II. PRESERVATION BY LILA AVATARAS.

*SKANDHA II. CHAP. 7.* 1. _Varaha_ -- In order to raise the Earth from the waters, the Purusha adopted the body of Varaha or Boar and killed with His tusks the first Daitya Hiranyaksha. 2. _Yajna_ -- was born of Ruchi and Akuti. The Suyama Devas were born of Yajna. He dispelled the fears of Triloki. 3. _Kapila_ -- was born of Kardama Prajapati and his wife Devahuti. He taught Brahma Vidya to his mother. 4. _Dattatreya_ -- He preached Yoga to his disciples, who acquired powers and became liberated. 5. _The Kumaras._ -- Sanat Kumara, Sanaka, Sanandana and Sanatana. They completely promulgated the Atma Vidya, which had been lost in Pralaya. 6. _Nara Narayana._ -- They were born of Dharma and his wife Murti, daughter of Daksha. Their Tapas was so great that the Deva ladies could not shake it. 7. _Dhruva._ -- Though a boy, he could not bear the words of his step-mother. He went into the forests and made Tapas. He was rewarded with ascent to Dhruva Loka or the region of the polar star. 8. _Prithu._ -- He milked out riches and edibles from the earth. 9. _Rishabha._ -- Rishabha was the son of Nabhi by Sudevi or Meru Devi. He roamed about as Parama Hansa. 10. _Hayagriva._ -- This horse-headed Avatara appeared in the Vedic Yajna and promulgated the Vedas. 11. _Matsya._ -- Vaivasvata Mann found out this Avatara at the end of a cycle of Yugas. He preserved all beings and the Vedas from the waters of the Deluge. 12. _Kurma._ -- At the great churning of the Ocean, the Tortoise Avatara supported the Mandara mountain. 13. _Nrisinha._ -- The Man-Lion Avatara killed Hiranyakasipu. 14. _Hari_ -- saved the Elephant King of the famous story of Gajendra Moksha. 15. _Vamana_ -- measured the Triloki by His two steps. 16. _Hansa_ -- related Bhakti Yoga, Gnana and Bhagavata Purana to Narada. 17. The presiding deity of each Manvantara. 18. _Dhanvantari_ -- promulgated the science of medicine. 19. _Parasu Rama_ -- suppressed the Kshatriyas who became disregardful of the Brahmanas and the Sastras. 20. _Rama_ -- destroyed Lanka and killed Ravana. 21. _Rama_ and _Krishna_. -- The tenth Canto of Bhagavata is entirely devoted to their deeds. 22. _Vyasa._ -- He divided the trunk of the Veda tree into several branches. 23. _Buddha._ -- When the Asuras came to know the Vedic mysteries and to oppress people, Buddha incarnated Himself in order to confound them by preaching a variety of by-religions. 24. _Kalki_ -- will appear before the end of Kali Yuga, to set things right. Besides these Lila Avataras, there are Maya Guna Avataras and Vibhutis or Saktis. In _creation_ these are: Tapas, Brahma, the Rishis, and the Nine Prajapatis. In _preservation_ they are: Dharma, Vishnu, Manu, Devas and Kings. In _Pralaya_ they are: Adharma, Siva, Serpents and Asuras. O Narada, this is, in brief, the Bhagavata Purana. You relate it to others in a much more expanded form, so that people may have Bhakti or Divine attachment to Bhagavan. THOUGHTS ON THE ABOVE. The above account of creation relates to Triloki and to the dwellers of Triloki. After creation, some come down from the higher planes and hold responsible positions as we have already seen. The Vaikarika Devas, who may be identified with the Vedic Devas, are created or rather manifested in the Triloki before the Individual creation. They appertain to what the Purana calls Karana or causal Creation. The Vaikritika Devas and Deva Yonis, known as Elemental in Theosophical language, are created according to their Karma in the previous Kalpa and are subject to gradual evolution during the Kalpa. The Vaikarika Devas, however, remain as they are during the whole of the Kalpa. Similarly the Devas of the higher planes, e. g., Kumudas, Ribhus, Pratardanas, Anjanabhas and Pratitabhas of Mahar Loka, Brahma Purohitas, Brahma Kayikas, Brahma Maha Kayikas and Amaras of Jana Loka, Abhasvaras, Mahabhasvaras, and Satya Mahabhasvaras of Tapas Loka and Achyutas, Suddha Nibasas, Satyabhas and Sanjna Sanjnins of Satya Loka these are not affected by creation in Triloki. The dwellers of those Lokas other than Devas are also similarly not affected. The story of creation is a simple one. As the Linga Purana says, when Earth is scorched up in the summer season, it becomes fallow and the roots of vegetation remain underground. They, however, wait for the rainy season to germinate again and grow in all the varieties of the previous vegetation. Similarly when the previous creation is burnt up by the fires of Pralaya, the roots remain imbedded in Prakriti, which becomes fallow. The fallowness is removed on the approach of the creative period or Kala. Kala, according to Bhagavata, is a Sakti of Purush or the Unmanifested Logos. Then transformation follows in Prakriti according to Svabhava or the inherent nature of Prakriti and Karma, or the root-record of the previous Kalpa gives shape to the transformation. Sridhara Svami quotes a sloka, which says that there are three Purusha manifestations. The first Purusha is the creator of Mahat and other elemental principles (Tatvas). The Second Purusha is the dweller