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The divisions of Antahkarana are here adopted to the sacred Tetractys or Chatur-vyuha, consisting of Vasudeva, Sankarshana, Aniruddha and Pradyumna. In Devotional practice, Antahkarana should be made the channel for higher communion and its divisions are the divisions of spiritual perception. Chitta is the highest aspect of Antahkarana corresponding to Mahat Tatva in the Universe, with the Purusha always reflected in it. This aspect corresponds to Vasudeva, the highest Purusha in the Tetraktys. Ahankara is the bare individuality, transformable into peculiari- ties, but not so transformed. Sankarshana is the corresponding Pu- rusha. Manas is Kama or desire brought on by likes and dislikes. It con- sists of the mental tendencies of attachment, repulsion and indiffer- ence. Aniruddha is the corresponding Purusha. Buddhi is in one word the Chitta of Patanjali,—that which func- tions through the physical brain. Pradyumna is the corresponding Purusha.] "The Indriyas are also the Rajasika transformations of Ahankara." Prana through its Kriya Sakti gave rise to the Karma Indriyas. Buddhi through its Jnana Sakti gave rise to the Jnana Indriyas. The Tanmatras and the Maha Bhitas then came out in order of trans- formation. All these principles could not, however, unite to bring forth the creation. Purusha then permeated them, and the Cosmic Egg with its covers was formed. Details are given as to how the In- driyas and Antahkarana with their Adhyatma, Adhibhiita and Ad- hidaiva appearing in the Virata Purusha, rose up from sleep as it were only when Chitta finally appeared. Kapila then dilated on the relations between Purusha and Prakriti, using the illustration of the sun reflected on water and re-reflected on the wall. He showed how Mukti could be attained by discrimination of Prakriti and Purusha—the seer and the seen. Devahititi asked how Mukti was possible when Prakriti and Pu- Purnendu Narayana Sinha, M. A., B. L. 33 rusha were eternally co-existent, and inter-dependent in manifes- tation. A man might for a time realize that the Purusha was free from the fears of relativity, but his Karma had connected him with the Gunas and the fears would recur as the ultimate cause could not be removed. Kapila replied, "By unselfish performance of duties, by purification of mind, by intense Bhakti in Bhagavan fostered by the recital of His glory, by wisdom based on the knowledge of the Tat- vas, by strong dispassion, by austere yoga, by intense concentration on Atma, Prakriti becomes daily subdued and it is finally consumed, even as the wood is consumed by its own fire, caused by constant fric- tion. Given up as already enjoyed and constantly found fault with, Prakriti does no harm to the Purusha centred in Self. Dreams do harm in sleep. But when a man wakes up, they lose all power to injure, as they are then found to be dreams only." Kapila then explained the Ashtanga Yoga of Patanjali, as adapted to Bhakti and gave a graphic description of Vishnu as the object of meditation. He then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna. As Saguna it is either Satvika, Rajasika or Tamasika. Nirguna Bhakti Yoga is that in which the mind runs towards Bha- gavan, even as the Ganges runs towards the Sea, with a constant spontaneous flow. The Devoted spurn Salokya, Sarshti, SAamipya, Sariipya and Sayujya union! even when offered to them and they pre- fer 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 then described in vivid terms the life and death of a man of the world and his passage after death to Yama Loka. He described the rebirth and went through every detail of foetal existence. The foetus acquires consciousness in the seventh month and gets a recollection of previous births. This recollection is lost on being born. 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. And even their Lokas are destroyed with the daily Pralaya of Brahma. Those who unselfishly perform their duties and give themselves 54 A Study of the Bhagavata Purana up entirely to the Supreme Purusha go through Sarya (Sun) to the transcosmic Loka of Parama Purusha. 