IX. Nimi asked:

"What is the Color of the manifestation of Bhagavat at each period, how does he manifest Himself, by what name is He known and in what way is He worshipped?" Karabhajana replied: -- "In Satya Yuga, Bhagavat becomes white, with four hands, with tufts of braided hair, with bark round His waist. He bears a black deer-skin, the sacred thread and beads, and has Danda (the rod of an ascetic) and Kamandalu (the water-pot of an ascetic) in his hands. (_i.e._ He looks like a Brahmacharin). "Men are then peaceful and friendly towards one another. There are no differences amongst them. They worship the Lord by means of Tapas, by control of the senses and of the mind. "Bhagavat is then known by the following names: -- Hansa, Suparna, Vaikuntha, Dharma, Yogesvara, Amala, Isvara, Purusha, Avyakta, and Paramatman. "In Treta, Bhagavat becomes Red. He has four hands and golden hair. His form is that of Yajna. Men are pious at the time. They worship Bhagavat by Vedic Yajna. "Bhagavat is known by the following names: -- "Vishnu, Yajna, Prism-garbha, Sarvadeva, Uru-krama, Vrisha Kapi, Jayanta and Urugaya. "In Dvapara, Bhagavat is _Syama_. (The word Syama ordinarily means dark-blue. But Sridhara explains the word here as the color of an Atasi flower, which is generally yellow. This is because the Bhagavat speaks before of white, red, yellow and black as the colors of Yuga Avataras.) His cloth is yellow. "Men worship Him both by Vedic and Tantric methods. "Vasudeva, Sankarshana, Pradyumna, Aniruddha, Narayana, Visvesvara and Visva are his names. "In Kali, worship is made according to the Tantras, which are various. "Bhagavat is black (Krishna). Men worship Him, His Symbols and attendants mostly by loud recitals of names and prayers (Sankirtana). Wise men praise Kali because worship is so easily made by mere Sankirtana. Even men in Satya Yuga wish to be born in Kali Yuga." Nimi respected the nine Rishis and they disappeared in the presence of all men. Vasudeva and Devaki heard this story from Narada. They realised Krishna as Isvara and they acquired wisdom. KRISHNA AND UDDHAVA. *SKANDHA XI. CHAP. 6.* Brahma and other Devas went to Dvaraka. Addressing Krishna; Brahma said: -- "All that we prayed for has been done. One hundred and twenty-five years have passed away since thou didst appear in the line of Yadus. That line is also well nigh extinguished. Now go back to thy own abode, if it pleases thee." Sri Krishna replied: -- "The extinction of the Yadavas has been set on foot by the curse of the Rishis. I shall remain on Earth, till it is completely brought about." There were unusual phenomena at Dvaraka. The elders came to Krishna. He proposed a pilgrimage to Prabhasa. So the Yadavas made preparations for going to Prabhasa. Uddhava saw the evil portents and he heard what Sri Krishna said. "I see, O Lord," said he to Sri Krishna, "thou shalt leave this earth, as soon as the Yadus are destroyed. I can not miss thy feet even for half a moment. So take me to thy own abode." Sri Krishna replied: -- "It is true as you say. My mission is fulfilled. The Devas ask me to go back. The Yadavas shall be killed by mutual quarrel. On the seventh day from this, the sea shall swallow up this seat of Dvaraka. As soon as I leave this earth, Kali shall overtake it and men shall grow unrighteous. It will not then be meet for you to remain here. Give up all and free yourself from all attachments and roam about over this earth, with your mind fixed on me, looking on all beings with equal eyes. Whatever is perceived by the senses and the mind, know all that to be of the mind, and so Mayic and transitory. "This is this" and "this is that" this conception of difference is only a delusion of him whose mind is distracted (_i.e._ not united to Me). It is this delusion which causes experiences of right and wrong. It is for those that have got notions of right and wrong that (the Vedas speak) differently of the performance of prescribed work (Karma), the non-performance of prescribed work (Akarma), and the performance of prohibited work (Vikarma). (This has reference to Varna and Asrama duties. As long as a man identifies himself with some Varna or Asrama he looks upon others also as belonging to some Varna or Asrama. He therefore makes a distinction between men and men. The Varnasrama duties are prescribed by the Vedas for a man, so long as he entertains ideas of difference. When he looks equally upon a Brahmana and a Chandala, when he finds his Lord every where and finds all beings in the Lord within himself, he becomes a man of the Universe, a Bhagavata. For him the Vedas do not make any rule. He is above all rules and restrictions. But the Varnasrama duties are to be respected, so long as one makes any difference between man and man.) Control thy senses and control thy mind. See the wide-spread Universe in thyself and see thyself in Me, the Lord. Learn and digest all that is given in the scriptures. Contented with self perception, the very self of all other beings, you shall have no danger from others. You will do no wrong but not because it is prohibited by the Scriptures, and you will do what is prescribed but not because it is so prescribed (_i.e._ the sense of right and wrong will be natural in you, independently of Sastric teachings.) You will exceed the limits of both right and wrong and do things just like a child. The friend of all beings, calm and quiet at heart, fixed in wisdom and direct knowledge, you will see the Universe full of Me and you will not be drawn back to births." Uddhava said: -- "Lord of Yoga, what thou sayest for my final bliss is a complete renunciation of all worldly attachments. It seems to me however that the giving up of desires is not possible for those that have their mind filled with the object world, unless they are completely devoted to Thee. "I have not yet got over the sense of 'I' and 'Mine.' Tell me how I can easily follow out Thy teachings." Sri Krishna replied: -- "Generally those men that are skilful in discrimination rescue self from worldly desires by means of self, (_i.e._ they may do so, even without the help of a Guru, by means of self discrimination.) Self is the instructor of self, specially in man (Purusha.)" (Even in animals, preserving instincts proceed from self. So self is the instructor. _Sridhara_) "For it is self that finds out final bliss by direct perception and by inference. Wise men, well versed in Sankhya and Yoga, look upon Me as Purusha pervading all beings, and possessing all powers. (This is according to Sridhara, the direct perception by which final bliss is attained. The word Purusha here has something like the sense of a Monad in Theosophical literature. The passage quoted by Sridhara from the Upanishads to illustrate the idea of Purusha also shews this.) There are many habitations created for life manifestation, some, with one, two, three or four feet, some with many feet and some with no foot. Of these, however, that of man (Pourushi) is dear to me. For in this form of Man those that are fixed in meditation truly find me out, the Lord, though beyond all objects of perception, by the indications of perceived attributes as well as by inferences from the same." (_Indications_. Buddhi, Manas and others, the perceived attributes, are in their nature manifestless. The manifestation is not possible except through one that is self manifest. Therefore Buddhi and others point to Him. _Inferences_. Whenever there is an instrument, there is some one to use it. Buddhi and others are instruments. There is therefore one who guides these. _Sridhara_.) In this matter of self instruction, hear the story of an Ava-dhuta (an ascetic who renounces all worldly attachments and connections.) SELF-INSTRUCTION. *SKANDHA XI. CHAP. 7-9.* Yadu asked an Ava-dhuta how he could get that clear spiritual vision, by which he was able to give up all attachments, and roam like a child in perfect bliss. The Ava-dhuta replied: -- I have many Gurus, O king -- Earth, Air, Akasa, Water, Fire, the Moon, the Sun, the pigeon, the huge serpents, the ocean, the insect, the bee, the elephant, the collector of honey, the deer, the fish, Pingala, the osprey, the child, the maid, the maker of arrows, the serpent, the spider and the wasp. These are my twenty four Gurus. Though oppressed by the elements, the Earth does not deviate from her path, as she knows that they are only guided by the divine law. This forbearance I have learned from the Earth. I have learned from the mountain (which is a part of the Earth) that all our desires should be for the good of others and that our very existence is for others and not for self. I have learned entire subordination to other's interests from the trees (also part of the Earth). I have learned from the vital air, that one should be content only with such things as keep up the life and should not care about the objects of the senses. (The sage should keep up his life so that his mind be not put out of order and his mental acquisitions lost; but at the same time he should not be attached to the objects of the senses, so that his speech and mind be not disturbed.) Though placed in the midst of the objects with different attributes, the Yogi should not be attached to them. This I have learned from the outside air. The soul enters the body and the bodily attributes seem its own, but it is not so. The air is charged with smell, but the smell is no attribute of air. Atma is all pervading and it is not affected by the body and bodily attributes. This I have learned from Akasa which, though all pervading, seems to be conditioned by clouds and other objects. Transparency, agreeability and sweetness, I have learned from water. The sage purifies others like water. Powerful in knowledge and glowing with asceticism, the sage receiving all things does not take their impurities even as fire. Fire eats the sacrificial ghee when offered to it and consumes the sins of the offerer. The sage eats the food offered to him by others but he burns up their past and future impurities. Fire is one though it enters fuels of various sorts. One Atma pervades all beings, however different they may appear by the action of Avidya. Birth, death, and other affections are states of the body, not of Atma. The moon looks full, diminished and gone, though it is the same in all these states. The sun draws water by its rays and gives it all away in time. The sage takes in order to give, and not in order to add to his own possessions. The sun reflected on different surfaces appears to the ignorant as many and various. The Atma in different bodies, even appears as such. Too much attachment is bad. This I have learned from a pair of pigeons. They lived in a forest. One day they left their young ones in the nest and went about in search of food for them. When they returned they found the young ones netted by a hunter. The mother had too much affection for the young ones. She fell into the net of her own accord. The father also followed suit and the hunter was pleased to have them all without any exertion of his own. The huge Ajagara serpent remains where he is and is content with whatever food comes to him. The sage is calm and deep, not to be fathomed or measured. He is limitless (as the unconditioned self is manifested in him). He is not to be disturbed even like the tranquil ocean. The ocean may receive volumes of water from the rivers at times or may receive no water at other times. But it remains the same, even as the sage at all times. He who is tempted by woman is destroyed like an insect falling into fire. The bee takes a little from every flower. The Sanyasi should take only a little from each Grihastha, so that the Grihastha may not suffer. The bee extracts honey from all flowers big or small. The Sage should extract wisdom from all Sastras big or small. Do not store anything for the evening or for the morrow. Have only so much for your _bhiksha_ (alms given to a Sanyasi) as may suffice for one meal. The bee is killed for his storing. The Bhikshu shall not touch a woman though made of wood, even with his feet. The elephant is shewn a female and is drawn into a trap. The woman is the death of the sage. He should never approach her. The elephant seeking a female is killed by stronger elephants. The miser neither gives nor enjoys his riches. What ever he collects with difficulty is carried away by some one else. The collector of honey carries away the honey collected by others. He does not make it by his own effort. The Sanyasi without any effort of his own gets food from the Grihasthas, as it is their duty to feed him. Do not hear vulgar songs. The deer is attracted by songs and is entrapped. The love of taste is to be conquered above all, for it is most difficult to conquer. When the sense of taste is controlled, all other senses are controlled. The fish is killed when tempted by the bait. Pingla, a courtesan of Videha waited the whole day for some lover who might come and make presents to her, with breathless expectation. The night approached and she grew restless She then thought within herself: -- "For what a trifle, am I so uneasy. Why not seek Ishvara, the eternal giver of all pleasures and all desires." She gave up all hopes and expectations that troubled her ere long and became happy. She had good sleep in the night. It is hope that gives us trouble. Without hope we are happy. When the bird kurara (osprey) gets some flesh to eat, the stronger birds kill him. He is happy when he renounces the flesh. Renunciation of dear objects is good for the sage. The child has no sense of honor or dis-honor. It has not the thoughts of a man of the world. It is self content and it plays with self. I roam about like the child. The child is however ignorant, but the sage crosses the limits of the Gunas. Some people came to select a bride. The maid was alone in the house. She received the men who came. She went to a solilary place to beat off the impurities of the rice for their meal. She had shell-made bracelets on her wrists. These made a great noise. She felt disgust and broke the bracelets one by one, till only one remained on each hand. When there are two or more at one place, they cause a jarring sound, and they quarrel. I have therefore earned solitariness from the maid. I have learned concentration of mind from the maker of arrows. The serpent has no home. It roams in solitude. So do I. Narayana draws in the whole creation at the end of the Kalpa and becomes one, the resort of all. By Kala Sakti, the thread, Mahat, first comes out and the universe is again brought into manifestation. The spider brings the thread out of himself, spreads out the web and devours it himself. (There is a kind of wasp, which catches a particular insect and carries it into a hole. It is supposed that the insect assumes the form of the wasp through fear.) When either through affection, hatred, or fear, a man throws his whole heart upon some object and the mind holds it fast, he attains the form of that object. I have learned this from the wasp. Thus I have learned from my Gurus, My own body is also my Guru. I have learned from it dispassion and discrimination. The body is born only to die. Constant misery is its lot. I know the truths, by a discriminative study of the body. Still I regard it as not mine and so I feel no attachment for it (The body belongs to the dogs and jackals who devour it after death. _Sridhara_.) What does not a man do for the enjoyment of the body -- but it comes to an end after all, having created the germs of another body. The possessor of the body is now drawn away by this sense, now by that sense, now by this action now by that action. The senses suck his very life blood, even as the many wives of one husband. The Lord created vegetable and animal bodies. But he was not satisfied with them. For the human body only has the power to perceive Brahman. Therefore after many births, when the human body is once attained, one should strive promptly for his supreme bliss. Yadu heard these words of wisdom, and he gave up all attachments. ATMA A REFUTATION OF THE SCHOOL OF JAIMINI. *SKANDHA XI. CHAP. 10.