A Study of the BhAgavata PurAna; or, Esoteric Hinduism

SKANDHA VII.

THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.

SKANDHA VII. CHAP. 7-1.

RÂjÂ Parikshit said: — "To BhagavÂn, all beings are equal, and He is the dear friend of all. Why did he kill the Daityas for the sake of Indra, as if He was not above partiality. Supreme Bliss Himself, He had nothing to gain from the Devas. Being above the control of the Gunas, He had no fear from the Asuras, and he did not bear any unfriendly feeling for them. We are in doubt as to the virtues of NÂrÂyana. Please clear up the doubt."

Suka replied: — Void of Gunas, without beginning, without manifestation, beyond Prakriti, BhagavÂn pervades and permeates the Gunas of His MÂyÂ. Hence His seeming relations. Satva, Rajas and Tamas are not His Gunas, but they are the Gunas of Prakriti. These attributes or tendencies of Prakriti do not all prevail at one and the same period; but they have got their periods of increase and decrease. (That is, since the beginning of the universe, the general tendency which guides all beings is different at different times. Thus at the very outset there was inertia, Tamas. This inertia was got over by Rajas, which predominated in the PrajÂpatis, and the life-forms appeared on the globes. There was Tamas again in the mineral kingdom, which had to be conquered by RÂjasic activity. And Rajas was in full swing till humanity reached a certain stage. Then Satva manifested itself for the evolution of men. The spiritual regeneration will be brought about by the ever increasing prevalence of Satva).

When Satva prevails, BhagavÂn favours the Devas and Rishis. When Rajas prevails, He favours the Asuras. When Tamas prevails, He favors the Yakshas and RÂkshasas. He follows in fact the periodic tendency.

It is KÂla (Periodicity) that now brings up Satva. So the Lord seems to favour the hosts of Devas, in whom Satva prevails. He also seems to put down the hosts of Asuras, who are opposed to the Devas being full of Rajas and Tamas.

It is also to favour the Asuras that He kills them. For we have seen above, how the gate-keepers of Vishnu became HiranyÂksha and Hiranyakasipu by the curse of the KumÂra brothers. They had to become Asuras for three successive births. In the second birth, they became RÂvana and Kumbhakarna, when they were killed by RÂma. In their last birth, they became ShishupÂla and Danta-vakra, when they were killed by Sri Krishna. Then they became finally liberated and restored to their place in Vaikuntha.

(The Spiritual ascent commenced finally on the appearance of Sri Krishna. It was to prevail for the remaining life period of the universe. The Asuras had done their work by this time, and therefore they finally returned to Vaikuntha).

THOUGHTS ON THE ABOVE.

The Daityas and the DÂnavas are both called Asuras. But there is a radical difference between the two classes.

The Daityas are opposed to the Â-dityas. The root verb dÂ means to cut to pieces, to separate. Diti is that which separates. Aditi is that which does not separate. JivÂtmÂ is the same in all beings. One life principle animates all the forms of creation. The idea of separateness did not exist from before. The elementals that began life in this Kalpa from the spiritual plane, have hardly any idea of separate existence. The Devas and Pitris are described as classes (ganas), and not as individuals. In the Mineral Kingdom, again, there is no individual existence. Individuality has to be worked out, and the sons of Diti bring about this great work in the evolution of life forms.

When we have the sense of separate existence strong in us, we become capable of further evolution. By our individual experiences, we know what is right and what is wrong, what is pleasurable and what is painful. Things that give joy give pain as well. It is the measure of pleasure or pain that teaches us what to covet and what to shun. Then we have the fact that by our very existence we have duties to perform. The teachings of other ages that are revealed to the Rishis and proclaimed by them, give us a better idea of things, and they tell us more than we can know of by our own experience. The Asuras lead us on and on, till we reach the highest point that, with a sense of individuality, we may attain.

When the individual soul gathers all experience that may be acquired by the idea of separateness, it traces back its way to that spiritual home whence it came. In the return journey, it is helped by the Âdityas, who gradually efface the idea of separateness, by an ever increasing infusion of Satva: Vishnu himself became Âditya and taught men the unity of all souls.

The Âdityas who guided the early elementals had to be crushed, so that separateness might grow. Pushan and Bhaga were therefore overpowered by the attendants of Siva at the sacrifice of Daksha.

The Âdityas who guide humanity in their return to spirituality are themselves high spiritual energies, the highest Devas of our TrilokÎ.

