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SKANDHA IX. CHAP. 1.
SrÂddhadeva Manu had no child for some time. Vasistha performed a sacrifice in honor of Mitra-varuna that he might obtain progeny. Sraddha, wife of the Manu, went to the chief priest and asked for a daughter. So Manu had a daughter named IlÂ. He took Vasistha to task for having had a daughter. Vasistha thought the priest had done something wrong. He prayed to BhagavÂn for the change of IlÂ's sex. So Il became a male named Sudyumna and in company with others went on horse back to the chase. He entered a forest called SukumÂra, below the Meru, which is the play ground of Siva and his consort. He and his companions were all transformed into females, for such is the mandate of Siva for those that enter the forest. In this changed condition, Sudyumna with his female companions went to Budha. Budha took a fancy for Sudyumna and had by her one son PurÛravas.
Vasistha took pity on Sudyumna again and prayed to Siva to change his sex. By the favor of Siva, Sudyumna became a male for one month and a female for another month. He had three sons. Utkala, Gaya and Vimala.
SKANDHA IX. CHAP. 2.
Manu prayed to Vishnu for one hundred years for other sons. He got ten sons like unto himself. IkshvÂku was the eldest:
(8). PRISHADHRA.
While residing in the house of his Guru, Prishadhra was placed in charge of cattle. It was raining one night, when a tiger entered the fold. The cattle strayed about in fear and bellowed aloud. Prishadhra ran after the tiger. The night was dark. He missed his aim and cut off the head of the cow, which the tiger had seized. He found out the mistake in the morning and informed his Guru about it. The Guru said: — "You shall become a Sudra, as the fruit of your Karma." Prishadhra accepted the curse. He became an ascetic, and roamed about the earth as the friend of all beings. Eventually He ended his life in fire.
(10). KAVI.
Kavi attained wisdom in his youth. He did not marry.
(6). KARUSHA.
The sons of KarÛsha were the KÂrÛshas, a race of pious Kshatriyas, who guarded the north.
(5). DHRISHTA.
DhÂrshtas were the sons of Dhrishta. Though born as Kshatriyas, they became BrÂhmanas on this earth.
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SÂmbarta, Son of Angiras, officiated at the Yajna performed by Marutta. The Devas took direct part in the Yajna.
(3). SARYÂTI.
SKANDHA IX. CHAP. 3.
SaryÂti was well versed in the Vedas. He had one daughter, SukanyÂ. He went with her one day to the Âsrama of Chyavana Rishi. Sukany found there two streaks of light as from glow-worms, issuing from within a mound of earth, thrown up by white ants. She pricked those portions with a thorn and blood oozed out. The party of SaryÂti found that their usual secretions were stopped. The king thought some one had offended Chyavana. The girl then told her story. The king found the Rishi underneath the mound of earth and asked his pardon. The Rishi wanted the hand of the girl in marriage and SaryÂti consented. So Sukany became the wife of Chyavana.
One day the Asvini KumÂras came to Chyavana. The Rishi asked them to give him youth and beauty and promised in return to give them offerings of Soma, though they had no part in Soma YÂgas, The Asvini KumÂras took the Rishi inside a tank and all the three came out young and beautiful and looking all alike. Sukany could not recognise her husband and she prayed to the Asvini KumÂras to remove her confusion. They were pleased with her chastity and pointed out her husband.
One day king SaryÂti came and found his daughter sitting with a young man. He reproved Sukany for her supposed unchastity. The girl then related the story of her husband's attaining youth and the king became very much pleased.
Chyavana made offerings of Soma to the Asvini KumÂras. This offended Indra. He held up the Vajra to kill Chyavana, but the son of Bhrigu paralysed the hands of Indra. From that time the Devas consented to give a share in Soma to the Asvini KumÂras.
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Kakudmin took his daughter Revati with him and went to Brahm loka to enquire of BrahmÂ, who should be her husband. The Gandharvas were singing at the time and Kakudmin had to wait for a moment. He then saluted Brahm and made the enquiry. Brahm laughed and said: — "O king, the men of your choice are dead and gone. I do not hear even of their sons and grandsons. Twenty seven yuga cycles have now passed away. Therefore go back to thy place and give thy daughter to Baladeva, who has now incarnated as an Ansa (part) of Vishnu for the good of BhÛr-loka." And so the king did. (The Present is the 28th. Yuga cycle. Baladeva is the brother of Sri Krishna.)
NABHAGA.
SKANDHA IX. CHAPS. 4-6.
Nabhaga remained long with his Guru. So his brothers thought he had become a Brahma-chÂrin. They reserved no share for him at partition. Nabhaga at last returned to his house and asked for his share in the patrimony. The brothers pointed out their father Manu as his share. Nabhaga asked his father — "How is it my brothers have reserved thee for my share?" Manu replied: — "Child, do not believe them. The clan of Angiras are performing Yajna. They get confounded on every sixth day. This is the sixth day. Give them two Vaisvadeva SÛktas. When they go to Svarga after completion of their Yajna they will leave all their sacrificial wealth to you." Nabhaga did as he was told. The Angirasas left all the property remaining on the sacrificial ground to Nabhaga. As he was going to take those things, a dark Purusha appeared from the north and said. "These are mine."
"But the Rishis have given them to me" said Nabhaga.
"Go to your father then and ask for the solution" said the dark Purusha.
"Yes, the remnants of a Sacrifice belong to Rudra" said Manu.
Nabhaga returned and said "Yes these remnants of sacrifice all belong to thee. So my father told me."
"I am pleased with thee and thy father. Both of you have spoken the truth" said Rudra, "I give thee supreme wisdom. I also give thee these remnants. Take them now."
King Ambarisha had discrimination and dispassion. His devotion was great. His mind was fixed on the lotus feet of Vishnu, his words were all about the glory of Vaikuntha, his hands were engaged in cleansing the temples of Vishnu, his ears only heard about the glory and the works of Vishnu, his eyes intently looked on the symbols of Vishnu wherever found. His body felt pleasure in the touch of Vaishnavas, his nose smelt the sweet fragrance of Tulasi proceeding from the feet of Vishnu, his tongue tasted only food offered to Vishnu, his feet traversed the places sacred to Vishnu and his head was devoted to the salutation of Vishnu. If he enjoyed things of this world, it was for service to Vishnu and not for the sake of enjoyment. If he had attachment, it was only for those that were devoted to Vishnu. The fruits of his action he offered to Him. By devotion and by the unselfish performance of duties pertaining to his sphere of life (Svadharma), he pleased BhagavÂn and by degrees he gave up all desires. Vishnu was so much pleased with the King, that he gave him His own Chakra for protection.
Ambarisha with his wife once undertook to perform DvÂdasi Vrata for one year. (DvÂdasi is the twelfth day of the Moon. The Vrata consists in fasting on the eleventh day of the Moon and in breaking the fast on the 12th day). On one occasion he fasted for 3 consecutive days. He bathed himself in the Yamun and worshipped Vishnu at MathurÂ. He gave plenty of riches and cattle to the BrÂhmanas. He then fed the BrÂhmanas and asked their permission to eat himself. At the time DurvÂsas appeared as his guest. The king received him duly and requested him to take his meals. The Rishi consented and went to bathe himself in the river and perform his daily rites. The king waited long for him but he did not return. There was only half a muhurta now remaining of DvÂdasi. If the king did not eat any thing, his Vrata would not be observed. If he ate, he would shew disregard to a BrÂhmana. At this juncture, the king decided to serve both ends by taking a little water, for the BrÂhmanas call that both eating and non-eating. DurvÂsas came back. By spiritual vision, he knew what had happened and became highly enraged. He tore up a hair tuft and charged it to kill Ambarisha. The king remained unmoved. The chakra of Vishnu consumed the destructive force sent by DurvÂsas and went even to destroy him. The Rishi ran in every direction. The Chakra followed him wherever he went. He went to Brahm and prayed to be saved. "It is not in my power to save thee" said BrahmÂ. "Thou hast offended a votary of Vishnu." He went to Siva. "Child" said Siva "this weapon of Vishnu is too much for me even. Go thou to Vishnu." DurvÂsas went to Vishnu and prayed to be pardoned and saved. Said Vishnu: "O BrÂhmana, I am dependent on my Bhaktas. I am not free. My heart is in the possession of my Bhaktas. I am dear to them. Without these my Bhaktas I do not even want myself, nor my absolute powers, for I am their sole and supreme resort. They forsake their wives, homes, children and wealth for my sake. How can I forsake them. Their heart is chained to me. They look on all with equal eyes. By devotion they win me even as chaste wives win their husbands. My service is all in all to them. They do not even desire the four Muktis, SÂlokya and others, though these come within their easy reach. What perishable objects can they have desire for? The SÂdhus are my heart. I am the heart of the SÂdhus. They do not know any one besides me nor do I know any one besides them. O BrÂhmana, hear what is thy only remedy. Without delay go to him who has caused this fear in thee. When force is used against SÂdhus, it reacts on him who uses the force. True asceticism and wisdom are both for the salvation of the BrÂhmanas. But in one untrained, they produce the contrary effect. Therefore go thou to the son of NÂbhÂga. Beg his pardon and thou shalt be saved." DurvÂsas went back to Ambarisha and touched the feet of the king. Ambarisha became non-plussed at this act of a BrÂhmana and knowing the object of the Rishi, he prayed to the Chakra to desist from its course and to save the BrÂhmana. The Chakra had just commenced its work of destruction, but it withdrew its energies upon the prayer of Ambarisha. DurvÂsas was extremely thankful and he thus praised the king. "I see this day the greatness of Vaishnavas, O king. Thou didst pray for my welfare, though I had offended thee. There is nothing strange for those that have conquered Vishnu Himself. Thou hast been very kind to me. Thou hast favored me much. Thou didst not even think of my offence, but thou hast saved my life." The king had waited for DurvÂsas all this time. He now fell at the feet of the Rishi and requested him to take his meals. The Rishi gladly did so, and also made the king take his food.
