Thoughts on the Above

Brahmâ, Vishnu and Śiva are the three aspects of the Second Purusha.

Brahmâ brings into manifestation the Prajâpatis, and the Prajâpatis bring into manifestation the individuals and life forms. The other Prajâpatis mostly represent the principles that enter into the constitution of life-forms, while Daksha represents the combination of principles forming a life unit.

Daksha had sixteen daughters — thirteen he gave in marriage to Dharma, one to Agni, one to the Pitris and one to Śiva.

Agni or the god of Fire is the Rupa or form-giving Deva. Fire is used in sacrifice, because it changes the form of things offered and makes them acceptable to the gods by change of form.

If Agni represents Rûpa Devas or Devas with forms, Dharma might represent Arûpa Devas or Devas without forms.

The Pitris, of whom four classes are only mentioned (Agnishvâtvas, Barhishads, Saumyas and Ajyapas), are also divided into two classes, — one with fire and one without fire.

The attendants of Śiva were dwellers of the astral or Bhuvar plane.

For the sake of convenient reference we shall call the dwellers of Svarga Loka Devas and the dwellers of Bhuvar Loka, Astrals. The different classes of Devas and Astrals are described in the 20th. chapter of the 4th. Skandha. The Devas and Astrals were brought into manifestation by Daksha, whose position in creation was next to that of Brahmâ. Therefore all stood up to receive him at the sacrifice except Brahmâ.

Śiva first appeared as Kumâra Nîla Lohita or Rudra. And all beings thereafter got the potentiality of dissolution, phenomenal change, death and decay. But in the first stage of life process, phenomenal change, decay or dissolution was not in requisition, as Monads went on in their downward journey, not by dissolution, but by evolution. They remained what they were, and they acquired in addition a more material form. As the material form became prominent the Deva form and the astral form became suppressed.

Consciousness in Deva form manifests itself as mind, in the astral form as animal desire and sense perception. In the mineral form it can hardly shew itself.

Śiva works out the decay and dissolution of mineral matter, so that the astral element may once more assert itself and there may be sense perception in the mineral metamorphosed into the vegetable. The process is carried further in the animal kingdom, and the animals get a constitution in which Kâma or animal desire can manifest itself. The animals evolve themselves by death. Death frees them from the trammels of one set of experience, and carries them onwards till the human body is reached.

The work of dissolution proceeds in various ways. Our sleep is partial dissolution. It is brought on by the astral attendants of Śiva.

Dissolution is caused by Tamas. Tamas begets inaction, and inaction causes death and decay. There is no phenomenal change without dissolution, death or decay.

There are so many material tendencies in us that they require rejection. Śiva gives us the power of rejection, as Vishnu, the power of preservation — preservation of all that is good in us. Death makes the man, where moral teachings fail, The Consort of Śiva is the Energy through Whom He guides the life process of Monads or Jivas. In the first stage of life process She is called Sâti or the Lasting. For the body of the Jiva was lasting during the period of evolution. But Her mission was to act on the Monad itself, to cause the material tendency in it by means of Tamas.

In the second stage, She is the Energy of dissolution, death and phenomenal change. In the third stage, she is over and above that the Energy of rejection (of all that is evil in us.) She is the kind mother, who has been nourishing all Jivas in their course of evolution.

When the Mineral form was reached by the primal elemental Jiva, the creative process had done its work and the process of dissolution was to assert itself. There was to be a revolution in the life process. Sâti gave up her own nature and became re-born in another character in the Mineral Kingdom. The creative process was materially changed. Daksha lost his original head, and he acquired the head of a goat. The goat symbolises sexual connection. All this happened during the reign of Prâchina-Barhis. The Prachetas brothers were his sons. Daksha reappeared as the son of the Prachetas brothers.

The Âdityas or gods of preservation who formed Daksha were Pûshava and Bhaga. They were the preserving deities of the first stage of life process. When the next stage came in, they lost their activity. This explains the breaking of teeth and the uprooting of eyes of two of the Âdityas. The subjoined Table of correspondences taken from the 11th. Chapter of the Twelfth Skandha shews that Pûshana and Bhaga correspond to the months of Pausha (December) and Mâgha (January) when the rays of the sun are the least powerful. These Âdityas preserve Jivas in their downward course. Pûshana was a favorite god of the Aryan shepherd.

MONTH

ADITYA

RISHI

YAKSHA

RAKSHAS

NAGA

GANDHARVA

APSARAS

Chaitra

Dhatri

Pulastya

Rathravit

Heti.

Vâsuki.

Tumburu.

Kritusthali.

Baisâka

Aryaman

Pulaha

Athaujas.

Praheti.

Kachnira

Nârada

Punjikasthali.

Jyaistha

Mitra.

Atri

Rathasvana

Paurusheya

Takshaka

Hâhâ.

Menakâ.

Âsârha

Varuna.

Vasistha.

Chitrasvana

Sahajayna

Sukra.

