III. 26. XX.

Differences cause many-sidedness and distraction. Ahankara Tatva brings differences into manifestation. Beyond the plane of Ahankara Tatva, is the plane of Mahat. Mahat literally means big, great, universal. It is the plane of universal manifestation. The mind is universal on this plane. As soon as the One Purusha wished to be many, Prakriti gave rise to the Mahat transformation and Mahat took up the wish to be many. It was one, but it had the potency of becoming many. The whole universe that was to manifest itself was mirrored in Mahat, and was the subject matter of one thought, the thought of one who had the universe for his body. During the period of creation, Mahat soon transformed itself into Ahankara, the Tatva of differences. Ahankara gave rise to different bodies, different minds and different faculties; individuals appeared and they started on separate lines of manifestation and of evolution. On their homeward journey, individuals again reach the plane of Mahat, when they rise above all differences, lose all sense of personality and carry their experiences to the plane of the Universe. Their thoughts then become thoughts of the Universe, guided by one feeling, that of compassion for those that remain behind. There is no thought of self, no distraction, no impurity, it is all calm and tranquil; such a mind is called _Chitta_ by Kapila. This Chitta is the abode of peace, the abode of Bhagavat. Bhagavat, when reflected on Chitta, is VASUDEVA. He is the Purusha seated on Ananta. SANKARSANA is Bhagavat as reflected on Ahankara. He is called Ananta or endless, as there is no end of individuals. He is Bhagavat as manifested in every individual and may be called, in one sense, the Purusha of Individual souls. Balarama is said to be an incarnation of Sankarshana. As individuals proceed in their course of life journeys, they become crystallised into separate entities, with a strong sense of personality. The inner self, the real self, runs the risk of becoming swallowed up by the outer self, the Upadhi of individuality. The point is reached, when individuals are to be drawn back to their homes, their real selves. Therefore Balarama used the plough to draw in others. This is a process of destruction. The material nature is gradually destroyed in us. Therefore Balarama is also called an incarnation of Rudra or Siva according to Vaishnava texts. He is Rudra Himself. The fire from the mouth of Sankarshana burns the Triloki at Pralaya. Sankarshana literally means "he who draws in completely." The process of Pralaya has already set in. The whole process of spiritual ascent is a process of material Pralaya. According to some therefore, Vishnu and Siva united to form Harihara, at the time of the Great Churning, when this process first set in. When individuals throw off their material garb, or when, by Pralayic force, their material cover is forcibly removed, they become fit to be gathered together and to become merged at Pralaya in the One. PRADYUMNA is the wish of Bhagavat, as imprinted on the course of universal evolution. He is the wish of God. When the one wished to be many, He represented that wish and gave the entire turn to the course of evolution, that it might adopt itself to that wish. Individuals multiplied. Desires became many and all actions became Sakama. Pradyumna was then called Kamadeva, the God of Love, or desire. When the course of descent was arrested, Kamadeva was destroyed by fire from the forehead of Siva. He appeared again, but this time he appeared as the son of Krishna. The wish of his father now was to be one again, for He had already become many, as many as the Karma of the previous Kalpa would allow. And Pradyumna had to impress this wish upon individuals generally, so that the ascent of matter to spirit might be universal. According to Kapila, Pradyumna is reflected on Buddhi. Buddhi is defined by him as that faculty by which objects are perceived. Doubt, false understanding, true understanding, memory and sleep, these are the indications of that faculty. (III. 26. XXVIII, XXIX). ANIRUDDHA is the son of Pradyumna. According to Kapila, he is reflected on Manas, the faculty of Sankalpa and Vikalpa. Sankalpa in Sankhya terminology is the first or general idea of a thing. Vikalpa is the idea of the peculiarity of a thing. Thus when I cast a passing glance at a man, I know nothing of him except that he is a man. But when I look at him carefully, I know his peculiarities and can differentiate him from others. The first idea is the idea of a thing in its primity or dawn. The second idea is the idea of its peculiarities. It is the second idea which gives rise to likes and dislikes. In the course of ascent, we must carry general ideas. We must rise from particulars to generals. The mind will thus be freed from the burden of personal and material thoughts. Aniruddha became wedded to Usha or Dawn. He is Bhagavat as perceived by Manas. *END OF THE TENTH SKANDHA.* THE ELEVENTH SKANDHA THE MUSHALA. XI. I. Sri Krishna, with the help of Rama, the Yadavas and the Pandavas, killed the Daityas, born as Kings. He made the Pandavas his instruments in the great war. When the Kings on both sides and their armies were killed, Sri Krishna thought within himself: -- "The pressure is not yet all removed from the earth. For these powerful Yadavas, backed by me, have become mad with power. I shall bring on disunion among them, which will be the cause of their death. Then I can have rest and may go to my own abode." Visva-mitra, Asita, Kanva, Durvasas, Bhrigu, Angiras, Kasyapa, Vamadeva, Atri, Vasistha, Narada and other Rishis went to a sacred place called Pindaraka near Dvaraka. The Yadava boys were playing among themselves. They dressed Samba, son of Jambavati, as a girl and took him to the Rishis, saying she was pregnant and inquiring whether she would have a son or a daughter. The Rishis could not bear this impertinence and they said: -- "O you fools, she will bring forth a _Mushala_ (a pestle) that will be the ruin of your line." The boys were terrified. Samba did produce an iron pestle. They took the pestle and went home. The boys related the story to all the Yadavas. Ahuka, the chief of the clan, ordered the pestle to be ground down to powder and the powder to be thrown into the Sea. This was done, but a portion remained. That portion was also thrown into the Sea. A fish swallowed the iron piece. The fish was caught by a fisherman. He made two spears of the iron found in the fish. The powdered iron grains were carried by the waves to the coast and there they grew into reeds. THE BHAGAVATA PATH. *SKANDHA XI. CHAP. 2-5.* Vasudeva asked Narada about the Path of Bhagavat which leads to Moksha. Narada said: -- Of the sons of Rishabha, nine became well-versed in Atma Vidya. They were Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila, Chamasa, and Kara-bhajana. The Rishis of Bharata Varsha were performing Yajna at the place of Nimi and these nine Rishis went there.