DurvÂsas then went to Brahm Loka. He did not return for one year and the King lived upon water only all this time, being so anxious to see the Rishi back. Such is the holy story of Ambarisha.
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Rathitara had no children. At his request Rishi Angiras produced certain sons by his wife. They were known both as Rathitaras and Ângirasas.
[DurvÂsas had cursed Indra, and Indra lost all power. But after the great churning, times were changed. The divine law favoured the Devas and the worshippers of Vishnu. Those who assumed a power, independently of Vishnu, were sure to find disappointment, however eminent their position might be.]
IKSHVÂKU.
SKANDHA IX. CHAPS. 6-13.
IkshvÂku was born out of the nostrils of Manu when sneezing. He had one hundred sons. Vikukshi, Nimi, and Dandaka were the eldest born. Twenty five of them ruled on the east of ÂryÂvarta, twenty five on the west and twenty five in the middle. The others ruled else where. For the performance of Ashtak SrÂddha, IkshvÂku once ordered Vikukshi to get some good flesh. Vikukshi had a bagful of good game. But he was hungry and ate one rabbit out of his store.
Vasishtha found fault with this and IkshvÂku had to reject the whole of the game. The King became angry at this and he expelled his son from the kingdom. When IkshvÂku died, Vikukshi returned. He succeeded his father as king and was known as SasÂda or Rabbiteater. Puranjaya was the son of SasÂda. He was also called IndravÂha and Kakutstha. The Devas had a fight with the Asuras and Indra asked for the help of Puranjaya. Puranjaya wanted Indra to be his carrier, and the King of the Devas became a bull. Puranjaya ascended the bull on its hump. He is therefore called Indravaha or Indra-vehicled and Kakutstha or the mounter on the hump. He defeated the Asuras.
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With his 21 thousand sons, KuvalayÂsva killed an Asura called Dhundhu, for the good of Rishi Utanka. But the Asura killed all his sons, except three, with fire from his mouth. Those three were DridhÂsva, KapilÂsva and BhadrÂsva.
YuvanÂsva had no son. So the Rishis performed a sacrifice directed to Indra. One night YuvanÂsva became very thirsty and entered the Yajna house. He found all the Rishis sleeping at the time. He thought it improper to rouse the Rishis and drank whatever water he found near at hand. By chance that happened to be the consecrated water with the power of producing a son. When the Rishis rose up they did not find the water. On enquiry, when they knew what had happened, every one wondered what the outcome would be. In time the king brought forth a son from his right side. The little thing cried out for milk. Indra said "Do not weep, child, you shall drink wine ('MÂn DhÂtÂ')" So saying he offered the child his fore finger. From this, the child was called MÂndhÂtÂ. YuvanÂsva, by the blessing of the Rishis, did not meet with death at delivery. MÂndhÂt was a very powerful king. The thieves dreaded him much. He performed many sacrifices and made many gifts. He married IndumatÎ, daughter of Sasabindu. He had three sons Purukutsa, Ambarisha, and the Yogin Muchukunda. He had also fifty daughters.
Rishi Soubhari made Tapas in the waters of the YamunÂ. One day he saw the pairing of a couple of fish and became excited. He requested king MÂndhÂt to give him one daughter in marriage. The king said: "By Svayamvara, you may get my daughter" (i.e. the girl must choose her own husband from amongst a number of men offering themselves as husbands.) The Rishi thought because he was old and decrepit therefore the king wanted to put him off. So Soubhari by yogic powers became young and beautiful. All the fifty daughters then accepted him for their husband. The Rishi prepared for himself all the enjoyments of life and passed his days in company with his 50 wives. He then became disgusted with this sensual life and afterwards attained Moksha with his wives.
YuvanÂsva adopted his grand son Ambarisha. Ambarisha had one son YouvanÂsva. His son was HÂrita. These three, Ambarisha, YouvanÂsva and HÂrita were the founders of the chief clans of the MÂndhÂt Dynasty.
The elemental serpents gave their sister Narmod in marriage to Purukutsa. Purukutsa accompanied Narmod to RasÂtala at the request of VasÛki. There he killed such Gandharvas as deserved to be killed. Those who remember this story have no fear from serpents. Such was the blessing of the elemental serpents.
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Tri Sanku became a ChandÂla by the curse of his father. Rishi VisvÂmitra lifted him up to Svarga in his own mortal body. Tri Sanku is still visible in the heavens. The devas turned him with his head downwards and attempted to throw him down. VisvÂmitra by his power has retained him there.
[Tri Sanku is a constellation in the southern hemisphere.]:
Haris Chandra had at first no issue. He prayed to Varuna for a son, promising to offer him as a sacrifice to the Water-god. The king had a son named Rohita (Red). Varuna asked for his victim. Ten days passed away. "Without teething the child will not be pure." There was teething. "When these milk teeth fall away, then will be the time." The milk teeth fell off. "Let other teeth grow." Other teeth did grow. "But he is a Kshatriya boy. He can be pure only when he is fit to put his armour on."
The king put off Varuna from time to time in this way, out of affection for his son. Rohita came to know of his father's promise. To save himself, he took a bow and went to the forest. There he learned that his father had an attack of dropsy, the disease caused by Varuna. So he prepared himself to go back, but Indra prevented him by persuasive words. He was put back from year to year by Indra, till his 6th. year. He then made his way to the king. He purchased from AjÎgarta his second son SÛnahsepha. He saluted his father and offered the child. King Haris Chandra appeased Varuna by human sacrifice and got rid of his dropsy. In that sacrifice, VisvÂmitra was the HotÂ, Jamadagni was the Adhvaryu, Vasistha Brahm and AyÂsya was the UdgÂta. Indra being pleased gave a golden chariot to the king. VisvÂmitra taught Âtm Vidya to Haris Chandra and he attained liberation.
[The story of Haris Chandra in this PurÂna follows the vedic version. The gist of the story is that in the course of further evolution the Devas were to be propitiated by human sacrifice. But this sacrifice did not mean killing. It was the complete offering of oneself up to the service of the gods. The mission of the human victim is to constantly work for the good of the Universe and to extinguish his own personality. SÛnahsepha was not killed in the sacrifice. He was offered up to the service of the gods. After the sacrifice, he was called DevarÂta i.e. one offered to the Devas. VisvÂmitra adopted DevarÂta as his own son and he asked his hundred sons to accept him as their eldest brother. He disowned those sons that did not obey him (BhÂgavata IX-16). Therefore VisvÂmitra took the principal part in this sacrifice and not Vasistha, though he was the family preceptor.]
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His enemies dispossesed Bahuka of his kingdom. He went to the forest accompanied by his wives. When he died, the eldest queen prepared herself for death also. Rishi Aurva knew her to be big with child, and dissuaded her from accompanying her husband on to the funeral pyre. The co-wives of the queen, out of jealousy, gave her poison. The child was born with this poison, therefore he was called Sagara (Sa = with, gara = poison.) Sagara became a great king. The Seas were dug by his sons. He was prevented by Rishi Aurva from taking the lives of the TÂlajanghas, Yavanas, Sakas, Haihayas, and Barbars. But he made them change their outward look. He performed an Asvamedha sacrifice as advised by Aurva and Indra stole the sacrificial horse.
Sagara had two wives Sumati and Kesini. The 60 thousand sons of Sumati searched for the horse on all sides. They dug the earth's surface and made the Seas. They found the horse near Kapila. They took him to be the stealer of the horse and abused him. For this they were all burnt up.
Kesini had one son Asamanjas by Sagara. Ansumat was son of Asamanjas. He was attached to his grandfather Sagara. Asamanjas was a Yogin in his former birth. He therefore wanted to avoid company by means of provoking acts. He threw down some children into the Saraju. His father Sagara was thus compelled to forsake him. By Yogic powers, be brought back the children thrown into the Saraju, and left his father for ever.
Ansumat was also sent by Sagara to search for the horse. He found the horse and a heap of ashes near Kapila. He saluted Kapila and glorified him. The AvatÂra was pleased. He permitted Ansumat to take away the horse. He also informed him that his burnt-up Pitris could only he saved by the water of the GangÂ.
Sagara completed the sacrifice with the horse. He made over the kingdom to Ansumat and attained Mukti.
Ansumat made Tapas for the downward flow of Gang but without success. He was followed by his son Dilipa. He also did not succeed. Bhagiratha was the son of Dilipa. He prayed hard and Gang appeared in person before him. "Child, I am pleased with thee. What boon do you ask for"? Bhagiratha told her what he prayed for. "But who shall arrest my course, when I fall down. If not arrested I will pierce the earth and reach RasÂtala. Again if I pass over earth, men will wash away their sins in my waters. Where shall I wash away those sins, O King? Therefore do thou ponder well what to do." Said Bhagiratha: — "The touch of SÂdhus shall take away thy sins. For Vishnu, the destroyer of sins, remains in them. Thy downward course shall be arrested by Rudra." Siva was pleased by the prayer of Bhagiratha, and he consented to hold GangÂ.
