Skandha I.
The Ideal of Bhâgavata Purâna: A Discourse Between Vyâsa and Nârada
“I have duly respected the Vedas, the teachers and the sacrificial fire, I have put the sense of all the Vedas into the Mahâbhârata and have made their sacred lore accessible to all classes of men. I have done all this, nay, much more. Still I think my work is not fully done.” So thought Veda Vyâsa, the adept author of the Kali Yuga, while meditating on the sacred banks of the Sarasvati, and his heart became heavy with something, he knew not what. At this time Nârada appeared before him — Nârada, who knew all that transpired in the Trilokî and who could enter into the hearts of all beings. “Thou hast fully known,” said Nârada, “all that is knowable, for thou hast written the excellent Mahâbhârata, which leaves nothing unsaid. How is it then thou feelest dispirited as if thy object were not gained?” What could Vyâsa say in reply; he only inquired from the seer Nârada the cause of his uneasiness.
Nârada entered into a free criticism of the Bhagavat Gitâ, the philosophical portion of the Mahâbhârata, pointed out its shortcomings and suggested to Vyâsa what next to do. A few remarks will be necessary to understand all this.
There are seven planes Bhûr, Bhuvar, Svar, Mahar, Jana, Tapas and Satya.
Bhûr is the terrestrial plane.
Bhuvar is the astral plane.
Svar is the plane of Kâma and desires.
These three planes, collectively known as Trilokî, are the planes of personality. Kâma is the guiding principle of existence in Trilokî, and a recurrence of births and re-births its main characteristic. With every Night of Brahmâ, this triple plane comes to an end, transferring its energies to the next higher plane, and is re-born with every Day of Brahmâ. Mahar is intermediate between Trilokî and the three higher Lokas of Universality.
The Vedic school laid great stress on communion with the Devas of Svar Loka or Svarga or Indra Loka, and this was pre-eminently known as Vedic Yajna. The performance of Vedic Yajna led only to a prolonged gratification of kâma in Svar Loka. But however long the period might be, it was limited by the magnitude of the force (Apûrva) which buoyed up the individuality in the Svar Loka. As the Gitâ says, when the merits are exhausted the observer of Vedic Dharma enters again into the transitory plane. The course of births and re-births is then set up anew, with constant transformations and with all the miseries of existence conditioned by personality.
This was not Mukti or liberation. The followers of the post-vedic or Upanishad school contended that liberation lay in crossing the triple plane of individuality to the higher cosmic planes of universality. When an individual reaches the higher planes, he does not again become subject to transformations, and to the constant recurrence of births and re-births. There is one continued life, one continued existence in the higher planes, till the end of cosmos or the Life of Brahmâ. This life is not measured by personalities but is the cosmical life, and the individuality becomes a cosmical entity. Further there is life also beyond the cosmos, in the highest plane, the abode of the Supreme.
The Gitâ only incidentally describes the highest plane in the following sloka:
“That is my supreme abode, by reaching which (Jivas) do not recur (to fresh births). Not the Sun, not the Moon, not even fire illumines that.” — XV. 6.
Krishna also refers to that plane in VIII. 20 and XV. 4. 5.
The Gitâ lays down Nishkâma Karma, or the unselfish performance of the duties of life (Sva-dharma) as the first step towards reaching the higher planes. The sense of separateness is killed by Nishkâma Karma. Then the Gitâ takes the disciple to Upâsanâ or communion with the Purusha of the highest plane, but scarcely a glimpse is given of that plane and its surroundings. The Mahâbhârata does not throw any light on the dwellers of the higher planes, nor does it give any details of those planes. Without any distinct prospect of trans-Trilokî life, one is asked to adhere to the duties appertaining to one’s own sphere of life (Sva-dharma) and to perform those duties unselfishly. However transitory the things of Trilokî may be, there are attractions enough for the frail sons of Manu, abounding in passions and desires. What can then bind a man to the higher planes and the highest Purûsha of those planes or Bhagavân? It is only a description of the grandeur and the glory of those planes and of Bhagavân. Such description begets Bhakti or holy attachment, and it is this Bhakti which sets up a real communion with Bhagavân. Frail as man is, the mere performance of duties makes him attached to them, unless he is bound to the higher planes by the tie of holy attachment. The Gitâ is however silent as to the attractions of the higher planes and of Bhagavân. This was the defect pointed out by Nârada.
“O thou great Muni, as thou hast treated of Dharma and of other things, so thou hast not recited the glory of Vâsudeva”. — I. 5. 9.
“This universe is also an aspect of Bhagavân, for its creation, preservation and end proceed from Him. Thou knowest all this thyself. But thou hast shown to others only a portion of this truth.” — I. 5. 20.
“Salutations to Thee, Bhagavân, let me meditate on Vâsudeva. Salutations to Pradyumna, Aniruddha and to Sankarshana. He who, by naming these mûrtis in the mûrtiless, whose only mûrti is mantra, makes offerings to Yajna Purusha, is the complete seer.” — I. 5. 37-38. A mystery lies veiled in this Śloka.
But who is this Nârada? Why should we accept his authority? Nârada was therefore careful to give his own account, elaborated by the enquiries of Vyâsa. All students of occultism will do well to read carefully this account which forms a fitting preliminary to the Bhâgavata.