English
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 Pu- rusha in perhaps another Kalpa or Brahmanda, are the Lila Avataras. They remain merged in the Second Purusha or Ishvara and they mani- fest 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 manifesta- tions 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 in- Purnendu Narayana Sinha, M. A., B. L. 21 tellection on the mental plane; and partially perceptive on the spiri- tual 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 Ra- jas, 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 Bhir becomes heavy with Tamas, the Lila Avataras appear and infuse Satva into the Lokas. ATTATAT TA SRTAATIA: Rorranraca yataderraiey tl 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 physi- cal 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 IZ, CHAP. 10. 22 A Study of the Bhagavata Purana 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 Vydsa, and Vyasa to his son Suka. The Purana has ten parts:— 1. 10. Sarga—the creation of the Bhittas, Tanmatras, Indriyas, Ahankara and Mahat, or of the materials that form individu- als, and the appearance of Virat Purusha. . Visarga—the Individual creation by Brahma or the creation of the individual life forms. . Sthana—the preservation of the created beings in their own states by Bhagavan. . Poshana—the divine favor to those that properly remain in their own states. . Manvantara—the duties of the Rulers of Manvantaras. . Uti—desires that bind one to Triloki. . Isanukathaé—stories of the Avataras and of the followers of Hari. . Nirodha—the sleep of Hari and of all individual souls a Pralaya. . Mukti—the continued perception of the identity of self and of Brahma. 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. Purnendu Narayana Sinha, M. A., B. L. 23 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, fa- ther of Vyasa. Pardsara learned the Purana from Sankhyayana, Sankhyayana from Sanat Kumara and Sanat Kumara from Atlanta Deva. I.--THE CREATION SKANDHA IL., 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 im- pulse 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 Pu- rusha 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, Karma, 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 tri- une with its three sides—Adhyatma, Adhibhita and Adhidaiva. The 24 A Study of the Bhagavata Purana Purusha infused His Sakti into the Virat body, for the development of powers in the Tatvas. The Adhyatma mouth appeared with its Adhib- hita speech and Adhidaiva Agni. Similarly the following appeared:— Adhyatma. Adhibhita. Adhidaiva. Tongue Rasa (taste) Varuna. Nose Gandha(smell) | Asvini Kumaras. Eye Ripa(sight) Aditya. Skin Sparsa (touch) | Vayu. Ear Sabda (sound) Dik. Epidermis Sting Gods of veg- etation Upastha (generative or- | Generation Prajapati. gan) Payu Secretion Mitra Hand Actions of hand | Indra. Pada (foot) Movements of | Vishnu. foot Buddhi Bodh (delibera- | Brahma. tion) Manas Sankalpa and | Moon. Vikalpa (true and false perception) Ahankara Aham percep- | Rudra. tion Chitta Thought Brahma The Triloki also appeared, Svar from the head, Bhuvar from the navel and Bhir from the feet. With these Lokas appeared the Devas Purnendu Narayana Sinha, M. A., B. L. 25 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 Bhtr Loka from the predominance of Rajas in them. By the predominance of Tamas, the different classes of Bhitas remained in Bhuvar Loka. The Brahmana appeared from the mouth, the Kshatriya from the hands, the Vaisya from the thighs and the Stidra 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 teach- ings 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. gered wears Fuse | "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:— ATT ATT TH NTT SH STA: | "It is this Prana that is consciousness itself, Bliss, without infir- mities and death." 26 A Study of the Bhagavata Purana War Ge TSaHe FSA: | "They are these five Brahma Purushas." Again— Again—qra eqieg mu gem: | "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 Atmé 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 Adhibhtita, 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 Adhibhtita. The re- ception 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.