Gang came rushing down and she was taken by Bhagiratha to where the ashes of his Pitris lay. The very touch of her waters purified the sons of Sagara and they went to Svarga.
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Once there lived two RÂkshasas. SoudÂsa killed one and did not kill the other. The surviving RÂkshasa, bent on taking revenge, entered the service of SoudÂsa as a cook. When the king entertained Vasistha, he gave him human flesh to eat. The Rishi became angry and caused SoudÂsa to become a RÂkshasa. When he learned however it was the doing of a RÂkshasa, he reduced the king's RÂkshasa life to 12 years. The king also held out water for the execration of Vasistha. His queen prevented him. So he threw the water at his own feet. His feet became black with sin. While living as a RÂkshasa, the king saw a BrÂhmana and his wife in their privacy, and he attacked the BrÂhmana. The wife reminded the king of his former birth and requested him not to deprive her of her husband at the time of enjoyment. The king heeded not her words but devoured the BrÂhmana. The BrÂhmana woman cursed SoudÂsa so that he should meet with death whenever he had female connection. On the expiry of 12 years, SoudÂsa reverted to his former birth, but for fear of the curse he had no connection with women. Vasistha at the request of SoudÂsa produced a son by his wife, Madayanti. The conception lingered for 7 years. Vasistha struck the womb with a stone (Asman) and the son was hence called Asmaka. The son of Asmaka was BÂlika. He was the surviving kshatriya, after the extirpation of that caste by ParasurÂma. Hence he was called MÛlaka also (the root of a race).
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KhatvÂnga was a very powerful king. He killed Daityas as a friend of the Devas. The Devas offered him a boon. The king wanted to know how much longer he was to live. Learning it was a Muhurta only, he returned forthwith to his place and concentrated his mind on BhagavÂn. He attained Mukti.
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(The story of RÂma as told in the RÂmÂyana is widely and universally known. It is therefore unnecessary to repeat that story from the BhÂgavata PurÂna.)
Manu has matured in Yoga. He now resides at Kalapa. Towards the end of Kaliyuga he shall restore the Solar dynasty.
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Sumitra shall be the last of the IkshvÂku dynasty in this Kali Yuga.
Nimi was the second son of IkshvÂku. He asked Vasistha to officiate at his Yajna. But the Rishi had been pre-engaged with Indra. So he asked the king to wait till he came back. Considering the uncertainty, Nimi did not wait for his family Purohita. But engaged another priest. Vasistha on returning became offended and cursed Nimi with the loss of his body. Nimi gave the same curse to Vasistha. So both gave up their bodies. Vasistha was reborn shortly after as the son of Mitravaruna by Urvasi. The Rishis picked up the body of Nimi and placed it with the scented things of Yajna. On the completion of the Yajna, the Rishis prayed to the Devas for the vivification of the body. But Nimi said from within the scented things that he did not want to be encumbered with the body any more. The Devas said: "Then remain in the eyes of all beings as winking." So Nimi remains in the twinkling of eyes.
The Rishis churned the body of Nimi and a son was born. He was called Janaka. As he was born, when his father was bodiless (videha) he was also called Vaideha. The churning also gave him the name of Mithila (Manth = to churn). He built the town MilhilÂ. (Mithil is the modern Tirhut).
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While ploughing the ground for sacrifice, Sira-Dhvaja got Sita at the end of the plough. Therefore Sira (plough) being his Dhvaja (flag, proclaimer of fame), he was called Sira Dhvaja.
(This Sira-Dhvaja is the renowned Janaka of RÂmayana.):
Kesi Dhvaja was versed in ÂtmÂ-vidya, Khandikya was versed in Vedic Karma, Kesi Dhvaja overpowered Khandikya and he fled away.
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These kings of Mithila were well versed in ÂtmÂ-vidya.
SKANDHA IX. CHAP. 14.
Soma (the Moon) was born out of the eyes of Atri. He carried off TÂra, the wife of Brihaspati (Jupiter). Brihaspati asked for his wife several times, but Soma would not give her up. Sukra (Venus) was not on good terms with Brihaspati. So he took the side of Soma, with his disciples, the Asuras. Siva with his BhÛtas took the side of Brihaspati. Indra with the Devas also sided with their preceptor. The two parties engaged in fight. After some days of fight, Angiras informed Brahm about every thing that transpired. Brahm reproached Soma. So he returned TÂra to Brihaspati. Brihaspati found that TÂra had conceived. "Immediately throw out the seed of another man in my field," cried he. TÂra feeling bashful brought forth at the time a lustrous son, Both Brihaspati and Soma desired to have the son, each saying "It is mine not yours." When they quarrelled with each other, the Devas and Rishis asked TÂra who was the father of the child. The child reproved his mother for the delay in answering. Brahm took TÂra aside and learned from her that Soma was the father of the son, Soma then took the child. Brahm seeing the deep wisdom of the child named him Budha (Mercury).
Budha had by Il one son Pururavas. NÂrada related his beauty and his virtues to the Devas in Svarga. Urvasi heard all that and took a fancy for the king. By the curse of Mitra Varuna, she had then a human form. Both the king and the Apsaras became attached to each other and they lived as husband and wife. But Urvasi laid down two conditions of her company with the king — (1) that the king was to preserve two rams, which the Apsaras had brought with her and (2) that the king was never to expose himself before her except in privacy. Indra sent the Gandharvas in search of Urvasi. They found her out and took away her two rams. She had a maternal affection for these animals and she cried out in despair. The king hurriedly took his arms and ran after the Gandharvas. They left the rams and fled away. The king brought them back. But in the hurry, he had forgot to cover himself and Urvasi left him. The king became disconsolate, and roamed about in search of her. After some days he found her on the banks of the Sarasvati with her 5 companions. He entreated her to come back. She promised to give her company to the king one night every year and informed him of her delicate state of health.
Urvasi came after a year, with one son. She advised the king to entreat the Gandharvas for her hands. The king did so and the Gandharvas became pleased with him. They gave him one AgnisthÂli (pot of fire). The king took the AgnisthÂli to be Urvasi and roamed with it in the forest. (The Gandharvas gave him the fire for the performance of sacrifice necessary for the attainment of Urvasi). The king found out his mistake at last. He then placed the fire in the forest, went home and meditated every night on Urvasi. On the approach of TretÂ, he was inspired with the three Vedas (Karma-KÂnda). He then went to the place of fire and found there one Asvatha tree (the sacred fig) grown from inside a Sami tree (Sami is the name of a tree said to contain fire). He decided that the fire must be within the Asvatha tree. He took two pieces of wood (technically called Arani) from that tree and produced fire by their friction. He deemed one piece to be Urvasi and another piece to be himself and the space between the two pieces to be his son. By friction, the fire called Jatavedas came out. (Vedas is wealth, enjoyments in general. JÂta is grown. Jata-vedas is that fire from which enjoyments proceed that which gratifies all sense-desires. It is the chief fire of the Karma-kÂnda of the Vedas). By the invocation of the three vedas, that fire became three fold. (Âhavaniya, GÂrhapatya, and Dakshin are the three fires perpetually kept in the household. Âhavaniya is the eastern fire which represents the relations of the house holder with the Devas. GÂrhapatya is the sacred fire which the householder receives from his father and transmits to his descendants and from which fires for sacrificial purposes are lighted. It represents household and family duties. Dakhina is the southern fire. It represents all classes of duty to the Pitris). The king imagined this threefold fire to be his son (The son by his offerings sends his father's soul to Svarga. The sacrificial fire also sends the performer to Svarga). With that fire, he performed Yajna desiring to reach the Loka (plane) of Urvasi. Prior to this in Satya Yuga, Pranava was the only Veda, NÂrÂyana was the only Deva, there was only one fire and only one caste. The three Vedas came only from Pururavas, at the beginning of Treta Yuga. The king attained Gandharva Loka by means of the fire. (In Satya Yuga, Satva generally prevailed in men. Therefore they were all fixed in meditation. But in Treta Yuga, Rajas prevailed and by the division of the Vedas, Karma MÂrga made its appearance. Sridhara.)
[The true history of the origin of the three Vedas is thus given in veiled words. They originated in the strong desire of men in Treta Yuga for the possession of heavenly things. This gives us about two millions of years at the present day. The origin of the Vedas must not be confounded however with their existence in the present form. For that we must refer to the sacrifice of Haris Chandra, the adoption of Sunah sepha by VisvÂmitra and the division amongst the Madhu Chandas brothers.]
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Rishi Richika asked for the hand of Satyavati. Gadhi did not consider him to be a fit husband for his daughter. He therefore wanted to put him off and said: — "Give a dower of one thousand horses, with the lustre of moon all over their body and with one of their ears dark-coloured (Syama). For we are sons of Kusika."
The Rishi went to Varuna and got the horses. He gave them to the king and married Satyavati.
