attached to that place. Those that live for a Kalpa will die, but that place shall never be destroyed. Dharma, Agni, Kasyapa, Indra and the seven Rishis with all the luminaries of the sky are constantly revolving round the place. Thou shalt succeed thy father on the throne and reign for 36,000 years. Thy brother Uttama shall disappear in a forest. Thy stepmother Suruchi shall die in pursuit of her son. The place where thou shalt finally go is my own abode, higher than that of the Rishis, and there is no return from it."
Dhruva returned to his parents and was placed by his father on the throne. He married Bhrami, the daughter of SisumÂra, and had two sons by her, Kalpa and Vatsara. He had another son Utkala by Ila. Uttama was killed by a powerful Yaksha while out on a hunt. Dhruva went out to the north to take revenge on the Yakshas for his brother's death. He killed several thousands of innocent Yakshas, RÂkshasas and Kinnaras in battle. Manu took pity on them and asked his grandson to desist from fight. Dhruva bowed in obedience to Manu and so Kubera the king of Yakshas became much pleased with him and blest him too. After thirty six thousand years, Sananda and Nanda, two companions of Vishnu came with a chariot and took Dhruva to the promised abode.
Utkala was the eldest son of Dhruva and he was entitled to succeed his father. But he was a sage and had united himself with BrahmÂ. He declined the throne. Bhrami's son Vatsara became the king. Vatsara married Subithi and had six sons by her, — PushpÂrna, Tigmaketu, IshÂ, Urja, Vasu and Jaya. PushpÂrna had two wives, — Pravha and DoshÂ. Prabh had three sons, — PrÂtar, Madhyandina and Sayam, Dosh had three sons, — Pradosha, Nisitha and Vyushta. Vyushta married Pushkarini. His Son was Sarvatejas, afterwards called Chakshus. Chakshus had one son, — Nadvala Manu.
[The line of UttÂnapÂda, as I have said above, represents the appearance of individual life-forms. Limitation had to be put to the life-periods of individuals. We commence with Dhruva, who presides over the polar star, and lives for one Kalpa. His sons are Kalpa and Vatsara. "Vatsara" means year. The sons of Vatsara are the six seasons. "PushpÂrna" is the flower season or spring. "Tigmaketu" means fierce-rayed. The word denotes summer season. "Isha" means full of sat and is the name of the month of Asvina. But it means here the rainy season. "Urja" is the name of the month of Kartika. It is indicative of autumn. "Vasu" meaning wealth is the season between autumn and winter, when paddy becomes ripe. "PrabhÂ" is light. "DoshÂ" is darkness. "Pratar," "Madhyandina" and Sayam are morning, midday and evening, respectively. "Pradosha" is first part of the night, "Nisitha" is midnight. "Vyushta" is day break. "Sarva-tejas" is all-fire. He was subsequently called Chakshus or eye. The names other than Chakshus indicate different capacities of individual life, ranging from portions of a day to the whole Kalpa. When the downward flow of Jivas was the rule, Dhruva had to make great sacrifice to remain fixed on the spiritual plane. Hence he worshipped Vishnu, as directed by NÂrada. Sarva-tejas or Chakshus perhaps indicates the appearance of perceptive faculties. The son of Chakshus is glorified with the title of Manu. This is significant. He is called Nadvala, or one made of reeds. This marks a new era in the progress of Monads. As the reed is made up of sheaths over-lapping each other, so the sons of this Manu were constituted of overlapping principles. Why Nadvala is called Manu, has to be found out in the circumstances that attended the progress of the Monads from the mineral to the vegetable stage. The son of this Manu was Anga or the limbs. And Anga was wedded to the daughter of the death god. So there was no death up to the Nadvala form of life, and no limbs. It was something like the appearance of protoplastic matter, with all its potentialities of evolving life forms. Thus we can understand the importance of Nadvala as a Manu. Death or decay made the inorganic to develop organs or anga.]
SKANDHA. IV. CHAP. 13-23.