Our evolution is thus two-fold — individual and non-individual. When we work as individuals, we are under the influence of Daityas. When we want to cast off separateness, we are under the influence of the Âdityas.

In both cases, however, it is the bliss element in us that is worked on by the Daityas and A-dityas. This bliss element is our eternal heritage from Ishvara, and it is this element that saves us in our contact with manifold matter. The measure of bliss, (ananda), enables us to judge what matter to accept and what not.

Individuality developed under Hiranyakasipu, and all sorts of blissful experiences were acquired. The sons of Hiranyakasipu were all called Bliss (HrÂda), but the perfection of Bliss (Pra-HrÂda) was in PrahlÂda, He found out that the worldly joys were unreal, and that the real joy could be had only from Him above, who was joy itself.

But PrahlÂda did not realise that there was one life underlying all beings, and that all beings were essentially one and the same. He was separate in his devotion, though unselfish to the extreme. He knew that men had separate existences, and while he attained perfection, others did not. It was therefore his duty to raise others to his level. With all unselfishness and devotion, PrahlÂda was an Asura, because he worked from the stand point of individual life. The foster-father of Sri Krishna was Nanda, the word meaning also bliss. But the bliss of Gopas and Gopis consisted in forgetting self altogether. The bliss that was then evolved will draw humanity to the highest level of spirituality in our Kalpa.

The reign of the Daityas may be divided into three periods: —

— The period of HiranyÂksha and Hiranyakasipu.
— The period of RÂvana and Kumbhakarna.
— The period of ShishupÂla and Dantavakra.

I. HiranyÂksha and Hiranyakasipu.

Jaya and Vijaya are the outer aspects of Vishnu. Vishnu preserves the universe, and He preserves all beings. Existence, consciousness and bliss all proceed from Vishnu, and it is these essential attributes that bring about the involution and evolution of all beings. In minerals, there is existence, but it is TÂmasic. Consciousness and bliss are completely eclipsed by the TÂmasic opacity of gross matter.

In the vegetables, there is existence and something more — the bare dawning of perceptive consciousness. There is predominating Tamas in the vegetables also. But Rajas also tries to manifest itself.

In the animals, Rajas asserts itself by increasing activity, and by the action of the senses. The animals exist, they are conscious and they have blissful experiences.

In men, Rajas plays the most important part. Through the ever increasing activities of mind and the development of consciousness, man runs after all sorts of experience, pleasurable and painful, till at last the idea of lasting and real bliss settles down in him, and he knows more of bliss than any other being in the universe. The future evolution of man lies in the permanence of spiritual bliss, which is purely SÂtvic in its character.

Vishnu preserves all beings in their TÂmasic, RÂjasic and SÂtvic stages. For preservation means the maintenance as well as the improvement of beings. Therefore preservation is SÂtvic, and Vishnu is the Preserver. We live and move onwards in all stages of our being. But in RÂjasic and TÂmasic stages, it is the attendants of Vishnu, the door-keepers, that preserve us, and the Daityas are the lower manifestations of Jaya and Vijaya. One is TÂmasic and the other RÂjasic.

HiranyÂksha is TÂmasic. He represents the original inertia of matter, its primary resistance to the onward process of evolution. There was existence after PralÂyic sleep But it was homogeneous existence, with little or no phenomenal change. VarÂha got over this homogeneal tenacity by the killing of HiranyÂksha, and he set going the process of planetary and individual life.

Hiranyakasipu came next. He was the favoured son of BrahmÂ. He helped the evolution of individual life. Minerals became vegetables. Vegetables became animals, and animals became men. The intellectual power of men rapidly increased, and there was material and moral progress. The limit of moral progress was reached by PrahlÂda. But the ideal of PrahlÂda was based upon the conception of differences and of individualities. It is for this reason that Varna and Ashrama Dharma, or the separate duties of life for separate classes of men, is dealt with in the discourses with PrahlÂda.

But though PrahlÂda was a son of Hiranyakasipu, he was an exception to the general run of material evolution which was fostered by Hiranyakasipu. Hiranyakasipu hated the development of SÂtvic virtues, he hated Hari, the embodiment of Satva. Nrisinha killed the great Daitya, and Satva made its appearance in men.

Hiranya means gold.

HiranyÂksha is gold-eyed.

Hiranyakasipu is gold bedded.

II. RÂvana and Kumbhakarna.

Hiranyakasipu represented the gradual development of material and intellectual evolution, till the highest point was reached.