* Sri Krishna continued: -- (Self-study is the first stage. It leads to the power of discrimination. Without self study no progress is possible. Therefore Sri Krishna speaks of it as an essential condition. He then goes on to the next stage of preparation.) "Subject to what I have said as to one's own duties (in Pancha Ratra and other Vaishnava works; _Sridhara_) and knowing me to be the final resort, you should dispassionately follow the Varna-Asrama and family duties. (But how is dispassion possible?) With the mind purified by the performance of duties, reflect on this that worldly men take up things, thinking them to be real but the end shews that they are not so. "Objects of desire are unreal, as their perception as separate entities is caused by the senses and they are altogether sense-made. Even they are as unreal as dreams and fancy, both caused by the mind." (Actions are fourfold, (1) those that have the fulfilment of selfish desires for their object or Kamya Karma, (2) those that are prohibited by the Scriptures or Nishiddha Karma, (3) those that are required to be daily performed or Nitya Karma, (4) those that are required to be performed on certain occasions or Naimittika. The first two are Pravritta or selfish Karma. The last two are Nivritta or unselfish Karma. The Smritis say that those who want Moksha or liberation must not perform Pravritta Karma. But they should perform Nitya and Naimittika Karma, as their non-performance might give rise to obstacles.) Perform Nivritta Karma and being devoted to Me, give up all Pravritta Karma. But when you fully enter the path of wisdom, then you need not care much even for Nivritta Karma. Constantly practise Yama. Being fixed on Me, you may sometimes practise Niyama (Yama and Niyama are detailed in the 19th chapter.) "Devotedly follow one Guru, who knows Me and is full of Me, being calm and quiet at heart. "Be humble and unenvious, active, free from the sense of "Mineness", strong in friendship (towards the Guru. _Sridhara_) not over-zealous, eager to know the truths and free from malice. Do not indulge in idle talk. Be indifferent to wife, son, house, land, relations, riches and all other things, for Atma is the same every where and its working is the same in all bodies. "This Atma is neither the gross body nor the subtle body. It is the self illumined seer. Fire that illuminates and burns is separate from the fuel that is illuminated and burnt. "The fuel has beginning and end. It is big and small. It is of various kinds. The fire that pervades it is limited by the nature of the fuel. So Atma which is separate from the body bears the attributes of the body. "The birth and re-birth of the Jiva have their origin in the gross and the subtle body, which are the outcome of the Gunas, subordinated by Isvara. The knowledge of Atma (as separate from the body) cuts off the course of rebirths. "Therefore by seeking after knowledge fully realise that Atma in self is separate and is beyond the body. Then by degrees do away with a sense of reality in respect of the gross and the subtle body. "The preceptor is the lower piece of wood used for kindling the sacred fire. The pupil is the upper piece of wood. The teachings form the middle portion of the wood where the stroke is made. Vidya is the pleasing fire that comes out. (The pupil by constant questioning should extract the fire of wisdom from the Guru _i.e._ one should learn Atma Vidya from his Guru.) "The pure wisdom that is thus acquired from the Guru shakes off the Maya that is begotten of the Gunas. It burns up the Gunas themselves, which constitute this universe of re-incarnation and then it ceases of itself. The fire consumes the fuel first and then it is extinguished of itself. "Or if you think that the doers of actions, their pleasures and pains, the enjoyers and sufferers (Jivatmas or Egos) are many and that the place and time of enjoyment and suffering, and the scriptures relating thereto and to the enjoyer or sufferer are all alike not constant." (We have found in the former slokas that Atma is one and constant. It is self manifest and it is conciousness itself. When we speak of Atma as the Doer, the Enjoyer and so on these attributes really relate to the body which forms the phenomenal basis of Atma. Every thing else besides Atma is transitory and formed of Maya. It has been therefore said that one should free himself from all attachments and should attain liberation by the knowledge of Atma. This is the conclusion arrived at by a reconciliation of all the Srutis. But there is another school, that of Jaimini, which arrives at a different conclusion. To remove all doubts whatsoever, the author refers to it for the sake of refutation. The followers of Jaimini deem Jivatmas -- the doers and enjoyers in all beings to be essentially separate and many. According to them, Atma is known by the feeling of "I-ness." Now this feeling is different in different bodies. "I am the doer" "I am the enjoyer" every one feels this separately for himself. There is no one Parmatma, which is the essence of all these Jivatmas and which is above all transformations. Therefore freedom from attachments or dispassion is not possible. You may think, that the enjoyments are transitory, and so also that the time and place of enjoyment, the scriptures that enjoin them, and the _enjoying_ Atma itself are not constant. Hence you may justify dispassion. But all this is not a fact. This is the argument of the followers of Jaimini. _Sridhara_.) "And if you consider that all substances are constant by the eternal flow of their existence and that consciousness grows and is separate according to the difference in every particular form." (According to the followers of Jaimini there is no break in the objects of enjoyment nor are they formed of Maya. All substances perpetually exist by the constancy of their flow. They say that there was no time, when the Universe was not what it is. Therefore there is no maker of the Universe, no Ishvara. And the Universe is not a delusion -- Maya. It is what it appears to be. There is no one and constant consciousness of which the essence is Atma. "This pot" "this cloth" -- Our consciousness grows by the process of perceiving these differences. Therefore consciousness is not constant and it has separate forms. The hidden purport is this. Atma is not absolute consciousness itself, but it is transformed into consciousness. But you can not say, because it is subject to transformation, therefore it is transient. For it has been said authoritatively that its transformation into consciousness does not interfere with its eternity. Therefore for the purpose of liberation (Mukti), Atma can not transform itself without the help of the senses &c. And if Atma attains liberation, in the state of jada (or unconsciousness) nothing is gained. Therefore the best path to follow is that of Pravritti or Inclination and not that of Nivritti or Disinclination. _Sridhara_. The above commentaries of Sridhara form one of the best expositions of the philosophy of Jaimini. Only the last passage requires a little elucidation. Atma in itself is not consciousness. Its transformation into consciousness is its highest evolution or Mukti. Now this transformation is caused by the perception of objects, it is made complete by the perception of all objects and it is made constant by a constant desire for all objects. This object, or that object may vanish, this man or that woman may die, this flower or that flower may perish, but there is no time when the objects as a class do not exist, when there is no enjoyer, no object to be enjoyed. So there is a constancy in the desires. Therefore one must form attachments, have desires, that Atma be made fully conscious. But if Atma be left to itself, it will remain Jada or unconscious. There is nothing to be gained by this. Therefore one should persistently follow the path of desires as laid down in the Karma Kanda of the Vedas, analysed by Jaimini in his Purva Mimansa. One should not give up Vedic Karma and selfish desires as he is taught to do in the Jnana Kanda of the Vedas, the Upanishads, as analysed by Vyasa in his Uttara Mimansa, and as expounded by Sri Krishna in the Bhagavat Gita. It must be remembered that this philosophy of Karma, so effectually refuted by Sri Krishna, was suited to the materialistic cycle of evolution, when Rajas had to be sought rather than put down. The minerals and vegetables were unconscious. The animals shewed a slight development in consciousness. But the full development was in Man. And this was due to the pursuit of the Path of Inclination or Pravritti Marga up to a late period in the past history of the Universe. Notwithstanding the attacks of Sri Krishna, the school of Jaimini had its followers till the time of Sri Sankaracharya, when Mandana Misra the most learned Pandit of the time, was its chief exponent. After his memorable defeat by Sri Sankaracharya the Mimansakas fell into disrepute and Vedic Karma became a thing of the past.) "Granting all that, O dear Uddhava, all Atmas have constantly their births and other states, by connection with the body and by reason of the divisions of time." (_i.e._ though you may say that Atma itself is transformed, still you can not deny that the transformations take place by its connection with the body and that they are brought about by time.) "It follows then that the doer of actions, the enjoyer of joys and the sufferer of sorrows is dependent on other things." (For Atma is dependent upon the body and upon time for its highest transformation. Sridhara says if Atma is the doer and enjoyer, why should it do wrong acts and suffer sorrows if it were independent. Therefore Atma must be dependent according to the Mimansakas). Now who in seeking his greatest good would worship one that is dependent on others? "(Do not say that those who know Vedic karma thoroughly are always happy and only those that do not know that are unhappy. For it is found that -- _Sridhara_) even wise men sometimes have no happiness and the ignorant have no misery. Therefore it is mere vanity (to speak about Karma). Even if (the followers of the path of Pravritti) know how to gain happiness and destroy misery, they certainly do not know the means by which they can get over death. And when death is near at hand, what objects of desire can give joy? What can please the victim that is carried to the place of sacrifice? (This is so far as this life is concerned. Then as to life after death). What you hear about Svarga life, even that is as bad as the life we lead on this earth. For in Svarga, there is jealousy, there is fault finding, there are inequalities and consequent uneasiness, and there is a finality in the enjoyments and the desires are full of obstacles, even as agriculture is and so after all even Svarga is of no good. When the Vedic Karma is properly performed without any obstacle whatsoever, hear how the performer of Karma loses the place acquired by his Karma. He makes offerings to Indra and other Devas by the performance of Yajna and he goes after death to Svarga. There he enjoys heavenly objects like the Devas, objects acquired by his own Karma. He moves in white chariots the acquisitions of his own merits, among Deva girls and is adored; by the Gandharvas. The chariot moves at his will. It is adorned by small bells. He whiles away his time with the Deva girls in the gardens of Svarga and he does not know his own fall. But he remains in Svarga only so long as his merit is not exhausted. And when the merit is run out, down falls the man by the force of time, even against his will. (The above is the course after death of those who perform Kamya Karma, according to Vedic rules. This is one way of following Pravritti Marga. There is another way -- the following up of one's own inclinations, in disregard of the Vedic rules. The next Sloka refers to the performers of prohibited Karma). And if again a man indulges in the prohibited acts, through evil company, if his senses are not controlled, and if in consequence, he is passionate indiscriminate, greedy, excessively fond of women, and unkind to other beings, if the man kills animals wantonly and worships Pretas and Bhutas, he goes, driven by the law, to the Narakas and finds there intense Tamas. "Therefore karma (selfish actions) ends in unhappiness. By performing karma with the body, men seek the body again. What happiness is there in the possession of this transitory body? The Lokas and Lokapalas have to fear me, they who live for one full day of Brahma. Even Brahma who lives for 2 Parardhas has fear of me." (Therefore Pravritti Marga leads to evil. It should be shunned and Nivritti Marga should be adopted. This is the purport. _Sridhara_). (Now Sri Krishna goes on to refute the first two assumptions (1) that Atma is the doer and (2) that Atma is the enjoyer). The Gunas create actions and the Gunas lead the Gunas. (The Gunas are Satva, Rajas and Tamas. These primal attributes of Prakriti give rise to all her manifestations. The Indriyas, the senses, and the mind are Satvic and Rajasic transformations of the Ahankara manifestation of Prakriti. So they are the Gunas first referred to. The senses and the mind create actions. Our actions are all prompted by them and not by Atma. So Atma is not the doer. It may be said however that the senses and the mind are guided by Atma. But it is not so. The primal attributes (Gunas) lead the senses and the mind (Gunas). If Satva prevails in a man his actions are Satvic and so on. It is the nature of the Prakritic transformations of a man that determines his actions. This is only an elaboration of Sridhara's notes.) The Jiva enjoys the fruits of Karma, being connected with the Gunas (The enjoyment by Jiva is also due to its phenomenal basis. "Connected with the Gunas" _i.e._ connected with the senses and other Prakritic elements. Jivatma dwells in the body. When the house falls down, he occupies another house. When the houses are merely halting stations in his long journey, he does not care much for the house itself, he does not identify himself with the house. So when Jivatma becomes indifferent to the body, it is not affected by the changes of the body. When a house burns, the dweller in the house feels pain. When the house is comfortable, the dweller in the house feels pleasure. His connection with the house is however temporary.) As long as there is difference in the Gunas (i. e, Guna transformations, Ahankara &c.), so long there is plurality in Atma. As long as there is plurality so long is it dependent on others. (The difference in Jivatmas or individuals, is not due to any difference in Atma, but to differences in the Guna transformations which give rise to the body. Dependence is also an accompaniment of those transformations), So long as Jiva is dependent on others it has fear from Ishvara. Those that worship the Guna transformations are given up to sorrow and they become deluded. BONDAGE AND LIBERATION. *SKANDHA XI. CHAP. 11.* Uddhava asked: -- "Atma dwells in the transformations of the Gunas forming the body. Why should it not be bound down by the Gunas. Or if Atma is free (like Akasa) why should it be at all in bondage? What are the indications of Atma in bondage and of liberated Atma? Is Atma ever in bondage? (for connection with the Gunas is eternal. _Sridhara_) or ever in liberation (for if liberation is a state to be acquired, Atma can not be permanent. _Sridhara_)" Sri Krishna replied: -- "Bondage and liberation are terms applied to Me not with reference to my real self, but with reference to My Gunas (the Guna limitations, Satva, Rajas and Tamas that are subordinate to me. _Sridhara_). The Gunas have their origin in Maya. Therefore I have neither liberation nor bondage. "Sorrow and delusion, joy and grief, even the attainment of body -- these are all due to Maya. The dream is only an illusory form of the mind, even so the course of births is not real. Vidya and Avidya both proceed from My Maya, O Uddhava. I am one and the Jiva is only my part (as the ray is of the sun). The bondage of Jiva is caused by Avidya and its liberation by Vidya. This is eternally so. Now I shall tell you the different indications of the imprisoned and the liberated Jiva. (The difference is twofold: that between Jiva and Isvara and that amongst the Jivas themselves. The author first speaks of the former. _Sridhara._) Jiva and Isvara though of different attributes dwell in the same body. They are two birds like each other (for both are manifestations of conciousness), companions that have made a nest for themselves (the heart), in the tree of body, of their own free will. "Of these one (the Jiva) eats the fruits of the tree. The other (Isvara) though not a partaker of the fruits is the mightier of the two. For He who does not partake of the fruits is the knower of self as of others. But the partaker of fruits is not so. He (Jiva) who is joined with Avidya is always imprisoned. He (Ishvara) who is joined with Vidya is always liberated. (Maya of Ishvara or Vidya does not throw a veil round and does not delude). The "conscious" are two in every individual. The consciousness of Isvara is universal. Jivatma however takes upon himself the limitations of individuality and becomes the conscious centre in every man. "I perceive" "I conceive" "I do," that "I" is Atma limited by the sense of individuality. The perception and conceptions are of Jivatma and he is the partaker of the fruits. This "Jiva" element in an individual is in bondage. But the Isvara element in him is always liberated. And Jiva becomes liberated, when the individual limitation is withdrawn). "(Now the difference amongst Jivas liberated and imprisoned). "The liberated (Jiva) though dwelling in the body does not dwell in it as it were, even like one aroused from dream. (The awakened man remembers his dream body, but realises it as unreal, So the liberated Jiva looks upon his body as unreal or a temporary halting station, not a part of his own self). The ignorant identifies himself with the body, like the man in dream. "The senses perceive the objects of the senses. The Gunas perceive the Gunas. The wise (Jiva) does not identify self with these. He is therefore not distracted. "The ignorant, however, while dwelling in this body brought about by prior Karma, in which the senses act, thinks that he is the doer and becomes thus bound down. "The wise one sees with disgust that the actions of others bind him. Sleeping, sitting, walking or bathing, seeing, touching, smelling, eating or hearing, the wise (Jiva) does not bind himself like the ignorant, for in those acts, he realises that the Gunas (senses) perceive (and not his self). He dwells in the body, but is not attached to it, like the Akasa, the sun and the air. (Space is in all things, but the things form no part of space. The sun becomes reflected in water, but is not attached to water. The air moves about all around, but does not become attached to any thing). By the force of dispassion, the vision becomes clear. All doubts are removed. And the wise (Jiva) rises as it were from sleep, and withdraws himself from the diversities (of body and other material objects). "The Jiva whose Pranas, Indriyas, Manas and Buddhi function without the promptings of self-centred desires is freed from the attributes of the body though dwelling in the body. "Whether injured by others or adored the liberated Jiva is not affected in the least. He neither praises nor blames others for their good or bad deeds or words. He knows no merits nor demerits. He looks on all with an equal eye. He does not do anything, he does not say anything, he does not think on any thing, good or bad. He is self-entranced and moves like a sense-less being (Jada). "If a man well-versed in the Vedas is not fixed in the Supreme, his labour becomes fruitless like that of a man who keeps a breeding cow that bears no calf. A cow that does not give milk, an unchaste wife, a body that is under the control of others, an undutiful son, wealth that is not given to the deserving and words that do not relate to me: he only keeps these whose lot is misery. "With discrimination such as this do away with the notion of diversity in self. Then fix your purified mind in Me, who am all pervading, and desist from everything else. "If you can not fix your mind in Me, then offer up all your actions unconditionally to Me. Hear with faith the words that relate to Me. Sing of Me, meditate on my deeds and Incarnations. Imitate these. Whatever you do, do that for Me. Then will be gained, O Uddhava, fixed devotion to Me. That devotion (Bhakti) is to be acquired in the company of Sadhus." SADHU AND BHAKTI. *SKANDHA XI. CHAP. 11-12.