Skandha III
Bhâgavata as Related by Maitreya to Vidura
The Third and Fourth Branches of the Bhâgavata are related by Maitreya to Vidura. Maitreya was the disciple of Parâsara, father of Vyâsa. Parâsara learned the Purâna from Sânkhyâyana, Sânkhyâyana from Sanat Kumâra and Sanat Kumâra from Atlanta Deva.
I — The Creation
At Pralaya, the Śakti of Bhagavân was asleep. That Śakti is Mâyâ, which is Sat-asat or Existing-nonexisting Existing eternally as root, and not so existing as forms. Following the law of Periodicity (Kâla), Purusha fecundated Mâyâ. Mahat and other principles appeared by transformation. All these principles were Devas, having in them germs of consciousness, action and transformation. They could not unite to form the Universe, being divergent in character. They prayed to Íshvara for power to unite. Taking Prakriti as a part (Śakti) of Him, Íshvara entered into the 23 Tatvas or root principles. He awakened the Karma that remained latent in them. By Kriyâ Śakti, He then united then. The 23 Tatvas, acting under Divine Energy and the impulse of Karma that had remained latent in them, formed the Virât body, each bearing its own share in the work. The Purusha within this body — Virât Purusha or Hiranya Purusha — with all beings and globes included in Him, dwelt for one thousand years in the waters (like the embryo in the waters of the uterus.) This Embryonic Purusha divided self by self, onefold by Daiva Śakti, tenfold by Kriyâ Śakti and threefold by Âtmâ Śakti. The onefold division is in the Heart. The tenfold division is in the Prânas (Prâna, Apâna, Samâna, Udâna, Vyâna, Nâga, Kûrma, Krikara, Devadatta and Dhananjaya,) for the Prânas are not Tatvas or principles, but they form an aspect of Purusha. The threefold division is Âtmâ in every being which is triune with its three sides — Adhyâtma, Adhibhûta and Adhidaiva. The Purusha infused His Śakti into the Virât body, for the development of powers in the Tatvas. The Adhyâtma mouth appeared with its Adhibhûta speech and Adhidaiva Agni. Similarly the following appeared: —
| Adhyâtma. | Adhibhûta. | Adhidaiva. |
|---|---|---|
| Tongue | Râsa (taste) | Varuna. |
| Nose | Gandha(smell) | Asvini Kumâras. |
| Eye | Rûpa(sight) | Âditya. |
| Skin | Sparsa (touch) | Vayu. |
| Ear | Sabda (sound) | Dik. |
| Epidermis | Sting | Gods of vegetation |
| Upastha | ||
| (generative organ) | Generation | Prajâpati. |
| Pâyu | Secretion | Mitra |
| Hand | Actions of hand | Indra. |
| Pâda (foot) | Movements of foot | Vishnu. |
| Buddhi | Bodh (deliberation) | Brahmâ. |
| Manas | Sankalpa and Vikalpa (true and false perception) | Moon. |
| Ahankâra | Aham perception | Rudra. |
| Chitta | Thought | Brahmâ |
The Trilokî also appeared, Svar from the head, Bhuvar from the navel and Bhûr from the feet. With these Lokas appeared the Devas and other beings, who are the transformations of the Gunas. From the predominance of Satva, the Devas went to Svar Loka. Men and the lower Kingdoms entered Bhûr Loka from the predominance of Rajas in them. By the predominance of Tamas, the different classes of Bhûtas remained in Bhuvar Loka. The Brâhmana appeared from the mouth, the Kshatriya from the hands, the Vaisya from the thighs and the Sûdra from the feet.
Thoughts on the Above
We have considered the manifested Logos in the Universe. We shall now consider His manifestation in Man, the microcosm. The teachings are all collected from the Upanishads.
(i.) — The manifestation in the heart. — A detailed knowledge of this manifestation is called Dahara Vidyâ in Chandogya. The Upanishads speaks of Âtmâ in the cavity of the heart.
“Guhahitam Gahvarestham Purânam” is a well-known passage from the Upanishads. The Purusha in the heart is also called Prâdesâ or the span-sized Purusha and is the favourite object of meditation in Paurânika Upâsanâ. The Upanishads call Him thumb-sized and there is an interesting discussion as to the size in Sâriraka Sutras I-3-24 to 26 and the Bhâshya thereupon.