of the Cosmic Egg. The Third Purusha is the pervader of all beings. Creation is divided into two stages. First the creation of the principles themselves or Tatvas, which unite to form globes and individuals. This is called Karana creation. Secondly the creation of individuals and of globes. This is called Karya or resultant creation. Following the law of periodicity, the First Purusha energises the latent Karma or Jiva-record of the previous Kalpa, and prepares the ground for the development of that Karma, by setting Prakriti into active transformation. This is the First Life Wave which caused the principles to appear by themselves. The First Purusha permeated these principles as pure Atma. But the principles could not unite to make the forms, and to make individuals and globes. Purusha, as pure Atma could not guide them further, as the gulf between Purusha and Prakriti was too wide. So Purusha had to limit Himself further, by uniting with Mula Prakriti, as one undivided whole, and so becoming the guiding principle of all individual workings in our universe, the pervader of all individuals and globes as Atma-Buddhi. The Universe as a whole is represented as an Egg, and the Second Purusha or Virat Purusha is the soul of that Egg. Individuals and globes appear as germs in that Egg, and are all brought into manifestation in time by the Third Purusha Brahma. The Second Purusha is called the First Avatara and the seed and resting place of all other Avataras. An Avatara is a highly evolved Jiva, that has attained the Logoic state and that _comes down_ from his exalted position, to serve the universe. Why is the second Purusha called an Avatara? The Brihad Aranyaka Upanishad raises the veil a little on this point. "This was before Atma, bearing the shape of man (the first born from the Egg, the embodied soul, the Virat with heads and other members of the body) Looking round, he beheld nothing, but himself. He said first: 'This am I'. Hence the name of I was produced. "_And because he, as the first of all of them consumed by fire all the sins, therefore he is called Purusha. He verily consumes him, who strives to obtain the state of Prajapati, prior to him."_ Sankaracharya explains the under-lined portion as follows: -- "And because he, "Prajapati in a former birth, which is the cause, as the first of those who were desirous to obtain the state of Prajapati by the exercise of reflection on works and knowledge, viz, "as the first of all of them," of all those desirous of obtaining the state of Prajapati, consumed by the perfect exercise of reflection in works and knowledge all the sins of contact, which are obstacles to the acquirement of the state 'of Prajapati' because such was the case, therefore he is called Purusha, because, he, _pur_ (first) (did) _ush_ (burn) Therefore by the words: "He consumes him," it is meant, that the perfect performer obtains the highest state of Prajapati, he, who is less perfect, does not obtain it, and by no means, that the less perfect performer is actually consumed by the perfect. Here the word Prajapati refers to the Second Purusha. The state of the Second Purusha is the highest achievement of Jiva. It is the meeting ground of Jiva and the Supreme Purusha. The Second Purusha may be different for each Kalpa, it may be for each Brahmanda. He is the Ishvara, the Lord of our Universe. He holds the whole creation unto His bosom, and is the sustaining force of all. In the three aspects of Brahma, Vishnu and Siva, he guides the creation, the preservation and the dissolution of the Universe. Those that could not attain His state, though they strove for it equally as eminent as the Second Purusha, that are to become the Second Purusha in perhaps another Kalpa or Brahmanda, are the Lila Avataras. They remain merged in the Second Purusha or Ishvara and they manifest themselves in the Universe, only when a necessity arises for their manifestation. The Bhagavata contends that of all Lila Avataras, only Krishna is Purusha Himself the others being only partial manifestations of Purusha. "These are the parts and aspects of Purusha. Krishna is Bhagavan Himself." -- I-3-28. Tamas is dark, opaque and heavy on the physical plane, indolent and ignorant on the mental plane, non-perceptive on the spiritual plane. Rajas is translucent, and constantly moving on the physical plane; distracted constantly, acquiring likes and dislikes, and exercising intellection on the mental plane; and partially perceptive on the spiritual plane. Satva is light and transparent on the physical plane, cheerful and buoyant on the mental plane, and fully perceptive on the spiritual plane. True perception and real knowledge follow from Satva. By partial understanding and semblance of knowledge, the results of Rajas, people become distracted and led astray. Tamas keeps down all beings and enchains them to materiality in the course of evolution, and there is a point in the downfall of beings as well as of globes, beyond which there is a complete break-down. Satva counter-acts Tamas and the preservation and improvement of the Universe, rather of Triloki, there fore mean the infusion of Satva. Vishnu represents Satva and so Vishnu is the Preservative aspect of Virata Purusha. When Rajas and Tamas predominate in Triloki, when the lowest plane Bhur becomes heavy with Tamas, the Lila Avataras appear and infuse Satva into the Lokas. *SKANDHA I., CHAP. 2-34.