* Uddhava asked: -- "Who according to Thee is a Sadhu? What sort of Bhakti (devotion) may be offered to Thee?" Sri Krishna replied: -- "Compassionate, harmless, forgiving, firm in truth, faultless, impartial, doing good to all, undisturbed by desires, self restrained, mild, pure, not asking for anything, indifferent, temperate in eating with controlled mind, steady in the performance of duties, seeking refuge in me, given to meditation, careful, profound, patient, having control over the six-fold waves (hunger, thirst, sorrow and delusion, infirmity and death), not seeking respect from others, but respecting others, able, friendly, tender-hearted, wise, such is a Sadhu. He who knowing my injunctions and prohibitions in the performance of one's own Dharma or duties of life, even gives them all up for my sake is the best of all Sadhus. Those who seek me and nothing else, whether they know or not what I am, are the best of My Bhaktas. "To see, touch and worship My symbols and my votaries, to serve and adore them, the humble recital of My glory and of My deeds, Faith in hearing words about Me, constant meditation on Me, the offering up of all gains to Me, even the offering up of self in a spirit of service, the observance of the sacred days, rejoicings in the houses set apart for Me (all good Hindus have a house or room set apart for divine worship), initiation according to the Vedic and the Tantric System (one who is initiated is to recite the Mantras a certain number of times, every morning and evening and he can not take his meals without doing so in the morning) to observe fasts, enthusiasm in founding My image for worship, and in founding gardens, buildings and towns (in connection with My worship) humility and silence about one's own good deeds, -- these are the indications of Bhakti. "Sun, Fire, the Brahmana, the Cow, the Vaishnava, Akasa, Air, Water, Earth, Atma, and all beings -- these are the eleven places of my worship. "I am to be worshipped in the Sun, by Vedic Mantras, in the fire by sacrificial Ghee, in the Brahmana by hospitality, in the cows by the offer of grass, in the Vaishnava by friendly treatment, in the Akasa of the heart cavity by meditation, in the air by the contemplation of Prana, in the water by offerings of libation and so forth, in the Earth by secret Mantras, in Atma by experiencing (Bhoga) and in all beings by equality. "In all these places of worship I am to be meditated on as with four hands, bearing conch, disc, club and lotus. "He who worships Me as above and serves the Sadhus acquires Devotion. Except by devotion that is acquired in the company of Sadhus, there is hardly any other way of liberation. I am not so easily attainable by Yoga, Sankhya, Dharma, the reading of Scriptures, Tapas, gifts, charitable acts, fasts, Yajnas, the Vedas, resort to pilgrimage, Niyamas or Yamas as by the company of Sadhus. Even those that are the lowest by birth, those that have Rajas and Tamas predominant in them, the Daityas, Asuras, and Rakshasas attain me easily by the company of Sadhus. The Gopis in Vraja, the wives of the Vedic Brahmanas did not read the Vedas, they did not observe fasts, they did not perform Tapas, but they attained Me, through the company of Sadhus. Therefore O Uddhava care not for Srutis or Smritis, for biddings and for forbiddings. Have recourse to Me, the Atma of all beings, with all devotion, and thou shall have no fear from any quarter." (The following stages are to be marked: -- 1. Study of Nature and self instruction. 2. Self discrimination, resuting in the separation of the conscious Atma and the unconscious Non-Atma. 3. The understanding of what is bondage and liberation, and the relation between Jiva Atma and Parama Atma (Ishvara.) 4. The liberating process during which the rules are to be observed, sacrifices to be made, the duties of life to be performed and active good done to all beings. During this process, the whole nature of the man becomes one of universal compassion and friendliness. Differences vanish. Good and bad become all alike. The Jiva rests in his own Atma, which is the Atma of all beings, and then all is calm and quiet. 5. The company of Sadhus. 6. Devotion acquired in that company. 7. When Devotion (Bhakti) becomes a part of one's nature then the giving up of all rules, all karma, whether pertaining to the Srutis or the Smritis.) WHY GIVE UP ALL KARMA *SKANDHA XI. CHAP. 12.* This Jiva-Ishvara becomes manifest in the cavities (nerve-plexuses). He enters the cavity (called Adhara or prostatic plexus) with the Prana (energy) of sound (called Para). He passed through subtle mind-made forms (Pasyanti and Madhyama) in the plexuses called Manipura or Solar and Visuddhi or laryngeal and at last comes out as) very gross (Sound forms, called Vaikhari, consisting of) Matra (Measures, such as long, short &c), Svara (accents known as Udatta or high, Anudatta or low and Svarita or mixed; and Varna the (letters of the alphabet, _ka, kha_ &c.) (The ruling idea is that the teachings of the Vedas and the Smritis are conveyed in articulate expressions and are adapted to planes corresponding to articulation. But articulation is the last and grossest expression of Divine Sound energy. In man the highest manifestation of sound energy, the primal voice, the divine voice, the first Logos, is Para. It is the Light which manifests the whole Universe. In that highest plane of manifestation there is no difference between Light and Sound. The seat of this Light is Mula-Adhara Chakra. Coming down the line of material manifestation, this Divine Light, this Para Voice, become Pasyanti in the plane of causes, of germ thoughts, of root ideas, the Karana plane. The germs are transmitted in Man from birth to birth and in the Universe from kalpa to kalpa. They are the _causes_ of the subsequent manifestations, whether individual or universal. The Para voice passing through the causal plane, becomes the root-ideas or germ thoughts. In the next plane, the Sukshma plane, the voice becomes the thoughts themselves or Madhyama. The last expression of the Voice is the articulate expression, Vaikhari. The Srutis and Smritis as written or spoken belong to the plane of lowest manifestation. They are governed by the root-ideas and ideas of the present universe, the root-ideas and ideas of the Rishis through whom they are manifested. When you seek the _unmanifested_ light of the Logos, the Divine Voice, or only the first manifestation of that Voice, what care you about the lower manifestations, the Srutis or Smritis, what care you about karma that pertains to the lower planes?) In Akasa, fire is only unmanifested heat (Ushman). It is manifested further down in the fuel. By friction in the fuel, it becomes a spark. Kindled by _Ghee_, it becomes a flame. Such is my manifestation also in this articulate Voice. So also the senses of action (Karmendriyas) and of perception (Gnanendriyas), the faculties of Desire, Discrimination, and Egoistic perception, the thread-giving Pradhana, the transformations of Satva, Rajas and Tamas are all my manifestations. (_i.e._ I am manifested through all of them). Primally, this Jiva Ishvara is unmanifested and one. But being the resort of the three Gunas, being the generator (Yoni) of the lotus (of the Universe), He becomes in time of divided energy, and appears as many, even like seeds that have found the soil. This Universe exists in Me, even as a piece of cloth exists in threads. The essence of this eternal tree of the Universe is Inclination. It begets flowers (Karma) and fruits (the fruits of Karma). Two are its seeds (Merit and de merit). Hundreds are its roots (the desires). Three are its stems (the Three Gunas). Five are its trunks (the five Bhutas, Akasa &c). The branches produce 5 sorts of juice (Sound, Touch, Sight, Taste and Smell); the Ten senses and the mind are the branches of the tree. Two birds (Jivatma and Paramatma) make their nest on it. Wind, bile and phlegm are its dermal layers. Joy and sorrow are the two fruits of this tree. It extends up to the solar regions (for beyond the Solar system, the Triloki, there are no rebirths.) The country loving Gridhras (in the first sense, vultures and in the second sense, home loving men of desires) partake of one fruit (sorrow). And the forest frequenting Hansas (in one sense swans and in the other sense discriminating men who give up desires) partake of the other fruit (joy). He who, through the favor of his Guru knows the One as becoming Many through Maya, knows the Truth. Thus with the axe of wisdom, sharpened by whole-minded devotion acquired by the worship of the Guru, do thou calmly and steadily cut asunder the sheaths of Jiva and on attaining Paramatma, do thou let go of the instrument itself. THE GUNAS. *SKANDHA XI. CHAP. 13.* Satva, Rajas and Tamas -- they are the Gunas of Buddhi (Prakriti), not of Atma -- control Rajas and Tamas by means of Satva and control Satva by Satva itself. When Satva grows in Man, he acquires Dharma, which is Devotion to Me. By worshipping Satvic objects Satva increases and Dharma is the outcome. That Dharma kills Rajas and Tamas and it increases Satva. When Rajas and Tamas are killed, Adharma which is an outcome of Rajas and Tamas is also killed. The scriptures, water, men, land, time, karma, regeneration, meditation, mantra and purification these ten are accessaries to the Gunas. Of these what the Sages praise are Satvic, what they blame are Tamasic, what they neither praise nor blame are Rajasic. Have resort to only those of them that are Satvic, for then Satva will increase. Dharma follows that increase and wisdom follows Dharma. But wisdom has its field only so long as memory lasts and the (Gunas) are not exhausted. Fire that is produced by the friction of bamboo pieces, burns up the forest and is then extinguished of itself even so the body caused by disturbance of the Gunas is extinguished of itself, (at that final stage). (Of the scriptures, there are some that speak of inclination, others that speak of disinclination. The latter only are to be followed. Water which has a purifying effect, as that of a sacred place is to be used, not pointed water and wine. Bad men are to be shunned and good men are to be mixed with. Quiet solitary places are to be sought, not highways and gambling places. The time before sun rise is preferable for meditation not night fall or night. Nitya Karma is to be performed, not Kamya Karma. Initiation causes a second birth. Vaishnava or Saiva initiation is Satvic and not Sakta initiation. Meditation upon Vishnu is Satvic and not the meditation upon women or upon those that are hostile to Vishnu. The Pranava Mantra is Satvic and not the lower Kamya Mantras. The cleansing must be purification of self, not the mere cleansing of Deva houses. _Sridhara_. By these Satvic pursuits, Satva Guna prevails in man. When Satva prevails the whole nature becomes Satvic. The tendencies are all such as to lead to calmness, which is the essence of Satva. This is Dharma Adharma is the opposite of this. It is identified with such a nature as leads to distractions. Dharma is followed by wisdom. For when the mind is calm and tranquil, truths are reflected on it in their entirety and they are fully perceived. That wisdom lasts as long as memory lasts _i.e._ as long as Dvaita perception exists. But when the Gunas themselves die out, wisdom vanishes of itself, for when there is direct perception of Brahma as self, the knower, the known and knowledge become one and the same.) HOW TO WITHDRAW FROM THE OBJECTS OF THE SENSES. *SKANDHA XI. CHAP. 13.* Uddhava asked: -- "Generally people know that the objects of the senses lead them to misery. How is it, O Krishna, they still follow them, like dogs, donkeys and goats?" Sri Krishna replied: -- "When in the heart of the undiscriminating man, the false perception of 'I' arises (with regard to body &c.), the terrible Rajas takes possession of the Manas, which by its origin is Satvic. Doubts and desires arise in the mind. The mind then dwells upon attributes (oh! how beautiful, what a nice thing!) and acquires a strong liking for it. Guided by the passions, with the senses uncontrolled, deluded by the strong current of Rajas, the helpless man knowingly does things that bear evil fruits. The mind of the wise man is also distracted by Rajas and Tamas. But he sleeplessly controls his mind and he finds fault (with his own actions). He is not attached to them. Gradually and steadfastly offer up your mind to Me, being wide awake, at all times, controlling your breath and regulating your seat and you will then be able to control your mind. "This is the Yoga, as taught by My disciples Sanaka and others." Uddhava asked: -- "When and in what form did you teach Sanaka and others?" Sri Krishna replied: -- "Sanaka and other Manas-born sons of Brahma asked their father as follows: -- The mind enters the Gunas (objects _i.e._ the mind naturally becomes attached to objects) and the Gunas (_i.e._ the objects when experienced) enter the mind (as desires). How can those that want to cross over (the objects) and to become liberated cause a separation between the two? "Brahma could not gauge the question in his own mind. So he meditated on me. I appeared before him as a Hansa. (The Swan can discriminate between milk and water. So the bird symbolises a discriminating sage.) The Brahmanas and Brahma asked: 'Who art thou?' I said as follows: -- "O Brahmanas does your question relate to Atma -- If so, Atma is not many. So the question does not arise. And who will reply to whom? "If your question relates to the body, then also the elements composing the body being the same in all beings, and Atma being the same in all, your question is meaningless. "Whatever is perceived by the senses and the mind, I am that -- There is nothing besides Me. Rightly know this to be so. "True the mind enters the Gunas and the Gunas enter the mind. The Gunas and mind thus mutually blended are but the body of the Jiva, its reality being My own self. (If mind wedded to objects, be the essence of Jiva, then their separation is not possible. But the essence of Jiva is Brahma. Mind is only attributed to Jiva. And Jiva's connection with the objects is through the properties of the mind. Therefore Jiva by realising that it is Brahma will find out that the objects have no existence as far as its own self is concerned. Therefore by devotion to Bhagavat, Jiva completely rests in its own self. _Sridhara_. This is not a separation of Manas and objects, but the withdrawal of self from both.) "By constant pursuit of the Gunas, the mind enters the Gunas. The Gunas also (being turned into desires) take a firm hold of the mind. Knowing Me to be thy own self give up both (the objects and the mind wedded to them.) "Wakefulness (Jagrat), Dream (Svapna) and Dreamless sleep (Sushupti) are states of mind, caused by the Gunas, Jiva is beyond all these states. For it is the witness of all these states. The bondage caused by mind imparts the actions of the Gunas to Atma. Therefore being fixed in Me, the Fourth (_i.e._ beyond the three states of consciousness), get over the bondage of mind. That will be the (mutual) giving up of the mind and the Gunas. This bondage of Atma is caused by Ahankara (the sense of 'I-ness') Know this to be the cause of all evils. Knowing this, be fixed in the Fourth, and give up all thoughts of _Sansara_ (_i.e._ of mind and of the connections caused by mind.) "So long as the idea of manifoldness is not destroyed by reasoning, man dreams in ignorance even in the wakeful state, just as in dream, the ignorant man thinks he is wakeful. "All things, other than Atma are unreal. The differences made amongst them (such as, this is Brahmana, this is Sudra, this is Grihastha, this is Sanyasin), the different destinations (Svarga and other Karmic fruits) and even Karma (action) itself are unreal, so far as Atma is concerned. "He who throughout the constantly following stages of life (childhood, youth, age etc.) perceives the objects in the wakeful state, with the help of all the senses, he who perceives the likes of those objects in dream in the heart, and he who brings those perceptions to an end in dreamless sleep are all one and the same. For the same memory runs through all these states. The Lord of the senses is one and the same. (The outward senses perceive the wakeful state. Mind, perceives the dream. Buddhi perceives dreamless sleep. Atma, is the Lord of all these senses). "Ponder well over this that the three states of mind are caused in Me by the Gunas, through My Maya. Knowing this definitely, cut asunder the source of all doubts (Ahankara) by the sword of wisdom sharpened by reasoning, the teachings of Sadhus, and the Srutis. And worship Me, that dwell in the heart. "Look upon this Universe as a delusion, a play of the mind. Now seen, now destroyed. So rapid is the succession, that it is like a whirling fire brand that looks circular (on account of the rapid motion, though it is not circular). One consciousness appears as many. The phenomenal existence (_Vikalpa_) caused by the threefold Guna transformations is but Maya, a dream. "Turn away your sight from this object world. Give up all desires. Be calm and find bliss in the perception of self. At times you will have experience of the objects in your daily life (for getting the necessaries of life). But what you have once thrown aside as unreal shall not be able to cause delusion in you. Till the fall of your body, the objects will haunt you like things of the past, stored as it were in memory alone. This frail body, through which he has known his real self, may rise or sit, may move away from its place or come back, just as chance will have it, but the Siddha sees it not, even as an inebriate person does not see the cloth he puts on. "The body waits with the Pranas and Indriyas till the _Commenced_ Karma exhausts itself. But being fixed in Samadhi, the knower of the truth does not care for the body and the object world, which are all visionary to him. "I said all this to the Brahmanas and came back to my own abode." BHAKTI YOGA. *SKANDHA XI. CHAP. 14.