(ii.) — The Manifestation in the Prânas. — The Upanishads say: —
“It is this Prana that is consciousness itself, Bliss, without infirmities and death.”
“They are these five Brahmâ Purushas.”
Again —
“Brahmâ Purusha in the openings of the heart.” The heart is called the abode of Brahmâ. There are five openings of this abode of Brahmâ and there are five gate-keepers. These gate-keepers or dvâra-pâlas are the five Prânas. They are called Brahmâ Purushas as they pertain to Brahmâ. As long as the king is in the heart, the doorkeepers remain in the body. These door-keepers being inevitable accompaniments of Brahmâ in the heart, are also themselves the outer aspects of Brahmâ.
(iii.) — The manifestation as Âtmâ which is triune. What is a man but a bundle of experiences on the planes of Jâgrat, Svapna and Sushupti. Each of these experiences has a threefold aspect or in Vedântic expression is a Triputi. These aspects are:
the object experienced or Adhibhûta, the experience itself or Adhyâtma, and the Deva which gives the consciousness of that experience or Adhidaiva.
In material expression, the object outside is Adhibhûta. The reception of its image is Adhyâtma. The light that shews the image to be what it is, is Adhidaiva. As we have said, each experience is a three-sided triangle. All the triangles in the Jagrat state, analysed by the Vedântins into fourteen, are represented by the first letter a in Pranava. All the triangles or Triputis in the dream state are represented by the second letter u. In Târaka Brahmâ Yoga, a is merged in contemplation into u, and u is merged into ma. In ma there is only one triangle, which is the primary triangle to which all other triangles in a and u may be reduced. The Adhibhûta side of this triangle is ânanda by the vritti of Avidyâ. The Adhyâtma side is the vritti of Avidyâ. The Adhidaiva side is Íshvara. Life in Trilokî is conditioned by this triangle. The object of Târaka Brahmâ Yoga is to cross the Triptiti, to cross the three letters of Pranava. It is only in the fourth pâda of Pranava that he finds his resting place, that pâda being situated beyond the Trilokî.
The three manifestations of the Third Purusha in Jivas or individuals, may be said to relate to their different stages of evolution. Thus Prâna manifests itself only in the lower life kingdoms, the minerals and vegetables. The Prâna or life process is more elaborate in the vegetables than in the minerals. Purusha then manifests itself in the senses and emotions in the Animal kingdom and in intellect in the lower human kingdom the manifestation being three fold.
The last manifestation of Purusha, the one-fold manifestation in the heart, is in higher man.
II. — Vasudeva and Sankarshana
When this universe remained submerged in the waters of Pralaya, the eyes of Vâsudeva remained closed in sleep. He opened His eyes, lying down on the Serpent King Ananta or Sankarshana. He indulged in self and was without action. Inside His body was Bhuta-Sûkshma or all beings in a subtle state of latency. Only Kâla-Śakti manifested itself and He dwelt in those waters in self, as fire remains in wood, with powers controlled. Having slept for one thousand Yuga cycles in the waters, with only Kâla-Śakti manifesting His work, He found the lotuses of the Lokas in His body. He then looked at the Sûkshma, that was within Him. That Sûkshma became pierced with Kâla — propelled Rajas, and small as it was, it came out of his navel region. By the action of Kala, which awakens Karma, it suddenly grew up into a lotus bud. Vishnu entered this Loka Padma or the Lotus of Lokas. Brahmâ then appeared in that Lotus. He looked on all sides and became four-faced, but he could not find out the Lokas. Though he was in the Lotus himself, confused as he was, he knew not the whole Lotus. Whence am I? Whence is this Lotus? So thought Brahmâ. And he searched below to feel the lotus-stalk. The search was vain for one hundred years.
For another hundred years he meditated within self, and lo! there appeared within his heart one Purusha lying down on the body of Sesha (the serpent king). (The description of the Purusha is much the same as we have read of the Prâdesa Purusha. So it is not given here.) Brahmâ prayed to that Purusha and was told to practise Tapas for acquiring the power of creation.
III. — The Creation by Brahma
When Bhagavân disappeared, Brahmâ, as directed, practised meditation for one hundred Deva-years. He found his lotus abode moved by air. With all the power acquired by Âtmâ Vidyâ and Tapas, he drank up all the waters and the air. He found the Lokas attached to the overspreading Lotus and he had only to divide them. He entered into the Lotus bud and divided it into three parts — the Trilokî. This is the creation of the Trilokî. The higher Lokas (Mahar, Jana, Tapas and Satya) are the transformations of Nishkama Karma or unselfish action. So they are not destroyed in each Kalpa, but they last for two Parardhas.