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 go to the trans-cosmic plane of Parama Purusha. Brahma, Marichi and other Rishis, the Kumaras and Siddhas do their assigned work unselfishly, but their Upasana admits of distinc- tion. So they are absorbed in the Second or the First Manifested Pu- rusha at Pralaya and become re-born at creation. Devahiti heard all this from Kapila. Her doubts were all removed and she found the light within herself. She remained fixed in medita- tion as long as her Prarabdha was not exhausted. She then attained Mukti. Kapila first went towards the North. The sea then gave Him place, where He still lies in deep Samadhi, for the peace of Triloki. (Ganga Sagar or Saugor is said to be the seat of Kapila). SKANDHA IV. THE GENEALOGY OF MANU AND THE RISHIS. SKANDHA IV. CHAP. 1. In every Manvantara, there are one Manu, sons of Manu, Devas, Indra or king of the Devas, seven Rishis and one Avatara of Vishnu. The Avataras of Purusha propel Manu and others to their work. At the end of every cycle of 4 Yugas, the Rishis by their Tapas find out the lost Srutis and revive the old Dharma. The Manus propound the Dharma. The sons of Manu including their descendants and others preserve the Dharma, in their respective times, to the end of the Man- vantara. The Devas help them in their work. Indra preserves the Triloki and sends down rains" VIII.—14. 1These are the five kinds of Mukti. Salokya is residence in the same Loka with the Supreme Being. Sarshti is equality with the Supreme Being in all the divine attributes. Sdmipya is assimilation to the deity. Saynjya is absorption into the Supreme Being. Purnendu Narayana Sinha, M. A., B. L. 55 In the Svayambhuva Manvantara, Svayambhuva was Manu, the Tushita Devas were the Devatas, Marichi and others were the seven Rishis, Yajna was both Avatara and Indra. Priyavrata and Uttanpada were the two sons of Manu. A number of genealogical tables are given below: (N. B. The female names are given in italics) A Study of the Bhagavata Purana PH oeaaeY “ey 04) Fo wesog syyeng op ose wolex fo sue GI —_ wy SS wag omg mug OL TE _— yy pew) ¥XPVE Tigyy ™ yHOOu a ATavL —_—_——————— TRAY “Me ceqeme, um Aung hy ee Eg we Ng Wy EY ‘prs roypensy uptyy puy ma nygsrany my Maney rey ‘WI Ys: | | . fe’ “Sqr “a Tupi wa They “wpa mpyesoq wry ' ‘YaQuvLvs ™ ONVA VAQHONYATAs V ATGVL Purnendu Narayana Sinha, M. A., B. L. , TABLE C. Martchi m. Kald . | Kasyapa Parnimd P ee ee eee ee, ee ] | Viraja Visvaga * Devakulyd , ( River Ganges in subsequent in- carnation ). —10:——_— TABLE D. Atri m. Anastyd | ! Datta Durvasas Soma ( Vishnu ) ( Rudra ) ( Brahma ) —_—_— — TABLE E. Angirasa m, Sraddhd Sintvalt Kuki Rdkd Anxnmati Utathya Vrihaspati —:0: — TABLE F. Pulastya m. Havirbhu Agastya Visravas m. (1) Lavila m, (2) Kesint Kuvera | Ravana Kumbhakarna Vibhishana 58 A Study of the Bhagavata Purana TABLE G. Pulaha m. Gaui | Karma Sreshtha Bariyas Sahishnu TABLE H. Kratu m. Kriya 60,000 Balakhilya Rishis —0: —_— TABLE 1. Vasishtha m, Aruudhati (Usa) Chideete, Surochi, Viral Mitra, Ulvana, Vasubhirdyane, Duyuman, —-:0:—. TABLE J. Atharvan m. Chitté | Dadhichi ( Asvasiras ) —_ 0: TABLE K. Bhrigu m. Khyatt Dhata Vidhata Srt Kavi m. Ayati m. Niyati | | Mrikundu Vedasiras Usanas | Markandeya 59 Purnendu Narayana Sinha, M. A., B. L. {qSy) sanz $+ wupuq yunder rons opweaey ERVAGT I SAG "Me ues ————_ | l | Siti “Me pyre ‘pypeas | eupiesy way ‘m | | euUseyC ‘Ms er | RED ff y eAeUIA eUYSy ‘pez Lda LA pews ‘pve? (pimo?}—Hysea “mw eysHeC eyuy edveq eo, tare eysreyY ewes ‘wepig ‘oun ‘why ‘aysng ‘nYytRE ‘uNES ekeyqy a ‘Hyswg “Mw Bqsxeq “1 ATaVL epeseig = BARS Bien ‘PYPPOS Tarrgg 60 A Study of the Bhagavata Purana TABLE M. —_—_— oO Adharma wm. Meithyd | Damba Married | Ldbha Married | | Krodha Married | j Kali Marned | Mrityu Marned | Niraya J Maya | Sathatd | Hinsé Durukis } Biti | Ydiand Purnendu Narayana Sinha, M. A., B. L. 61 TABLE N. —— 0 =. — Uttema (Killed by Yaksha) wm. Suntti Dhrava wm. Ta . Bhram! ae 1 | } Kalps Vatears Utkala anghter) mm. Sucfthi m. Prabha Tigmaketo, Isha, 6: Vas, Jon. ————a—X“" Pritar Madbyandins, Shyam. m. Doshd Pury, Kritama, Rite, Vreta, Agoishtoma, Atiritra, oH SE Sivi, Uimdla, 62 A Study of the Bhagavata Purana TABLE N.—(Contd.) MM. Sunttha M. Satadruti (Danaghter of Ocean God) 10 Prachetas M. The V ble daughter of Kandu and Pramloch& Daksha (of Chikeboshs Manvantars) MM. Asiknt (Daughter of Panchajana) 63 Purnendu Narayana Sinha, M. A., B. L. wdiny = ‘squTPog = wel suspen A ad i ble) fee vere wanes rg" wouybuy purrseg ere PeaiA OTA wy (‘pmeg)—ure 4 -sarey of i lan (wfoqnrrg) ‘39 WAvOLE OR VTL (amg) enwoT ‘wvomy ‘only eB 0] TRA | eal Bs ae oe Prd prrreA Paueyg “= yeep ‘ms 170Mnap “= asy "uv waniqg id ‘won Sea 2 ORs SOC 5 Es 6 PP 2 arg ‘Ol “- (mppw que jo -Sujpraig ape ys “pueda indiana IPaen wea rei aL ome wet top) 8=omaeter yee Mopuan, oq, 86 vamg weyTeg woh A =. Ma EAOG eos neers “LT ro.