Then there was a period of intellectual abuse. The Intellect of man tried to get a supremacy over the established order of things: RÂvana sought to make Nature subservient to his own purposes. The universe existed for man, and not man for nature. This was the perverse idea that guided the people of the Atlantean Continent. The intellectual giants, maddened by this material grandeur, did not look for any world beyond the one they lived in. They cared not for Svarga, nor for the sacrifices that led to Svarga. The flow of evolution, the breath of Íshvara seemed to stand still for a time as it were. The human will tried to override the divine will. There was chaos and disorder, which tended to cause dissolution in the universe. Hence RÂvana was a RÂkshasa. The TÂmasic Kumbhakarna with his six-monthly sleep was the back ground of RÂvana.

The spiritual forces that were called forth to put an end to this state of things were equal to the occasion. The great Atlantean Continent was washed away by the sea. The sacred GangÂ came rushing forward from the heights of the Himalayas, and eventually RÂma appeared to give a finishing stroke to the evolutionary work of the time.

VishvÂmitra and others had paved the way for the great work undertaken by RÂma. They propounded the Karma KÂnda of the Vedas.

Men who knew nothing but the joys and sorrows of this short span of earthly life, and whose ideas and aspirations were all confined to that life, made a great advance when they were taught of an existence after death. When they further knew that life in Svarga was infinitely happier and far more lasting than what they called life on this earth, they made the beginning of a really spiritual life. The Vedic Devas are permanent dwellers in Svarga, and the Vedic Sacrifices establish communion with them by means of Apurva, a spiritual force generated by the performance of sacrifices, and life in Svarga becomes prolonged for a very very long period. People took time to understand this truth, but in time they accepted the performance of Vedic Sacrifices as the only religion for man.

There was however a re-action. The intellectual giants, called RÂkshasas, looked down upon Vedic Sacrifices, and they did not care for any life after death. They were the worst enemies of the Vedic Rishis.

VishvÂmitra took the help of RÂma in protecting the Rishis in the peaceful performance of Yajnas.

But people had grown old in their ideas about Vedic sacrifices. The first seceders were some Kshatriyas. They did not understand why Vedic Sacrifices should be the monopoly of BrÂhmanas, and they aspired to the position acquired by them. The foremost of these Kshatriyas were the Haihayas and TÂlajanghas. But they were defeated by Parashurama, who re-established the supremacy of the BrÂhmanas.

But a silent revolution was going on, in which the Kshatriyas and BrÂhmanas equally took part. King Janaka and Rishi Yajnavalkya gave the finishing stroke to the Upanishad movement, and side by side with Karma KÂnda grew up the JnÂna KÂnda of the Vedas. RÂma brought the two divisions of the Vedas into closer union, as he was himself the resting place of both. And as Vishnu himself, He became the object of UpÂsanÂ. The three Paths appeared, that of Karma, Bhakti and JnÂna. Vedic Sacrifices held their own, and a school grew up which accepted these as the highest Karma which man could perform. Another school, following the very old teachings of Kapila, dissected the transformable parts in man and discriminated the same from the non-transformable. A sister school followed up the teaching with practices in conformity to these, and taught how to concentrate the mind on the discriminated AtmÂ. Another school confined itself to the properties of matter and mind, soul and oversoul, and remained wonder-struck at the superior properties that divided Jiva from Íshvara. Schools of independent thought grew up. Each school had its followers. There were differences and dissensions. There was disunion, self-sufficiency, pride, envy, jealousy and other evil traits of human character that thinks too much of itself. Every one followed his own faith and hated the follower of other faiths. This was the cycle of ShishupÂla and Dantavakta.

JarÂsandha performed Vedic sacrifices, and he put in chains the Vaishnava kings. There were those who believed in the existence of two primary causes, (Dvivid). Men, like the king of Kashi, prided themselves on mock wisdom. Religious faiths existed in all possible shades, and their difference was accentuated by dogmatism and mutual jealousy. "The Vedas are different, the Smritis are different. He is not a Muni, who has not some distinctive opinion of his own." This well known verse related strictly to the period of which we are now speaking. ShishupÂla had respect for the Munis. He was essentially a man of the period.