“What is Kâla”, asked Vidura, “that has been described as a Śakti of Hari?”
“Kâla is the disturber of Gunas”, replied Maitreya, “causing transformations. In itself it is without any particularity and is without beginning or end.
“With Kâla as the Nimitta or efficient cause, Bhagavân only manifested Himself. The Universe has no separate existence from that of Brahmâ. It is only Kâla that makes the Universe manifest.”
The Creation of Brahmâ is ninefold, Prâkrita and Vaikrita, Prâkrita-Vaikrita being the tenth. The Pralaya is of three kinds:
By Kâla or Nitya. Flow of time is the only cause of this Pralaya.
By Dravya or Naimittika. Dravya is the fire from the mouth of Sankarshana, at the end of one Kalpa.
By Guna or Prâkritika, the Gunas devouring their own actions. The forms of Pralaya will be considered in the study of the Twelfth Branch.
A. — Prâkrita Creation, *i.e. the Creation of Principles or Tatvas.*
Mahat — Which is the out-come of the first disturbance of the equilibrium of the Gunas.
Ahankâra — Dravya + Jnâna + Kriyâ.
Tanmâtra — Result of Dravya Śakti.
Indriyas — Result of Jnâna and Kriyâ Śakti.
Vaikârika — Devas and Manas.
The five-fold Tâmasika creation.
B. — Vaikrita or Individual Creation.
Urdha Srotas — or with upward current of the food taken, the Sthâvara or Immobile kingdom with six divisions.
Vânaspati — Plants that fructify without flowers.
Oshadhi — Creepers that last till the ripening of fruits.
Latâ — Ascending creepers.
Tvaksâra — Those of which the growth is not in the centre, but in the dermal regions, as bamboos.
Virudh — Non-ascending woody creepers.
Druma — Flowering plants.
The consciousness of all the six classes is almost obscured by Tamas. They are sensitive only to internal touch. They have many peculiarities.
Tiryak-Srotas. — With slanting food current. The position of the animal stomach as regards the animal mouth is such that food is not taken in vertically, but either horizontally or slantingly. The animal kingdom has 28 divisions. The animals are ignorant, with predominating Tamas, with the sense of smell largely developed in them so much that they mostly perceive by that sense, and with the faculties of the heart entirely undeveloped. The 28 classes are: Living on the ground. — The cloven-footed. (1) Cow, (2) goat, (3) buffalo (4) krishnasara, the spotted antelope, (5) hog, (6) gavaya, a species of ox, (7) ruru, a kind of deer, (8) sheep, (9) camel. — The whole hoofed. (10) Ass, (n) horse, (12) mule, (13) goura, a kind of deer, (14) sarabha, a kind of deer, (15) chamari, a kind of deer. — The five-nailed. (16) Dog, (17) jackal, (18) wolf, (19) tiger, (20) cat, (21) hare, rabbit, (22) porcupine, (23) lion, (24) monkey, (25) elephant, (26) tortoise, (27) alligator. Aquatic animals and birds.
Arvâk-Srotas or with downward food current, the Human kingdom with predominant Rajas, given to Karma, mistaking misery for happiness.
C. — Prâkrita- Vaikrita.
The Kumâras. The Kumâra creation is partly Prâkrita and partly Vaikrita.
Besides these, there is
D. — Vaikrita Dev Creation.
There are eight divisions of Vaikrita Devas:
Vivudha,
Pitri,
Asura,
Gandharva and Apsarâ,
Siddha, Charana and Vidyâdhara,
Yaksha and Raksha,
Bhuta, Preta and Pisâcha,
Kinnara, Kimpurusha, Asvamukha and others.
The Vaikarika and Vaikrita Devas form one class.
Thoughts on the Above
Prâkrita creation is that which gives rise to and is connected with all individuals. Excepting the Tâmasic or Avidyâ creation, which we shall consider later on, the other divisions of this creation were caused by the first life impulse, given by the First Purusha. The Tâmasic creation was brought into manifestation by the Third Purusha Brahmâ.