* "O Krishna, thou speakest of Bhakti Yoga. Others speak of other expedients. Are they all same or is any one of them superior to others?" Sri-Krishna replied: -- "The tendencies of men are different, according to the differences in their nature. So different paths have been spoken of. But the regions (or fruits) acquired by the votaries of the other paths, and as created by their actions have a beginning and an end, a miserable future and an end in Tamas. The pleasures there are small and they are not unmixed with sorrow. Where is that bliss to be found in objects that is to be found in Me. "Fixed in Me, and finding bliss in Me, all is blissful to My votaries. They do not wish for universal supremacy, they do not ask for supremacy over Svarga, Bhur or Patala, they do not long for Siddhis, they do not even ask for Mukti. Surrendering Self to Me they wish for nothing else but Myself. Brahma, Siva, Sankarshana, Lakshmi and My own form are not so dear to Me, O Uddhava, as thou art to Me. I always seek my Bhaktas. It is they only that know what bliss they enjoy, Bhakti consumes all impurities, even as fire consumes the fuel. Yoga, Sankhya, Dharma, study of the scriptures, asceticism, or relinquishment nothing wins me so much as powerful Bhakti does. I am attained only by faithful Devotion. Bhakti purifies the Bhaktas, even though they be Chandalas by birth. "Dharma, though combined with truth and compassion, wisdom though wedded to asceticism, do not completely purify self, if devotion to Me is wanting. How can mind be purified without Bhakti. For by Bhakti the hairs stand on end, the heart melts away and tears of bliss run down the cheek. Words become choked with devotional feelings. The Bhakta weeps, and smiles, and sings and dances forgetting himself. Such a Bhakta (not only purifies self, but) he purifies the whole world. "Gold loses its impurities under fire and regains its own form. Atma (Jiva Atma) shakes off its impurities under Bhakti Yoga and regains its own form. As Atma becomes more and more purified, by hearing and meditating on the sacred sayings about Me, it sees more and more of subtle objects, as the eye touched with collyrium does. "Think of objects and your mind will be attached to objects. Think of Me and your mind will be attached to Me. Therefore fix your mind on Me, giving up all other thoughts. "Shun from a distance the company of women and of those that keep the company of women. Be self controlled. Go to a solitary place, free from dangers and then sleeplessly meditate on Me. "There is not so much misery, so much bondage from other quarters as from the company of women and of those that associate with them." MEDITATION. *SKANDHA XI. CHAP. 14.* Uddhava asked: -- "O Lotus-eyed! how to meditate on Thee! Tell me what is the nature of that meditation and what it is?" Sri Krishna replied: -- "Be seated on an Asana (Seat), that is neither high nor low (say, a blanket), with your body erect and in an easy posture. Place your hands on the lap. Fix your gaze on the tip of the nose (in order to fix the mind). Purify the tracks of Prana by Puraka, Kumbhaka and Rechaka, and then again in the reverse way (_i.e._ first breathe in by the left nostril with the right nostril closed by the tip of the thumb, then close the left nostril by the tips of the ring finger and the little finger and retain the breath in both the nostrils. Then remove the tip of the thumb, and breathe out through the right nostril. Reverse the process by breathing in through the right nostril then retaining the breath in both the nostrils and then letting out the breath through the left nostril). Practise this Pranayama gradually with your senses controlled. "'Aum' with the sound of a bell, extends all over, from Muladhara upwards. Raise the 'Aum' in the heart, by means of Prana (twelve fingers upwards) as if it were the thread of a lotus-stalk. There let Bindu (the fifteenth vowel sound) be added to it. Thus practise Pranayama accompanied by the Pranava reciting the latter ten times. Continue the practice, three times a day and within a month you shall be able to control the vital air. The lotus of the heart, has its stalk upwards and the flower downwards, facing below (and it is also closed, like the inflorescence with bracts of the banana. _Sridhara_). Meditate on it however as facing upwards and full-blown, with eight petals and with the pericarp. On the pericarp, think of the Sun, the Moon, and Fire one after another. Meditate on My form (as given in the text) within the Fire. First Meditate on all the limbs. Then let the mind withdraw the senses from their objects. Then draw the concentrated mind completely towards Me, by means of Buddhi. Then give up all other limbs and concentrate your mind on one thing only My smiling face. Do not meditate on anything else. Then with draw the concentrated mind from that and fix it on Akasa. Give up that also and being fixed in Me, (as Brahma) think of nothing at all. You shall see Me in Atma, as identical with all Atmas, even as light is identical with another light. The delusions about object, knowledge and action shall then completely disappear." THE SIDDHIS *SKANDHA XI. CHAP. 15.* When the senses and the breath are controlled and the mind is fixed on Me, Siddhis or powers overtake the Yogi. There are eighteen Siddhis and eighteen Dharanas. Of these, eight belong to me (eight of them are normally the powers of Ishvara and they exist in a some what lesser degree in those that approach the state of Ishvara. _Sridhara_. The remaining ten cause the appearance of Guna _i.e._ they cause an excellence of Satva. _Sridhara_.) 1. _Anima_, the power of becoming as small as an atom. 2. _Mahima_, the power of increasing size. 3. _Laghima_, the power of becoming light. These three Siddhis relate to the body. 4. _Prapti_, to be in the relation of presiding Devas to the corresponding senses of all beings. 5. _Prakamya_, power of enjoying and perceiving all objects seen or unseen. 6. _Isita_, control over the energies of Maya in Isvara, over the lower energies in other beings. 7. _Vasita_, Non-attachment to objects. 8. _Kamavasayita_, the power of attaining all desires. These are My eight Siddhis and they normally exist in Me. 1. The cessation of hunger and thirst. 2. The hearing from a distance. 3. Seeing from a distance. 4. Motion of the body with the velocity of the mind. 5. Assumption of any form at will. 6. The entering into another's body. 7. Death at one's own will. 8. Play with Deva girls. 9. The attainment of desired for objects. 10. Irresistible command. These are the ten Siddhis that relate to the Gunas. There are also five smaller Siddhis. 1. Knowledge of the present, past and future. 2. Control over the Pairs, such as heat and cold &c. 3. Knowledge of other's minds. 4. Suspending the actions of fire, sun, water, poison &c. 5. Invincibility. These are only illustrative of the Siddhis. Now about Dharana or the modes of concentration of the mind. Those that fix their mind on Me as pervading the Tanmatras acquire the power of becoming an atom. Those that concentrate their mind on Me as pervading Mahat Tatva acquire _Mahima_. The object of Dharana ... ... The power acquired The Lord pervading the atoms ... Laghima. Do. Do. Satvic Ahankara ... Prapti. Do. Do. Sutra or Mahat ... Prakamya. Vishnu the Lord of the three Gunas ... Isita. Narayana, the Fourth, Bhagavat ... Vasita. Nirguna Brahma (Brahma without attribute) ... ... ... Kamavasayita. Lord of Sveta Dvipa (White Island) ... Cessation of hunger and thirst. Akasa ... ... ... Distant hearing. Sun ... ... ... Distant vision. &c. &c. &c. THE VIBHUTIS OR POWERS OF THE LORD. *SKANDHA XI. CHAP. 16.* The Sixteenth Chapter deals with the Vibhutis of the Lord, much in the same way as the tenth chapter of the Bhagavad Gita. VARNA AND ASRAMA RULES. *SKANDHA XI. CHAP. 17-18.* The seventeenth and eighteenth chapters deal with Varna and Asrama rules. WHAT ONE IS TO DO FOR MOKSHA. *SKANDHA XI. CHAP. 19.* Jnana (knowledge), Vairagya (dispassion), Vijnana (direct knowledge), Sraddha (faith) Bhakti (Devotion), these are the requisites of Moksha. The nine (Prakriti, Purusha, Mahat. Ahankara and the five Tanmatras), the eleven (five Jnanendriyas, five Karmendriyas and Manas), the five Bhutas, the three (Gunas), that knowledge by which one knows that these constitute all beings and that the One underlies all these is _Jnana_. (The first training of the mind is to break up the objects into their component elements. Thus we can mentally resolve any object into its chemical elements and this Universe into a mass of homogeneous nebula. The process is to be carried further, till we get the Tatvas or the ultimate principles of the Sankhya philosophy. Then the next step is to realise the one Purusha as underlying all the Prakritic principles.) Vijnana is the direct knowledge of the One by itself and not as pervading all Prakritic forms. (Jnana is indirect knowledge and Vijnana is direct knowledge of Brahma). All the existing things being formed of the three Gunas have their growth, existence and end. What follows the transformation from one form into another, at all the three stages of beginning, middle and end, and what remains behind after the destruction of all forms -- that is the existing (Sat). The Vedas, direct perception, the sayings of great men and logical inference are the four Pramanas or evidences. The world of transformations does not stand the test of any of them (_i.e._ there is only one real existence, the existence of the transformable and transformed world being only relative and unreal. This is the conclusion arrived at from all sources. Therefore the wise man becomes dispassionate to all things. Transformation is the end of all actions. Therefore the wise man sees all the regions that may be attained by actions from that of Brahma downwards, as miserable and transitory even like the worlds that are seen. This is Vairagya or Dispassion. I have told you already of Bhakti yoga. Hear again what I say. _Sraddha_ or faith in the nectar like sayings about Me, constant recitals about myself, steadiness in worshipping Me, the chanting of devotional hymns, the hearty performance of divine service, adoration by means of the body, worship of my votaries, the realisation of my existence in all beings, the directing of the daily actions and of the daily talks towards Me, the offering up of the mind to Me, the giving up of all desires, of all objects, of all enjoyments and of all joys for my Sake, the performance of Vedic karma all for Me -- by all these, Bhakti grows up towards Me. THE SADHANAS OR EXPEDIENTS. *SKANDHA XI. CHAP. 19.* Yama consists of -- 1. _Ahinsa_ -- the non-infliction of pain. 2. _Satya_ -- the practice of truth. 3. _Asteya_ -- Not even the mental stealing of other's properties. 4. _Asanga_ -- Non-attachment. 5. _Hri_ -- Modesty. 6. _Asanchaya_ -- Want of storing for the future. 7. _Astikya_ -- faith in religion. 8. _Brahmacharya_ -- Abstinence. 9. _Mauna_ -- Silence. 10. _Sthairya_ -- Steadiness. 11. _Kshama_ -- forgiveness. 12. _Abhaya_ -- fearlessness. _Niyama_ Consists of 1. _Saucha_ -- bodily purity. 2. _Do_. -- Mental purity. 3. _Japa_ -- Mental repetition of Mantras or Names of deities. 4. _Tapas_ -- Asceticism. 5. _Homa_ -- Sacrificial offering. 6. _Sraddha_ -- faith. 7. _Atithya_ -- hospitality. 8. _Archana_ -- daily worship. 9. _Tirthatana_ -- Wandering on pilgrimage. 10. _Parartheha_ -- desire for the Supreme object. 11. _Tushti_ -- Contentment. 12. _Acharya Sevana_ -- Service of the spiritual teacher. Yama and Niyama are practised by men, either for furtherance in life or for Moksha. _Sama_ -- is fixing the mind on Me (and not mental quietness only). _Titiksha_ -- is forbearance. _Dhriti_ -- is the restraint of the senses of taste and generation. The best _Dana_ (gift) is not to oppress any creature. _Tapas_ -- is really the giving up of desires. _Saurya_ -- or power is the control of one's own nature. _Satya_ or Truth is the practice of equality. _Rita_ -- is truth speaking that does not cause pain. _Saucha_ -- is only non-attachment to karma, but _Tyaga_ is its complete renunciation. The wealth to be coveted for is _Dharma_. I Myself am _Yajna_, Spiritual teaching is the _Sacrificial gift_, _Pranayama_ is the greatest strength. _Bhaga_ is my Lordly state. The best attainment is devotion to Me. _Vidya_ is the removal of the idea of separateness from self. _Hri_ is the abhorrence of all unrighteous acts (and not merely modesty.) _Sri_ is (not merely riches but) virtues. Happiness is that which seeks neither happiness nor misery. Misery is nothing but longings for enjoyment. The Sage is he who knows about liberation from bondage. He is ignorant who knows the body to be self. The Path is that which leads to Me. The evil path is that which distracts the mind. The increase of Satva is Svarga (and not merely Indra Loka.) The increase of Tamas is Naraka. Guru is the friend and I am that Guru. This human body is the house. He is rich who is virtuous. He is poor who is not contented. He who has not conquered the senses is the helpless man. The Lord is he who is not attached to the objects. He is a slave who is attached to them. THE THREE PATHS: KARMA, JNANA AND BHAKTI. *SKANDHA XI. CHAP. 20.* Uddhava said: -- "Karma is to be performed and Karma is not to be performed -- both are Thy injunctions in the Vedas. The Vedas speak of merits and demerits in connection with Karma. They speak of Varna and Asrama, of differences in time, space, age and objects, of Svarga and Naraka. "The sense of right and wrong is not innate but it is acquired from the scriptures, and the same scriptures undermine all ideas of difference. All this is confounding to me." Shri Krishna replied: -- "I have spoken of three paths leading to the attainment of Moksha by men -- Jnana, Karma and Bhakti Yogas. There is no other means what so ever of attaining Moksha. Jnana Yoga is for those that are disgusted with the performance of Karma and so give it up. "Karma Yoga is for those that are not disgusted with the performance of Karma but are attached to it. "He who perchance becomes fond of what is said or spoken of Me, but has no aversion for Karma nor has any undue attachment to it is fit for Bhakti Yoga. "Perform Karma so long as you do not feel disgust for it or as long as you are not drawn by love for me. True to your duties, perform Yajnas but without any selfish desires. Do not perform prohibited Karma. Then you shall cross the limits of both Svarga and Naraka. "By the performance of one's own duties, the purified man may acquire pure wisdom (Jnana) and Bhakti. "The dwellers of Svarga wish for the human body and so the dwellers of Naraka. For that body is a means to the attainment of of Jnana and Bhakti both, not so the Svarga body or Naraka body. "The far-sighted man does not wish for Svarga or Naraka. He does not even wish for human existence. For connection with the body causes selfish distractions. "The sage knows the body as leading to desired for ends. But he realises at the same time its transitory character. He therefore loses no time in striving for Moksha before the approach of death. Even so the bird loses all attachment for its nest and flies away free and happy before the man who strikes at the tree succeeds in felling it. "The human body which is the primal source of all attainments is a well built boat, so hard to secure and so cheap when once attained. The Guru is at the helm of this boat, and I am the favorable wind that drives it. The man that does not cross the ocean of births with such a boat is a killer of self. "_Jnana_: -- When a man feels disgust for karma and becomes dispassionate and when his senses are controlled, he should practise concentration of mind. "When in the act of concentration, the mind suddenly goes astray and becomes unsettled, you should bring it back under the control of self, with unremitting efforts, after allowing it to go in its wandering course a little. "Never neglect however to check the course of the mind with your Pranas and senses all controlled. With the help of Satvic Buddhi bring the mind under the control of self. "This control of the mind is the highest yoga. The horseman slackens the reins at first but never lets go the reins. Reflect on the creative manifestation of all objects and then the contrary process of their dissolution, according to the Sankhya method. Do this till the mind attains calm. "By cultivating a sense of disgust, by the growth of dispassion, by constant pondering over the teachings of the Guru, the mind gives up its delusion. "By practising Yama and other ways of Yoga, by discrimination of self and by worshipping Me, the mind is able to think of the Supreme. "If by loss of mental balance, the Yogi does some improper act he should burn up the impurity by Yoga alone, but not by any other means (not by expiatory rites. _Sridhara_) "Adherence to the particular path of one's own following is the right thing. People have been taught to distinguish between right and wrong, not because the acts are not all impure by their very nature but because the distinction is necessary to regulate the acts themselves with a view to cause a final abandonment of all attachments to them". (It may be said that according to the scriptures, Nitya Karma (acts ordained to be daily performed) and Naimittika Karma (acts ordained to be occasionally performed) purify the mind. Hence they are _right_ (_guna_). The killing of animals and such other acts make the mind impure. Hence they are _wrong_ (_dosha_). Expiatory acts (Prayaschitta) are required to be performed in order to remove the consequences of wrong acts. Therefore Prayaschitta is a right thing (_guna_). How can impurities be destroyed by means of Yoga then and not by means of Prayaschitta: therefore it is said that what is called Guna (right) and Dosha (wrong) by injunctions and prohibitions, is only a regulation of acts. The purport is this. The impurities of a man are not the outcome of his own inclinations. Man is impure through his natural tendencies. It is not possible for him all on a sudden to have disinclination for all actions. Therefore "Do this," "Do not do this," these injunctions and prohibitions only put a restriction upon the inclinations of a man and by this means, they lead to disinclination. The Yogis have no inclinations. The rules of Prayaschitta are therefore not meant for them. _Sridhara_.) Bhakti: -- "He who has reverential faith in all that is said about Me, and who feels disgust for all actions, who knows that desires are identical with misery, but is yet in-capable of renouncing them, such a man should worship Me, with sincere devotion and firm faith. Though gratifying his desires, he should not have any attachment for them, knowing that they lead to misery in the end. Those that constantly worship Me according to Bhakti yoga as already expounded by Me, have all the desires of their heart destroyed as I myself dwell in their heart. The bondage is broken asunder, doubts all cease to exist, the accumulated actions fade away, when I, the Atma of all, am seen. My Bhakta speedily attains every thing that is attained by other means, Svarga, Moksha or even My own abode, if he has any desire for any of these. But My Bhaktas who are solely devoted to Me do not desire any thing even if it be offered by Me, not even final liberation. They are beyond the limits of Guna and Dosha." GUNA AND DOSHA OR RIGHT AND WRONG *SKANDHA XI. CHAP. 21.