Sri Krishna taught harmony. He gave the essence of all religions, the eternal truths that formed the ground work of all faiths. He proclaimed in the clearest language possible the One underlying the Many, the eternal BrahmÂn as forming the essence of Jiva and Ishvara. He particularly emphasised the relations of man, Íshvara and the universe, and the duties that followed from these relations. Religion became a science, the law universal, and all teachings found there respective places in the universal religion which He proclaimed. The Rishis bowed down their heads before Him. The Upanishads were never explained so lucidly before. The key-note of all truths and all religions was unravelled beyond all doubt. Such knowledge could proceed only from Ishvara Himself. The Rishis recognised Sri Krishna as the Lord. But ShishupÂla was slow to believe in this novel revolution. He did not understand why the Rishis gave the first place to Sri Krishna at the RajasÛya sacrifice performed by RÂjÂ Yudhisthira. The difference formed a religion with ShishupÂla. But the age of differences was doomed. The age of unity, of harmony, of spiritual glory was now to reign in the Universe. Hundreds and hundreds of years have passed away, but the scriptures one and all proclaim the glory of the Lord Sri Krishna. What He has done for our universe, we shall see later on.

Danta-vakra was the TÂmasic counterpart of ShishupÂla.

The Asuras advanced as the KÂlpic age advanced. There was no end of advancement from the standpoint of self. There is no big jump from individual self to universal self. Though the essential idea of spirituality is unity and the essential idea of materiality is diversity, the one idea develops into the other idea, by an ever widening view of things. Our duties enlarge. Our relations increase. The range of life widens, till it includes the life in Svarga. Vedic Yajna is then performed, though from a pure motive of self-advancement. The advanced self comes very near to the universal self. The performance of Vedic sacrifices is Asuric in so far as it is selfish, but it minimises the self of earthly existence, and gives a transitory character to our worldly joys and sufferings, and it gives the idea of an enlarged self, of widened existence and of higher duties. The Karma KÂnda of the Vedas therefore opens the door widely to real spiritual life.

This explains why Vishvarupa, an Asura, guided the Devas for some time. The three heads of Vishvarupa represent the three Vedas. The swallow head is the Rik, the sparrow head is the SÂman, and the Tittiri head is proverbially the Yajur. This refers to the prevalence of Karma KÂnda. But when better times came, Indra killed Vishva-rÛpa. The place of Vishva-rÛpa was however speedily taken, up by Vritra. And Indra had recourse to Atharva, the fourth Veda and to DadhÎchi, a votary (represented as the son) of Atharva Veda, the very ideal of self-sacrifice.

And who is this Vritra? The Vedas say: — "Sa imÂn lokÂn Avrinot etat Vritrasya Vritratvam."

He spread over (vri) all these Lokas, this is the Vritraship of Vritra.

The BhÂgavata says: — "These Lokas are spread over by him in the form of Tvashtri's Tapas. Hence he is called Vritra." VI. — 9-xviii.

The invocation of Tvashtri is thus described in the BhÂgavata: — "Rise up, O Indra — Shatru, never give up enmity." VI — 9-xii.

The word shatru means enemy. Tvastri meant to say "he who is to become the enemy of Indra." But by proper grammatical construction, the expression means, he of whom Indra is to become the enemy. The invocation was therefore defective and it produced a contrary result. PÂnini points this out as an apt illustration of what bad grammar leads to.

The Vedas thus speak of the invocation: — "As he said-SvÂha! O Indra-Shatru! rise up — so Indra became the enemy of Vritra." Notwithstanding his wisdom, Chitra-ketu was anxious to have a son. He wept bitterly, when the son was lost. He was a votary of Sankarshana, who presides over AhankÂra or Egoism. So by devotion he became the king of the VidyÂdharas. This selfish devotion, the worship of Gods for the gratification of selfish aspiration, which is so universal, is Vritra.

Vritra was killed by a weapon made of the bones of DadhÎchi the Rishi of self-sacrifice. We want to kill thee for thy bones, for they will be of service to the universe, so said the Devas. And DadhÎchi felt the height of pleasure in giving himself completely up, that the universe might prosper.

We are told that the fight with Vritra took place in the Vaivasvata Manvantara. The readers will easily understand why this is so.

The fight between the Devas and the Asuras is only a counterpart of struggles on our earth between the forces of materiality and spirituality. With the appearance of Lord Krishna, the ascendancy of the Asuras is virtually over, and however self-seeking we may be by our nature, we bow down before the ideal of unselfishness, of One Life pervading all beings, so prominently held before us by that greatest of all AvatÂras, and the circle of those that follow this ideal is daily increasing.

But why is Atharva Veda spoken of as the Veda of unselfishness? The popular idea about that Veda is quite the contrary.