The division of the life-kingdoms according to the movements of the food taken is peculiar to the Pauranic system. It will be interesting to know from the physiological stand-point whether it is necessary for the development of the brain that the spinal column should be erect, whether it is necessary for the formation of the spinal column, that the stomach should retain a certain position, and to know also how far the fixture of the plants is an impediment to the development of any nervous system in them.
It is remarkable that the mineral kingdom is not mentioned as a distinct life-kingdom. The reason appears to be that the creative process is divided into two periods. In the first period formless Jivas take form after form, till the lowest material form is reached. This is elemental creation or the creation of Devas, as described in detail in Ch. XXI. Sk. IV. The Purâna goes on to say: — “Then Brahmâ created the Manus.” III.-24-49. The Manu creation shews, how mind was gradually developed through Vegetable, Animal and Human creations, out of the Mineral Kingdom, represented by the Mountain Chief Himâlaya. The giving up by Sâti, of the body acquired from Daksha and her rebirth as the daughter of the Mountain King show how the elemental creation gave way to a fresh creative process, which took its start from the Mineral Kingdom.
The Kumâras form a peculiar creation. “They are Prakrita in as much as they partake of the character of Devas and they are Vaikrita, as they partake of the character of men.” Śridhara. — The great commentator also says: — “Sanaka and other Kumâras are not created in every kalpa. The account of their creation is only given in the first Kalpa, called Brahmâ. In reality, the Vegetable and other life kingdoms are created in every Kalpa. Sanaka and others being created in Brahmâ Kalpa only follow the creations in other Kalpas.”
Upon death, men go to Bhuvar Loka, where they become Bhûtas, Pretas and Pisâchas. Then they go to Svar Loka, where they become Devas, not the Devas of Deva creations but only temporary Devas. When their merits are exhausted, they come down upon earth, to begin life as men again. But if by unselfish Karma and devotion, men pass across the limits of the triple plane, they go first to Mahar Loka. Here they are called Prajâpatis. Bhrigu and other Prajâpatis who are the ordinary dwellers of Mahar Loka, are described in one sloka of Bhâgavata, as bearing the life period of one Kalpa. (II. 2. 25). In the next sloka it is said that the Yogins who go to Mahar Loka, remain there till the end of the Kalpa, when at last they go to Satya Loka.
But in another sloka, the Purâna says: — “When the night of Pralaya follows, the three Lokas, Bhûr, Bhuvar and Svar, are burnt by the fire from the mouth of Sankarshana. Troubled by the excessive heat of that fire, Bhrigu and others proceed from Mahar Loka to Jana Loka.” III-11-30.
This shews that the dwellers of Mahar Loka live for the life time of Brahmâ or two Parârdhas.
This is also made clear by the following commentary of Śridhara on III-10-9: —
“Why did Brahmâ make the three Lokas into one division? This Trilokî consisting of Bhûr, Bhuvar and Svar — is the place that is to be made in every Kalpa or day of Brahmâ for the enjoyment of Jivas (or individuals). But Jivas dwell in the higher Lokas as well. Why are not those Lokas created then in every Kalpa? This is because they are the transformations of unselfish (Nishkâma) action or Dharma — the Lokas themselves and the dwellers thereof. The Trilokî and the dwellers thereof are the transformations of selfish (Kâmya) action. Therefore they have birth and death in every Kalpa. But Mahar and other Lokas are begotten by unselfish action heightened by Upâsanâ (or devotion), and they last for two Parârdhas, which is the life time of Brahmâ. And the dwellers of those Lokas generally attain mukti (or liberation) after that period.”
The ordinary dwellers of Jana Loka are the Kumâras. When men in course of evolution reach Jana Loka, they become Kumâras.
We have already seen that the essence of life in the higher Lokas is unselfishness. It is for this reason that the Gitâ speaks of unselfish action in the first instance as an essential requisite of spiritual life. But it is not unselfish action alone which enables us to get rid of our personal desires and to assimilate ourselves with that one life which pervades all. Devotional love is another equally essential requisite.
It is impossible for us to realise the different experiences in the four higher Lokas.
The famous Brahma Sûkta has the following line: — “The three feet of Ísvara, bearing eternal happiness in the higher Lokas.” The eighteenth Śloka in Chapter VI. of the Second Skandha is an exposition of this line. Śridhara has the following commentary on that line:
“Happiness in Trilokî is fleeting and temporary. Though Mahar Loka is on the path of liberation, the dwellers of that Loka have to leave it at the end of every Kalpa. The happiness there is therefore not ever-lasting. In Jana Loka, the happiness is ever-lasting, as long as the dwellers do not leave the place. But they have to witness the miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at the end of the Kalpa. In Tapas, there is absolute want of evil. In Satya, there is freedom from fear or liberation.”