Satyavati and her mother both asked Richika to prepare Charu for the birth of a son to each. (Charu is an oblation of rice, barley, and pulse, boiled together. It is offered to Devas and Pitris). Richika prepared two charus and consecrated one with BrÂhmana Mantra and the other with Kshatriya Mantra. The Rishi then went to bathe himself. In the meantime, the mother thought, the daughter's Charu must be superior to hers. So she procured that from her daughter and the daughter partook of her mother's Charu. When the Rishi returned and learned what had taken place, he said to his wife: — "What an improper thing you have done by this exchange of Charus! You shall have a fierce and terrible son, while your brother shall be the greatest in divine wisdom."
Satyavati prayed to her husband, saying "Let it not be so." The Rishi then said, "Then your grandson shall be all that."
Jamadagni was born of Satyavati. She became the river Kausiki.
Jamadagni married Renuk the daughter of Renu.
Jamadagni had several sons, Vasumat and others. The youngest was RÂma (Parsurama). He is said to be an Incarnation of Vishnu. He destroyed the Haihaya Kshatriyas. He cleared the earth of Kshatriyas twenty one times.
KÂrtaviryarjuna was the chief of the Haihaya clan. He got yogic powers from Datta-Atreya and also one thousand heads. He was very powerful. He was hospitably received one day by Jamadagni, with the objects yielded by his KÂma-Dhenu (a cow that yields all objects of desire). The king longed to have the cow and forcibly carried her away. ParasurÂma killed the king in battle and carried back the cow. The sons of the king out of revenge killed Rishi Jamadagni while ParasurÂma and his brothers were out. Incensed by this conduct of the Haihayas, ParasurÂma killed all the Kshatriyas on account of their iniquities.
Jamadagni on his death became the Seventh Rishi in the constellation of the Seven Rishis.
ParasurÂma will become one of the Seven Rishis in the next Manvantara. He bides his time, with axe in hand, on the Mahendra mountain.
Gadhi had his son VisvÂmitra. Though a Kshatriya, he became a BrÂhmana by his Tapas. He had one hundred sons. The mid son was Madhuchhandas. But they were all called Madhuchhandas. VisvÂmitra adopted as his son Sunahsepha, son of Ajigarta of the clan of Bhrigu after he had been offered up to the Devas and the Rishi asked his sons to accept him as their eldest brother. Sunahsepha had been purchased as the victim of Haris Chandra's sacrifice. He prayed to the Devas and to PrajÂpati and got liberation. In the clan of Gadhi, he was known as DevarÂta. In the clan of Bhrigu, he was called Sunahsepha. The elder sons of VisvÂmitra did not accept him. So the Rishi cursed them to become Mlechhas. Madhuchhandas with the youngest 50 did as asked by the Rishi.
The other sons of VisvÂmitra were Ashtaka, Harita, Jaya, Kratumat and others.
SKANDHA IX. CHAP. 17.
Âyus was the eldest son of Pururavas. His line is now given.
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Raji defeated the Asuras and made over Svarga to Indra. Indra placed Raji in charge of Svarga. Raji died and his sons did not return the kingdom of Svarga to Indra. Brihaspati made invocation against them and they were all easily killed.
SKANDHA IX. CHAPS. 18-19.
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Sarmistha was the daughter of the DÂnava king Vrishaparvan. DevayÂni was the daughter of Sukra, the preceptor of the DÂnavas. They quarrelled whilst playing with each other and Sarmistha threw DevayÂni into a well. King YayÂti happened to pass by the way and he rescued her. She became attached to the king and married him. Sukra became displeased with the DÂnavas for the ill treatment of his daughter by Sarmistha. And to please the preceptor and his daughter, Vrishaparvan had to make over his daughter and her companions to DevayÂni as her constant attendants. So they accompanied DevayÂni to the place of YayÂti. Sukra warned YayÂti however not to have any intercourse with Sarmistha. But the king did not heed the warning. He had two sons Yadu and Turvasu by DevayÂni and three sons, Druhya, Anu and Puru by Sarmistha. DevayÂni complained to Sukra and by the curse of the Rishi the king was attacked with the infirmities of old age. The Rishi was subsequently pleased to say that the king might exchange his infirmities with another. YayÂti called his sons one by one and they all declined to comply with his request except the youngest son Puru. So he exchanged his infirmities with Puru and lived as a young man. At last he found that no amount of gratification of the senses produced satiety and being disgusted with the pleasures of life, made over to Puru his youth and took upon himself his own infirmities. He made over the south east to Druhya, the east to Yadu, the west to Turvasu and the north to Anu. He then made Puru his successor and went into the forest.
SKANDHA IX. CHAP. 20.
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Bharata had three wives, all of Vidarbha. One of them bore a son to the king, but he pronounced the child to be unlike himself. The wives of the king killed their children for fear of their being called illegitimate. Bharata gave Yajna offerings to the Maruts and to Soma (Moon) that he might be blessed with a Son. The Maruts gave him BharadvÂja as his son. Brihaspati (Jupiter) produced BharadvÂja on Mamat (Egoism), the wife of his brother Utathya. The parents deserted the child and he was brought up by the Maruts. BharadvÂja being adopted by Bharata was called Vitatha.
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Rantideva gave to others whatever he had and had nothing left for himself. He and his dependents remained without food for forty-eight days. On the morning of the 49th. day he got some ghee, milk, prepared barley, and water. While he was going to partake of that with the others, a BrÂhmana became his guest. He duly respected his guest and gladly gave him a share of the meals. When the BrÂhmana went away, he divided the remnant amongst his dependents and himself, and while he was going to eat, one SÛdra became his guest. He gave him a share out of his own. When the SÛdra went away, another man came with a number of dogs and Rantideva duly respected him and gave him what he could. Only some water now remained, sufficient for the drink of one man only. He was going to drink that water, when a man of the Pukvasa caste (a degraded mixed caste) came and pitifully asked for some water. "I do not ask for the eight Siddhis," exclaimed Rantideva "I do not ask for NirvÂna. I only want that I may pervade all beings and suffer for them all their miseries, that they may be sorrowless. By parting with this water to save the life of this distressed man, my hunger, thirst, langour, giddiness, and distress are all gone." Kind hearted Rantideva gave even the water to the thirsty Pukvasa. Even Brahm and others could not distract him from his devotion to Vishnu. His followers all became Yogins devoted to Vishnu.
(Is there some connection between Rantideva and Jesus Christ?)
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Santana had in his former life the power by pass of his hands to make an old man young. He was therefore called SÂntanu in this life. When he became king, there was drought for 12 years. The BrÂhmanas ascribed this to SÂntanu's overlooking the claims of his eldest brother DevÂpi. SÂntanu went to his brother. But in the meantime his minister had sent certain BrÂhmanas to DevÂpi and they dissuaded him from Vedic Dharma. He thus became unfit to be a king and the Devas then rained. But DevÂpi is waiting at KalÂpa for his future mission. The lunar dynasty will come to an end in the present Kaliyuga and DevÂpi will be the progenitor of the lunar Dynasty in the next Satyayuga.
Satyavati was the daughter of Uparichara Vasu by MatsyagandhÂ. Before her marriage with SÂntanu, Rishi ParÂsara had by her one son Krishna DvaipÂyana, the renowned VyÂsa, father of Suka, the propounder of the BhÂgavata PurÂna.
As Vichitra Virya had no son, Satyavati asked VyÂsa to produce sons on his wives. They were DhritarÂshra, PÂndu, and Vidura.
YUDISTHIRA HAD:
BHIMA HAD:
ARJUNA HAD
NAKULA HAD:
SAHADEVA HAD:
Kshemaka shall be the last of this approved line in the Kali Yuga.
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Now as to the Magadha kings.
This line shall be extinguished one thousand years after the death of Parikshit. (The future tense is used in the text with reference to the time of Parikshit.)
SKANDHA IX. CHAPS. 23.
Dirghatamas Rishi produced on Bali's wife Six sons — Anga, Banga, Kalinga, Sambhu, Pundra and Odhra. These six sons founded kingdoms in their own names in the East.
(Anga is the country about BhÂgalpur. Banga is modern Bengal. Kalinga is the country between Jagannatha and the Krishna. Odhra is part of modern Orissa.)
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Chitratha was also called RomapÂda. He had no son. Dasaratha (father of RÂma) was his friend. He gave his daughter SÂnt to RomapÂda. SÂnt was married to Rishi Rishya Sringa. That Rishi made a Yajna for RomapÂda and he had a Son Chaturanga born to him.
(He adopted Karna of the MahÂbhÂrata as his son, when he had been left by Kunti.)
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With the birth of Sri Krishna, we come to the end of the Ninth Skandha of the BhÂgavata PurÂna. But for the completion of the racial account, we give here only the 1st. Chapter of the 12th. Skandha.
SKANDHA XII. CHAP. 1.
We have seen Ripunjaya to be the last of the Magadha kings. He will be also called Puranjaya (The future tense, it must be remembered, is used solely with reference to the time of Parikshit). His minister Sunaka shall kill him and place his own son Pradyota on the throne.
These 5 kings of the line of Pradyota shall reign for 138 years.
These ten shall reign for 360 years--Mahanandi shall have a son, Nanda, by a SÛdra woman. He shall be the next king. One BrÂhmana ChÂnakya shall kill Nanda and his eight sons and shall place Chandra Gupta on the throne.
These ten kings called Mauryas shall reign for 137 years. Pushpamitra, Commander of Brihadratha's forces, shall kill his master and be king himself. He shall be the founder of the Sunga dynasty.
These (10) ten kings of the Sunga dynasty shall reign for 112 years. VÂsudeva, the minister of Devabhuti, shall kill his master and become himself the king.
