A Study of the Bhagavata Purana or Esoteric Hinduism Part 71

THE ELEVENTH SKANDHA

THE MUSHALA. XI. I.

Sri Krishna, with the help of Rama, the Yadavas and the Pandavas, killed the Daityas, born as Kings. He made the Pandavas his instruments in the great war. When the Kings on both sides and their armies were killed, Sri Krishna thought within himself: - "The pressure is not yet all removed from the earth. For these powerful Yadavas, backed by me, have become mad with power. I shall bring on disunion among them, which will be the cause of their death. Then I can have rest and may go to my own abode."

Visva-mitra, Asita, Kanva, Durvasas, Bhrigu, Angiras, Kasyapa, Vamadeva, Atri, Vasistha, Narada and other Ris.h.i.+s went to a sacred place called Pindaraka near Dvaraka. The Yadava boys were playing among themselves.

They dressed Samba, son of Jambavati, as a girl and took him to the Ris.h.i.+s, saying she was pregnant and inquiring whether she would have a son or a daughter. The Ris.h.i.+s could not bear this impertinence and they said: - "O you fools, she will bring forth a _Mushala_ (a pestle) that will be the ruin of your line." The boys were terrified. Samba did produce an iron pestle. They took the pestle and went home. The boys related the story to all the Yadavas. ahuka, the chief of the clan, ordered the pestle to be ground down to powder and the powder to be thrown into the Sea. This was done, but a portion remained. That portion was also thrown into the Sea. A fish swallowed the iron piece. The fish was caught by a fisherman. He made two spears of the iron found in the fish. The powdered iron grains were carried by the waves to the coast and there they grew into reeds.

THE BHaGAVATa PATH.

*SKANDHA XI. CHAP. 2-5.*

Vasudeva asked Narada about the Path of Bhagavat which leads to Moksha.

Narada said: -

Of the sons of Rishabha, nine became well-versed in atma Vidya. They were Kavi, Hari, Antariksha, Prabuddha, Pippalayana Avirhotra, Drumila, Chamasa, and Kara-bhajana.

The Ris.h.i.+s of Bharata Varsha were performing Yajna at the place of Nimi and these nine Ris.h.i.+s went there.

I. Nimi asked the Ris.h.i.+s about the _path of Bhagavat_.

Kavi said: -

The path of Bhagavat consists of such expedients as the Lord mentioned Himself (for those that are not wise) for the speedy acquisition of self knowledge. In following this Path, man is not overcome by obstacles (as in the path of Yoga). He may run along this path even with closed eyes without fear of losing his steps (with closed eyes _i.e._ even without knowing where he goes and what he does).

(What is the path then?)

Whatever a man does, whether it be the body or speech or mind or the senses or intellect or the sense of I-ness that acts, let him offer that all up to the Supreme Narayana.

He who is removed from isvara, (first) forgets (isvara), (_Asmriti_), then there is wrong perception such as "I am the body" (_Viparyaya_).

This is caused by the Maya of Bhagavat. Fear arises from devotion to the Second. Therefore wise men wors.h.i.+p the Lord only, with unfailing Bhakti, knowing his Guru to be one with isvara and atma.

(The Bhagavata School cla.s.sifies Jivas under two heads - Antar Mukha and Bahir Mukha. Antar Mukha is literally one with his face turned inwards _i.e._, one who withdraws himself from the outside world and looks to self within, which is only an aspect of ishvara.

Bahir Mukha Jiva is one with his face turned outwards _i.e._ one who withdraws himself from the self-within and therefore from ishvara. He first loses sight of ishvara, forgets that he (the Jiva) is an aspect of ishvara and that he is not the same as the body. He then considers the body as one with himself and concerns himself only with its relations to the outside world. This is called forgetting and wrong perception. "Fear arises from devotion to the Second." The Second is that which is not self. In meditation, the Guru stands between isvara and self, and is isvara for all practical purposes to the devotee).

The Dvaita (Mayic manifestation), though not existing, appears to exist, through the mind of man, like dreams and desires. Therefore wise men should control the mind, which gives rise to desires and doubts about actions. Then there shall be no fear.