We have left the Devas (not the elementals that pass through the life kingdoms of this earth) out of consideration. Their evolution is worked out in all the seven Lokas. Their names and characteristics in each Loka are given by Vyâsa in his commentaries on Patanjali’s Sutras. Those who are ordinarily known as Devas are the dwellers of Svar Loka. The Deva Yonis or lower Devas are dwellers of Bhuvar Loka and Bhûr Loka. Men have nothing to do with the Devas of the higher Lokas. The Devas of Trilokî are indifferent, friendly or inimical to men. Left alone, they do not interfere with men. But when men try to gain superiority over them, by the acquisition of Brahma Vidyâ, they try to throw obstacles in their way.
The Brihad Âranyak Upanishad says: — “Even the gods verily are not able to prevent him from the possession of the state of all.” I.-4-10
Again, “As verily many beasts maintain a man, so every man maintains the gods. It is not pleasant, even if one beast is taken away, how then, if many? Therefore it is not pleasant to them, that men should know this i.e. the truth of the nature of Brahmâ.” Commenting on this, Śankarâchâryya quotes a Śloka from Anugrta: “The world of the gods is surrounded by performers of works. But the gods do not wish that mortals should abide above.”
Śankarâchâryya goes on to say: — “Therefore the gods try to exclude, like cattle from tigers, men from the knowledge of Brahmâ, as it is their desire, that they should not be elevated above the sphere of their use. Whom they wish to liberate, to him they impart belief &c., and unbelief to him whom they wish not to liberate.”
Ânanda Giri, the commentator of Śankarâchâryya, quotes the following Śloka: —
“Devas do not protect men, rod in hand, like cattle-keepers. When they wish to protect a man, they impart the necessary intelligence to him.”
Nothing is said in the Purânas, as to Devas of the higher Lokas.
The Prâkrita Devas are intimately connected with our senses and intellect. It is through their direct help, that we are able to perceive and to conceive. Hence they are called Adhi-devas or Vaikâric Devas. They are not individuals and the remarks made above as to Devas, do not apply to them.
IV. Divisions of Kâla
The unit of Kala at the Sûkshma pole is Paramânu, which is the minutest part of the created thing, not united to form a body. At the Sthula pole is the whole Sthula creation known in its entirety as Parama Mahân. The time during which the Sun crosses in his orbit one paramânu is the Kâla unit paramânu. The time during which he crosses the whole system in his orbit, i.e., crosses all the twelve signs of the Zodiac, is Parama Mahân or one Samvatsara. The units of time and space are thus the same.
1 Dvyanuka = 2 Paramânus.
1 Trasarenu = 3 Paramânus.
1 Truti = 3 Trasarenus.
1 Vedha = 100 Trutis.
1 Lava = 3 Vedhas.
1 Nimesha or wink = 3 Lavas.
1 Kshana = 3 Nimesha.
1 Kâsthâ = 5 Kshanas.
1 Laghu = 15 Kâsthâs.
1 Nâdikâ = 15 Laghus.
1 Muhurta = 2 Nâdikâs.
1 Yâma or Prahara = 6 or 7 Nâdikâs.
1 Ahorâtra (of the Mortals) = 8 Yâmas.
1 Paksha (Sukla or Krishna) = 15 Ahorâtras.
1 Mâsa (Month) = 1 Sukla + 1 Krishna Paksha.
1 Ritu = 2 Mâsas.
1 Ayana = 6 Mâsas (Uttara or Dakshinâ.)
1 Vatsara = 2 Ayanas.
1 Vatsara = 12 Masas
1 Vatsara = 1 Ahorâtra of Devas.
1 Samvatsara = 1 year of Solar months.
1 Parivatsara = 1 year of Jupiter months.
1 Idâvatsara = 1 year of Savana months.
1 Svanuvatsara = 1 year of Lunar months.
1 Vatsara = 1 year of Stellar months.
One hundred Samvatsaras is the maximum age of men.
Satya, Tretâ, Dvâpara and Kali a cycle of these 4 Yugas and their Sandhyâs and Sandhyânsas consist of 12 thousand divine years.