These four kings shall be called KÂnvas. They shall reign for 345 years. Susarman shall be killed by his servant Balin, a SÛdra of the Andhra clan, who shall himself usurp the throne. Balin shall be succeeded by his brother.
These thirty kings of the Andhra dynasty shall rule the earth for 456 years. Seven Âbhiras, kings of Avabhriti, ten Gardabhins (men of Gardabha) and sixteen Kankas shall then be the rulers. They shall be followed by 8 Yavanas, 14 Turushkas and ten Surundas. These 65 kings shall reign for one thousand and ninety nine years. Eleven Moulas shall then be the kings for 300 years.
Bhuta-Nanda, Bangiri, Sisunandi and Yaso-Nandi shall then become kings. Their sons, all known as BÂhlikas, shall succeed them. Then Pushpamitra shall be the king, then his son Durmitra. Seven Andhras, seven Kosalas, Vidurapatis and Nishadhas shall then become kings, at one and the same time, over the lands of these names. They shall be the descendants of the BÂhlikas.
VisvasphÛrji, otherwise called Puranjaya, shall be the king of the Magadhas. He shall make havoc of the caste system. His chief town shall be Padmavati (Modern Patna) but his kingdom shall extend from Hardwar to Pryag.
Then there shall be SÛdra and Mlechcha kings.
The study of the Vaivasvata Manvantara can be pursued, as to minor details, from more than one stand-point. But I am at present concerned with only the broad outlines of its esoteric aspect.
We are to understand, in the first place, that there are certain types of human races in this as in other Manvantaras. Each of these types has a history of its own. Each has its stages of growth, rise and decline, and some have their periods of revival in this Manvantara as well. Each racial type has to be studied separately.
The connection of the races with the Sun and the Moon requires a little consideration.
Those who are acquainted with Hindu astrology know that the life time of a man is divided into certain divisions, each division being under the influence of one planet. Each planetary period again has its sub-divisions, in each of which there is a secondary run of the planets.
According to the Bengal School, the main planetary run takes 108 years for its completion, and according to another school, it takes 120 years.
The following is the order of planetary succession according to the second school, which prevails all over India, except in Bengal: —
Sun 6 years, Moon 10, Mars 7, RÂhu 18, Brihaspati 16, Saturn 19, Mercury 17, Ketu 7 and Venus 20. Thus if a man lives for 120 years, all the planets will in turn have influenced his life in the above order, commencing from the planet of his birth. Again there will be corresponding sub-runs of all the planets during each planetary run. The races are also governed by such planetary influences.
The Solar Dynasty means that the particular type of humanity so denoted was born under the influence of the solar planet. When all the planets have in turn exercised their influence over this Dynasty, it disappears for a time and is re-born under the influence of the Sun.
Similarly there will be a revival of the Lunar dynasty — that which commenced under the influence of the Moon.
The law of planetary influence over the human races is not as clearly known as that over individual men. Otherwise the future history of each race would not be the sealed book to us which it is.
The humanity of the present Manvantara was first born under the influence of the Solar Planet. Our Moon is the son of the Sun-God.
The races that first appeared were called Solar races.
Other races appeared under the influence of the Moon. In these races we find first the influence of Brihaspati or Jupiter, through his wife TÂra, then of Budha or Mercury, and lastly of Sukra or Venus, through his daughter DevayÂni.
This planetary succession may be only a Sub-run of the planets. We read, in the account of the previous Manvantaras, of the appearance of Sukra as the guide of the Daityas, and of Brihaspati as the guide of the Devas. We have also read of the appearance of RÂhu in the sixth Manvantara. This shews that the main planetary round has to be found in the Kalpa itself.
Our knowledge on the whole subject is however so poor that it is unsafe to make any distinct suggestion.
Now we shall take the Solar Races, or the sons of Vaivasvat Manu, in order of their treatment in the text. Prishadhta and Kavi were the first spiritual races. They did not marry i.e. there was no sexual reproduction among them.
Next in order was the KÂrusha race inhabiting the north.
The DhÂrshtas were also a spiritual race (BrÂhmanas).
The descent towards Materiality commenced with Nriga. He is said to have been transformed into a lizard. His grandson was BhÛtajyotÎ, BhÛtas being different forms of matter. Vasu is a God of Material wealth. PratÎka means the reverse or opposite (i.e. the reverse of spirit.) Ogha means a current. The current of materialism set in with the line of Nriga.
The next line, that of Narishyanta, shews further materiality. Midhvat is that which wets (the root mih means to pass water). Viti is production, enjoyments. Vitihotra is the name of a sacrificial fire. Agnivesya is an incarnation of Agni or the Fire-God, but he is nick-named KÂnina or son of an unmarried woman and also JÂtukarna (the name of a Vedic Rishi). There seems to have been sexual procreation in this line. The incarnation of Agni further indicates that the present human form was complete, for Agni is the form-giving energy in Nature.
In the next line of Dishta we have Vatsapriti or affection for children, Pransu or tall, Pramati or full-grown intellect, Khanitra or digger, ChÂkshusha or the eyed, and Khaninetra or the hollow-eyed. This line represents the race of the earliest diggers, very tall, with the hollow eye predominant in them as a characteristic feature; this race was very powerful and capable of direct communion with the Devas, and the gods acted as waiters in the Yajna of Marutta.
The line of SaryÂti refers to Ânarta and a town named KusasthalÎ, built in the midst of the Sea. Evidently the continent on which the race flourished is now under water. Ânarta is supposed to be SourÂshtra (modern Surat.) But the site of KusasthalÎ cannot be ascertained. There were remnants of this race till the time of Krishna, for BalarÂm married Revati, the daughter of Kakudmin (hump-backed). The line of Nabhaga is a short one and it merged itself into that of Angiras who was the father of Brihaspati or Jupiter. Ambarisha is the prominent figure of this period.
Then we come to the line of IkshvÂku. This is the best known line of the Solar races. It flourished during the last Tretayuga. IkshvÂku is called the eldest son of Manu. Perhaps this has reference to the appearance of the Race in the previous Manvantaras.
The eldest son of IkshvÂku is Vikukshi (Kukshi is womb.) He is also called Sasada or the Rabbit-eater. The Moon is called Rabbit-marked.
Puranjaya is the son of Vikukshi. He is called Indra-VÂha or Indra-Vehicled. Several of the kings of this dynasty befriended the Devas of Svar Loka.
Further down we find King Purukutsa forming an alliance with the elemental serpents, and holding communion with the dwellers of RasÂtala. The river Narvad is mentioned in connection with RasÂtala.
MÂndhÂt is a traditional name that has been preserved upto this time in common parlance in the saying "As old as king MÂndhÂtÂ." The line of MÂndhÂt was divided into three different branches. Muchukunda represented a branch of Yogins. The long, unbroken sleep of Muchukunda is traditional and he is credited also with Yogic powers. Another branch that of Ambarisha, YouvanÂsva and HÂrita represented a spiritual sub-race. But we have to follow the history of the Atlanteans through Purukutsa. The connection with RasÂtala, or the plane of Material ascendancy, affected the destiny of this line. In Trisanku, the aspiration ran very high. He became a Deva, but had his head turned downwards, i.e. turned towards materiality. With the powers of a Deva, but with the aspirations of an Asura, the ground was prepared for the downfall of this line. For a time, however, the Race flourished in all its materiality. The alliance between Devas and men became cemented by the performance of Vedic sacrifices. This was the first spiritual advance of the human race, through the temptations of Svarga life.
The time of Haris Chandra is the Vedic era, when the earliest Riks of what we know as Rigveda were composed. VisvÂmitra and his disciples were the Vedic Rishis of this age. The Vedas tried to curb the riotous course of materiality by prescribing a number of restrictions on the enjoyment of material desires. Elaborate rules were laid down as to how the desires might be best gratified for a prolonged period in Svargaloka, by the performance of sacrifices or Yajna. The whole of the life of the regenerate classes was regulated by rigid laws and a glowing picture was given of life in Svarga after death. The sacred injunctions were not, however, potent enough to check the KÂmic tendencies of the race and the cyclic law which now required the spiritual evolution of humanity was continually disregarded by the race. This was poison (gara) to the system of humanity and king Sagar imbibed this poison. Hence he was called the Poisoned. He had two wives. The sons of one wife were 60 thousand in number. They offended Kapila, an Incarnation of Vishnu, and thus were all consumed. They reached the limit of material degradation, where final extinction awaited the race. The number 60,000 is suggestive.
The extinction of Sagara's sons was attended with great changes on the earth's surface. It is said they dug the earth and made the seas in their search for the sacrificial horse. Hence the sea is called SÂgara. This may refer to the sinking down of Atlantis when a large portion of that great continent became a sea-bed. There was a corresponding upheaval of land and the Himalayan chain reared up its head, as we can easily infer from the first appearance of the Ganges. The first flow of Gang indicated a many sided revolution in the appearance of the earth's surface. A new continent was formed to which India was attached as the prominent link. Spiritual sub-races grew up on the banks of the sacred river who more than atoned for the sins of their fathers. The fore-runner of the race of spirituality was Asamanjas (rising above the ordinary run). He was a Yogin not led away by the material tendencies of the age. His son was Ansumat (having the ray or light in him). Ansumat pacified Kapila.