Nadvala had twelve sons; one of them being Ulmuka (fire-brand, torch). He had six sons, one of them being Anga or the members of the body. Anga married Sunitha, the daughter of Death. The iniquitous Vena was the son of Anga. When he became king, he issued a proclamation prohibiting all worship and sacrifices. The sages strongly remonstrated with him but when he turned a deaf ear to their words, they killed him with their incantations. The kingdom was now without a ruler and there was great disorder. The Rishis then churned the thigh of the dead body, until a dwarfish, deep black person came out. The Rishis told him to 'sit down and wait.' Hence he was called Nishada. They then churned the two arms, and a pair arose. "This male is an incarnation of Vishnu," said the Rishis, "and this female is an incarnation of LakshmÎ. They shall marry each other. He shall be called Prithu and his wife, Archis. Prithu shall be the King and he shall preserve all beings." Prithu accepted the duty of preserving the people. He saw there was no vegetation on the earth. His subjects suffered from hunger. He thought that the earth had eaten up the seeds and was not bringing forth the plants. In anger Prithu took up his bow and aimed at the earth. She assumed the form of a cow and began to run away chased by the King. But she at last yielded and requested him to spare her life. "Thou art Lord of this Universe," exclaimed the earth, "Thou knowest very well that the forms of vegetable life created by Brahm could not be used in Yajna so long. I have therefore preserved them within myself. If I had not done so, they would have been destroyed long ago and no Yajna could be performed in future. True, they are now rotting in me. But think about the best means to bring them out. Find out a calf, a milk-pot and a milker. I will secrete all desired objects as my milk. But first of all make my surface flat and level." Prithu rejoiced at these words. He made Svayambhuva Manu the calf and milked all vegetables into his own hands. Others followed him. The Rishis made Vrihaspati their calf and drew out the Vedas into their Indriyas.
The Devas made Indra their calf and milked out into their golden pot Amrita and energy of body, of mind and of the Indriyas.
The Daityas and DÂnavas made PrahlÂda their calf and milked out wine into their iron pot. The Gandharvas and Apsaras made Visvavasu their calf and milked out into their lotus vessel, fragrance, beauty and sweet words.
The Pitris made Aryaman their calf and extracted into their unburnt earth vessel the Kavya offerings. The Siddhas made Kapila their calf and milked out the Siddhis (animan &c). (And so other instances are given). Prithu was so glad that he called earth his daughter and hence she is called Prithivi or the daughter of Prithu. The King also crushed the mountains and made the earth's surface level.
Prithu then commenced a series of Asvamedha Yajnas. During the performance of the hundredth, Indra twice stole away the sacrificial horse, but Prithu's son restored it on both the occasions. The performer of one hundred Asvamedha sacrifices becomes an Indra. This was the cause of Indra's fear. Prithu could not bear the disgraceful conduct of Indra and he resolved to kill him. The Rishis dissuaded him and even Brahm and Vishnu appeared to soothe the offended King and restore his friendship with Indra. Vishnu explained to Prithu that he had enough to do as a king of the earth and as a preserver of the people and that he should not aspire to become Indra, who had his duties as well.
Sometime after, the Sanat Kumar brothers appeared before the King and taught him the way to Mukti. He made over the kingdom to his son VijitÂsva and retired into the forest. At last he gave up the body and went to Vaikuntha.
[We left the Monad in its protoplasmic state. The protoplasmic mass began to spread out limbs (Anga). But the development of limbs was not an unmixed blessing, for Anga became wedded to the daughter of Death.
There was no death in the protoplasm. The offspring of the first connexion with death was Vena.
The root ven means to move. The first moving protoplasmic mass had too much of unruliness in it, and it was not therefore fitted for yajna or evolution. It had to be brought under the law and the black element was churned out. That black element of Tamas had to wait till the time of the great dissolution. Vishnu had to incarnate at this stage as Prithu to suffuse the material mass with satva and thereby make it conscious. The course of evolution received a great impetus. The Monad had passed through elemental and mineral stages. Organic life had already appeared. Matter had passed through the grossness and immobility of Tamas and the irregular, impulsive and purposeless movements of Rajas, till it became permeated with Satva, when those movements assumed the regularity of conscious acts. The consciousness of Satva made the future evolution or yajna teem with big possibilities. Earth could no longer keep back the seeds of the vegetable creation in her bosom. Her surface became levelled and she looked green with vegetation. She brought forth all her latent life-energies and life-evolution commenced in right earnest under the guidance of the first King energised by Vishnu for the preservation of the universe. But that King was not to exceed the proper bounds. He was not to usurp the functions of Indra. The Devas are the executive officers of the Rishis in the cyclic administration of the universe and their work is more on cyclic than on individual lines. The kings however as representing Manu have to deal directly with Monads and Egos and have to guide them according to the light of the Rishis. Prithu was asked by Vishnu to keep himself within the bounds of kingly duties.]