* This Preserver of Lokas preserves the Lokas by means of Satva, by incarnating in Deva, Animal, Human and other kingdoms as Lila Avataras. The Third Purusha is Brahma in Creation, Vishnu in Preservation and Siva in dissolution. Vishnu as the Atma in each being manifests Himself in action consciousness and will. Brahma is the propelling power in the Involution of beings, which gives them their physical body. Vishnu is the propelling force in the evolution of beings through physiological action (Prana), sensation, intellect, and lastly the development of the spiritual faculties. THE BHAGAVATA PURANA AND ITS PARTS. *SKANDHA II., CHAP. 10.* The next question of Raja Parikshit was most comprehensive. It related to all knowledge of the Universe in all details. In answering the question, Suka related the whole of the Purana, from beginning to end. In doing so, the Muni gave a short introduction as to the history of the Purana. When Brahma regained his drowsy consciousness at the dawn of the present Kalpa, he knew not how to bring back the former state of things. He practised Tapas. Then Bhagavan appeared and related to him the Bhagavata Purana. Brahma taught the Purana to his son Narada. Narada gave it to Vyasa, and Vyasa to his son Suka. The Purana has ten parts: -- 1. _Sarga_ -- the creation of the Bhutas, Tanmatras, Indriyas, Ahankara and Mahat, or of the materials that form individuals, and the appearance of Virat Purusha. 2. _Visarga_ -- the Individual creation by Brahma or the creation of the individual life forms. 3. _Sthana_ -- the preservation of the created beings in their own states by Bhagavan. 4. _Poshana_ -- the divine favor to those that properly remain in their own states. 5. _Manvantara_ -- the duties of the Rulers of Manvantaras. 6. _Uti_ -- desires that bind one to Triloki. 7. _Isanukatha_ -- stories of the Avataras and of the followers of Hari. 8. _Nirodha_ -- the sleep of Hari and of all individual souls a Pralaya. 9. _Mukti_ -- the continued perception of the identity of self and of Brahma. 10. _Asraya_ -- The Final Resort, Para Brahma or Paramatma from whom Creation and Dissolution both proceed. This brings us to the end of the Second Skandha. SKANDHA III. BHAGAVATA AS RELATED BY MAITREYA TO VIDURA. The Third and Fourth Branches of the Bhagavata are related by Maitreya to Vidura. Maitreya was the disciple of Parasara, father of Vyasa. Parasara learned the Purana from Sankhyayana, Sankhyayana from Sanat Kumara and Sanat Kumara from Atlanta Deva. I.--THE CREATION *SKANDHA III., CHAP. 5-6.* At Pralaya, the Sakti of Bhagavan was asleep. That Sakti is Maya, which is Sat-asat or Existing-nonexisting Existing eternally as root, and not so existing as forms. Following the law of Periodicity (Kala), Purusha fecundated Maya. Mahat and other principles appeared by transformation. All these principles were Devas, having in them germs of consciousness, action and transformation. They could not unite to form the Universe, being divergent in character. They prayed to Ishvara for power to unite. Taking Prakriti as a part (Sakti) of Him, Ishvara entered into the 23 Tatvas or root principles. He awakened the Karma that remained latent in them. By Kriya Sakti, He then united then. The 23 Tatvas, acting under Divine Energy and the impulse of Karma that had remained latent in them, formed the Virat body, each bearing its own share in the work. The Purusha within this body -- Virat Purusha or Hiranya Purusha -- with all beings and globes included in Him, dwelt for one thousand years in the waters (like the embryo in the waters of the uterus.) This Embryonic Purusha divided self by self, onefold by Daiva Sakti, tenfold by Kriya Sakti and threefold by Atma Sakti. The onefold division is in the Heart. The tenfold division is in the Pranas (Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya,) for the Pranas are not Tatvas or principles, but they form an aspect of Purusha. The threefold division is Atma in every being which is triune with its three sides -- Adhyatma, Adhibhuta and Adhidaiva. The Purusha infused His Sakti into the Virat body, for the development of powers in the Tatvas. The Adhyatma mouth appeared with its Adhibhuta speech and Adhidaiva Agni. Similarly the following appeared: -- ----------------------------------------------------------------- Adhyatma. Adhibhuta. Adhidaiva. ----------------------------------------------------------------- Tongue Rasa (taste) Varuna. ----------------------------------------------------------------- Nose Gandha(smell) Asvini Kumaras. ----------------------------------------------------------------- Eye Rupa(sight) Aditya. ----------------------------------------------------------------- Skin Sparsa (touch) Vayu. ----------------------------------------------------------------- Ear