Gang is said to be a spiritual stream flowing from the feet of Vishnu. With the advent of this stream, the spiritual rebirth of humanity commenced in right earnest, for the remaining period of the Kalpa. Already the path had been paved by the KarmakÂnda of the Vedas, which put restrictions on the wanton and reckless performance of Karma or action. The pure magnetism of the holy river helped on the process of regeneration. But this was not in itself sufficient to cope with the forces of materiality. Accordingly we see Kalmasha or sin appearing in the line of Bhagiratha. King KalmashapÂda became a RÂkshasa. A RÂkshasa is an elemental of destruction. When mind becomes too much identified with the gross body and its desires, its connection with the Higher Self is liable to be cut off by the action of the RÂkshasas. These forces of Tamas act in different ways to serve different purposes in the economy of the Universe. When the material downfall of man reaches its furthest limit in the Kalpa, the RÂkshasas become TÂmasic forces in man and he is unconscious of his higher nature. That sleep in time becomes a permanent sleep, and the lower man becomes dead to his real Self. This is the real death of man, when the ray sent forth by Íshvara comes back to Him, without any spiritual harvest, and what constituted the personality of man dissolves into the Material Universe.
The time had come when a fresh departure was necessary in the methods pursued by the Lil AvatÂras for the spiritual regeneration of the Universe. They had now to appear amongst men, as ordinary beings, to give direct teachings to their votaries, to infuse as much Satva as possible into humanity and to retard by all means the further extinction of the human race.
For a time the RÂkshasas reigned supreme, but not over the new continent, permeated as it was by the sacred waters of the Ganges. Their stronghold was LankÂ, the remnant of the Atlantean continent. Following the descent of Gang therefore, Vishnu incarnated himself as RÂma, one of the greatest of his manifestations. The RÂkshasas of Lank were killed. Vibhishana only survived, but he was allied to RÂma and so became immortal in spirituality. The RÂkshasa survives in us but its energy of dissolution does not militate against the evolution of man. It was RÂma who first gave the idea of Íshvara to the degraded human races of the present Manvantara. They knew, for the first time, that there was one greater than all the Devas — the Gods of the Vedas — and that there were planes higher than even Svarga. The path of devotion was proclaimed. And it became possible for men to cross the limits of death and of TrilokÎ by this quality. The downfall was stopped no doubt; but the ascent was only permanently secured by Lord Sri Krishna as we shall see later on.
After RÂma, there is little of interest in the line of IkshvÂku. The decline commenced and the line became extinct with Sumitra, but it is said one king Maru of this line became an adept in Yoga and retired to Kalapa, where he bides his time to revive the solar dynasty towards the end of the Kaliyuga. We may take him to be the originator of another race which will be the re-incarnation of the IkshvÂku race.
We have considered the line of IkshvÂku's descendants through Purukutsa. There is another line of his descendants through Nimisha. Then we come to the Lunar Dynasty.
The Lunar races first appeared while the descendants of IkshvÂku were still flourishing, though on the eve of their decline. They had immense possibilities of spiritual evolution, and the great Aryan race seems to be connected with them. The appearance of these races is almost simultaneous with the first flow of the Ganges. For we find Jahnu, who swallowed up the Ganges in her first terrestrial course, is only sixth in the line of descent from Pururavas.
The Lunar dynasty originated in the union of TÂrÂ, the female principle of Brihaspati (Jupiter), and the Moon. The issue was Budha (Mercury), the direct progenitor of the Lunar dynasty.
The son of Budha was Pururavas. He married Urvasi, the renowned Deva nymph.
Pururavas had six sons. But we are concerned with only two of them, Âyus and Vijaya.
Vijaya gave the Adept line of the race and Âyus, the ordinary humanity.
In the line of Vijaya, we find Jahnu, purified by the assimilation of GangÂ, VisvÂmitra, pre-eminently the Rishi of the Rig Veda and one of the seven sages who watch over the destiny of the present Manvantara, Jamadagni, another of the seven sages of our Manvantara and ParasurÂma one of the coming sages of the next Manvantara. We have already mentioned the part taken by VisvÂmitra and his sons in the composition of the Vedic Mantras.
Coming to the line of Âyus, we recognise the forefathers of the Aryan races.
In the short-lived branch through Kshatra-vriddha, we find the Vedic Rishi Gritsamada, his son SÛnaka, the renowned Sounaka, Dirghatamas and Dhanvantari, the promulgator of Âyur-veda.
But the longest history of the Race is through the descendants of YayÂti.
King YayÂti married DevayÂni, the daughter of Sukra, the presiding Rishi of the planet Venus, and had by her two sons, Yadu and Turvasu. Sukra is the son of Bhrigu, the Rishi of Mahar Loka. DevayÂna, is the path leading beyond TrilokÎ, after death.
But the King had also connection with a DÂnava girl, who brought forth three sons, Druhyu, Anu and Puru. For his DÂnava connection, King YayÂti had in youth to undergo the infirmities of age. This evil was transmitted to Puru, the youngest son of the DÂnava girl.
The line of Puru was short-lived. But it is this line that gave some of the renowned Vedic Rishis, viz. Apratiratha, Kanva, MedhÂtithi and Praskanva. Dushmanta, the hero of Kalidasa's renowned drama also came of this line. Vishnu incarnated in part as Bharata, son of Dushmanta.
Then there was a revolution. Bharata found that his sons were not like unto himself. So the direct line of Puru came to an end. What followed is a little mysterious. Bharata adopted BharadvÂja as his son. BharadvÂja was begotten by Brihaspati (Jupiter) on the wife of his brother Utathya named Mamat (Egoism).
BharadvÂja is one of the seven presiding Rishis of the present Manvantara. His name is connected with several Mantras of the Rig Veda.
The great actors in the Kurukshetra battle were the descendants of BharadvÂja. We find much diversity of spiritual characteristics among them. The material and spiritual forces were gathered together, in all possible grades from the PÂndavas downward to the sons of Dhrita-rÂshtra and their allies. The poetical genius of the author of the MahÂbhÂrata has called forth characters in the Drama of the Kurukshetra battle, that stand out in all the details of real life and find a permanent place in the genealogy of the Lunar dynasty. The study of the racial account of the line of BharadvÂja becomes therefore extremely difficult.
The Lunar dynasty will be revived by DevÂpi, a descendant of BharadvÂja, who is biding his time at KalÂpa.
The early inhabitants of Bengal, Behar and Urishy were the sons of Anu, the second son of SarmisthÂ. The famous KÂma, one of the heroes of Kurukshetra, also belonged to this line.
The eldest son of Sarmisth by YayÂti was Druhyu. Prachetas of this line had one hundred sons, who inhabited the north as Mlechha races.
But the greatest interest attaches to the line of Yadu, the eldest son of YayÂti by DevayÂni. The early descendants of this line were the Haihayas, killed by ParasurÂma, and the TÂlajanghas, killed by Sagar — both of the Solar Dynasty. The MahÂbhÂrata has given an importance to the overthrow of these early Yadu classes as a victory of the BrÂhmanas over the Kshatriyas. Next to the BrÂhmanas in intelligence were the Kshatriyas. They eagerly accepted the teachings of RÂma, who incarnated as one of them. They knew Ísvara as higher than the Devas and the BrÂhmanas. They thought they could profitably employ their time in seeking after the knowledge of BrahmÂn. This necessarily offended the orthodox BrÂhmanas, who performed the Vedic sacrifices and had no higher ambition than to resort to Devaloka. The Kshatriyas thus represented a religious evolution, of which the Upanishads were an outcome. In time, some BrÂhmanas even became disciples of Kshatriyas. Both RÂma and Krishna incarnated themselves as Kshatriyas. We are to understand that by Kshatriyas, during this period of Puranic history, is meant seceders from Vedic Karma KÂnda more or less.
The early seceders, the Haihayas and TÂlajanghas were put down by the BrÂhmana ParasurÂma and by the Kshatriya King Sagar, who espoused the cause of Vedic Karma KÂnda and of the BrÂhmanas, represented by Rishi Aurva of this time.
ParasurÂma did not like any meddling with Vedic Karma KÂnda by persons not perfected in wisdom. Even RÂma had to respect the Vedic Rishis and had to protect them in the performance of Vedic sacrifices from the attacks of Asuras and RÂkshasas. When Lord Krishna appeared on the scene, the Asuras still survived; the Vedic Rishis denied offerings to Him, Vedic Karma had a strong supporter in JarÂsandha, there was hypocrisy in the name of religion, and there were pretensions in various forms. On the other hand great improvements had been made in the proper understanding of the realities of life and of the laws of nature. Intellect overflowed in many channels of thought, and the religious nature of man found vent in all directions from atheism to religious devotion.
Leaving this general resume`, we may now enter upon a closer study of the history of religious movements in our present Manvantara, so that we may understand the great work done by Lord Sri Krishna. The races live as individuals live. However developed an individual may be, when he is re-born after death, he first becomes a child as any other child. There is much of spiritual life in the child, and sometimes pictures of heavenly life are presented to his spiritual vision, which are denied to to the grown-up man. The child begins his life when he is grown up, and then his individual characteristics soon manifest themselves. We do not read much of the man in the child. Hence the history of the early spiritual races, who were infants in the racial life, does not teach us anything. We find some of them had communion with the Devas of Svarga Loka, but that is more on account of their infant spirituality than any thing else.