SKANDHA IV. CHAP, 24.
The eldest son of Prithu was VijitÂsva. He was so called for having restored the sacrificial horse stolen by Indra. Indra taught him the art of becoming invisible. Hence he was also called AntardhÂna. He had four brothers — Havyaksha, DhÛmrakesha, Vrika and Dravinas. To them he gave the east, the south, the west and the north respectively. By his wife Sikhandini, VijitÂsva had three sons — PÂvaka, PavamÂna, and Suchi.
These fire-gods descended by the curse of Vasishtha but the descent was only temporary. AntardhÂna had by his other wife NabhÂsvati one son, HavirdhÂna. HavirdhÂna had six sons — Barhishad, Gaya, Sukla, Krishna, Satya and Jitavrata. Of these, Barhishad was a great votary of KriyÂ, (action) and he constantly performed Yajnas. Even while he was performing one Yajna, the place for another was preparing close by. Hence he was called PrÂchina-Barhis. King PrÂchina-Barhis married Satadruti, the daughter of the Ocean-god. And he had by her ten sons, all of whom were called Prachetas. The King ordered his sons to enlarge the creation. They went out to make Tapas for one thousand years. NÂrada came to the King and told him that the way to Mukti was not through Kriy KÂnda. By. performing sacrifices he was only acquiring new karma. The only way to attain liberation was to know oneself. The Rishi illustrated his teachings by the famous allegory of Puranjana. The King heard the story and its explanation from NÂrada. He did not wait for the return of his sons. But he called his ministers together and delivered to them his mandate that his sons were to succeed him on the throne. He went to the Âsrama of Kapila for Tapas and attained liberation.
SKANDHA IV. CHAP. 25-29.
There was a king called Puranjana. He had a friend, but the king knew not his name nor his doings. Puranjana went in search of a place to live in. He went about on all sides, but found no suitable abode. At last while roaming south of the HimÂlayÂs, he found one Puri (town) in BhÂrata Varsha (India), The marks were all favourable. There were nine gateways. In one of the gardens he found a most beautiful young lady. She had ten attendants. Each of them had hundreds of wives. One five-headed serpent was the warder of the town and he constantly guarded his mistress. The lady was on the look out for one to be her lord. Puranjana broke forth into words of love, and asked who she was. "O thou greatest of men!" exclaimed the lady, "I know not who I am or who thou art. Nor do I know who made us both. This only I know, that I now exist. I do not know even who made this town for me. These are my companions male and female. This serpent guards the town, even when we are all asleep. Luckily hast thou come here. I shall try with all my companions to bring to thee all objects of desire. Be thou the lord of this Puri for one hundred years. And accept all enjoyments brought by me." Puranjana entered the Puri and lived in enjoyment there for one hundred years.
Of the nine gateways, seven were upper and two lower — five on the east (Purva, which also means front), one on the south (DakshinÂ), one on the north (Uttara) and two on the west (Paschima). Two of them KhadyÔta and ÂvirmukhÎ were close to each other and Puranjana used them whenever he would go out to see Vibhrajita in the company of Dyumat.
NalinÎ and NÂlinÎ were also two passages built together. Puranjana used them with the help of AvadhÛta in order to repair to Saurabha.
The Mukhy passage was used for Apana and BahÛdana. Through the southern passage PitrihÛ, Puranjana went with Srutadhara to Dakshin PanchÂla and through the northern passage DevahÛ, to Uttara PanchÂla.
Through the western passage called Âsuri, Puranjana went with Durmada to GrÂmaka. The other western passage was called Nir-riti, Through that passage Puranjana went with Lubdhaka to Vais-asa.
There were two blind gates i.e. without opening, viz: — Nirvak and Pesaskrita. Puranjana used them for motion and action. He went inside the town with VishÛchina. There he experienced Moha (delusion), PrasÂda (contentment) and Harsha (joy), caused by his wife and daughters.
Puranjana became thus attached to Karma. He slavishly followed whatever the Queen did. If she heard, the King heard. If she smelt, the King smelt. If she rejoiced, the King rejoiced. If she wept, the King wept. Puranjana merged his self entirely in that of his wife.