Sabda (sound) Dik. ----------------------------------------------------------------- Epidermis Sting Gods of vegetation ----------------------------------------------------------------- Upastha ----------------------------------------------------------------- (generative organ) Generation Prajapati. ----------------------------------------------------------------- Payu Secretion Mitra ----------------------------------------------------------------- Hand Actions of hand Indra. ----------------------------------------------------------------- Pada (foot) Movements of foot Vishnu. ----------------------------------------------------------------- Buddhi Bodh (deliberation) Brahma. ----------------------------------------------------------------- Manas Sankalpa and Vikalpa Moon. (true and false perception) ----------------------------------------------------------------- Ahankara Aham perception Rudra. ----------------------------------------------------------------- Chitta Thought Brahma ----------------------------------------------------------------- The Triloki also appeared, Svar from the head, Bhuvar from the navel and Bhur from the feet. With these Lokas appeared the Devas and other beings, who are the transformations of the Gunas. From the predominance of Satva, the Devas went to Svar Loka. Men and the lower Kingdoms entered Bhur Loka from the predominance of Rajas in them. By the predominance of Tamas, the different classes of Bhutas remained in Bhuvar Loka. The Brahmana appeared from the mouth, the Kshatriya from the hands, the Vaisya from the thighs and the Sudra from the feet. THOUGHTS ON THE ABOVE We have considered the manifested Logos in the Universe. We shall now consider His manifestation in Man, the microcosm. The teachings are all collected from the Upanishads. (i.) -- _The manifestation in the heart._ -- A detailed knowledge of this manifestation is called Dahara Vidya in Chandogya. The Upanishads speaks of Atma in the cavity of the heart. "Guhahitam Gahvarestham Puranam" is a well-known passage from the Upanishads. The Purusha in the heart is also called Pradesa or the span-sized Purusha and is the favourite object of meditation in Pauranika Upasana. The Upanishads call Him thumb-sized and there is an interesting discussion as to the size in Sariraka Sutras I-3-24 to 26 and the Bhashya thereupon. (ii.) -- _The Manifestation in the Pranas._ -- The Upanishads say: -- "It is this Prana that is consciousness itself, Bliss, without infirmities and death." "They are these five Brahma Purushas." Again -- _"Brahma Purusha in the openings of the heart."_ The heart is called the abode of Brahma. There are five openings of this abode of Brahma and there are five gate-keepers. These gate-keepers or _dvara-palas_ are the five Pranas. They are called Brahma Purushas as they pertain to Brahma. As long as the king is in the heart, the doorkeepers remain in the body. These door-keepers being inevitable accompaniments of Brahma in the heart, are also themselves the outer aspects of Brahma. (iii.) -- _The manifestation as Atma which is triune._ What is a man but a bundle of experiences on the planes of Jagrat, Svapna and Sushupti. Each of these experiences has a threefold aspect or in Vedantic expression is a Triputi. These aspects are: 1) the object experienced or Adhibhuta, 2) the experience itself or Adhyatma, 3) and the Deva which gives the consciousness of that experience or Adhidaiva. In material expression, the object outside is Adhibhuta. The reception of its image is Adhyatma. The light that shews the image to be what it is, is Adhidaiva. As we have said, each experience is a three-sided triangle. All the triangles in the Jagrat state, analysed by the Vedantins into fourteen, are represented by the first letter _a_ in Pranava. All the triangles or Triputis in the dream state are represented by the second letter _u_. In Taraka Brahma Yoga, _a_ is merged in contemplation into _u_, and _u_ is merged into _ma_. In _ma_ there is only one triangle, which is the primary triangle to which all other triangles in _a_ and _u_ may be reduced. The Adhibhuta side of this triangle is _ananda_ by the _vritti_ of Avidya. The Adhyatma side is the _vritti_ of Avidya. The Adhidaiva side is Ishvara. Life in Triloki is conditioned by this triangle. The object of Taraka Brahma Yoga is to cross the Triptiti, to cross the three letters of Pranava. It is only in the fourth _pada_ of Pranava that he finds his resting place, that pada being situated beyond the Triloki. The three manifestations of the Third Purusha in Jivas or individuals, may be said to relate to their different stages of evolution. Thus Prana manifests itself only in the lower life kingdoms, the minerals and vegetables. The Prana or life process is more elaborate in the vegetables than in the minerals. Purusha then manifests itself in the senses and emotions in the Animal kingdom and in intellect in the lower human kingdom the manifestation being three fold. The last manifestation of Purusha, the one-fold manifestation in the heart, is in higher man.