People resort to it for TÂntric malpractices. The Vajra or thunderbolt is an electric current, which in the hands of Indra has the power of spiritualisation. The Asuras dread the subtle forces of nature which reach them even in the regions of PÂtÂla. Who knows what purpose the electric discharges serve in the economy of nature? Who knows of the subtler currents of spiritual forces that silently bring about the grandest revolutions in nature? Atharva Veda inculcates an intimate acquaintance with the subtle forces of nature. It opens the door alike to White as well as Black Magic. But at the present day, the Black Magic only survives, making the Atharva a name of opprobrium and reproach.

Marut is VÂyu. The Maruts are forms of Pranic energy. They are 49 in number, corresponding to the 49 forms of Agni. These 49 forms include all sorts of Pranic energy in the spiritual, intellectual and material planes. As the whole process of evolution is dependent on life activities, and as life itself is essentially divine, the Maruts are the companions of Indra. As by life, we understand individual life as imprisoned in Jivic centres, the Maruts are by birth Daityas.

We have lingered so long over the Daityas. The DÂnavas are also called Asuras, but they are essentially different from the Daityas. Every individual has got two aspects — PrÂkritic and Purushic. The Purusha aspect in him is limited by the individual Prakriti. The individual limitation appertains to the Daityas. The PrÂkritic element in man is DÂnavic. The chief DÂnava, MÂyÂ, is an aspect of MÂyÂ. MÂyÂ is a great magician, as the essence of Prakriti is illusion. Duryodhana and his brothers could not discriminate between the illusory aspect of the assembly-ground prepared by MÂyÂ. To the PÂndavas, the followers of Sri Krishna, there was no illusion. The DÂnavas lead men away from spirituality, so much so that they may be estranged completely from their spiritual nature. These dark forces in nature have no redeeming feature in them. Fortunately for the history of the universe, we do not hear much of them.

THE STORY OF HIRANYAKASIPU.

SKANDHA VII. CHAP. 2-4.

Upon the death of HiranyÂksha, Hiranyakasipu collected his companions and told them that Vishnu was no longer keeping that neutrality and impartiality which he had observed of yore. On the contrary, he had taken the side of the Devas, under the pretence of UpÂsanÂ.

He then consoled his nephew and his brother's wife by words of wisdom explaining to them the transitory character of the world and the permanence of ÂtmÂ. He also told them several stories to illustrate the point.

Hiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality and supremacy over the TrilokÎ. BrahmÂ became pleased with his asceticism and enquired what boon he wanted. Said Hiranyakasipu: — "Let me have no death from any one created by Thee. Let not those that are not created by Thee kill me inside or outside, by day or by night, with any weapon, either on the earth or in the air. Let no man or animal, with or without life (asu) Deva, Daitya or serpent kill me. As thou art without a rival in battle, the one glorious lord of all beings and all LokapÂlas, so let me be too. Let me possess all the Siddhis, (Anima &c.)" BrahmÂ said, Amen.

Hiranyakasipu then ruled the Universe. He took the place of Indra. All the Devas worshipped him.

BrÂhmanas and other GrihasthÂs performed Yajna in his honor and gave offerings to him. The earth yielded plenty even without much effort. There was prosperity all around. The Shastras were however not duly respected. (All this is a description of the material period, the reign of Materiality). A long, long time passed on in this way. At last the LokapÂlas could bear it no longer. They prayed to Vishnu for relief. The Devas heard a voice from heaven "Wait ye all. The time has not yet come for the fall of Hiranyakasipu. He shall be the enemy of his own son. I kill him then." — Assured by these words, the Devas went to their own place.

HIRANYAKASIPU AND PRAHLÂDA.

SKANDHA VII. CHAP. 4-9.

Hiranyakasipu had 4 sons. Of these PrahlÂda was great in his virtues. He was respectful, well-behaved, truthful, self-controlled, friendly to all beings, and great in his devotion. Even in his infancy, he gave up play and constantly meditated on VÂsudeva. The things of the world had no relish for him. In the exuberance of devotional feelings, he sometimes laughed, sometimes wept, sometimes sang and sometimes danced. At times when the feelings were profound, he remained quiet with hair standing on end while tears flowed down his cheeks.

Shanda and Amarka, sons of Shukra, had charge of the education of PrahlÂda. He heard and learned whatever they had to say, but he inwardly did not like the teachings about mine and thine and about the transitory things of the world.