Once upon a time, the King went out hunting into the forest Panchaprastha, His chariot had five swift going horses, two poles, two wheels, two axles, three flags, five chains, one bridle, one charioteer, one seat for the charioteer, two yoke ends, seven fenders, and five courses. He had a golden armour and an endless supply of arrows. Brihadbala was the commander of his forces. The King forgot his wife for the time being in the chase of deer. But he got tired and returned home. The Queen would not speak to him in feigned anger. The King appeased her with gentle and flattering words of love.
So passed the days in utter delusion. The King had 1100 sons and 110 daughters. He gave them in marriage to duly qualified persons. Puranjana's sons had 100 sons each. The kingdom of PanchÂla became filled with the progeny of Puranjana. The King performed sacrifices for the welfare of his children and killed animals for the purpose.
Chandavega, a Gandharva king, had a strong force of 360 white Gandharvas. Each of them had one black wife. By turns these Gandharvas robbed the town of Puranjana. The serpent-warder could not fight long against such odds, it lost strength day by day. The King and all the citizens became extremely anxious.
There was a daughter of KÂla who went about the world for a husband. But no one received her for a wife. She went to NÂrada and on the refusal of the sage cursed him to become a wanderer for ever. She was referred however by NÂrada to Fear, the King of Yavanas. King Fear would not accept her for his wife. But he addressed her as his sister and assured her that she would enjoy all beings on earth, if only she attacked them unnoticed. His Yavana troops would always accompany her as well as his brother PrajvÂra.
The Yavana troops of King Fear under PrajvÂra and the daughter of Kala attacked the Puri of Puranjana. The old serpent gave way. The Puri was burnt up by PrajvÂra. There was wailing all round. The Serpent left the Puri. Puranjana was dragged out of it. The sufferings he had caused to others in sacrifices or otherwise reacted upon him. Long he suffered forgetting even his old friends. His mind had been tainted by the constant company of women and he had thought of his wife till the last moment. So he became a female in the next birth. She was born as the daughter of the Vidarbha king. Malayadhvaja, King of PÂndya, defeated other princes in the fight for her hand and the princess became his wife. She bore to the King one black-eyed daughter and seven sons. The sons became kings of Dravida and each of them had millions of sons, Agastya married the daughter of the King, and had by her a son called Dridhachyta. His son was IdhmavÂha. King Malayadhvaja divided the kingdom amongst his sons; and ascended the hills for devotional meditation. His wife accompanied him. One day the princess found the body of her husband cold in death. With loud lamentations, she prepared the funeral pyre, placed the King's body upon it and put fire thereon. She then resolved to burn herself on the same pyre.
The former friend now appeared. Addressing the Queen he said: —
"Who art thou? Who is he lying on the funeral pyre that thou mournest aloud? Dost thou know me, thy friend, thy former companion? Dost thou remember even so much that thou hadst a friend, whom thou canst not recognise? Thou didst leave me in search of some earthly abode and enjoyment. We were two Hansas (swans) on the MÂnasa Loka and we lived together for one thousand years. Desirous of worldly enjoyments thou didst leave me for the earth and there didst find a town with a woman as its mistress. The company of that woman spoiled thy vision and effaced thy memory. Hence thou hast attained this state. Thou art not the daughter of the Vidarbha King, nor is this King thy husband. Nor wast thou the husband of Puranjana. By my mÂy thou misconceivest thyself as a man or a woman. But in reality both myself and thyself are Hansas. Wise men find no difference between us. If there is any difference between a man and his image, that is the difference between me and thyself."
The other Hansa now regained his lost consciousness and was reawakened to his former state.
This is the story of Puranjana. Now its explanation by NÂrada: —
Puranjana is Purusha — he who illumines the Pura with consciousness.
The unknown friend is Íshvara.
The Pura or Puri or town is the human body.
"The marks were all favourable" — there were no deformities in the body.
"The nine gateways" are the nine openings of the body.
The young lady Puranjani is Buddhi.
She is the mistress of the body.
The ten male attendants are the five jnanendriyas or organs of perception and the five karmendriyas or organs of action.
The wives of the attendants are the functions of the Indriyas.
The five-headed serpent is PrÂna. The five heads are its five sub-divisions.
"One hundred years" is the full term of man's life.
"Khadyota," literally glow-worm, is the left eye, for, it has not the illumining capacity of the right eye.
"Âvirmukhi" or the great illuminator is the right eye.
"Vibhrajita" is RÛpa or object of sight.