Huhû.

Rambhâ. (Sahajanyâ)

Srâvana

Indra.

Angiras.

Sroti.

Varya

Elaptara

Visvâvasu

Pramlocha.

Bhadra

Vivasvat

Bhrigu.

Aśârana.

Vyâghra.

Sankhahâla

Ugrasena.

Anumlocha.

Mâgha

Pûshan.

Gautama.

Suruchi.

Vâta.

Dhanjaya.

Sushena.

Ghritâchi.

Fâlguna

Parjanya (Savitri)

Bharadhvaja

Ritu.

Vorchâ.

Airâvatra

Visva.

Senajit.

Agrahâyana

Ansu. (Vidhâtri)

Kasyapa.

Ritusena.

Vidyatsatru

Mahâsankha

Ritusena.

Urvasi.

Pausha.

Bhaga.

Kratu.

Urna.

Sphûrja.

Karkotaka.

Arishtanemi

Purvachitti

Âsvina

Tvastri.

Jamadagni.

Satajit.

Brahmâpeta.

Kambala.

Dhritarâshtra

Tilottamâ.

Kârtika

Vishnu.

Visvâmitra.

Satyajit.

Makhâpeta.

Asvatara.

Sûryyavarchâ.

Rambhâ.

Table M

There is not much to detain us in this Table. It will be enough if readers will please note the meanings of the names used.

Table N

We must divide this Table into the following heads: — I. The story of Dhruva, II. The story of Pirthu, III. The story of Prachina Barhis, IV. The allegory of Puranjana, and V. The story of the Prachetasas.

I. The Story of Dhruva

SKANDHA IV. CHAP. 8-12.

Uttânapâda is one of the sons of the First Manu. Uttânapâda means “with uplifted foot”. This perhaps refers to the period when the Jiva, having still the spiritual element strong in him, was not fixed in the course of material descent, but had one foot towards Mahar-Loka. Uttânapâda had two wives Suruchi (with good graces) and Suniti (of good morals). Uttama or the Highest was the son of Suruchi. Dhruva or the fixed was the son of Suniti. Once upon a time, Dhruva found Uttama on his father’s lap and he wished to be there himself. For fear of Suruchi, Uttânapâda did not dare stretch forth his hands towards Dhruva, while Suruchi herself taunted the boy for his impudent aspiration. Stung to the quick by the bitter words of his stepmother Dhruva forthwith left the place and went straight to his mother and related to her his grievances. Suniti advised her son who was only five years old to make Tapas. Dhruva did not lose time but left home to make Tapas as directed by his mother. Nârada met him on the way. “Thou art a child Dhruva” said the great Rishi. “How is it possible for thee to find out Him by Tapas, Who is attainable by intense Yoga concentration and freedom from passion practised for several births. Desist my boy, for the present. Try, when thou hast enjoyed all the things of the world and hast grown old”. But Dhruva was fixed in resolve and he importuned Nârada to teach him how to meditate. Nârada initiated Dhruva into the mysteries of the Mantra “Om Namo Bhagavate Vâsudevaya”, told him how to meditate on Vâsudeva and asked him to make Tapas at Mathurâ where Bhagavân permanently resides. Dhruva passed his days in austere asceticism, standing on one foot and living on air. The prince at last controlled his breath and with deep concentration saw the Divine Light in the heart. Bhagavân withdrew that Light from the heart, and on the break of Samâdhi, Dhruva found the same Divinity outside, standing before him. Words he had none for a time. Bhagavân addressing him said: — “O Thou Kshatriya boy! I know thy resolve. Do thou ever prosper. I give thee a place which is ever bright and where Nirvana is constant. The planets and stars are all attached to that place. Those that live for a Kalpa will die, but that place shall never be destroyed. Dharma, Agni, Kasyapa, Indra and the seven Rishis with all the luminaries of the sky are constantly revolving round the place. Thou shalt succeed thy father on the throne and reign for 36,000 years. Thy brother Uttama shall disappear in a forest. Thy stepmother Suruchi shall die in pursuit of her son. The place where thou shalt finally go is my own abode, higher than that of the Rishis, and there is no return from it.”

Dhruva returned to his parents and was placed by his father on the throne. He married Bhrami, the daughter of Siśumâra, and had two sons by her, Kalpa and Vatsara. He had another son Utkala by Ila. Uttama was killed by a powerful Yaksha while out on a hunt. Dhruva went out to the north to take revenge on the Yakshas for his brother’s death. He killed several thousands of innocent Yakshas, Râkshasas and Kinnaras in battle. Manu took pity on them and asked his grandson to desist from fight. Dhruva bowed in obedience to Manu and so Kubera the king of Yakshas became much pleased with him and blest him too. After thirty six thousand years, Sananda and Nanda, two companions of Vishnu came with a chariot and took Dhruva to the promised abode.