The beginning of a Yuga is its Sandhyâ. Tho end of a Yuga is its Sandhyânsa. Sandhyâ and Sandhyânsa are not included in a Yuga and Yuga Dharma is not to be performed while they last.
| Sandhyâ of Satya Yuga = | 400 | Deva | years. |
| Satya Yuga = | 4,000 | ″ | ″ |
| Sandhyânsa of Satya Yuga | 400 | ″ | ″ |
| Sandhyâ of Treta Yuga | 300 | ″ | ″ |
| Treta Yuga | 3,000 | ″ | ″ |
| Sandhyânsa of Treta Yuga | 300 | ″ | ″ |
| Sandhyâ of Dvâpara Yuga | 200 | ″ | ″ |
| Dvâpara Yuga | 2,000 | ″ | ″ |
| Sandhyânsa of Dvâpara Yuga | 200 | ″ | ″ |
| Sandhyâ of Kali Yuga | 100 | ″ | ″ |
| Kali Yuga | 1,000 | ″ | ″ |
| Sandhyânsa of Kali Yuga | 100 | ″ | ″ |
| 12,000 | Deva | years. |
Dharma is enjoined for the period between Sandhyâ and Sandhyânsa, which is called Yuga.
Dharma has all the 4 pâdas or feet in Satya,
" " only 3 pâdas in Treta,
" " only 2 pâdas in Dvapara,
" " only 1 pâda in Kali.
1,000 Yuga cycles is one Day of Brahmâ or one Kalpa,
*i.e.*, 1 Day of Brahmâ = 1,000 x 12,000 Deva years,
= 1,20,00,000 Deva years.
An equal period of time is also reckoned as one Night of Brahmâ. 14 Manus reign during the Day of Brahmâ, each Manu reigning for:
1,000
—— = 71 3/4
14
i.e., a little over 71 Yuga Cycles. Converted into Deva years: —
1 Manvantara = 12,000 x 1,000
—— = 8,57,142 6/7 Deva years.
14
1 Deva year = 360 Lunar years.
12,000,000 x 360
1 Manvantara = —— = 3,37,142,657 1/2 Lunar years.
14
The Manvantaras have their Manus, successors of Manus, Rishis and Devas.
The Rishis, Indras, and Devas appear together.
In the daily creation of Brahmâ, Animals, Men, Pitris and Devas are born according to their own Karma.
During the Manvantara, Bhagavân preserves this universe by His own Satva, directly as Manvantara Avatâras and indirectly as Manus and others. When Pralaya approaches, Bhagavân withdraws His Śaktis (or powers). Trilokî is then burnt up by fires from the mouth of Sankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana Loka. The waters of Pralaya sweep away everything before them. In that watery expanse, Hari remains seated upon the coils of Ananta, with His eyes closed.
With every Day and Night, the age of Brahmâ declines. He lives for one hundred years only. Half of Brahmâ’s age is called Parârddha. The first Parârddha has expired, the second has commenced with our Kalpa. Every day of Brahmâ is called one Kalpa.
At the beginning of the first Parârddha was Brahmâ Kalpa, when Brahmâ or the present Kosmos was born.
At the end of the first Parârddha was Padma Kalpa, when the Loka-Padma (the lotus of Lokas) appeared at the navel of Hari.
The first Kalpa of the second Parârddha, which is the present Kalpa, is called Varâha Kalpa. Hari incarnated as Varâha or Boar during this Kalpa.
The two Parârddhas are but a wink of Bhagavân. Kâla cannot measure him.
[1 Day of Brahmâ = 12,000,000 Deva years,
1 Night of Brahmâ = 12,000,000 Do.
——
24,000,000 Do.
Multiplying by
——
1 year of Brahmâ = 8,640,000,000 Deva years.
Multiplying by
——
Age of Brahmâ = 864,000,000,000 Deva years.
Multiplying by
——
31,10,40,00,00,00,000 Lunar years.
1 Kali Yuga, including Twilight (Sandhyâ and Sandhyânsa)
= 1,200 X 360 = 4,32,000 Lunar years.
Varâha Kalpa = 50 X 360 + 1 = 180001st Kalpa.
The present is the seventh Manvantara of that Kalpa.
The present Kali Yuga is the 28th Yuga of that Manvantara and 4,994 years of that Yuga have expired in the present year of Christ 1894.