* Those who do not follow the Paths of Bhakti, Jnana and Karma, but who only seek paltry desires become subject to rebirths [For those that are matured in Jnana and Bhakti, there is neither Guna (right) nor Dosha (wrong). For those that practise Disinclination, the performance of Nitya and Naimittika Karma is Guna, for it leads to the purification of the mind. The non-performance of such Karma and the performance of prohibited Karma are Dosha, for they give rise to impurities of the mind. Prayaschitta counteracts such Dosha, and therefore it is Guna. For those pure men that are fixed in the Path of Jnana, the practice of Jnana is Guna; Bhakti is Guna to them that are fixed in the path of Bhakti. What is opposed to Jnana and Bhakti is Dosha to the followers of those two Paths. All this has been said before. Now Guna and Dosha are detailed for those that do not follow the Paths, but seek their selfish ends. _Sridhara_]. Devotion to the path of one's following is Guna. The reverse is Dosha. This is the proper definition of Guna and Dosha (Guna and Dosha are relative terms. They do not appertain to the thing itself. _Sridhara_). Purity (Suddhi) or Impurity (Asuddhi), Right (Guna) or Wrong (Dosha), Auspicious (Subha) or Inauspicious (Asubha) are terms applied to the same objects, in relation to religion (Dharma), Society (Vyavahara) and living (Yatra), respectively. I have explained Achara (rules of life) for those that want to be guided by Dharma (Sanctional religion). (Shri Krishna refers here to the works of Manu and other Smriti writers). The body of all beings is composed of the five elements (earth, water &c). They are all ensouled by Atma. Though men are all equal, the Vedas give different names and forms to their bodies (saying this is Brahmana, this is Sudra, this is Grihastha, this is Sanyasi) with a view to do good to them. (The object is to put a limit to the natural inclinations and thereby to secure Dharma, Artha, Kama and Moksha. _Sridhara_). Similarly classification is made of time, space and other things, solely with the object of regulating actions (Karma.) Thus those lands are impure where the black deer do not roam (Details are not given for which read the original). "Those that perform Yajna attain Svarga." Sayings like these do not speak of final bliss. They are only tempting words really meant for the attainment of Moksha, just like words said to a child to induce him to take medicine (The father says; "Eat this Nimba -- a bitter drug. I shall give you this sweet meat." The child takes the medicine. But the sweet meat is not what he really gets, for his real gain is recovery from disease). From their very birth, mortals are attached to some objects of desire, to their lives and powers and to their own people. But these are only sources of misery in the future. Why should the Vedas then teach attachment to such things? Some wrong-minded people say so without knowing the purport of the Vedas. They are deluded by the performance of fire sacrifices, and they resort to Pitri Yana (_i.e._ they are drawn to rebirths on the Earth after temporary enjoyment of Svarga). They do not know their own abode, which am I as seated in their heart, from whom the universe proceeds. Not knowing the real meaning of the Vedas, they worship Indra and other Devas and perform Yajnas at which animals are sacrificed. Para, Pasyanti and Madhyama remain deep and unfathomable like the ocean and only Vaikhari becomes manifest in the Vedas originating in Pranava and appearing through the letters of the alphabet and the Metres. Even that Vaikhari is not properly understood by men. (The Vedas form the sound manifestation of Ishvara. That sound has four divisions. _Para_, which finds manifestation only in Prana, _Pasyanti_, which finds manifestation in the mind, _Madhyama_ which finds manifestation in the Indriyas, and Vaikhari which finds manifestation in articulate expression. Those who have mental vision can only find out the first three. But the Vedas as expressed in language are also difficult to understand.) Further details are given, which are not reproduced. THE TATVAS. *SKANDHA XI. CHAP. 22.* Uddhava asked: -- "How many Tatvas (elemental principles) are there? The Rishis give the number differently." Sri Krishna replied: -- "The discussion about the number is useless. The principles are interpenetrating. Their order and their number are therefore differently understood." Uddhava asked: -- "Prakriti and Purusha though different by themselves are interdependent. They are never seen separately. Atma is seen in Prakriti (body) and Prakriti is seen in Atma (Where is then the difference between body and Atma?) "This is my doubt." Sri Krishna replied: -- "Prakriti and Purusha are essentially different." PRAKRITI AND PURUSHA. *SKANDHA XI. CHAP. 22.* (1). _Prakriti_ is subject to manifestation. (2). It is subject to transformation. (3). It consists of the transformations of the Gunas. (4). It is various, -- broadly speaking threefold, Adhyatma, Adhi-bhuta and Adhi-daiva. (5). It is not self manifest. Atma is one, immutable and self manifest. Ahankara is at the root of all doubt and delusion. They last as long as the mind is turned away from me. RE-INCARNATION. *SKANDHA XI. CHAP. 22.* Uddhava asked: -- "Those that are turned away from Thee take on and give up bodies. Tell me something about rebirth." Sri Krishna replied: -- "The mind of men imprinted with karma moves with the five senses from body to body. Atma (under the denomination of 'I') accompanies the mind. "The mind (after death) thinks of such seen and unseen objects as the karma of men places before it. It awakes (unto those objects, it thinks of) and fades away (in respect of previous objects). The memory (connecting the present with the past) dies away in consequence. "When one loses all thoughts of one's body on account of close application to another object (body), through some cause or other, that utter forgetfulness is his death." (By karma, man gets after his so-called death either a deva body, or a body of inflictions. In the former case, it is through pleasure and desire and in the latter case, through fear and sorrow, that the Jiva utterly forgets his former body. That is the death of the Jiva who used to identify himself with the former body and not the destruction of Jiva as of the body. _Sridhara_. The Deva-body is the phenomenal basis of the Jiva in Svarga Loka. The body of inflications is the astral or Kamic body, in Bhuta, Preta and Pisacha Loka, where the Jiva undergoes inflictions. The Jiva identifies itself with these new bodies or new states in such a way as to forget completely its former physical body. The connection with the former body is thus completely cut off in the mind. This is the death of the Jiva in relation to its previous body.) "The birth of a Jiva is the acceptance of a body as one's own self. It is even like dream or fancy. In dream or fancy, a man does not know his present self as the former self. The mind by its application to a new body causes a birth into that body, and the ideas of good, bad and indifferent crop up in self. "Though a father may have neither friend nor enemy, he is affected by the connections formed by his vicious son, even so it is with Atma. Growth and decay are happening every moment in the body. But they are hardly perceptible owing to the extreme subtlely of time. "The burning lamp, the flowing current, the ripening fruit, pass through stages, as all beings also pass through the stages of childhood, youth and age. We say it is the same fire, it is the same water (though the particles of fire and water are continually changing.) So we say, it is the same man. The understanding and the words of ignorant men are all confounding (for they speak and think assuming that the same body continues). But even the ignorant man does not acquire birth or death, by Karma engendered by self, for the self is immortal and the notion of birth and death is itself a delusion with reference to self. Fire, as an element lasts through out the Kalpa. But it seems to come into existence or to become extinguished. Fecundation, foetal state, birth, childhood, grown up childhod, youth, ripeness, age and death are the nine states of the body. These states of the body which is other than self are only fancies of the mind (so far as self is concerned). Some accept them as their own, by contact with Gunas and some reject them to some extent (by discriminating knowledge). From the death of the body inherited from the father and the birth of another child body, one can infer the birth and death of his body only, he the knower not being affected by either birth or death. The seer of the growth and decay of the tree is different from the tree itself, so the seer of the different states of the body is different from the body itself. One is bound down to the wheel of rebirths, by want of discrimination. One becomes Deva or Rishi by the action of Satva, Asura or man by the action of Rajas and Bhuta or animal by the action of Tamas. As a man seeing the performance of singers and dancers involuntarily imitates them (in the mind) even so Atma follows the actions of Buddhi. The tree seems to move when the water is moving. The earth seems to roll when the eyes are rolling. Births and rebirths are as unreal to Atma as are dreams but they have an existence even as objects in dream have an existence so long as the mind thinks of those objects. "Whatever others may say or do unto you, do not care the least about that, but with single minded devotion restore self by self." Uddhava said: -- "Human nature is human nature, O Lord. Hew can one bear all that is said or done by the impious?" FORBEARANCE. *SKANDHA XI. CHAP, 23.* Sri Krishna said: -- "In days of yore, there was a wealthy Brahmana in the Malava regions. He earned money by the evil ways of the world, but did not spend any thing on charity. In time the wealth was all gone. He repented and felt disgust for wealth. He renounced the world and became a wandering Bhikshu. He went to villages for alms. People called him all sorts of names -- thief, hypocrite and so on. Some pelted him, others abused him, others put him to chains and confined him. "He bore all this with perfect calm. This is how he used to reason within himself: -- "These men, the Devas, self, the planets, Karma and Kala (periodicity) none of them is the cause of my happiness or misery. Mind is the one cause, which causes the wheel of births to move. They make friends and enemies, who do not conquer the mind. The connection with the body is only an act of the mind. Deluded men however think, this is my body and they go astray. "One man can not be the cause of grief and joy to another. Atma in all men is not the doer. All acts proceed from the gross and the subtle body. If the tooth bites the tongue, who should you be angry at? "If the Devas (the Adhidevas) be the cause of sorrow, it is not their Atma that is so but their bodily transformations. And the Devas (who guide the senses) are the same in all beings. If one limb causes pain to another limb, who should be the object of anger? "If self is the cause of joy and sorrow, then you have not to look to the outside world. But every thing else besides Atma is only a seeming existence. Therefore there is no real existence of any cause of joy or grief and there is no joy or grief. "If the planets by their position at birth bring about joys and sorrows, then no body is to blame for that. And the planetary Purusha is separate from the bodies of the planets. There is none to be angry at. Karma can not be the cause of Joy and sorrow. Karma has its sphere in which there is both a conscious and an unconscious element. The unconscious element undergoes transformation and the conscious element in search for the desired object leads to action. But the body is absolutely unconscious. And Purusha (or Self) in man is absolutely conscious. There is no root of Karma either in body or in Purusha. "_Kala_ is part of Atma, for Kala is an aspect of Ishvara. Fire does not destroy its spark, snow does not destroy its flakes. "One who is awakened to his real self has fear from no one else. Purusha has no connection with the pairs of opposites." (Cold and heat, happiness and misery &c.) SANKHYA. *SKANDHA XI. CHAP. 24.* "There is only one perception and one undivided object of perception, when there are no Yugas (i.e. in Pralaya), in Satya Yuga, as well as for men skilful in discrimination, that object of perception is Brahman, the absolute Truth, beyond the reach of worlds and of mind. I became two fold, by means of Maya. Of the two one is Prakriti consisting of causes and effects. And the other is Purusha. "Following the Karmic record of Jivas, I disturbed Prakriti, and Satva, Rajas and Tamas became manifest. The Gunas gave rise to Sutra or Thread (which represents Kriya Sakti). Mahat (Jnana Sakti) is not separate from Sutra (Sutra and Mahat form one Tatva. It is two-fold, on account of its double aspect of Jnana and Kriya or knowledge and action). "Ahankara is the transformation of Mahat. It is three-fold, Satvic or Vaikaric, Rajasic or Taijasa and Tamasic. "The Adhi-daivas and Manas came from Satvic Ahankara, and the 5 Tanmatras from Tamasic Ahankara.. The five Maha bhutas came from the five Tanmatras. "Prompted by Me, all these principles united together to form the Egg which was My own abode. I incarnated in that Egg which was immersed in the (Pralayic) water (as Sri Narayana or Virat Purusha). "Out of my navel grew the Lotus called the Universe. Brahma was manifested in that Lotus. "He brought into manifestation the Lokas (Bhur, Bhuvar &c.,) and the Lokapalas. "Svar was the abode of the Devas, Bhuvar of the Bhutas, Bhur of men, the higher Lokas of the Siddhas and the Lower Lokas of the Asuras and Nagas. "All actions (Karma) bear fruits in the Triloki. Mahar, Jana and Tapas are attained by Yoga, Tapas and Renunciation. My abode (Vaikuntha, which is beyond the Seven Lokas) is attained by Bhakti Yoga. "All beings in this Universe wedded to karma are made by Me, who as Kala am the Dispenser of all karma, to merge out of or to dive down in the flow of Gunas (_i.e._ they are made to go up to the higher Lokas or to come down to the lower Lokas). "All things big or small, thick or thin are pervaded by Prakriti and Purusha. "That which is at the beginning and at the end of a thing is also at the middle, as in the case of ornaments and earth-pots, the intervening transformations having a separate existence only for the sake of conventional use (thus the ornaments of gold are called by different names only for temporary uses. But they are gold when the forms are made and destroyed. The forms are all transitory and the ornaments are essentially gold). "That is only Real which gives rise to the original transformation, which is at the beginning and at the end. Prakriti the material cause, Purusha -- that pervades Prakriti and Kala or periodicity which causes disturbance in the Gunas -- these are three in one and I am that three-fold Brahma. The creative process flows on in order of succession without a break. The multifarious creation unfolds itself to serve the purposes of the jivas and it lasts so long as the period of Preservation continues and so long as Ishvara looks at it. "The order is reversed in Pralaya, and transformations are merged in the principles from which they proceeded. The body merges in to the food grains. The food grains merge in to the roots of plants. The roots merge into the earth, The earth merges into smell, smell into water, water into Taste, Taste into fire, fire into Form, Form in to Air, Air into Touch, touch into Akasa and Akasa into sound. "The Indriyas merge into the Adhi-daivas. The Adhi-daivas merge into the Manas. Manas merges into Ahankara. "Ahankara merges into Mahat (_i.e._ gives up the unconscious portion and becomes Jiva Sakti and Kriya Sakti itself. _Sridhara_.) "Mahat merges into the Gunas. "The Gunas merge into unmanifested Prakriti. Prakriti merges into Kala. Kala merges into Jiva. Jiva merges into Atma. Atma rests in self. "When these processes are meditated on, there is no delusion." SATVA RAJAS AND TAMAS. *SKANDHA XI. CHAP. 25.