Utkala was the eldest son of Dhruva and he was entitled to succeed his father. But he was a sage and had united himself with Brahmâ. He declined the throne. Bhrami’s son Vatsara became the king. Vatsara married Subithi and had six sons by her, — Pushpârna, Tigmaketu, Ishâ, Urja, Vasu and Jaya. Pushpârna had two wives, — Pravha and Doshâ. Prabhâ had three sons, — Prâtar, Madhyandina and Sayam, Doshâ had three sons, — Pradosha, Nisitha and Vyushta. Vyushta married Pushkarini. His Son was Sarvatejas, afterwards called Chakshus. Chakshus had one son, — Nadvala Manu.

Thoughts on the Above

[The line of Uttânapâda, as I have said above, represents the appearance of individual life-forms. Limitation had to be put to the life-periods of individuals. We commence with Dhruva, who presides over the polar star, and lives for one Kalpa. His sons are Kalpa and Vatsara. “Vatsara” means year. The sons of Vatsara are the six seasons. “Pushpârna” is the flower season or spring. “Tigmaketu” means fierce-rayed. The word denotes summer season. “Isha” means full of sat and is the name of the month of Asvina. But it means here the rainy season. “Urja” is the name of the month of Kartika. It is indicative of autumn. “Vasu” meaning wealth is the season between autumn and winter, when paddy becomes ripe. “Prabhâ” is light. “Doshâ” is darkness. “Pratar,” “Madhyandina” and Sayam are morning, midday and evening, respectively. “Pradosha” is first part of the night, “Nisitha” is midnight. “Vyushta” is day break. “Sarva-tejas” is all-fire. He was subsequently called Chakshus or eye. The names other than Chakshus indicate different capacities of individual life, ranging from portions of a day to the whole Kalpa. When the downward flow of Jivas was the rule, Dhruva had to make great sacrifice to remain fixed on the spiritual plane. Hence he worshipped Vishnu, as directed by Nârada. Sarva-tejas or Chakshus perhaps indicates the appearance of perceptive faculties. The son of Chakshus is glorified with the title of Manu. This is significant. He is called Nadvala, or one made of reeds. This marks a new era in the progress of Monads. As the reed is made up of sheaths over-lapping each other, so the sons of this Manu were constituted of overlapping principles. Why Nadvala is called Manu, has to be found out in the circumstances that attended the progress of the Monads from the mineral to the vegetable stage. The son of this Manu was Anga or the limbs. And Anga was wedded to the daughter of the death god. So there was no death up to the Nadvala form of life, and no limbs. It was something like the appearance of protoplastic matter, with all its potentialities of evolving life forms. Thus we can understand the importance of Nadvala as a Manu. Death or decay made the inorganic to develop organs or anga.]

II. The Story of Prithu

SKANDHA. IV. CHAP. 13-23.

Nadvala had twelve sons; one of them being Ulmuka (fire-brand, torch). He had six sons, one of them being Anga or the members of the body. Anga married Sunitha, the daughter of Death. The iniquitous Vena was the son of Anga. When he became king, he issued a proclamation prohibiting all worship and sacrifices. The sages strongly remonstrated with him but when he turned a deaf ear to their words, they killed him with their incantations. The kingdom was now without a ruler and there was great disorder. The Rishis then churned the thigh of the dead body, until a dwarfish, deep black person came out. The Rishis told him to ‘sit down and wait.’ Hence he was called Nishada. They then churned the two arms, and a pair arose. “This male is an incarnation of Vishnu,” said the Rishis, “and this female is an incarnation of Lakshmî. They shall marry each other. He shall be called Prithu and his wife, Archis. Prithu shall be the King and he shall preserve all beings.” Prithu accepted the duty of preserving the people. He saw there was no vegetation on the earth. His subjects suffered from hunger. He thought that the earth had eaten up the seeds and was not bringing forth the plants. In anger Prithu took up his bow and aimed at the earth. She assumed the form of a cow and began to run away chased by the King. But she at last yielded and requested him to spare her life. “Thou art Lord of this Universe,” exclaimed the earth, “Thou knowest very well that the forms of vegetable life created by Brahmâ could not be used in Yajna so long. I have therefore preserved them within myself. If I had not done so, they would have been destroyed long ago and no Yajna could be performed in future. True, they are now rotting in me. But think about the best means to bring them out. Find out a calf, a milk-pot and a milker. I will secrete all desired objects as my milk. But first of all make my surface flat and level.” Prithu rejoiced at these words. He made Svayambhuva Manu the calf and milked all vegetables into his own hands. Others followed him. The Rishis made Vrihaspati their calf and drew out the Vedas into their Indriyas.

The Devas made Indra their calf and milked out into their golden pot Amrita and energy of body, of mind and of the Indriyas.

The Daityas and Dânavas made Prahlâda their calf and milked out wine into their iron pot. The Gandharvas and Apsaras made Visvavasu their calf and milked out into their lotus vessel, fragrance, beauty and sweet words.