"Dyumat" is the perceiving eye.
"Nalini" and "NÂlini" are the left and right nostrils respectively.
"AvadhÛta" is VÂyu. In the story, it means the perceiving nose.
"Saurabha" is Gandha or smell.
"Mukhya" is mouth.
"Apana" is speech.
"BahÛdana" is eating.
"PanchÂla" is Pancha (five) + ala (capable) that which is capable of bringing to light such of the five objects of the senses, as cannot be otherwise cognised; Sastra or spiritual teachings.
The right ear is stronger than the left ear. Therefore it is more prominent and useful in hearing the Sastras, of which the first to be heard is Karma KÂnda.
A man by the observance of Karma KÂnda is called to the Pitris, i.e. he reaches, after death, the path called PitriyÂna.
"PitrihÛ" is therefore the right ear. "DevahÛ" is the left ear corresponding to DevayÂna.
"Uttara PanchÂla" is Pravritti SÂstra or teachings of worldliness.
"Dakshin PanchÂl" is Nivritti SÂstra or teachings of renunciation.
"Nirriti" is death. The anus is called death, because ordinarily the Linga Sarira goes out through that passage after death.
"Lubdhak" is PÂyu.
"Vaisasa" is excrement.
"NirvÂk" is foot.
"Pesaskrita" is hand.
Of the Indriyas, hand and foot are blind, as there are no openings in them.
"VishÛchina" is mind.
Moha is the result of Tamas, PrasÂda of Satva and Harsha of Rajas.
The aforesaid names indicate enjoyment in the JÂgrat or waking state.
The hunting represents enjoyment in the Svapna or dream state.
The "Chariot" is the body in dream consciousness.
The five horses are the five organs of perception.
The two poles are "I-ness" and "Mine-ness."
The two wheels are merit and demerit.
The axle is PradhÂna.
The three flags are the three Gunas.
The five chains are the five PrÂnas.
The bridle is Manas the seat of desires.
The charioteer is Buddhi.
The yoke-ends are sorrow and delusion.
The seven fenders are the seven DhÂtus or essential ingredients of the body.
The five courses are the five organs of action.
The gold color of the armour is due to Rajas.
Brihadbala is the even perceiving mind.
The sons are the transformations of perception.
The daughters are the concepts following such transformations.
"Chandavega", the Gandharva king, is the year, every year of human life.
The Gandharvas are days.
Their wives are nights.
The 360 Gandharvas are the 360 days of the year. With their wives or nights they form the number 720.
The daughter of KÂla is Jar or decrepitude.
The Yavanas are diseases or infirmities.
Fear is the King of all diseases and infirmities viz., Death.
PrajvÂra is destructive fever.
As long as Purusha does not know his real self, but identifies himself with the Gunas of Prakriti, he becomes subject to births and deaths. The only remedy for this malady is pure devotion to Guru and to BhagavÂn. By such devotion, dispassion and wisdom are both acquired.
"Darbha" is Kusa grass, symbolical of Yajna. "Vidarbha" is pure land. "Malaya" or the Deccan is famous for Vishnu worship.
"Malayadhvaja" is therefore a Vaishnava king.
[It appears that Vaishnavism had its rise and growth in the South of India before it overspread Northern India. This would be natural considering the hold of Vedic BrahmÂnism in Northern India.]
The daughter of Malayadhvaja is Devotion. The seven sons are the seven divisions of Bhakti, viz. —
Sravana or hearing the glory of Vishnu,
Kirtana or reciting the glory of Vishnu,
Smarana or constant remembrance of Vishnu,
PÂdasevana or shewing respect to Vishnu,
Archana or worship of Vishnu,
Bandana or adoration of Vishnu,
DÂsya or consecration of one self to the service of Vishnu.
The other two divisions, Saukhya or companionship with Vishnu and Âtm nivedana or complete resignation are not mentioned in this connection as they relate to a highly advanced spiritual state.
These modes of Bhakti worship are prevalent in Dravida.
The millions of sons are sub-divisions of Sravana, &c.
"Agastya" is mind.
"Dridhachyuta" is one confirmed in dispassion.
"IdhmavÂha" is one who goes to Guru, fuel in hand, for instructions.
Isvara, the unknown friend, called Himself and the Purusha two Kansas of the MÂnasa Lake. Hansa is one absolutely pure. MÂnasa Lake is the Heart.