THEOSOPHICAL CORRESPONDENCES. The words Kalpa and Manvantara are carelessly used in Theosophical literature. But I shall use those terms, specially with reference to page 309 of the second volume of the Secret Doctrine (first edition.)
1 Kalpa = 7 Rounds.
1 Round = 2 Manvantaras.
The Pralaya at the end of seven Rounds therefore means the Pralaya of Trilokî.
The last Globe Chain of which the Moon formed a living planet belonged to Pâdma Kalpa. Our Globe D is the 18001st since the birth of the Kosmos. There will be 17999 more such Globes, one after each Pralaya of Globe Chains. There will be 18000 more Pralayas of the Globe Chain. Then there will be a general dissolution or Prâkritika Pralaya, not only of the Globe Chain, but of the whole Kosmic system.
V.-the Creation by Brahma (Continued) III. 12
The first creation of Brahmâ was the five-fold Avidyâ, viz: —
Tamas or ignorance of Self (Avidyâ in Patanjali.)
Moha or egoism (Asmitâ.)
Mahâ Moha or desire for enjoyment (Râga).
Tâmisra or mental disturbance on the non-fulfilment of desires (Dvesha).
Andha Tâmisra or false perception of death (Abhiniveśa).
Brahmâ was not pleased with this dark creation. He purified his soul by meditation on Bhagavân and created Sanaka, Sananda, Sanâtana and Sanatkumara. These Munis had no performances (for their own evolution). They were Urdha-retas. Brahmâ, addressing them, said — “Sons, go and multiply yourselves.” But they sought Moksha, and heeded him not. Brahmâ got enraged at the disobedience of his sons, and, though he tried to put down his anger, it burst forth from between his eye-brows and appeared as Kumâra Nila-Lohita or Blue-Red. The boy, the first born of Devas, wept and cried out to Brahmâ — “Give me names and give me abodes.” “That shall be done,” replied Brahmâ, “and, as thou wept like a boy, thou shalt be called Rudra or the Weeper. The heart, the Indriyas, Prâna, Âkâsa, Vâyu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are your abodes. Manyu, Manu, Mahinasa, Mahân, Śiva, Ritadhvaja, Ugra-retas, Bhava, Kâla, Bâmadeva and Dhrita-vrata these are thy eleven names; Dhi, Dhriti, Râsaloma, Nijut, Sarpi, Ilâ, Ambikâ, Irâvati, Svadhâ, Dikshâ and Rudrâni, these are thy wives. Beget sons, as thou art Prajâpati.” Thus ordered, Nila-Lohita begot sons like unto himself in might, form and habits. The Rudras became numerous, and they spread all round the Universe ready almost to devour it. Brahmâ became afraid of his creation, and, addressing himself to Rudra, said — “O Chief of Devas, desist from such creation. Thy progeny with their fiery eyes are consuming all and even consuming me. Take to Tapas for the joy of all beings. By Tapas thou shalt create the Universe as it was of yore. By Tapas thou shalt gain that Bhagavân who dwells in all hearts.” “Amen,” said Rudra, and he went into the forests to make Tapas.
Brahmâ then begot ten sons: — Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasishtha, Daksha and Nârada. Nârada came from Brahmâ’s bosom, Daksha from his thumb, Vasishtha from his Prâna, Bhrigu from his skin, Kratu from his hands, Pulaha from his navel, Pulastya from his ears, Angirasa from his mouth, Atri from his eyes and Marichi from his Manas.
Dharma came from Brahmâ’s right breast, where Nârâyana himself dwells. Adharma, the parent of Mrityu (or Death) came from his back. Kâma came from his heart, Anger from his eye-brows, Greed from the lower lip. Vâk or speech came from his mouth, the Seas from his generative organ and Death from his anus.
Kardama, the husband of Devahûti, was born of Brahmâ’s Chhâya or shadow. So there was creation out of the body and the mind of Brahmâ. Brahmâ took a fancy to his daughter Vâk (or speech). Marichi and his other sons dissuaded him from the incestuous connection. And the Creator in shame gave up his body which was taken up by Space and which is known as dewy darkness. “How shall I bring back all the previous Creation?” So thought Brahmâ at one time, and the four Vedas appeared from his four mouths. The Yajnas, the Upavedas, the Philosophies, the four parts of Dharma, and the duties of Âsramas also appeared.