The Pitris made Aryaman their calf and extracted into their unburnt earth vessel the Kavya offerings. The Siddhas made Kapila their calf and milked out the Siddhis (animan &c). (And so other instances are given). Prithu was so glad that he called earth his daughter and hence she is called Prithivi or the daughter of Prithu. The King also crushed the mountains and made the earth’s surface level.

Prithu then commenced a series of Asvamedha Yajnas. During the performance of the hundredth, Indra twice stole away the sacrificial horse, but Prithu’s son restored it on both the occasions. The performer of one hundred Asvamedha sacrifices becomes an Indra. This was the cause of Indra’s fear. Prithu could not bear the disgraceful conduct of Indra and he resolved to kill him. The Rishis dissuaded him and even Brahmâ and Vishnu appeared to soothe the offended King and restore his friendship with Indra. Vishnu explained to Prithu that he had enough to do as a king of the earth and as a preserver of the people and that he should not aspire to become Indra, who had his duties as well.

Sometime after, the Sanat Kumar brothers appeared before the King and taught him the way to Mukti. He made over the kingdom to his son Vijitâsva and retired into the forest. At last he gave up the body and went to Vaikuntha.

Thought on the Above

[We left the Monad in its protoplasmic state. The protoplasmic mass began to spread out limbs (Anga). But the development of limbs was not an unmixed blessing, for Anga became wedded to the daughter of Death.

There was no death in the protoplasm. The offspring of the first connexion with death was Vena.

The root ven means to move. The first moving protoplasmic mass had too much of unruliness in it, and it was not therefore fitted for yajna or evolution. It had to be brought under the law and the black element was churned out. That black element of Tamas had to wait till the time of the great dissolution. Vishnu had to incarnate at this stage as Prithu to suffuse the material mass with satva and thereby make it conscious. The course of evolution received a great impetus. The Monad had passed through elemental and mineral stages. Organic life had already appeared. Matter had passed through the grossness and immobility of Tamas and the irregular, impulsive and purposeless movements of Rajas, till it became permeated with Satva, when those movements assumed the regularity of conscious acts. The consciousness of Satva made the future evolution or yajna teem with big possibilities. Earth could no longer keep back the seeds of the vegetable creation in her bosom. Her surface became levelled and she looked green with vegetation. She brought forth all her latent life-energies and life-evolution commenced in right earnest under the guidance of the first King energised by Vishnu for the preservation of the universe. But that King was not to exceed the proper bounds. He was not to usurp the functions of Indra. The Devas are the executive officers of the Rishis in the cyclic administration of the universe and their work is more on cyclic than on individual lines. The kings however as representing Manu have to deal directly with Monads and Egos and have to guide them according to the light of the Rishis. Prithu was asked by Vishnu to keep himself within the bounds of kingly duties.]

III. The Story of the Prachina Barhis or Barhishad

SKANDHA IV. CHAP, 24.

The eldest son of Prithu was Vijitâsva. He was so called for having restored the sacrificial horse stolen by Indra. Indra taught him the art of becoming invisible. Hence he was also called Antardhâna. He had four brothers — Havyaksha, Dhûmrakesha, Vrika and Dravinas. To them he gave the east, the south, the west and the north respectively. By his wife Sikhandini, Vijitâsva had three sons — Pâvaka, Pavamâna, and Suchi.

These fire-gods descended by the curse of Vasishtha but the descent was only temporary. Antardhâna had by his other wife Nabhâsvati one son, Havirdhâna. Havirdhâna had six sons — Barhishad, Gaya, Sukla, Krishna, Satya and Jitavrata. Of these, Barhishad was a great votary of Kriyâ, (action) and he constantly performed Yajnas. Even while he was performing one Yajna, the place for another was preparing close by. Hence he was called Prâchina-Barhis. King Prâchina-Barhis married Satadruti, the daughter of the Ocean-god. And he had by her ten sons, all of whom were called Prachetas. The King ordered his sons to enlarge the creation. They went out to make Tapas for one thousand years. Nârada came to the King and told him that the way to Mukti was not through Kriyâ Kânda. By. performing sacrifices he was only acquiring new karma. The only way to attain liberation was to know oneself. The Rishi illustrated his teachings by the famous allegory of Puranjana. The King heard the story and its explanation from Nârada. He did not wait for the return of his sons. But he called his ministers together and delivered to them his mandate that his sons were to succeed him on the throne. He went to the Âśrama of Kapila for Tapas and attained liberation.

IV. The Allegory of Puranjana

SKANDHA IV. CHAP. 25-29.