When the races developed in time, they became most intellectual as well as most material at the same time. Manvantara after Manvantara was taken up in developing the physiological (Pranic) activities, the sense (Indriya) activities, and then the lower mental activities of the Jivas. The personal man was fully developed in the sixth Manvantara and the great churning only opened the door for another line of development. The possibility of spiritual activity was secured to men by KÛrma.
When the races of the Sixth Manvantara therefore became reborn in the Seventh Manvantara, they were the most intellectual of all races, but they had also the power given to them of developing spiritual faculties. They could not however shake off the Asuric element all at once. They were extremely fond of material joys, and they devised all means, which human intellect could contrive, of gratifying material desires. That was right which gave material gratification; that was wrong which militated against material enjoyment.
Bhuvar Loka is the plane of animal desires. The human beasts go after death to Bhuvar Loka. They do not possess anything which could take them to Svarga Loka.
The Svarga Loka is for those who develop in themselves the faculty of discriminating between right and wrong, and who do or attempt to do what is right. Far more it is for those who love others and who do good to them. For service and love pertain to planes higher even than Svarga. But in the higher planes, service is unselfish and love is divine. The lower forms of service and love pertain to the plane of Svarga. In Svarga there is selfishness, but it is mixed with spirituality. It is only the good, the virtuous, the devoted that go to the plane of the Devas and there gratify their higher desires to their heart's content. There are divine music, divine beauty, divine objects of gratification in Svarga Loka — allurements enough for a man of desire. And if his merits be great, he enjoys the things of Svarga Loka for an enormously long period.
But a man by bare intellectuality can not cross the threshold of Svarga. The Devas reject the intruder. However much Trisanku might aspire to have the enjoyments of Svarga, and however great his intellect might be, he was not allowed to enter the coveted plane, without the passport of spirituality. Humanity had still to learn the proper means of securing life in Svarga.
Poor and chance spiritual acquisitions give only a passing life in Svarga and that not of a superior character. So all the knowledge as to attaining Svarga life had to be revealed in time.
The Rishis made great efforts to improve humanity by securing for them a prolonged existence in Svarga, most of all Rishi VisvÂmitra, one of the seven sages of our Manvantara. VisvÂmitra failed in his attempt to send Trisanku to Svarga. He then tried with his son Haris Chandra. It is said he advised the RÂj to make a human sacrifice to Varuna. But we find the victim Sunah-sepha living after the sacrifice, under the name of Deva-rata, or one given up to the gods, and some of the Riks even were revealed to him. Haris Chandra succeeded in entering Svarga. That was a great victory for Rishi VisvÂmitra. The Vedas were revealed to the Rishis and sacrifices came to be known.
NÂrada also helped the cause in another away. He related the beauty and the virtues of king PurÛravas to the Devas in Svarga. Urvasi, the famous Deva nymph, hearing all that, became enamoured of the king. She had then, by the curse of some god, a human form. So she could keep company with the King. The king was enchanted by her beauty. When she left, he followed her advice and pleased the Gandharvas. The Gandharvas gave him the fire, with which the king could perform sacrifice. The fire became threefold. With one he could perform his duties to the Devas and go to Svarga Loka. With another, he could perform his duties to the Pitris. With the third fire, he could perform the duties of a house-holder. Thus sacrifices meant duties. And it is by the performance of duties that men can perform Vedic sacrifices and go to Svarga Loka.
The Vedas laid down injunctions and prohibitions. They regulated the actions of men, propelled by KÂma or desire. Men must eat meat. The Vedas said this meat was prohibited, but that could be used. Men mixed with women. The Vedas laid down restrictions. Even they regulated the relations between man and wife. Then the Vedas laid down the duties which men owed to all classes of beings. In order to induce men to accept the Vedic injunctions, the Vedas held out Svarga as the reward of Vedic Karma. They even favoured the belief, that there was to be immortal life in Svarga gained by the performance of Vedic Karma. Detailed rules as to the performance of Vedic sacrifices were given. So long as men did not aspire to become Indra, or the ruler of Svarga, the Devas were pleased with the sacrifices; they helped the performer as much as they could, giving them all objects of desire, and they welcomed them to Svarga, when they passed to that plane after death. The Devas were as friendly to the performer of Vedic Karma as they were unfriendly to the immature Trisanku.
The Vedic Karma KÂnda became thus fully revealed. The revelation was made in the last Treta-yuga of the present Manvantara. "At the beginning of the Treta Yuga, the three Vedas were revealed through Pururavas." IX. 14-49. "The path of Karma was promulgated in Treta Yuga, by the division of the Vedas." Sridhara.
The great churning was justified. The Devas asserted themselves for the good of humanity. The Rishis got the revelation and helped men to place themselves in active relationship with the Devas. Men learned to regulate themselves and to give up the wantonness of material life. And they had a strong inducement to do so in the prospect of eternal life in Svarga. The great actor in this Vedic movement was Rishi VisvÂmitra, (Hallowed be his name!) Others followed him in quick succession, and there was a brilliant combination of Vedic Rishis who propounded the whole of the Karma KÂnda of the Vedas, as it was revealed to them by the force of KÂlpic necessity.
At all times there have been two parties, one following the current of evolution, and another going against it. At all times there have been cavillers and sceptics.
The Haihayas and TÂlajanghas were confirmed materialists and great sinners. They ridiculed the BrÂhmanas, who performed Vedic Karma, and often set themselves in opposition to them. They were very troublesome to the BrÂhmanas. King Sagar wanted to extinguish the race, but he was prevented from doing so. Possibly Atlantis was the country inhabited by these races and Nature helped the cause of evolution by dragging down the continent itself under water. The sacred Gang also flowed at this time, spreading purity over all lands lying on her banks.
The Haihayas however still flourished; and they had a great leader in KÂrta-ViryÂrjuna. Then came one of the great AvatÂras, ParasurÂma. He extirpated the Haihaya Kshatriyas, and went on killing the Kshatriyas till RÂma appeared, and it was then that he thought his mission was over.
If there were some Kshatriyas who disregarded the Vedas, there were others who found transitoriness, even in Svarga Loka, and honestly thought that the complete wisdom was not to be found in the Karma KÂnda. They were for further revelations At first, the BrÂhmanas did not look with favour upon these Kshatriyas. But when it was found that the Kshatriyas got real light, they were soon joined by the BrÂhmanas. The foremost of these Kshatriyas was Janaka, and the foremost of the BrÂhmanas was YÂjnavalkya. The further revelations were called the Upanishads.
King Janaka found SitÂ, the consort of RÂma, at the end of his plough. YÂjnavalkya defeated all the BrÂhmanas of his time in discussions held at the court of king Janaka.
When RÂma incarnated, there existed the people of LankÂ, a remnant of the Atlantean continent, who had inherited a mighty material civilisation, but who were called RÂkshasas, on account of their gross iniquities. They reached the last point of material downfall, and lost all spirituality. They were called RÂkshasas as final extinction was their lot, and as the force of dissolution was strong in them.
Then there were the regenerate classes, who performed Vedic sacrifices. There were a few again, who accepted the Upanishads as a teaching, but they could not boldly declare themselves against the performance of sacrifices.
RÂma finally did away with the RÂkshasas. The bard who sang his glory, the great VÂlmiki, thus began his lay: — "O Killer of birds, thou shalt not live for ever, as of the pair of storks thou hast killed the male, so passionately attached to his consort." Verily the Purusha in us, the ray of the supreme Purusha, becomes passionately attached to the element of Prakriti in us, so that we may acquire spiritual experiences through the body. And it is a cruel act to separate our PrÂkritic individualities completely from him by turning ourselves persistently away from the Purusha. But when RÂma became an AvatÂra, the fate of the separator was sealed.
When the RÂkshasas were killed, the Rishis were left free to perform the Vedic sacrifices.
RÂma did something more. He married the daughter of Janaka, and by this act openly espoused the cause of the Upanishads.
Lastly RÂma offered Himself as an object of worship. This was the beginning of Vishnu worship, which makes no distinction between classes and castes. RÂma openly made friendship with Guhaka, belonging to the lowest class, whom it was an abomination to touch, for Guhaka was devotedly attached to Him, as an Incarnation of Vishnu.
The world admired RÂma. No man could reach such eminence. He must be something more than a man. In time men accepted him as an AvatÂra. At any rate, he was an example to others in every respect. The ethical standard he laid down in his own life was unimpeachable. The world had never seen such sacrifices in the performance of the duties of life. A model king, a model son, a model husband, a model brother, a model warrior, a model friend, the model of models, RÂma left an indelible mark as a religious and moral teacher, on the age in which he lived, and on all succeeding ages.
The example was not lost on the world. The many-sided picture, that RÂma presented, produced a spirit of enquiry, which has never been rivalled in this Kalpa. Men thought on different lines. They studied the Upanishads, which had been favoured by RÂma. They could not forget also that RÂma taught salvation for the performers of Vedic sacrifices. Then there was the teaching of his own life. The light was manifold. Independent schools of thought grew up, notably the six schools of philosophy. Each school tried to find its authority in the Upanishads and the divine scriptures supplied texts enough for all the schools. Every school found a part of the truth but not the whole truth. Yet each school regarded its own part as the whole. So they quarrelled. The MimÂnsÂkas said that the performance of Vedic sacrifices was all in all. It had the sanction of time-honored texts and of the most ancient Rishis. And Jaimini supplied the reasoning by which the practice could be supported. The SÂnkhyas said that the chief duty of a man was to discriminate between the transformable and the non-transformable element in him, and when that was done, nothing more was needed. The followers of Patanjali said that mere discrimination was not sufficient, but a continued practice was required. The Vaiseshikas studied the attributes and properties of all objects and sought by differentiation to know the truths. There were others who worshipped the BhÛtas, Pretas and Pisachas, so that they might easily acquire powers. Others worshipped the dwellers of Svarga Loka. Some worshipped Íshvara. But mostly the worship of Siva was prevalent. Gifts and charities also were not unknown, in fact they were very extensive in some instances. But generally the object of all religious observances was self-seeking more or less.