* "_Sama_ or Control of the mind, _Dama_ or Control of the Senses, forbearance, discrimination, tapas, truthfulness, compassion, memory, renunciation, contentment, faith, shame and charitableness are the attributes proper of _Satva_. Selfish desire, Selfish exertion, pride, discontent, variety, selfish-invocation of the Devas, idea of separateness, material enjoyment, love of excitement, love of fame, derision, power and violence, are the attributes proper of _Rajas_. "Anger, greed, untruthfulness, cruelty, begging, parading of religion, languor, quarrel, repentance, delusion, grief, dejection, sleep, helplessness, fear and indolence are the attributes proper of _Tamas_. "The sense of I-ness and My-ness is produced by the mixture of the three Gunas (I have Sama, selfish desire and anger. My Sama, selfish desire and anger. Thus _I_ and _My_ are common to all the three Gunas. _Sridhara_) All our dealings having the elements of Manas (Satvic), the Tanmatras (Tamasic), the Indriyas and the Pranas (Rajasic) in them, proceed from a mixture of the three Gunas. Devotion to Dharma (Satvic), Kama (Rajasic) and Artha (Tamasic), that bears the fruits of faith (Satvic), attachment (Rajasic) and wealth (Tamasic) is also based on a mixture of the Gunas. "The performance of religion for the gratification of desires (Kamya Dharma which is Rajasic), the performance of the duties of married life (Grihasta Dharma which is Tamasic) and the performance of the daily and occasional duties assigned to one's position in life (Svadharma which is Satvic) are based on a union of the three Gunas. Man is Satvic, when he has got the Satvic attributes. He is Rajasic when he has got the Rajasic attributes. He is Tamasic when he has got the Tamasic attributes. "When a man or woman worships Me with unselfish devotion and by the performance of duties, he or she is Satvic. "The person who worships Me, for the attainment of desires is Rajasic. "The person who worships Me with a view to do injury to others is Tamasic. "Satva, Rajas and Tamas are attributes that grow in the minds of jivas, they are not My attributes. "When Satva prevails over the other two Gunas, man acquires religiousness, wisdom, and other attributes, as also happiness. When Rajas prevails, it causes distraction, attachment and a sense of separateness. Man acquires karma, fame and wealth. But he becomes miserable. "When Tamas prevails, delusion, inaction and ignorance follow. "When the Mind attains calm, the senses become abstemious, the body free from fear and the mind free from attachments, Satva grows up and makes it easy to perceive Me. "When the mind becomes distracted by actions, and desires multiply, when the senses of action become disordered and the mind always wanders away, Rajas has its hold over man. "When the mind can not grasp, when it languishes, when even desires do not crop up, and there is indolence, melancholy and ignorance, they all proceed from Tamas. "With Satva, the Deva element prevails, with Rajas, the Asura element prevails and with Tamas, the Rakshas element prevails. "The waking is from Satva, dream from Rajas and deep sleep from Tamas. "By Satva, people go higher and higher up, by Rajas they move about in the middle, and by Tamas they move lower down. "Satva takes one to Svarga Loka, Rajas to human Loka and Tamas to Naraka. Those who are void of Gunas attain Me. "Action that is offered up to Me or that is unselfish is Satvic. Selfish action is Rajasa. Heartless action is Tamasa. "Satvic wisdom is that which relates to Atma, as separate from the body. "Rajasic is half perceived wisdom. Tamasic is wisdom relating to the material universe. "Wisdom centred in Me is Nirguna or without Gunas. "Satvics like to reside in the forest. Rajasics in human habitations and Tamasics in gambling houses. Houses where I am worshipped are beyond all the Gunas. Births are caused by Guna and Karma. Those who conquer these become devoted to Me and attain my state." COMPANY. *SKANDHA XI. CHAP. 26.* "King Pururavas was forsaken by Urvasi. He then thought within himself what the body of a woman was composed of, where its beauty lay, and the origin and the end of that body. 'Therefore' said he 'wise men should not associate with women or those that are addicted to women. By contact of the senses with their objects, mind gets disturbed, not otherwise. What you have not seen or heard of before can not disturb your mind. Let not the senses indulge in objects and mind will attain calm.' Keep company with Sadhus. "Give up bad company. Acquire from the Sadhus devotion to Me and you shall ultimately attain Moksha." KRIYA YOGA AND IDOL WORSHIP. *SKANDHA XI. CHAP. 27.* (The details will not be interesting to the general reader). JNANA YOGA. *SKANDHA XI. CHAP. 28.* "Do not either praise or blame other men and their actions. Look upon all as one, pervaded by the same Prakriti and the same Purusha. By criticising others, the mind is directed to a false channel and it deviates from the right path. What is good or what is bad of Dvaita? By direct perception, reasoning, self intuition, and scriptural teachings, know every thing in this manifested Universe to have a beginning and an end and to be thus unreal. Therefore free yourself from all attachments. (The ways of acquiring discriminative knowledge are then given in eloquent terms for which read the original). "Clearing up all doubts by discrimination, the sage should be fixed in the bliss of self, having abstained from every thing else. "The body of gross matter is not Atma. The Indriyas, their guiding Devas, Manas, Buddhi, Chitta and Ahankara are not Atma. The Bhutas, the Tanmatras and Prakriti are not Atma. These do not affect the seer. Whether the clouds gather or disperse, what is that to the Sun. "Akasa is not affected by the attributes of air, fire, water and earth nor by the changes of seasons. "The immutable is not affected by the impurities of Satva, Rajas and Tamas, however often they may cause the birth and rebirth of the Ahan principle. "But still (the unliberated sage) should avoid contact with the Gunas. He should by firm devotion to Me, cast off all attachments and all passions. When the disease is not properly treated, it gives trouble again and again. So when attachments are not completely removed and Karma is not counteracted they trouble the imperfect Yogi. "The yogis that deviate from the path on account of obstacles that are spread out for them by the Devas through men (For the Sruti says: -- "The Devas do not like that men should know all this." _Sridhara_) are re-united to the path of Yoga in a better birth through the practices of their former birth. "The immature Yogi may be overpowered by diseases and other grievances of the body. He should overcome some of them by Yoga concentration (by concentration on the Moon, the Sun and others he should overcome heat cold &c., _Sridhara_), others by prescribed postures accompanied by retention of breath (diseases caused by gaseous derangement are to be overcome by postures, accompanied by retention of breath), and some others by Tapas, Mantra and medicine. He should overcome some evils by meditating on Me, by taking My name, and by making rehearsals about Me. He should overcome other evils by following the lords of Yoga. "Some practise these to keep themselves young and free from diseases, solely with the object of attaining some Siddhis. This is not approved of by good people. The effort is fruitless. The body has an end. True in following the path of Yoga, the body sometimes becomes free from diseases and infirmities. But the Yogi should put no faith on these Siddhis. "When the Yogi gives up all desires, becomes fixed in self-bliss, and makes Me his all in all, he is not overcome by obstacles." BHAKTI YOGA. *SKANDHA XI. CHAP. 29.* Uddhava said: -- "This path of Yoga seems to Me to be difficult of pursuit. Tell me O Achyuta, some means by which man may attain perfection without such exertion. Generally those that try to concentrate their mind become tired at last, being unsuccessful in their attempts. The discriminating sage has recourse to Thy lotus-feet, the fountain of all bliss. Tell me the path that leads to Thee." Shri Krishna replied: -- "Do all actions for Me and bear me in mind as much as you can. Offer up the mind and all thoughts to Me. Be attached to the duties of Bhagavatas. Live in sacred lands, where my Bhaktas dwell. Follow what they do -- see Me in all beings as well as in self, pure as Akasa. With the eye of pure wisdom, look upon all beings as my existence and respect them as such. Brahmana or Chandala, stealer or giver, big as the sun or small as his ray, tender hearted or cruel, the sage must look upon all alike. Then he shall have neither rivalry, nor jealousy nor reproach for others. His egoism shall also be gone. Mind not the ridicule of friends, mind not the bodily differences that may cause a feeling of shame, but salute even horses, Chandalas, cows and asses. As long as you do not learn to see Me in all beings, do not give up this practice in speech, body and mind. There is not the least chance of failure in the Bhagavata Path. Even what is otherwise fruitless becomes a Dharma, when it is unselfishly offered up to Me. There is no higher wisdom, no higher cleverness than this that the Real is attained by the Unreal, the Immortal is attained by what is mortal. This is the essence of Brahma Vidya. "Now that you have learned all this give it unto those that are deserving. "Go Uddhava now to Badari Asrama and follow what I have said." THE END. *SKANDHA XI. CHAP. 30.* Uddhava went to Badari. Sri Krishna advised the Yadus to leave Dvaraka. "Let the females, children, and the aged go to Sankha-Uddhara and let us go to Prabhasa." The Yadu chiefs went to Prabhasa. They drank the wine called Maireya and got intoxicated. They quarreled and fought with one another. They snatched the fatal reeds and killed one another. Rama went to the Sea-side and by practicing Samadhi, left this world. All was now over. Sri Krishna sat under an Asvatha tree (religious fig). A huntsman named Jara took Him for a deer and pierced him with a spear, formed of the fatal pestle. The huntsman then saw Krishna bearing four hands and became terrified. "Fear not" said Sri Krishna "you shall go to heaven." The chariot came down from the heaven and took up the huntsman. Daruka, the charioteer of Sri Krishna traced Him to the spot. Sri Krishna asked him to inform all friends at Dvaraka of the death of the Yadu chiefs, the disappearance of Rama and of His own state. "Do not remain any more at Dvaraka, for the Sea shall swallow it up. Let our parents and all others go to Indraprastha under the protection of Arjuna." Daruka saluted Krishna and went away. The Garuda marked chariot of Sri Krishna came from high above. Brahma and all other Devas gathered to witness the scene. The Lord disappeared from the earth and truth, Dharma, forbearance, glory and Lakshmi all followed Him. There was great rejoicing in the heavens. The Devas sang and flowers rained. Daruka gave the information to Vasudeva and Ugrasena. All came to see the place of the occurrence. Vasudeva died of grief. Some of the ladies followed their husbands to death. Those that remained were escorted by Arjuna to Indraprastha. He installed Vajra as the successor of the Yadu chiefs. The Pandavas made Parikshit their successor and left Indraprastha for the Final Journey. *END OF THE ELEVENTH SKANDHA.* THE TWELFTH SKANDHA. *SKANDHA XII. CHAP. 2.* When the present Kali Yuga will be about to end, Bhagavan will incarnate as KALKI. He will take birth at Sambhal as the son of Vishnu-Yasas. On His advent, Satya Yuga will make its appearance. The Sun, the Moon and the Jupiter will then enter together the constellation of Pushya. (Jupiter enters the constellation of Pushya in Cancer every twelve years, and there may be a conjunction of that planet with the Sun and the Moon on new Moon nights, but the text here means the _entering together_ of the three. _Sridhara_.) One thousand one hundred and fifteen years will expire from the birth of Raja Parikshit to the beginning of King Nanda's reign. (But in the detailed account given in the Bhagavata Purana, the period comes up to 1448 years, as shewn by Sridhara.) Of the Seven Rishis (forming the constellation of the Great Bear), the two that are first seen to rise above the horizon have through their middle point a correspondence with some constellation (in the Zodiac). The Rishis remain united to that constellation for one hundred mortal years. At present (_i.e._ when Sukadeva was reciting Bhagavata to Raja Parikshit), the Rishis are united to Magha. The form of the Great Bear or the constellation of the Seven Rishis is given below. 6 5 X X X 1 X X X X 7 4 3 2 Sridhara gives the following names: No. 1 is Marichi. No. 2 is Vasishtha with Arundhati. No. 3 is Angiras. No. 4 is Atri. No. 5 is Pulastya. No. 6 is Pulaha. No. 7 is Kratu. "Such being the configuration of the Rishis, the two that are first seen to rise above the horizon are Pulaha and Kratu. The longitudinal line passing through the middle point of the line joining them crosses some one of the 27 constellations, Asvini, Bharani and others. The Rishis have their position in that constellation for one hundred years." _Sridhara_. So soon as the Krishna named divine body of Vishnu ascended the heavens, Kali entered this Loka. As long as the Lord of Lakshmi touched this Earth with His lotus feet, Kali could not overtake the planet. ( While Sri Krishna was still on this Earth, Kali appeared in its Sandhya or Dawn. When Sri Krishna disappeared, the Sandhya period was over, and the period proper of Kali set in. _Sridhara_). The Yuga shall become darker and darker, as the Seven Rishis will pass on from Magha to Purva-Ashadha, _i.e._, till the period of king Nanda. (The darkness will go on increasing till the reign of king Pradyotana. It will still go on increasing very much till the reign of king Nanda. _Sridhara_. This gives us a cycle of 1,000 years. The line of the Ecliptic is divided into 27 constellations, which form the 12 signs of the Zodiac. Each sign of the Zodiac contains 9 parts of these constellations, if each constellation be divided into four parts. Thus Aries contains Asvini, Bharani and 1/4 Krittika; Taurus contains 3/4 Krittika, Rohini and 1/2 Mrigasiras; Gemini contains 1/2 Mrigasiras, Ardra and 3/4 Punarvasu; Cancer contains 1/4 Punarvasu, Pushya and Ashlesha; Leo contains Magha, Purva Falguni and 1/4 Uttar Falguni; Virgo contains 3/4 Uttara Falguni, Hasta, and 1/2 Chitra; Libra contains Chitra, Svati and 3/4 Visakha; Scorpio contains 1/4 Visakha, Anuradha and Jyeshtha; Sagittarius contains Mula, Purva Ashadha and 1/4 Uttara Ashadha; Capricornus contains 3/4 Uttara Ashadha, Sravana, and 1/2 Dhanishtha; Aquarius contains 1/2 Dhanishtha, Sata-bhisha, and 3/4 Purva Bhadrapada; Pisces contains 1/4 Purva Bhadrapada, Uttara Bhadrapada and Revati. Abhijit is included in Uttarashadha and Sravana. From Magha to Purva Ashadha there are eleven constellations. This gives a cycle of 1,000 years. The reference to king Nanda's reign leaves no doubt as to the cycle being one of 1,000 years, for the period is given in this very chapter as 1,115 years. The lines of Kshatriya kings have been given in the Purama, The lines of Brahmanas, Vaisyas and Sudras are to be similarly known. Devapi, brother of Santanu and Maru of the line of Ikshvaku are now waiting at Kalapa. They will appear towards the end of Kali Yuga and will again teach Varna and Asrama Dharma. (They will start again the lines of divine kings which came to an end in the Kali Yuga. _Sridhara_.) PRALAYA. *SKANDHA XII. CHAP. 4.