There was a king called Puranjana. He had a friend, but the king knew not his name nor his doings. Puranjana went in search of a place to live in. He went about on all sides, but found no suitable abode. At last while roaming south of the Himâlayâs, he found one Puri (town) in Bhârata Varsha (India), The marks were all favourable. There were nine gateways. In one of the gardens he found a most beautiful young lady. She had ten attendants. Each of them had hundreds of wives. One five-headed serpent was the warder of the town and he constantly guarded his mistress. The lady was on the look out for one to be her lord. Puranjana broke forth into words of love, and asked who she was. “O thou greatest of men!” exclaimed the lady, “I know not who I am or who thou art. Nor do I know who made us both. This only I know, that I now exist. I do not know even who made this town for me. These are my companions male and female. This serpent guards the town, even when we are all asleep. Luckily hast thou come here. I shall try with all my companions to bring to thee all objects of desire. Be thou the lord of this Puri for one hundred years. And accept all enjoyments brought by me.” Puranjana entered the Puri and lived in enjoyment there for one hundred years.

Of the nine gateways, seven were upper and two lower — five on the east (Purva, which also means front), one on the south (Dakshinâ), one on the north (Uttara) and two on the west (Paśchima). Two of them Khadyôta and Âvirmukhî were close to each other and Puranjana used them whenever he would go out to see Vibhrajita in the company of Dyumat.

Nalinî and Nâlinî were also two passages built together. Puranjana used them with the help of Avadhûta in order to repair to Saurabha.

The Mukhyâ passage was used for Apana and Bahûdana. Through the southern passage Pitrihû, Puranjana went with Srutadhara to Dakshinâ Panchâla and through the northern passage Devahû, to Uttara Panchâla.

Through the western passage called Âsuri, Puranjana went with Durmada to Grâmaka. The other western passage was called Nir-riti, Through that passage Puranjana went with Lubdhaka to Vaiś-asa.

There were two blind gates i.e. without opening, viz: — Nirvak and Pesaskrita. Puranjana used them for motion and action. He went inside the town with Vishûchina. There he experienced Moha (delusion), Prasâda (contentment) and Harsha (joy), caused by his wife and daughters.

Puranjana became thus attached to Karma. He slavishly followed whatever the Queen did. If she heard, the King heard. If she smelt, the King smelt. If she rejoiced, the King rejoiced. If she wept, the King wept. Puranjana merged his self entirely in that of his wife.

Once upon a time, the King went out hunting into the forest Panchaprastha, His chariot had five swift going horses, two poles, two wheels, two axles, three flags, five chains, one bridle, one charioteer, one seat for the charioteer, two yoke ends, seven fenders, and five courses. He had a golden armour and an endless supply of arrows. Brihadbala was the commander of his forces. The King forgot his wife for the time being in the chase of deer. But he got tired and returned home. The Queen would not speak to him in feigned anger. The King appeased her with gentle and flattering words of love.

So passed the days in utter delusion. The King had 1100 sons and 110 daughters. He gave them in marriage to duly qualified persons. Puranjana’s sons had 100 sons each. The kingdom of Panchâla became filled with the progeny of Puranjana. The King performed sacrifices for the welfare of his children and killed animals for the purpose.

Chandavega, a Gandharva king, had a strong force of 360 white Gandharvas. Each of them had one black wife. By turns these Gandharvas robbed the town of Puranjana. The serpent-warder could not fight long against such odds, it lost strength day by day. The King and all the citizens became extremely anxious.

There was a daughter of Kâla who went about the world for a husband. But no one received her for a wife. She went to Nârada and on the refusal of the sage cursed him to become a wanderer for ever. She was referred however by Nârada to Fear, the King of Yavanas. King Fear would not accept her for his wife. But he addressed her as his sister and assured her that she would enjoy all beings on earth, if only she attacked them unnoticed. His Yavana troops would always accompany her as well as his brother Prajvâra.

The Yavana troops of King Fear under Prajvâra and the daughter of Kala attacked the Puri of Puranjana. The old serpent gave way. The Puri was burnt up by Prajvâra. There was wailing all round. The Serpent left the Puri. Puranjana was dragged out of it. The sufferings he had caused to others in sacrifices or otherwise reacted upon him. Long he suffered forgetting even his old friends. His mind had been tainted by the constant company of women and he had thought of his wife till the last moment. So he became a female in the next birth. She was born as the daughter of the Vidarbha king. Malayadhvaja, King of Pândya, defeated other princes in the fight for her hand and the princess became his wife. She bore to the King one black-eyed daughter and seven sons. The sons became kings of Dravida and each of them had millions of sons, Agastya married the daughter of the King, and had by her a son called Dridhachyta. His son was Idhmavâha. King Malayadhvaja divided the kingdom amongst his sons; and ascended the hills for devotional meditation. His wife accompanied him. One day the princess found the body of her husband cold in death. With loud lamentations, she prepared the funeral pyre, placed the King’s body upon it and put fire thereon. She then resolved to burn herself on the same pyre.