Amidst this diversity of religious ideas and religious observances, seemingly so contradictory, Sri Krishna, the greatest of all AvatÂras, appeared and He brought the message of peace and reconciliation. He laid great stress on the fact that the performance of Vedic sacrifices could lead us only to Svarga Loka, but when our merits were exhausted, we were bound to be born again on BhÛr Loka, our Earth. While on Earth, we form fresh Karma, which gives rise to other births. The performance of Vedic Karma does not therefore free us from the bondage of births, for, as the Lord said, there is object-seeking in these performances. Object-seeking for one's own self does not find a place in the higher Lokas. Its highest limit is Svarga Loka. So long as man remains self-seeking, he can not transcend the limits of TrilokÎ. In the higher Lokas, there is no recurrence of births and re-births. Once you are translated to Mahar Loka, you live for the whole of the remaining period of the Kalpa, passing through a gradual evolution to the higher Lokas. And if you form a devotional tie with the Lord of many BrahmÂndas, the First Purusha, even the KÂlpic period does not restrict your existence. Liberation is a relative term. It may be from the bondage of births and re-births in TrilokÎ. It may be liberation from the bondage of Bvahmandas or solar systems. Those who worship only material objects remain chained to this earth. Those who worship the dwellers of Bhuvar Loka (BhÛtas, Pretas, Pisachas and Pitris) or cultivate aspiration for them become allied to them and they pass only to Bhuvar Loka after death. Those who worship the Devas and cultivate this aspiration go to Svarga Loka after death. Those who worship Hiranya-garbha go up to Satya or Brahm Loka. Those who worship the Lord of all BrahmÂndas pass beyond even the BrahmÂnda.
The first thing that a man should do is to transcend the limits of TrilokÎ. This he cannot do as long as he is self-seeking. He should therefore perform his actions unselfishly. And the Lord said as follows: —
1. There is the perishable and the imperishable element in us. Karma or actions appertain to the perishable element. The perishable element constantly changes, so it cannot be our real self or ÂtmÂ. From the stand-point of our real self, we can dissociate ourselves from our actions, which relate to our transitory nature. Here the system of SÂnkhya came into requisition.
2. But by this discrimination, we can not forcibly stop the performance of actions. For the actions are propelled by (a) active tendencies which form an inseparable part of our present nature, and (b) by the necessity of our very existence. So by stopping actions, we force the tendencies to mental channels, and cause more mischief by producing mental germs for the future. And we cannot stop all actions, as some are necessary for our bare existence.
3. Therefore we are to perform actions, and we can perform them unselfishly, if they are done from a pure sense of duty. We are to take duty as a law of our very existence. Yajna is only another name for this law. The Lord of beings, having created all beings with the Yajna, said of yore, — "You shall prosper by the performance of this Yajna and this Yajna shall be the producer of all desired objects for you." Yajna consists of mutual sacrifices, as all beings are dependent on one another. "Think of the Devas by means of Yajna, and the Devas shall think of you." All our actions may be classed under duties — duties which we owe to the Devas, the Pitris, the sages, the animals and to other men. If we perform our Karma for the sake of Yajna only, we perform it unselfishly.
4. As discrimination is useful in realising the real self, so restraint is necessary to put down the acquired self. The tendencies of the acquired self, if left to themselves, prompt men to ever recurring actions, which again produce their own effects, some of which develop into fresh tendencies or strengthen the pre-existing tendencies. So restraint is to be constantly practised. The object of restraint is to free the mind from thoughts of the object world and to fix it on the real self, ÂtmÂ. Here the system of Patanjali comes into requisition. But the system is to be accepted with this reservation that Yoga does not necessarily mean renunciation of Karma. It includes the unselfish performance of Karma and, for the average humanity, renunciation of Karma is harmful as an expedient of Yoga. Though there may be some who do not require Karma for themselves, yet they should not renounce it, if they want to set an example to others and not to confound their intellect.
5. But the PÛrva MimÂnsÂkas say: Vedic Karma is all in all, and the authority of the Vedas is supreme. Here Sri Krishna had to assert Himself as an AvatÂra, and He asked people to accept His own authority. He said there was self-seeking in Vedic Karma, and one could not therefore avoid the recurrence of births by the performance of Vedic Karma. So Sri Krishna said to Uddhava: — "If the Vedas say that men attain Svarga by the performance of Vedic Karma, it is simply by way of inducement, and not as pointing out the supreme end. The father says; 'Boy, eat this bitter medicine and I will give thee this cake in my hand.' The boy takes the medicine for the sweet thing. But that really leads to his recovery from the disease. So the Vedas mean final liberation as the end. But to enforce restraint, they hold out the prospect of Svarga, which is most agreeable to men." (Elaboration of XI. 21. 23.)
Many were unwilling to accept the authority of Sri Krishna, and the chief amongst them was SisupÂla.
This was the teaching of Karma Yoga by Sri Krishna. But the unselfish performance of Karma is not all. It is only a negative virtue. It purifies the mind and frees it from the taint of selfishness. The mind then becomes prepared for the higher planes and becomes fit for the direct influence of Íshvara.
So Sri Krishna gave to His disciples the true conception of Ísvara. He told them Ísvara was One, the source of all existence, all knowledge and all bliss. He told them how one Ísvara pervaded the whole universe and became thus manifested through the Universe. He also pervaded all beings, and became manifested through these beings. The Universe and the Jiva were His Prakritis or bodies as it were. The Universe body was eight-fold in its character, beginning with that most susceptible to His influence and ending with the division most obtuse to that influence. This eight-fold Prakriti also entered into the constitution of Jiva. But there was something more in Jiva, — the consciousness, the knower. This element was Ísvara Himself, as limited by Jiva Prakriti, or Jiva body. The whole universe being the body of Ísvara, His knowledge and powers were unrestricted, whereas the body of the Jiva, being limited and restricted, his powers and knowledge were also restricted.
This highest conception of Ísvara is not adapted for all. So Sri Krishna gave the conception of Ísvara, as manifested by His powers, and as manifested in Time and Space, and lastly as He is manifested in the human body with four hands and the Crown, symbolising His lordship over the whole Universe.
But this conception of Ísvara is not enough. As man owes a duty to all beings, the performance of which is Karma, so he owes a duty to Ísvara, and that duty is UpÂsanÂ. All beings make sacrifices for one another, and so they owe duty to one another. But Ísvara makes the greatest sacrifice for all beings and He holds all beings close to His bosom in each Kalpa, that they may work out their evolution under the most favorable circumstances. He waits for those that give up everything for His sake, and give themselves entirely up to Him, so that He may bear their Karma upon Himself and hasten their evolution to such an extent, that they may approach His own state. As Ísvara gives Himself to the service of the Universe, so do His Bhaktas too. Men owe the highest duty to Ísvara, and this they discharge by means of UpÂsanÂ. UpÂsan is the law of being for all Jivas, when they reach the state of manhood. Surrender is the essence of UpÂsanÂ, and this Sri Krishna taught to Arjuna.
When a man by performing his duties to other beings and to Ísvara becomes purified and single minded, he is entitled to receive the final teaching, and not before. And Sri Krishna gave that teaching at the very last to Arjuna. He said that Jiva and Íshvara were one in essence. It is the difference in Prakriti that makes all the difference between Jiva and Íshvara. When all the bonds of Prakriti are broken through, only BrahmÂn remains, the one reality, underlying both Íshvara and Jiva. When we become fixed, in this wisdom all is BrahmÂn, and final liberation is attained. This is the real teaching of the Upanishads, as embodied in Uttara MimÂnsÂ. In this connection, Sri Krishna pointed out the fallacy of the Vaiseshika system in attempting to know the Attributeless, through the attributes.
The highest wisdom of the Kalpa was revealed and the world resounds with all glory to Sri Krishna. The Rishis and MahÂtmÂs took up His work. All the religious movements and religious writings that have followed only reproduce His teachings.
There was something however wanting in these teachings as given in the MahÂbhÂrata — the relation of Sri Krishna to His own Bhaktas. What He did for the Universe and how He did it are fully related in the great Epic. But what He did for those that had already given themselves up entirely to Him, who did not require the teaching of Karma, UpÂsan and JnÂna, who were His own people, who knew no other Dharma than Himself, who had followed Him through ages, and who simply took births as He appeared on this earth, what Sri Krishna did for these Bhaktas, what His relations were with them, are not described in the MahÂbhÂrata at all. The lordly side is given but not the sweet side. The picture of the Lord edifies and overawes, that of the Lover enchants and enthrals. The BhÂgavata sings what the MahÂbhÂrata left unsung. That is the peculiar significance of the Tenth Skandha which follows, the Skandha that maddens the hearts of all real devotees.