Brahmâ had another body void of incestuous impulses and he thought of enlarging the Creation. But he found himself and the Rishis, powerful though they were, unsuccessful in this respect. He thought there was some unforeseen impediment, so he divided his body into two. A pair was formed by that division. The male was Svâyambhuva Manu and the female was his wife Śatarûpâ. Since then creation multiplied by sexual intercourse. Svâyambhuva Manu begot five children in Śatarâpâ — two sons, Priyavrata and Uttânapâda, and three daughters, Âkûti, Devahûti and Prasûti. He gave Akuti in marriage to Ruchi, Devahûti to Kardama and Prasûti to Daksha. This changing universe is filled with their progeny.
Pre-Manvantaric Creation
The descent of Spirit into Matter is indicated by the overshadowing Tamas creation, The individuals reach the spiritual plane at the time of Pralaya and lose all sense of I-ness. Their memory becomes perfectly dead to all previous connections and experiences and even as to self as a distinct unit. The child starts with a body of his own, and faculties limited to that body. The Jiva children that came into existence at the beginning of the Universe had however nothing peculiar to themselves, and they had even to acquire the sense of I-ness.
First, the Jiva identifies himself with his body and mind, his own phenomenal basis. For, if he identifies himself with the universal spirit, there is no action for him, no working out of his own Karma. Though from the standpoint of the highest wisdom individuality is a delusion, for the one unchangeable ever-lasting element in Jiva is Âtmâ, and at the final stage of development man has to separate himself from his phenomenal basis and to identify himself with Âtmâ, which is the real self, still the sense of separateness is necessary for the process of creation and for the gaining of experiences. This sense is two-fold,—
The non-perception of Âtmâ as Self, called Avidyâ by Patanjali and Tamas in the Purânas, and The perception of the upâdhi as self, called Asmitâ by Patanjali and Moha in the Purânas.
Attachment and aversion, likes and dislikes, are equally necessary for continued individual action. The Jiva eats what he likes and does not eat what he dislikes. He associates himself with certain objects, ideas and thoughts and shuns others. His likes and dislikes form the guiding principle of his actions. These affinities are called Râga and Dvesha by Patanjali and Mahâ Moha and Tamisra in the Purânas.
The tenacious desire to live in the present body is called Abhinivesha by Patanjali. This desire becomes an instinct in the Jiva, so necessary is it for his preservation. The Purânas call it Andha-Tâmisra. Śridhara explains it as the shock we receive from a separation from all our present enjoyments. For, according to him, the idea of death is nothing but a sense of separation from our present enjoyments.
These forms of Avidyâ were called into being that the forms of the previous Kalpa might be brought into existence, or that the work of creation might be undertaken. These faculties are the very essence of life manifestation. But the process has now been reversed. The work of creation is over. We have acquired the experiences of earth-life, and we are now destined to take a journey back to our home, the bosom of Íshvara, from which we all came. We have now to undo our sense of separateness. The five forms of Avidyâ are therefore called miseries (klesha) by Patanjali and he lays down rules for getting rid of them.
After invoking Avidyâ, Brahmâ created the Kumâras, who were the most spiritual of the beings to be created. They were so spiritual, that they could not take any part in the work of creation. They had to bide their time, till there was spiritual ascent in the Universe.
The Rudras, called the Blue-Red Kumâras, come next. Though highly spiritual themselves they did not object to take part in the work of creation. But as real factors in the work of dissolution, they were entirely out of place in the work of creation. We owe our idea of separateness or individuality to the Rudras. In the scale of universal life the agencies of dissolution carve out individual lives and their mission ends there.
The ten Rishis form the next Creation. Further descent of life in the Universe brought forth ten distinct types of Intelligence. We shall consider these types later on. Then comes the story of Brahmâ’s incest. Brahmâ could not directly take part in the Creation. His task was simply to bring back the former state of things through a graduated series of intermediaries. First appeared those that had to hold cosmic positions of responsibility, some throughout the Kalpa and others throughout the Manvantara. With the powers invoked, the temptation to evolve an independent Creation with the help of Vâch, the potency of Mantras had to be got over. This done, Brahmâ thought of the Monads of the previous Kalpa, and the first Manu appeared with his wife Sata-rûpâ or Hundred-formed. All forms of Creation existed in Idea before further manifestation, and Sata-rûpâ was the collective aspect of all such Ideas.