The former friend now appeared. Addressing the Queen he said: —

“Who art thou? Who is he lying on the funeral pyre that thou mournest aloud? Dost thou know me, thy friend, thy former companion? Dost thou remember even so much that thou hadst a friend, whom thou canst not recognise? Thou didst leave me in search of some earthly abode and enjoyment. We were two Hansas (swans) on the Mânasa Loka and we lived together for one thousand years. Desirous of worldly enjoyments thou didst leave me for the earth and there didst find a town with a woman as its mistress. The company of that woman spoiled thy vision and effaced thy memory. Hence thou hast attained this state. Thou art not the daughter of the Vidarbha King, nor is this King thy husband. Nor wast thou the husband of Puranjana. By my mâyâ thou misconceivest thyself as a man or a woman. But in reality both myself and thyself are Hansas. Wise men find no difference between us. If there is any difference between a man and his image, that is the difference between me and thyself.”

The other Hansa now regained his lost consciousness and was reawakened to his former state.

This is the story of Puranjana. Now its explanation by Nârada: —

Puranjana is Purusha — he who illumines the Pura with consciousness.

The unknown friend is Íshvara.

The Pura or Puri or town is the human body.

“The marks were all favourable” — there were no deformities in the body.

“The nine gateways” are the nine openings of the body.

The young lady Puranjani is Buddhi.

She is the mistress of the body.

The ten male attendants are the five jnanendriyas or organs of perception and the five karmendriyas or organs of action.

The wives of the attendants are the functions of the Indriyas.

The five-headed serpent is Prâna. The five heads are its five sub-divisions.

“One hundred years” is the full term of man’s life.

“Khadyota,” literally glow-worm, is the left eye, for, it has not the illumining capacity of the right eye.

“Âvirmukhi” or the great illuminator is the right eye.

“Vibhrajita” is Rûpa or object of sight.

“Dyumat” is the perceiving eye.

“Nalini” and “Nâlini” are the left and right nostrils respectively.

“Avadhûta” is Vâyu. In the story, it means the perceiving nose.

“Saurabha” is Gandha or smell.

“Mukhya” is mouth.

“Apana” is speech.

“Bahûdana” is eating.

“Panchâla” is Pancha (five) + ala (capable) that which is capable of bringing to light such of the five objects of the senses, as cannot be otherwise cognised; Śastra or spiritual teachings.

The right ear is stronger than the left ear. Therefore it is more prominent and useful in hearing the Śastras, of which the first to be heard is Karma Kânda.

A man by the observance of Karma Kânda is called to the Pitris, i.e. he reaches, after death, the path called Pitriyâna.

“Pitrihû” is therefore the right ear. “Devahû” is the left ear corresponding to Devayâna.

“Uttara Panchâla” is Pravritti Śâstra or teachings of worldliness.

“Dakshinâ Panchâl” is Nivritti Śâstra or teachings of renunciation.

“Nirriti” is death. The anus is called death, because ordinarily the Linga Sarira goes out through that passage after death.

“Lubdhak” is Pâyu.

“Vaisasa” is excrement.

“Nirvâk” is foot.

“Pesaskrita” is hand.

Of the Indriyas, hand and foot are blind, as there are no openings in them.

“Vishûchina” is mind.

Moha is the result of Tamas, Prasâda of Satva and Harsha of Rajas.

The aforesaid names indicate enjoyment in the Jâgrat or waking state.

The hunting represents enjoyment in the Svapna or dream state.

The “Chariot” is the body in dream consciousness.

The five horses are the five organs of perception.

The two poles are “I-ness” and “Mine-ness.”

The two wheels are merit and demerit.

The axle is Pradhâna.

The three flags are the three Gunas.

The five chains are the five Prânas.

The bridle is Manas the seat of desires.

The charioteer is Buddhi.

The yoke-ends are sorrow and delusion.

The seven fenders are the seven Dhâtus or essential ingredients of the body.

The five courses are the five organs of action.

The gold color of the armour is due to Rajas.

Brihadbala is the even perceiving mind.

The sons are the transformations of perception.

The daughters are the concepts following such transformations.

“Chandavega”, the Gandharva king, is the year, every year of human life.

The Gandharvas are days.

Their wives are nights.

The 360 Gandharvas are the 360 days of the year. With their wives or nights they form the number 720.

The daughter of Kâla is Jarâ or decrepitude.

The Yavanas are diseases or infirmities.

Fear is the King of all diseases and infirmities viz., Death.

Prajvâra is destructive fever.

As long as Purusha does not know his real self, but identifies himself with the Gunas of Prakriti, he becomes subject to births and deaths. The only remedy for this malady is pure devotion to Guru and to Bhagavân. By such devotion, dispassion and wisdom are both acquired.

“Darbha” is Kusa grass, symbolical of Yajna. “Vidarbha” is pure land. “Malaya” or the Deccan is famous for Vishnu worship.

“Malayadhvaja” is therefore a Vaishnava king.

[It appears that Vaishnavism had its rise and growth in the South of India before it overspread Northern India. This would be natural considering the hold of Vedic Brahmânism in Northern India.]