"For one thousand years" — Both Jiva and Isvara remained together as friends, the same in essence and in form, during the one thousand years of Mah Pralaya, at the end of a Kaipa. During Manvantaric Manifestation, the Jiva parts from his Friend Isvara and launches into a wild course of enjoyments, of joys and sorrows. The touch of that fascinating lady Buddhi destroys all previous remembrances and the Jiva plays several characters in the drama of life, in dream and delusion.
NÂrada concluded his explanation of the allegory with this eloquent exhortation: —
"Know thou, O King, the deer, skipping in the flower-garden, in company with its sweet-heart, deeply attached to the sweets of that garden, devouring with eager ears the humming music of bhramaras, little caring for the wolves on its way or for the arrows of the huntsman that pierce its back.
"The flowers are but women who bloom only to droop. The fragrance and honey, the sweets of the garden, are the enjoyments brought on by the karma of another birth."
"The music of bhramaras is the pleasing conversation of women and others. The wolves are the days and nights. The huntsman who stealthily flings arrows at the deer is Death. The deer is thy own self."
"Consider Well the efforts of the deer. Concentrate chitta into the heart and all perceptions into chitta. Give up the company of woman. Turn a deaf ear to all idle talks. Be devoted to that one true Friend of Jivas — Îsvara. Retire, retire from all others."
King PrÂchina Barhis wondered why such beautiful teachings were with held by his teachers. Or forsooth, they knew not themselves. He requested NÂrada however to remove two doubts that were still lurking in his mind. — Purusha acquires karma in one body, but he reaps the fruits of that karma in another body. One body is the doer while another is the enjoyer and sufferer. To one body, the fruits of its own work are lost. To another body, there is an acquisition of fruits it did not sow. How can this be? This was the first doubt.
What is done is done. Nothing apparently remains of our karma. How can then the sequences be accounted for? This was the second doubt.
Narada replies: —
Purusha reaps the fruits in that very body without break in which it acquires karma, but that body is the Linga Sarira, inclusive of Manas. As in dream man works out the impressions of the wakeful state without changing the body, so he enjoys the fruits of karma created in one birth in the Karma-made body of another birth.
And the doer of Karma is verily the Manas and not the SthÛla body. "These are mine," "I am so and so," only such concepts of the mind produce re-birth, and not anything in the SthÛla body. So the mind sows and the mind reaps. The body is merely the vehicle of birth producing thoughts.
This is in answer to the first question. Now to the second.
How do you know there is chitta or mind? All the senses are at one and the same time in contact with the objects of all the senses. But still you perceive only one thing at a time. Hence you infer the existence of the mind. Similarly by marking the tendencies of the mind their connection with a former birth is inferred. Otherwise why should there be one mental affection at a time and not another?
Then, in this life you never realise a thing which you never heard or saw or felt before. How can the mind then reproduce matters you never experienced before?
The mind by its present characteristics gives an insight into the past as well as into the future.
It sometimes happens that things are perceived in the mind with strange combinations in time, space and action, as in dream.
But men are endowed with mind and the mind perceives one after another the objects of the senses in an enormous variety, and the perceptions are lost again. So (in the long run) not one experience is altogether strange.
(For instance, a man sees in dream that he is a king. He must have been a king in some birth or other. The present combination in the dream is untrue but not so the kingly experience. The experience is always true with reference to some time, some space, some action or other).
When the mind is intensely SÂtvic (calm, pure and transparent) and becomes constantly devoted to BhagavÂn, the whole universe is reflected on it.
In Jiva there is never a break in the egoistic experience as long as the Linga Sarira continues.
There is only a seeming break in sleep, swoon and-deep distress such as death and fatal illness, but such break is due to a collapse of the perceiving senses.
There is similarly a break in the foetal stage and in extreme childhood. But such break is due to imperfection of the senses; The moon though not visible on the new moon night does still exist.
The connection with gross objects does not cease because there is a temporary absence of such objects. For, are not thoughts about objects potent in their effects in dream?
The Linga Sarira, consisting in their essence of the five pure elements (Tanmatra), subject to the three Gunas, extending over the sixteen transformations (of the SÂnkhya category), permeated with consciousness, is called Jiva.
It is with this Ling Sarira that Purusha enters into a body or comes out of it, and it is with this Sarira that he experiences joy, sorrow, fear, misery and happiness.