* Four thousand Yugas form one day of Brahma. This is also the period of one Kalpa, during which fourteen Manus appear. The night of Brahma follows for an equally long period. The three worlds -- Bhur, Bhuvar and Svar then come to an end. This is called _Naimittika_ Pralaya. Drawing the universe within self, Narayana sleeps at the time over Ananta and Brahma sleeps too. (_Nimitta_ is cause. Naimittika is proceeding frome some cause. This Pralaya procedes from the sleep of Brahma as a _cause_). When two Pararddhas of years expire, the seven subdivisions of Prakriti (Mahat, Ahankara, and the five Tanmatras) become subject to dissolution. (The life period of Brahma is two Pararddhas). This is called _Prakritika_ Pralaya. When this dissolving factor comes in, the whole combination known as the Cosmic Egg breaks up. (As the subdivisions of Prakriti as well as the Cosmic Egg which is formed by their combination become all dissolved, this Pralaya is called Prakritika Pralaya). With the advent of this Pralaya, there will be no rains for one hundred years. Food will disappear. People will devour one another. The Sun will draw in moisture from the seas, from the body, and from the earth, but will not give it back. The fire called Samvartaka, arising from the mouth of Shankarshana, will consume the Patalas. Winds will blow for one hundred years, followed by rain for another hundred years. The universe will be covered by one sheet of water. Water will draw in earth, fire will draw in water, and so on till Pradhana in due time will devour all the Gunas. Pradhana is not measured by time, and it does not undergo transformation. Beginningless, endless, unmanifested, eternal, the cause of all causes, without diminution, it is beyond the reach of Gunas, the rootless root, that passes comprehension, like the void. Jnana is the ultimate resort of Buddhi (the perceiver or knower), the Indriyas or senses (perception, knowledge or the instruments of perception and knowledge) and the objects (things perceived and known). It is Jnana alone that appears in this threefold form. That which is subject to perception, which in its nature is not separate from its cause, and which has both beginning and end is no real substance. The lamp, the eye and the object seen are not different from light itself. So Buddhi, the senses and the objects are not separate from the one Truth (Brahman, for they all proceed from Brahman), but Brahman is quite separate from all others. Wakefulness, dream and dreamless sleep are all states of Buddhi. They are all transitory, O king. The diversity appears in Pratyagatma (the separate self). The clouds appear and disappear in space, even as the universes appear and disappear in Brahman. Of all forms, the common element is the only reality. But the forms seem to have an existence of their own independently of the primal element. The threads that form the cloth look separate from the cloth itself. All that appears as cause and effect is unreal, for there is interdependence, and there is both beginning and end. The transformations can not exist without the light of Atma. If they are self-manifest however, they are not in any way different from Atma itself. Do not think Atma is many, (as there is Atma in every being). It is ignorance to think so. The space confined in a pot and the limitless space are one and the same, even so the sun and its image in water, the air inside and outside. Men call gold by different names, according to the different ornaments it forms. So the language of the Vedas and the language of ordinary men give different names to Bhagavan. The cloud that is generated by the sun, that appears by the light of the sun, that is in fact rays of the sun so transformed stands between the eye and the sun. Even so Ahankara, proceeding from Brahman, manifested by Brahman, even a part of Brahman, eclipses the perception of Brahman by Jiva. When the cloud disappears, the eye perceives the sun. When Ahankara, the _upadhi_ of Atma, disappears by discrimination, then the Jiva perceives "I am Brahman." When by discrimination, such as this, the tie of unreal Ahankara is cut as under, and the unfailing perception of Atma becomes fixed, it is called _Atyantika_ Pralaya. (Atyantika is from Atyanta = ati+anta, the very last. After this Pralaya, which is individual and not general, one does not return to life in the universe. It is the final liberation of a man from the limitations of life in Brahmanda). Every day all beings, from Brahma downwards, undergo according to some seers of subtleties states of beginning and end. These beginnings and ends are caused by the changes in states of all beings subject to transformation, changes that follow the flow of time. (One does not grow adult or old in one day. The change must be going on constantly. The fruit does not ripen in one day. But the process of ripening day by day is not perceptible. Water flows in a continued stream but the water particles constantly change at a given space. So the lamp burns and the flame looks one and the same though the particles that ignite do constantly change. Even so our body is not the same from day to day. There is a change going on every moment of our life. Particles of the body are rejected every day and they are replaced by new particles. There is the beginning with our new particles, and an end or Pralaya with the old particles.) This is called NITYA Pralaya. (Nitya means constant). Pralaya is thus fourfold -- Nitya, Naimittika, Prakritika and Atyantika. Such are the stories of Bhagavat as related in the Bhagavata Purana. Rishi Narayana first related the Purana to Narada, Narada related it to Vyasa and Vyasa to Suka. Suta heard the Purana from Sukadeva, when he related it to Raja Parikshit, and he expounded it to the assembly of Rishis at Naimisha, headed by Sounaka. Prakriti changes its forms and states. The body disintegrates into particles, particles into molecules, and molecules into atoms. Solid becomes liquid, liquid becomes gaseous and gaseous becomes ultra-gaseous. Life manifests itself through the endless varieties of Prakriti and becomes manifold in its manifestations. The hard mineral matter does not admit the mineral life to be expressed in any other way than by a fixed form. The more plastic vegetable matter shews vegetable life in all the activities of life and growth. Subtler matter appears in the animals and makes the sensing of the object world possible. Even sublter matter becomes the basis of brain activities. The Prakritic basis of the mind is two-fold in its character Ahankara and Mahat. When the mind is capable of thinking only from the standpoint of one life and one birth only, it is limited by Ahankara matter. When that limit is overcome, mind is on the plane of Mahat. Individuality is not lost, but the individual has consciousness of all births, _i.e._ consciousness on the plane of the universe. Such consciousness does not normally exist in Triloki. When a man becomes normally conscious on the plane of Mahat, he is carried to Mahar Loka and becomes a Rishi. Bhrigu is such a Rishi. The acquirement of such consciousness is the object of life evolution in our solar system. When the solar system is destroyed, it is the Manasic consciousness that alone survives. The three Lokas -- Bhur, Bhuvar and Svar are destroyed, The Prakritic forms and states of these three Lokas become destroyed and the different states of consciousness corresponding to those forms and states finally disappear. The harvest of Manasic evolution, which is the only harvest reaped by means of one solar system is stored in Mahar Loka. But when the three lower Lokas are destroyed, the flames of dissolution reach even Mahar Loka and all the gains of a Kalpa's evolution are transferred to the higher plane of Jana Loka. This is therefore the highest plane of our consciousness. The highest evolved beings of the previous solar system could not after Pralaya go beyond Jana Loka, and their consciousness was the consciousness of Jana Loka. When our earth was formed and when they came down in time for further evolution, they brought down their highest consciousness with them as a possibility, for it was obscured in their entrance to Triloki. As the soul gathers spiritual strength in Svarga Loka after death, so the disembodied soul after Prayala gathers spiritual strength in Jana Loka or the Loka of Kumaras. "When the three Lokas are consumed by fire from the mouth of Sankarshana, afflicted by the heat, Bhrigu and others go to Jana Loka" III-II-XXX. The Lord of Yoga goes by means of Sushumna through the radiant path in his subtle body and at last reaches Mahar Loka, where Bhrigu and other Rishis who live for one Kalpa remain. "Then seeing the Triloki consumed by fire from the mouth of Ananta he goes towards that supreme abode, which is adorned by the chariots of great Siddhas, and which lasts for the whole life period of Brahma." (II-2-XXVI). Those who did not reach the Manasic state, in the last Kalpa were no acquisitions to the higher planes of Brahmanda, which stand over the three mortal planes, where all experience is to be gathered. Those who developed the Manasic state were gathered to the third of the higher planes, Jana Loka, because further development was possible, nay it was a necessity, in the Triloki that was to come. But there were others, who did not quite reach the Manasic state, but they were still on the way to acquire such state, and in fact they acquired the human form. They were also preserved to carry out a certain purpose in the life evolution of the coming Kalpa which will be shortly mentioned. How they were preserved, the Puranas do not speak of. They became the Pitris of the present Kalpa. The Pitris reached different states of development and were therefore classed under seven heads. Some of them had developed the fire in them and some were without the fire. "Agnishvatta, Barhishad, Somapa, and Ajyapa are Pitris with fire; the others are without fire. They were all wedded to Svadha, the daughter of Daksha." IV-1-III. The mention of the word "fire" requires a little explanation. The Upanishads say that the three mortal Lokas of form Bhur, Bhuvar and Svar are the transformations of "Tejobanna" _i.e._ of fire, water and earth. The other two elements do not enter into the constitution of forms. The element earth predominates on the plane of Bhur or the material plane. Water is supreme on Bhuvar or the Astral plane. Our Kamic tendencies proceed from the presence of water in us. Fire is the element of Svarga or the Mental plane. Fire devas are therefore the highest devas of Triloki. The forty-nine forms of fire are therefore so many forms of consciousness. Some of the Pitris developed fire in them, _i.e._ they developed the principle of mind in them, in however rudimental a form it might be. Devas and Rishis were also preserved. Jana Loka is the Loka of Kumaras. We shall therefore call the souls preserved in Jana Loka as Kumaras, or Kumaric souls. Commenting on the fourth sloka, twelfth chapter, Third Skandha, Sridhara says: -- "Sanaka and others are not created in every Kalpa. The mention of their creation has reference to the Brahma Kalpa, _i.e._ the first Kalpa. In fact the objects of Mukhya creation and others are brought into existence in every Kalpa. Sanaka and others are only created in the Brahma Kalpa and they follow the other Kalpas." The Mukhya creation has reference to chapter 10, Skandha III. It is the same as Urdha Srotas (p. 25). Sridhara means to say that plants, animals and men are only created in every Kalpa. The Kumaric souls of the last Kalpa that went to Jana Loka have to play the most prominent part in the present Kalpa and they are the heroes of our solar system. Their stay at Jana Loka was only a fitting preparation for the most responsible work of the present Kalpa. The Ishvara of our system, addressing Puranjana, said: -- "Wishing to have an abode, drawn to earthly enjoyments, thou didst leave me. But, o great one, both I and thou were swans (Hansa) and friends in the Manas Lake. We dwelt there without any abode, for one thousand years." IV. 28 LIV. "One thousand years" is indicative of Pralaya, which lasts for one thousand yuga cycles. In Pralaya, the kumaric soul had no body _i.e._ no abode. The body separates Jiva from Ishvara. Without the impediment, the obstacle of the body, without any obscuring agency, the Jiva meets Ishvara face to face in Jana Loka, and being both essentially alike become friends. Narada says, esoterically the Manasa Laka is the heart and Hansa means the pure. But in Pralaya, the heart of the Jiva is in Jana Loka, which is the Manasa or mental Lake. This friendly union of Jiva and Ishvara gives all the promise of the future for the Jiva. What is not preserved in Naimittika Pralaya, the forms of the past kalpa, are all borne in the mind of Brahma as images. It is the mind of Brahma that reproduces the forms of the previous creation. The image of all that was remains in the mind of Brahma. Creation in Brahma Kalpa is not the same as creation in the succeeding Kalpas. In Brahma Kalpa, all the seven Lokas, and the dwellers of all the planes are created. In the succeeding Kalpas, the three Lokas and their dwellers only are created. The Naimittika Pralaya comes on, as Brahma sleeps. This Pralaya corresponds to our physical death. When we die, the body is destroyed. Just as when the universe bodied Brahma goes to sleep, His Triloki body is destroyed. Men go after death first to Bhuvar Loka, and then to Svarga Loka. At Pralaya, the Manasika Jivas first go to Mahar Loka and then to Jana Loka. The Naimittika Pralaya affords the greatest relief to Jivas. It makes up for all the ups and downs of manifested life, for all miseries, all sorrows, all sufferings and all disappointments. Ishvara can do more for Jivas in Pralaya, than in manifestation. He gives company to those, who by their advancement reach Jana Loka, There is the Ishvara of our system or Brahmanda and there is the Ishvara of many systems. The Ishvara of many systems, "Bhagavan Himself" is the First Purusha. He is the manifestor of the Tatvas, the first Principles, the Karan or causal creation, which enter into the constitution of all the solar systems or Brahmandas. When He wishes to become many, to appear through many manifestations, to bring up all unto Himself and His own state, through oeons and oeons of cosmic manifestation, though it might be, the Tatvas start forth into activity and form an ocean by themselves. Many solar systems are evolved out of this Karan Samudra or the ocean of the causes and each system gets its Ishvara, the Second Purusha. That Second Purusha becomes three fold -- Brahma, Vishnu and Siva, for the Creation, Preservation and Dissolution of His own Universe. He is Virat Purusha or the universe bodied, Narayana seated on the waters of Karana Samudra, and Sahasra Sirsha Purusha or the thousand headed Purusha of the Upanishads. "All this, the past, present and future is this Purusha. The universe is pervaded by Him As Prana (_i.e._ the sun, for Prana is the solar deity according to the Sruti. _Sridhara_) by illumining his own circle illumines the outside as well, so Purusha by illumining his Virat body illumines the inside and outside of this Brahmanda as well. I (Brahma) create by His direction, Siva destroys, under His control, as Vishnu, He preserves this universe He is the primal Avatara." II. 6. "First of all, Bhagavan took form as Purusha for the creation of the Lokas form made by Mahat and others, having 16 parts. (_Mahat and others_ -- Mahat, Ahankara, and the Tanmatras. 16 parts the eleven Indriyas and the 5 elements. Though this is not the form of Bhagavan meaning the First Purusha still for the Upasana in Virat form of the Virat Purusha who indwells all Jivas, this is given. _Sridhara_). (In the Padma Kalpa), Brahma, the Lord of Prajapatis, appeared in the lotus that rose out of the navel of (this Purusha), who while lying down on the ocean, spread the sleep of Samadhi all round. The Lokas are but parts of His body. His form is pure and intensified Satva. The Yogins perceive Him by their vision of wisdom, as one looking wonderful with a thousand feet, thighs, hands and mouths, with a thousand heads, ears, eyes and noses, glittering with a thousand crowns, and ornaments. This (Virat Purusha) is the immutable seed and final resort of the many Avataras. Brahma is His part. Marichi and other Prajapatis are parts of Brahma. So through parts of His part, Devas, animals and men are created. (He does not appear and disappear like other Avataras. He is the end not only of the Avataras, but of all beings. _Sridhara_.)" I-3. Brahma appeared in the lotus, it is said, in the last Kalpa, which from this event is named Padma Kalpa. How Brahma appeared out of Narayana in the previous Kalpas is not given. That he appeared in our Kalpa in the same way as in the last Kalpa is evident, as no difference is noted. Brahma took up the creation, which was two-fold -- direct or Manasa and indirect or through Prajapatis and Manu. The creation or bringing into manifestation of those that had been preserved at Pralaya is direct or Manasa. The mind born sons of Brahma took up positions in the universe of duty and responsibility and in this Kalpa they have not to look to themselves, but to others. Their own evolution is not a matter of their concern. The innumerable Monads were created through Manu and the real history of the Kalpa is the history of their evolution. First there was the process of involution. There was no form and forms had to be first brought forth. Limitation after limitation had to the imposed, to chain life in forms. For when set forms were arrived at with set organs, Jivas could be trusted with independent action. No energy is spent in vain in the economy of the universe. Each monadic flow as it appeared in the universe could he carried on to a certain stage, by one common guiding influence. This requires a little explanation. Each particle of each Tatva is alive. The Tatvic life is the life of the first Purusha. But the particles combine, and the power of combination proceeds from the life of the second Purusha, the Ishvara of our system. Every combination however large has the life of Ishvara in it and it is that life which keeps up the combination. Each combination for the time being has its ruler, who is the viceroy of Ishvara, and who is called the Monad of that combination. Monad is Jivatma or Jiva Atma or Atma as limited by every Jiva. The combination transforms, but the Monad remains constant. The vegetable becomes animal, and the animal becomes man, but one Monad runs through all these transformations. By rulership over higher and higher combinations the Monad or Jivatma, ultimately approaches the state of Ishvara Himself and that is the goal of evolution in this universe. Whenever a combination is formed, there is one life governing that combination -- the life of the ruler of that combination. Ail other lives have to surrender themselves completely and entirely to that one life. This is the law and we have to bow down our heads to the inevitable. There is life in every cell that composes the human body. But the cell lives are all subordinated to the life of the man, the Jivatma ruling the combination that forms the man. So long as the cell is attached to the human combination, it has no independence whatsoever. And this is to the immense benefit of the cells themselves. They receive the impress of souls much more evolved than their own and are able to evolve themselves at a much more rapid rate, than if they had been left to themselves. This is the law of giving and taking, the law of sacrifice, the Yajna which is the essence of creation. And even as men approach the state of Ishvara, they have to surrender themselves completely to Him and to merge themselves in His existence. The Jivic or Monadic flow first appears on the plane of Svarga, it comes down to Bhuvar and then to Bhur, to appear finally in the mineral Kingdom of our Earth. This process of coming down does not require separate guidance for separate combinations. The downward flow is homogeneous. It is carried on under the guidance of the Prajapatis. It is all involution during this process taking in grosser and grosser matter and not rejecting anything. Rudra had no work to do during the earliest stages of monadic