The daughter of Malayadhvaja is Devotion. The seven sons are the seven divisions of Bhakti, viz. —

Sravana or hearing the glory of Vishnu,

Kirtana or reciting the glory of Vishnu,

Smarana or constant remembrance of Vishnu,

Pâdasevana or shewing respect to Vishnu,

Archana or worship of Vishnu,

Bandana or adoration of Vishnu,

Dâsya or consecration of one self to the service of Vishnu.

The other two divisions, Saukhya or companionship with Vishnu and Âtmâ nivedana or complete resignation are not mentioned in this connection as they relate to a highly advanced spiritual state.

These modes of Bhakti worship are prevalent in Dravida.

The millions of sons are sub-divisions of Sravana, &c.

“Agastya” is mind.

“Dridhachyuta” is one confirmed in dispassion.

“Idhmavâha” is one who goes to Guru, fuel in hand, for instructions.

Iśvara, the unknown friend, called Himself and the Purusha two Kansas of the Mânasa Lake. Hansa is one absolutely pure. Mânasa Lake is the Heart.

“For one thousand years” — Both Jiva and Iśvara remained together as friends, the same in essence and in form, during the one thousand years of Mahâ Pralaya, at the end of a Kaipa. During Manvantaric Manifestation, the Jiva parts from his Friend Iśvara and launches into a wild course of enjoyments, of joys and sorrows. The touch of that fascinating lady Buddhi destroys all previous remembrances and the Jiva plays several characters in the drama of life, in dream and delusion.

Nârada concluded his explanation of the allegory with this eloquent exhortation: —

“Know thou, O King, the deer, skipping in the flower-garden, in company with its sweet-heart, deeply attached to the sweets of that garden, devouring with eager ears the humming music of bhramaras, little caring for the wolves on its way or for the arrows of the huntsman that pierce its back.

“The flowers are but women who bloom only to droop. The fragrance and honey, the sweets of the garden, are the enjoyments brought on by the karma of another birth.”

“The music of bhramaras is the pleasing conversation of women and others. The wolves are the days and nights. The huntsman who stealthily flings arrows at the deer is Death. The deer is thy own self.”

“Consider Well the efforts of the deer. Concentrate chitta into the heart and all perceptions into chitta. Give up the company of woman. Turn a deaf ear to all idle talks. Be devoted to that one true Friend of Jivas — Îśvara. Retire, retire from all others.”

King Prâchina Barhis wondered why such beautiful teachings were with held by his teachers. Or forsooth, they knew not themselves. He requested Nârada however to remove two doubts that were still lurking in his mind. — Purusha acquires karma in one body, but he reaps the fruits of that karma in another body. One body is the doer while another is the enjoyer and sufferer. To one body, the fruits of its own work are lost. To another body, there is an acquisition of fruits it did not sow. How can this be? This was the first doubt.

What is done is done. Nothing apparently remains of our karma. How can then the sequences be accounted for? This was the second doubt.

Narada replies: —

Purusha reaps the fruits in that very body without break in which it acquires karma, but that body is the Linga Sarira, inclusive of Manas. As in dream man works out the impressions of the wakeful state without changing the body, so he enjoys the fruits of karma created in one birth in the Karma-made body of another birth.

And the doer of Karma is verily the Manas and not the Sthûla body. “These are mine,” “I am so and so,” only such concepts of the mind produce re-birth, and not anything in the Sthûla body. So the mind sows and the mind reaps. The body is merely the vehicle of birth producing thoughts.

This is in answer to the first question. Now to the second.

How do you know there is chitta or mind? All the senses are at one and the same time in contact with the objects of all the senses. But still you perceive only one thing at a time. Hence you infer the existence of the mind. Similarly by marking the tendencies of the mind their connection with a former birth is inferred. Otherwise why should there be one mental affection at a time and not another?

Then, in this life you never realise a thing which you never heard or saw or felt before. How can the mind then reproduce matters you never experienced before?

The mind by its present characteristics gives an insight into the past as well as into the future.

It sometimes happens that things are perceived in the mind with strange combinations in time, space and action, as in dream.

But men are endowed with mind and the mind perceives one after another the objects of the senses in an enormous variety, and the perceptions are lost again. So (in the long run) not one experience is altogether strange.

(For instance, a man sees in dream that he is a king. He must have been a king in some birth or other. The present combination in the dream is untrue but not so the kingly experience. The experience is always true with reference to some time, some space, some action or other).

When the mind is intensely Sâtvic (calm, pure and transparent) and becomes constantly devoted to Bhagavân, the whole universe is reflected on it.

In Jiva there is never a break in the egoistic experience as long as the Linga Sarira continues.

There is only a seeming break in sleep, swoon and-deep distress such as death and fatal illness, but such break is due to a collapse of the perceiving senses.

There is similarly a break in the fœtal stage and in extreme childhood. But such break is due to imperfection of the senses; The moon though not visible on the new moon night does still exist.