As the leech has its hold on the first blade of grass till it connects itself with another, so the Jiva identifies itself with one body till it enters another.
Manas only acquires karma by its contemplation of the objects of the senses. The bondage is thus created by AvidyÂ.
Therefore do thou meditate on Hari to free thyself from all worldly attachments and to be fixed in Him for ever.
SKANDHA IV, CHAP. 30-31.
The Prachetas brothers left home in order to discover by Tapas the best mode of enlarging the creation. They went west-ward and had not gone far when Siva rose from beneath a large lake and addressed them thus: — "Children, you are sons of Barhishad, I know your good resolve. Blessings be on you. By the performance of one's duty in life, one attains the state of Brahm after many births. My abode is still further, inaccessible even to the virtuous. But the votary of Vishnu attains His holy state, only when this life is ended. I and the Devas shall also attain that state after the final break up of our Linga Sarira. Learn therefore this prayer to Vishnu. (Siva then recited the prayer to Vishnu, known as Rudra GitÂ). Concentrate your mind on this prayer, meditate on it and recite it constantly."
The Prachetas brothers entered the waters of the deep and there prayed to Vishnu for a thousand years. Vishnu appeared and asked them to chose a boon and without waiting for a reply addressed them thus: — "You are dutiful sons and shall ever be known as such. You shall have a son in no way inferior to BrahmÂ. All the three Lokas shall be filled with his progeny. Indra had sent Pramloch to decoy Kandu Rishi in his penances and the Apsar succeeded in winning the heart of the Rishi. She had by him one daughter whom she brought forth from her pores as she brushed against the tops of the trees. She left her child there and ascended to heaven. The moon nourished the child by putting his nectar-bearing forefinger into her mouth. Have that daughter of the trees for your wife. You are all alike in your virtues and she is like to you all. So she shall be the wife of all the brothers."
The brothers then rose up from the waters. They found the earth overgrown with innumerable plants, so high that they almost reached the high heavens. The Prachetas brothers were angry to find such growth in plants and they resolved to destroy them. They emitted fire and air from their mouths, which caused havoc in the vegetable kingdom. Brahm came and pacified the sons of Barhishad. He advised the surviving plants to give their adopted daughter MÂrisha in marriage to the Prachetas brothers. The offspring of this marriage was Daksha. He is the same as PrajÂpati Daksha, son of BrahmÂ. His degradation was owing to his former disregard of Siva. The ChÂkshusa Manvantara witnessed his work of creation.
The Prachetas brothers reigned for 1000 Deva years. They were succeeded by Daksha.
[image]
Consciousness in organic life had appeared with Prithu. The table of further evolution may be here reproduced for facility of reference.
VijitÂsva could make himself invisible. This may have reference to the state of the body at that stage of evolution. The fires appeared as it is they that give forms. The object corresponding to elemental fire is RÛpa or form. Barhishad, the name of one class of Pitris, was the progenitor of the form-producing Linga Sarira with all its potentialities.
We find the senses developed in his sons the Prachetas brothers. "Pra" Means perfect and "Chetas" is the perceiving mind. But the mind perceives through the Indriyas, which are ten in number. Therefore they are ten brothers all alike; but they are wedded to one girl MÂrishÂ.
There is some occult connection between water and sense perception. Barhishad was married to the daughter of the Ocean-god. The Prachetas brothers remained submerged for a thousand years in the waters. The protozoa and protophytes must of necessity be aquatic, as it were, for the development in them of sense perceptions.
It is in Touch that the sense perceptions find a common basis. Touch underlies all other perceptions. It is touch of the object by one sense or other that gives rise to one perception or the other. "Kandu" is primarily scratching or itching, secondarily touch. MÂrish was nourished by the moon and brought up by the plants.
The period refers to the stage of evolution when the vegetables formed the predominant creation. It corresponds somewhat to the geological period of tree-ferns and lycopods in our Manvantara.
The development of sense perceptions is the result of a communion with Vishnu, under the auspices of Rudra. This means a further infusion of Satva by Vishnu, which was made possible by the Dissolving influence of Siva. And the son of the Prachetas brothers is verily Daksha, the PrajÂpati of procreation, reincarnated under better auspices for the purpose of extending the creation. So we find the Trinity acting as three in one in the creative process.
With the appearance of Daksha Jiva evolution comes to an end in the first Manvantara.
[image]
[image]
[image]
TABLE V.