Once Hiranyakasipu placed PrahlÂda on his lap and asked him — "What do you consider to be righteous (SÂdhu)?"

PrahlÂda replied: — "Human souls enshrined in bodies are always distracted on account of false perceptions. O great Asura, I therefore consider it righteous to leave the house, which like a dark well causes the downfall of ÂtmÂ, in order to go to the forest and take the shelter of Vishnu."

Hiranyakasipu smiled and said: — "It is thus that boys are spoiled by others. Take him back to the house of his teachers and let them see that Vaishnavas in disguise may not confound his Buddhi."

The teachers brought him to their house and asked him in gentle and sweet words: — "Child, do not conceal any thing from us. We are your teachers. Tell us whether this perversity is spontaneous in you or whether it is acquired from others." Said PrahlÂda: — "I and others, this is mere false perception caused by the MÂyÂ of BhagavÂn. So salutations to Him. When BhagavÂn becomes kind, it is then only that the difference-making perception of men disappears. As the iron moves of itself in the presence of a magnet, so the distraction in my Budhi, if you like to call it so, rises of itself in the presence of Vishnu."

"Get the cane," said one of the teachers, "This wicked boy will put us all to shame. He is a disgrace to his family. It is but meet to punish him. The Daityas are sandal trees and this boy is a thorn plant amongst them. Vishnu is the one for the extirpation of the sandal forest, and this boy is his handle."

They threatened PrahlÂda in various ways and taught him Dharma, Artha and KÂma, and the different devices to subdue one's enemies. At last they thought PrahlÂda had been well trained. So they took him to the king.

The king embraced the child and said "PrahlÂda, my boy, you have been so long with your teachers. Tell me what you have learned, as the best of all."

PrahlÂda replied: — "Hearing of Vishnu, recital of His glory, constant remembrance of Him, attendance on Hari, His worship, adoration, service, and friendship, and offering oneself entirely to Him this is ninefold Bhakti. This Bhakti is to be offered to Vishnu and acted upon. This I deem to be the best teaching."

Hiranyakasipu reproved the teachers in anger. They told him, it was neither from themselves nor from any one else that PrahlÂda had these teachings, but that they were spontaneous with him. The Asura king then addressing his son said: — "If you have not learned these things from your teachings, whence could you have such a vicious inclination."

PrahlÂda replied: — "Inclination for Vishnu does not come to the GrihasthÂ either from himself or from any other. One blind man cannot lead another. It is the company of MahÂtmÂs alone that can give such an inclination."

Hiranyakasipu could bear it no longer. He threw down the child from his embrace, and asked the Asuras to kill him at once or expel him. They cried out "kill him, kill him," and struck the five year old child with their spears. But PrahlÂda was deeply concentrated in BhagavÂn, so he felt not the spears at all. This put Hiranyakasipu in fear, and he devised means to kill the boy.

He tried big elephants, venomous serpents, TÂntric practices, throwing down the child from the hills, enclosing him in cavities, poisoning, starvation, cold, air, fire, water, but failed to kill his innocent son. He then thought his end was near at hand and became melancholy. Shanda and Amarka told him not to entertain fears, but to wait till Shukra came. The king asked them to take charge of the boy once more. They again commenced to teach him their sciences. One day the teachers left the house on business. The boys were all engaged in play, and they invited PrahlÂda into their midst. PrahlÂda took the opportunity to instruct the boys. He explained to them in eloquent terms the transitoriness of all joys and sorrows and the vanity of all worldly attachments. He taught them the imperishable character of ÂtmÂ, and dilated on its relation to the body and the universe. He then preached in glowing words friendliness to all beings and devotion to BhagavÂn. He then told the boys that he had learned these things himself from NÂrada.

The boys expressed wonder, for they knew PrahlÂda to have been always under the tuition of Shanda and Amarka.

PrahlÂda informed them that when Hiranyakasipu had gone to the MandÂra mountain for prayer, the Devas attacked his kingdom, and Indra carried away his wife. PrahlÂda was then in her womb. NÂrada kept Hiranyakasipu's wife in his own Ashrama till he had taught to her, more for the child in the womb than for the mother, the whole of ÂtmÂ Vidya.

PrahlÂda again continued the discourse and impressed on his companions in the most eloquent words, full of wisdom, the utility and nature of devotion. (The original discourse will repay perusal).