The connection with gross objects does not cease because there is a temporary absence of such objects. For, are not thoughts about objects potent in their effects in dream?

The Linga Sarira, consisting in their essence of the five pure elements (Tanmatra), subject to the three Gunas, extending over the sixteen transformations (of the Sânkhya category), permeated with consciousness, is called Jiva.

It is with this Ling Sarira that Purusha enters into a body or comes out of it, and it is with this Sarira that he experiences joy, sorrow, fear, misery and happiness.

As the leech has its hold on the first blade of grass till it connects itself with another, so the Jiva identifies itself with one body till it enters another.

Manas only acquires karma by its contemplation of the objects of the senses. The bondage is thus created by Avidyâ.

Therefore do thou meditate on Hari to free thyself from all worldly attachments and to be fixed in Him for ever.

V. The Story of the Prachetas Brothers

SKANDHA IV, CHAP. 30-31.

The Prachetas brothers left home in order to discover by Tapas the best mode of enlarging the creation. They went west-ward and had not gone far when Śiva rose from beneath a large lake and addressed them thus: — “Children, you are sons of Barhishad, I know your good resolve. Blessings be on you. By the performance of one’s duty in life, one attains the state of Brahmâ after many births. My abode is still further, inaccessible even to the virtuous. But the votary of Vishnu attains His holy state, only when this life is ended. I and the Devas shall also attain that state after the final break up of our Linga Sarira. Learn therefore this prayer to Vishnu. (Śiva then recited the prayer to Vishnu, known as Rudra Gitâ). Concentrate your mind on this prayer, meditate on it and recite it constantly.”

The Prachetas brothers entered the waters of the deep and there prayed to Vishnu for a thousand years. Vishnu appeared and asked them to chose a boon and without waiting for a reply addressed them thus: — “You are dutiful sons and shall ever be known as such. You shall have a son in no way inferior to Brahmâ. All the three Lokas shall be filled with his progeny. Indra had sent Pramlochâ to decoy Kandu Rishi in his penances and the Apsarâ succeeded in winning the heart of the Rishi. She had by him one daughter whom she brought forth from her pores as she brushed against the tops of the trees. She left her child there and ascended to heaven. The moon nourished the child by putting his nectar-bearing forefinger into her mouth. Have that daughter of the trees for your wife. You are all alike in your virtues and she is like to you all. So she shall be the wife of all the brothers.”

The brothers then rose up from the waters. They found the earth overgrown with innumerable plants, so high that they almost reached the high heavens. The Prachetas brothers were angry to find such growth in plants and they resolved to destroy them. They emitted fire and air from their mouths, which caused havoc in the vegetable kingdom. Brahmâ came and pacified the sons of Barhishad. He advised the surviving plants to give their adopted daughter Mârisha in marriage to the Prachetas brothers. The offspring of this marriage was Daksha. He is the same as Prajâpati Daksha, son of Brahmâ. His degradation was owing to his former disregard of Śiva. The Châkshusa Manvantara witnessed his work of creation.

The Prachetas brothers reigned for 1000 Deva years. They were succeeded by Daksha.

Thoughts on the Above

Consciousness in organic life had appeared with Prithu. The table of further evolution may be here reproduced for facility of reference.

Vijitâsva could make himself invisible. This may have reference to the state of the body at that stage of evolution. The fires appeared as it is they that give forms. The object corresponding to elemental fire is Rûpa or form. Barhishad, the name of one class of Pitris, was the progenitor of the form-producing Linga Sarira with all its potentialities.

We find the senses developed in his sons the Prachetas brothers. “Pra” Means perfect and “Chetas” is the perceiving mind. But the mind perceives through the Indriyas, which are ten in number. Therefore they are ten brothers all alike; but they are wedded to one girl Mârishâ.

There is some occult connection between water and sense perception. Barhishad was married to the daughter of the Ocean-god. The Prachetas brothers remained submerged for a thousand years in the waters. The protozoa and protophytes must of necessity be aquatic, as it were, for the development in them of sense perceptions.

It is in Touch that the sense perceptions find a common basis. Touch underlies all other perceptions. It is touch of the object by one sense or other that gives rise to one perception or the other. “Kandu” is primarily scratching or itching, secondarily touch. Mârishâ was nourished by the moon and brought up by the plants.

The period refers to the stage of evolution when the vegetables formed the predominant creation. It corresponds somewhat to the geological period of tree-ferns and lycopods in our Manvantara.

The development of sense perceptions is the result of a communion with Vishnu, under the auspices of Rudra. This means a further infusion of Satva by Vishnu, which was made possible by the Dissolving influence of Śiva. And the son of the Prachetas brothers is verily Daksha, the Prajâpati of procreation, reincarnated under better auspices for the purpose of extending the creation. So we find the Trinity acting as three in one in the creative process.

With the appearance of Daksha Jiva evolution comes to an end in the first Manvantara.

TABLE V.

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