life. The mineral Kingdom appeared and the Himalayan chain reared up its head. The legend says the sons of Himalaya had wings on and they could move about but the Devas cut down their wings and they became fixed. No doubt the mineral Kingdom hardened and became immobile in time. The immobility of the mineral Kingdom, the final reach of matter in its downward course was the turning point in the life history of Jivas. Their foetal stage was over and they were now born into the Kalpa, as it were. There was need for separation now, for the rejection of particles and the drawing in of new ones, and Durga appeared as the daughter of Himalaya. She became wedded to Siva once more and since then there was change continually going on in all forms of life, that evolved out of the mineral Kingdom. There was continual adjustment of external and internal conditions, called life. The vegetable appeared, the animal appeared and the man appeared. The life process means continual transformation. Forms changed and dissolved. Change is continually going on all round and is called Nitya Pralaya. During the transformation that goes on, combinations are guided by rulers, who are the Pitris. They lead the combinations on till the human form is reached. When the human form is reached each combination is a man. The highest of the Pitris can give only germinal Manas. When the Pitris give to the combination, all that they could give, their work is over, for this Kalpa. Then come the Kumaric souls, the Puranjanas from the Manasa Laka (P. 89). They find the abode ready made and leaving their friend and companion they enter their chosen abodes. There are nine gate ways in that abode, and every enjoyment reaches Puranjana through those gate ways. He becomes mad in the pursuit of enjoyments. He forgets himself. He forgets his friend the eternal companion of Jiva. He identifies himself with the abode. He thinks that he is inseparable from that abode. So he goes on and on hopelessly in his course of riotous joy and the Friend whom he forgets gives him rebuff for every joy that he meets. The rebuffs at last make him a little attentive. The friend then speaks through the Vedas, the Smritis through sages and at last He comes down Himself as an Avatara. The Eternal Friend first allows Puranjana to run on in the midst of enjoyments, just as he likes. If he goes beyond the limits of temperance and moderation he gets some unpleasant experience. If he does something wrong, he feels the painful consequence. The sting of pain makes Puranjana ponder over what he does. He registers the pleasurable and painful experiences and reasons about the causes and effects. He tries to know what is right and what is wrong. With the power of discrimination in its infancy, with the "enjoyment" nature or the self-seeking Asuric element too strong in him, Puranjana, the Kumaric soul, is helpless. He is drifted away, though sometimes much against his will. The Friend comes to the rescue. The Devas and Asuras combine and with their joint efforts, the ocean of Milk is churned, and the Goddess of Evolution, the Energy of Vishnu, makes Her divine appearance in our universe. The Devas become more than a match for the Asuras. The Vaivasvata Manvantara steps in, the Manvantara teeming with the fate of man and of the universe. Ishvara, the eternal friend of Puranjana, is most busy in the Vaivasvata Manvantara. Every effort is made to raise humanity to a higher level and to open out all the possibilities of man. First, the enjoyments of Svarga are held out before the rising vision of men as an allurement. Man admires those enjoyments and makes every effort to attain them. The Vedic sacrifice is revealed to Pururavas, who becomes mad after Urvasi, the nymph of Svarga. Later on, the heavenly cow, Surabhi, attracts Visvamitra. And he becomes the chief actor in the promulgation of Vedic sacrifice. In the firmness of resolve, in the bold and determined pursuit of objects, and in the intolerance of inferiority, Visvamitra stands prominently out as an example to humanity, for all ages to come and it is meet and proper that in the next Manvantara, he will act as one of the seven sages guiding the affairs of the universe. The Karma Kanda of the Vedas is a monument of Visvamitara's gigantic efforts for the good of humanity. Ishvara made revelations. He prompted the sages. If the Karma Kanda holds out the allurements of Svarga life, it lays down rules and restrictions at the same time, that regulate life and beget temperance and moderation. Meritorious acts are enjoined and acts that retard evolution are prohibited. Men do what is good and avoid what is evil, that they may attain heavenly things. They do what is right and shun what is wrong, not because that is the Law, the divine will, but because it gives them some reward. All the same, the mind is trained, the man curbed and regulated. The bitter pill is taken and if the child thinks that it is for the sweetmeat he is only mistaken. When the child grows he knows, that he takes the bitter pill as it is the law of nature that he should do so. Do what is right, because that is the law. Shun what is wrong, because it is against the law. We are all carried forward by the law, and we must willingly give ourselves up to that law. When we do that, we partake ourselves of divine life. The ground had to be prepared for further teachings. Events in Svarga foreshadow and forestall events that are to transpire on the earth. The Devas and Asuras by their mutual fight in Svarga bring about a state of things which casts its shadow on the earth below. Two great events happened in Svarga the killing of Vritra, and the deposition of Bali. Vritra, though an Asura was a votary of Sankarshana, the Shankara aspect of Vishnu. Vritra was great in all respects and his wisdom extracted the admiration of Indra. But he represented the idea of personal self in Jiva, which is so strong-rooted, and which is the hardest thing to over come. Vritra was killed by a weapon, which is no other than the most willing and ready sacrifice of personal self by Dadhichi. Bali, the Asura king, ungrudgingly gave all that he had to Vamana. The Asura had become so great both in intellect and in spirituality, that there was no question of killing him or of his being overpowered by the Devas. The Asuras and Devas both combined to make Svarga, the store-house of spiritual life. The Asuras by their willing surrender permitted the Devas to have entire hold of Svarga. By this sacrifice, they established their indisputable right to Svarga, in the broad dispensation of providence and in the succeeding Manvantara, Bali is to become the Indra of the Devas. Vamana was the same as Lord Sri Krishna on our earth. If diplomacy had succeeded so easily below as above, if the Asura chiefs on earth had behaved as splendidly as Bali in Svarga, the horrors and heartrending scenes of Kurukshetra could have been avoided. The same result was however brought about in Svarga as it was subsequently brought about on the Earth. The actor was the same, the diplomacy was the same, only the result of diplomacy was different on the different planes. The deposition of Bali was bloodless while the deposition of Duryodhana was a bloody one. Coming down to Earth let us see how events in Svarga were followed up on the terrestrial plane. Two great human Avataras came, one the ideal and the other the apostle of unselfishness. But we must take a running survey of the Avataras as a whole. Vishnu appeared on Earth Himself, through His direct manifestations called Avataras. Ten of them have been specially picked out as Great Avataras, though no specification has been made in the Bhagavata Purana. There were three great Asuric movements in this Kalpa, caused by the three successive incarnations of Jaya and Vijaya. And these gave our four great Avataras. Hiranyaksha was killed by Varaha, Hiranyakasipu was killed by Nrisinha. Ravana and Kumbhakarna were killed by Rama. Sisupala and Dantavakra were killed by Sri Krishna. Kurma was a great Avatara as He prepared the way for the spiritual regeneration of the universe, by the Churning of the ocean of Milk. Vamana was a great Avatara as He reclaimed the Triloki from the Asuras. Parasurama and Buddha did work, which revolutionised the whole humanity. Kalki will give the final blow to the Asuric element in us. Matsya is important with reference to our own Manvantara. Every Manvantara is followed by a deluge, which destroys the existing continents and swallows up all living beings. When the last Manvantara was over, our Manu saved the germs of creation with the help of Matsya. Opinion is divided as to whether there is Pralaya after every Manvantara. The Bhagavata Purana says when there was deluge (sanplava) following the Chakshusha Manvantara, Vishnu assumed the form of Matsya. Commenting on this, Sridhara says there is no Pralaya at the end of a Manvantara. There may not be such a Pralaya at the end of a Manvantara as happens at the end of a Kalpa. But other Puranas speak of some sort of Pralaya on the expiry of every Manvantara. Surya Siddhanta, the renowned work on Astronomy, also says: -- "There is a period called Sandhi (the meet between two Manvantaras) measured by the period of one Satya Yuga, followed by another Manvantara. There is deluge by water then." The Avataras of Vishnu infuse more and more of Satva into men, that they may become Satvika. Increasing Satva put down Rajas and Tamas in man and makes him divine. But of all these Avataras two stand out most prominently one the ideal and the other the apostle of unselfishness. The brightest luminary of the solar line held out in His life, an example of unselfishness, of purity of character and of scrupulous regard to duty, an example that is the admiration of all people in all ages, as perfect as the limits of humanity will allow and as elevated as the loftiest ideal of human character may be, unsurpassed in its pathetic grandeur, unrivalled in the straight forward pursuit of duty along a most thorny and uneven path. The divine founder of Dvaraka of the Lunar line asserted Himself as the supreme Ishvara, He took up the reins of Triloki in His own hands, the Devas installed Him as the king of Svarga or Govinda, and men on earth had now to look up to Him only and not to the Devas for their guidance. For men had now to pass the limits of Triloki, and the friend of Puranjana came down Himself to hold out the torch of divine light. Sri Krishna laid down the triple path of Karma, Bhakti and Jnana, and shewed the relative importance of each. His teachings are perfect, thorough and exhaustive. Ever since His manifestation, those teachings have been re-iterated in a thousand forms, they have been adapted to different powers of understanding and all the modern scriptures of Hinduism have grown up, round the central point of those teachings. Men had no longer to complain of teachings. They had to follow those teachings now and to live up to them. They had to begin with unselfishness, and end with liberation. New vistas opened out before the growing spiritual vision of men, vistas of new worlds, new planes, of masters of Yoga and wisdom, forming every link between man and Ishvara. Possibilities became realities. Liberation was no longer a word of the lips. Now liberation is a relative term. First there may be liberation from the bonds of Triloki only. Or it may be from the limitations of Janaloka which was the highest possibility with which the Jiva started. Or it may be liberation from the bonds of the Brahmanda itself. The last liberation is again two fold in its character. There may be liberation from all concrete things and all ideas, including the idea of Ishvara Himself or the liberation may lead to the great Ishvara from whom many solar systems proceed. Mukti is not only liberation from bondage. It is also something more. It is an acquisition, Starting from the plane of Jana Loka, the Kumaric soul acquires higher and higher possibilities. He may transcend Jana Loka. He may transcend even the Satya Loka. But passage across Satya Loka is not easy in this Kalpa. Mukti in its fullest and highest sense means freedom from all limitations caused by Prakriti, caused by Time and Space and identification with Brahman, who is absolute bliss, absolute consciousness and absolute existence beyond the limits of Time and Space. This is called Atyantika Pralaya or absolute dissolution. But this Mukti lean never be obtained till all the duties of a man are performed. These duties are nothing else but sacrifices or Yajna. Man must perform each one of his duties he must perform all that he owes to himself, to all other beings, and last of all the highest duty he owes to the Ishvara of the Universe the Lord of Sacrifice, Yajnesvara Himself, "Adhiyajna am I, here in the body, best of living beings." The Bhagavatas do not care to go beyond the Yajna Purusha, They do not care to leave the life of sacrifice, as long as their Ishvara stands out as the embodiment of all sacrifice. "Salutation to Thee, Bhagavan, let me meditate on Vasudeva. Salutations to Pradyumna, Aniruddha and to Sankarshana. He who, by knowing these _murtis_ in the _murtiless_, whose only _mutrti_ is mantra makes offerings to Yajna Purusha, is the complete seer." I. 5. 37 "When the Indriyas," said Kapila, "that manifest the objects of external and internal perception, become trained by the performance of Vedic Karma, their spontaneous Vritti (or function) in a man of concentrated mind is in Satva which is the same as Vishnu. This Vritti which is void of all selfishness is Bhakti in Bhagavana. It is superior to Mukti. It instantly destroys the Kosha, as the digestive fire consumes food. The devoted have no yearning for that Mukti which makes the Jiva one with Me. But they prefer ever to talk with each other about Me, to exert themselves for My sake and ever to meditate on me. Mukti comes to them unasked. My Vibhutis, the eight Siddhis, and all the glory of the highest Lokas are theirs though they want them not. I am their Teacher, their Friend, their companion, their all. So even Kala can not destroy them." Again, "The devoted spurn Salokya, Sarshti, Samipya, Sarupya and Sayujya, even when offered to them and they prefer to serve Bhagavan ever and ever. Compassion and friendliness to all beings are the essential qualifications of the devoted. They must be humble respectful and self controlled. They must pass their days in hearing and reciting the glory of Bhagavan." Kapila makes the following classification as to the final destiny of men (p. 46): 1. Those who selfishly perform their Dharma and worship Devas and Pitris go to Soma Loka, and after partaking of Soma, they are again re-born. Their Lokas are destroyed with the daily Pralaya of Brahma. 2. The worshippers of Hiranya-garbha (Brahma) reach Brahma Loka or Satya Loka and there wait for two Pararddhas _i.e._ for the life time of Brahma and upon the final dissolution of the Brahmanda, they enter with Hiranya-garbha, the Eternal Supreme Purusha, who is supreme Bliss and their sense of individuality becomes then lost. 3. "Brahma with Marichi and other Rishis, with Kumaras and other lords of Yoga, and with Siddhas who are leaders of Yoga, do by their unselfish action, and at the same time the retention of their individuality, and their vision of separateness reach Saguna Brahma or the Second Purusha, who is the Ishvara of our system. And when Kala, as an aspect of Ishvara, causes a disturbance in the Gunas on the approach of the creative period they are born again just as they had been before. (They are born because of their individuality and their vision of separateness. They are born in the same state on account of their non-attachment and their unselfishness. _Sridhara_). As long as the Triloki lasts, they enjoy all the divine things of Satya Loka, according to their Karma. (And when the Triloki is destroyed, they attain the Saguna Purusha, who is First Avatara. _Sridhara_). When the Gunas are disturbed again they come back (i.e. they revert to their former posts respectively. _Sridhara_)" III 32 xii-xv. 4. Those who unselfishly perform their duties and give themselves up entirely to the Supreme Purusha void of all attachment and all egoism, calm, tranquil and pure in the mind go through the gateway of the Sun to the all pervading Purusha, the Lord of all, the material and efficient cause of all this. Commenting on II 2 xxviii, Sridhara says: -- "There are three courses for those that go to Brahma Loka. Those who go by the excellence of their merits, become holders of responsible positions in the next Kalpa, according to their respective merits. Those who go there by worshipping Hiranya-garbha and others, become liberated along with Brahma. Those who are worshippers of Bhagavan, pierce the Brahmanda at will and reach the State of Vishnu." The classification is the same as made by Kapila. Hiranya-garbha Upasana, which was prevalent at one time is now out of use. It was the worship of the Life aspect of Ishvara, as manifested in the Solar system. There is a higher duty, the highest duty of a Jiva manifested in this universe, to realise that this universe itself is a part of a big universe, and there is Ishvara of that big universe Bhagavan Himself and to surrender one self completely up to Him in pure love and devotion. He will not then be of this universe, but he will be of many universes, he will transcend the limits of all the seven planes of our system at will. What his work then will be, it is for Bhagavan to say not for him. The work of Bhagavan is his work, the life of Bhagavan is his life. He becomes a Bhagavata. The Gopis are ideal Bhagavatas and the Vrindavana Lila is the consummation on this earth of the relation of a Bhagavata with Bhagavan. This to all Bhaktas is the highest form of Mukti. To the Bhakta, there is no Mukti, without the universe and the lord of universe. Forget the universe, forget every thing, only meditate on the eternal unchanging element in you, be fixed in that and that only and you attain Atyantika Pralaya. *PEACE BE TO ALL.*