The teachers returned and found the contagion of Vaishnavism had also spread amongst other boys. They instantly reported the matter to Hiranyakasipu. The king became all wrath and angry. He sent for PrahlÂda. PrahlÂda approached him with all respect and humility. The king thundered forth thus: — "What makes thee so often disobey me, thou vile enemy of thy own race? Dost thou not know that I will instantly put thee to death? All TrilokÎ dreads me and trembles when I am enraged. But thou dost break my words without the least fear in thy mind."

"Father," said PrahlÂda, "BhagavÂn is my only strength. He is not only my strength, but also yours and that of the whole world. Look upon all as your own self, father."

"Unfortunate that thou art", said Hiranyakasipu, "Tell me, who else is there besides myself whom thou callest BhagavÂn or Íshvara. Where is he?" Said PrahlÂda, "He is everywhere."

"Why not then in this pillar?"

"Yes, I see him there."

"Well, let me sever your head from your body and see how your Hari can preserve you."

So saying, Hiranyakasipu took sword in hand and violently struck the pillar with his fist. A great noise was heard at the time, and the fearful Nrisinha came out of the pillar, half man, half lion. Hiranyakasipu with wonder saw He was neither man nor animal. Nrisinha placed the Asura king on his thighs and tore him with His nails to death. (For a description of Nrisinha and of the fight refer to the original).

The Devas all collected and prayed to Him one after the other. But Nrisinha was still in a rage and they dared not approach Him. BrahmÂ at last sent PrahlÂda to pacify Him.

PrahlÂda approached Him slowly and prostrated himself at His feet; Nrisinha became full of tenderness and placed his hand on the head of PrahlÂda. That divine touch removed all evil from PrahlÂda and illumined his mind with BrahmÂ Vidya. He then broke forth into a prayer, (perhaps the most sublime in the BhÂgavata PurÂna).

THE PRAYER OF PRAHLÂDA

SKANDHA VII. CHAP. 9.

"BrahmÂ and other Devas, Rishis and wise men, full of Satva, have failed to adore Thee in suitable words. How can this Asura boy please Thee, O Hari: But I think, it is not wealth, good birth, beauty, asceticism, learning, power, intellect, or even Yoga that is so much suited for the worship of Parama Purusha as Bhakti. It is by Bhakti that the elephant king pleased BhagavÂn. Even a ChandÂla, (an outcaste) is much superior to a BrÂhmana, who has all the 12 virtues, but has no devotion to Vishuu. For the ChandÂla who offers his Manas, his words, his Karma, his wealth and even his PrÂna to Vishnu, purifies not only himself, but his whole line, while, the proud BrÂhmana does not even purify himself." (Without devotion, the virtues only serve to increase pride. They do not purify the mind. Sridhara.)

(The Almighty Vishnu does not want any offering from the ignorant for himself. He is possessed of all things. But the man who gives offerings to Him can alone keep them to himself, for verily the paintings on the real face are to be seen in the image. The self in man is only a reflection of ÂtmÂ or Manas. Therefore if a man does any thing that affects his Manas only, it does not concern his real self. If an offering is made to Íshvara, that reaches his real self).

"Therefore though of low birth, I have no hesitation in reciting thy glory as much as I can, for such a recital is sure to purify a man.

"Withdraw, O Lord! this terrible form, and be cooled. Look! the world trembles at Thee.

"I am not afraid, however, even of this form, as I am afraid of the wheel of births. Give shelter at thy feet, that I may gain Moksha.

"I have been scorched by the fire of misery in all births. The only remedy is devotion to Thy service. For Thy servant by Thy favor gets the company of MahÂtmÂs. By their company, he gets rid of all worldly attachments and sings the glory of BhagavÂn. Then the miseries of life cannot overpower him.

"The parents are not the protectors of the child; medicine is not the remedy for the diseased; the boat is not a shelter for the drowning; for they cannot save from a recurrence of evils. And even the little that others do is promoted by the Prompter of all.

"When Purusha wishes, MÂyÂ disturbed by KÂla creates the SÛkshma Sharira, headed by Manas. That Manas is drawn into a world of recurring births, characterised by the transformations of MÂyÂ": (5 Jnanendriyas, 5 Karmendriyas, 5 BhÛtas and Manas). "I am being squeezed in this wheel, like the sugar-cane in the mill.

"Draw me unto Thee, O Lord! or I am lost in the whirl."

(Some platitudes and a short account of the part taken by Vishnu in the creation follow).

"Thou dost incarnate as man, animal, Rishi and Deva in order to guard all beings, to destroy the enemies of the world and preserve Dharma, according to the requirements of every Yuga. But in Kali Yuga, Thou concealest Thyself. Hence (from manifestating only in three Yugas), Thou art called Triyuga.

"Lord of Vaikuntha, this mind does not take pleasure in discourses about Thee, as it is vitiated, prone towards the outside, unmanageable, passionate and affected by the three promptings — joy, sorrow and fear. How can I with such a mind think of Thee?

"I am drawn on all sides by the Indriyas, and I am as miserable as a man with many wives.

"I am not the only sufferer. Look! all men remain fallen by their own karma in the Vaitarani (River at the gate of YÂma) of recurring births. They are afraid of births and deaths and of danger from each other. They are mutually both friends and enemies. Take pity on these bewildered creatures, O Thou that art on the other side of the river, and preserve them this very day by taking them across the Vaitarani (i.e. the relativity's of TrilokÎ existence).

"O guide of the Universe! what is thy difficulty in saving all men? For Thou art the cause of the creation, preservation and destruction of the Universe. Thou hast much kindness for the ignorant. Thou art the friend of the afflicted. What then by saving us only who serve thy favorite men the MahÂtmÂs (for, those who serve the MahÂtmÂs are already saved).

"O Thou Supreme, I am not the least anxious for myself about the Vaitarani (TrilokÎ existence), however difficult to cross it may be, for my mind is plunged in the nectar ocean of singing thy glory. But I mourn for the ignorant, those that care only for the gratification of the senses and for the means of such gratification while they remain estranged from Thee.

"Generally, O Deva! the Munis are desirous of their own Moksha, they hold their tongue, and roam in solitude without caring for the good of others. But I do not like to be liberated alone, leaving behind me the afflicted round me; I find no other shelter for these misguided people, besides Thee.

"They are not happy, O Lord, in the enjoyment of the objects of the senses. For like itching, it is not a pleasure by itself but seems to be so, as long as Thou art not known.

"It is said that holding the tongue (mouna) vowed observance (Vrata), sacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the observance of rules pertaining to one's caste (Sva Dharma), exposition of Shastras (VyÂkhyÂ), living in solitude (Rahas), recital of Mantra (Japa), and SamÂdhi also lead to Moksha. But generally it is seen that these are only means of livelihood for those that have no control over their senses. And for proud people they are sometimes the means of livelihood and sometimes not. But pride in itself is not a good thing.

"Thou art not separate from the Universe. Both cause and effect are thy forms. It is not by avoiding the ways of Universe but by seeing Thee everywhere by means of Bhakti, that the right course is followed. It is by striking one stone against another that fire comes out, and not otherwise."

[Let the words of the Asura boy resound from one end of India to the other. Let the sublime words of compassion and universal love be written in characters of gold, and let them be engraven in the hearts of all Indians]. PrahlÂda was made the king of the Asuras.

VARNA AND ASHRAMA.

SKANDHA VII, CHAP. 11 TO 15.

NÂrada related the story of PrahlÂda to King Yudhisthira at the RajasÛya sacrifice. That story revealed the highest devotion that was possible for a Jiva to attain with the idea of separate existence. But separation also gives rise to the idea of difference. And as differences become established in society, duties and relations become manifold. Yudhisthira therefore appropriately asked NÂrada about the VarnÂsrama duties.

The general rules to be observed by all castes are first given, ethical, spiritual and devotional. The specific duties and indications of each caste are then given, much the same as given in Manu SanhitÂ, as also the duties of women. The following significant passage occurs at the end: —

"The indications of each caste are given above (e.g. restraint of the senses, contentment, &c., for BrÂhmanas; courage, strength, &c., for Kshatriyas; reverence, energy, &c., for Vaishyas; and humanity, service &c., for Shudras). If however the indications of one caste are found in a man belonging to another caste, he is to be specified by the caste of his indications and not the caste of his birth." VII — 35.

The commentary of Sridhara is explicit on this passage. This shews the liberality of the BhÂgavata PurÂna. According to this PurÂna, the divisions of caste at the present day, (for one must not forget that the Vaishnava movement belongs comparatively to a later period), are not to be determined by birth, but they are indicated by the virtues of each particular individual.

The duties of each Âsrama are next enumerated in detail. The enumeration follows the Smritis, with a word for Bhakti Yoga where necessary. Some very useful hints are given for a GrihasthÂ, for which please refer to the original.

The paths called PitriyÂna and DevayÂna are next described. Hints on Yoga and the recital of Pranava are also given.

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