The existence of the outside world and of the body is like the existence of dreams and desires. The dream exists for the time being and then disappears altogether, The dream has its existence because the mind brings it into existence. It is a creation of the mind, not permanently attached to the Jiva. So desires are also creations of the mind, not permanently attached to the Jiva, But they have got a temporary existence. That existence, however, is an existence in the mind of the man entertaining the dreams and desires and not outside the mind.

Therefore the existence is not a real one.

So the body of the Jiva and its surroundings are temporarily attached to the Jiva. As the dream vanishes in the wakeful state, so the body and its surroundings disappear with the transformation called Death. Body after body, surroundings after surroundings, are dreams, as it were, in the mind that bears all through the bubbles arising in the ocean of Jivic existence.

The realisation of this temporary connection of the body and its surroundings is a training for the Antarmukha Jiva, for it enables him to turn towards ishvara and the permanent aspect of Jiva.

The non-existence of Dvaita has always to be understood with reference to Jiva or ishvara, and not _independently_, for the flow of Prakriti is eternal. The disregard of this primary idea has given rise to many misconceptions. (Then as to Antarmukha practices.) Hear about the Incarnations of Vishnu and His blessed deeds, hear about his names full of import as to those deeds and Incarnations, hear and sing the songs about Him, without any sense of uneasiness as to what others will say.

Then roam over the earth free from all worldly attachments.

By such practices, and by the recital of His dear names, love for Bhagavat grows up. The heart then melts away. The devotee laughs loudly, he weeps, he cries aloud, he sings and he dances like a mad man. He loses all control over himself.

He salutes Akasa, Vayu, Agni, Water, Earth, the planets, the trees, the Seas and all beings as forming the body of his Hari. For he knows nothing else.

He, who wors.h.i.+ps Bhagavat in this way, has Devotion (Bhakti), perception of ishvara (Anubhava) and dispa.s.sion (Virakti) - all three growing at one and the same time, as, by eating, one gets pleasure, nutrition and satisfaction of hunger all at one and the same time.

The Bhagavata then attains supreme peace.

II. Nimi then asked: "What are the _Characteristics of a Bhagavata_ and what are the _Signs by which a Bhagavata is known?_"

Hari replied: -

"He who sees in all beings the existence of Bhagavat as in his own self, and sees all beings in the Bhagavat within himself is the highest Bhagavata.

"He who bears love towards isvara friends.h.i.+p towards his dependents, kindness toward the ignorant, and indifference towards his enemies belongs to the next cla.s.s of Bhagavatas.

"He who wors.h.i.+ps an image as Hari with faith, but has no regard for Bhaktas and for other beings is only a beginner as a Bhakta.

"The highest Bhagavata perceives the objects with his senses, but does not feel either aversion or pleasure. He looks upon the universe as the Maya of Vishnu.

"By constant meditation on Hari, he is not affected by the changes of life. Desires have no place in his mind, so devoted is he to Vasudeva.

_He_ is the favourite of Hari, who does not take pride in his birth, Karma, caste or asrama.

"The highest Bhagavata does not know "Mine" and "Thine," either in wealth or in body. He looks upon all beings with equal eyes, His mind is always at peace.

"Even for the sake of all the three Lokas, the Vaishnava will not for a moment forget the lotus feet of Bhagavat.

"And more, he is the greatest of all Bhagavatas, to whose heart Hari is bound down by the tie of Love."

III. Nimi asked: - "What is then this Maya of the Supreme Lord?"

Antariksha replied: -

"Maya of Bhagavat is that which causes the creation, preservation and dissolution of this universe."

IV. Nimi asked: - "How can one whose mind is not controlled and who is of dull understanding easily cross over this Maya?

Prabuddha replied: -

"Have recourse to a Guru, who knows the Truth and is fixed in the supreme. Learn the duties of Bhagavatas from him. Practise non-attachment, keep company with Sadhus. Be kind to your inferiors, friendly to your equals and respectful to your superiors. Keep your body and mind pure. Regulate your life by fixed rules. Have forgiveness. Do not talk idly. Read the sacred books. Be upright. Be temperate. Be harmless to all beings. Bear good and evil, pleasure and pain with equanimity. Find out atma and ishvara everywhere. Free yourself from all connections. Do not bind yourself down to your house. Have that which is easily got for your clothing. Be content with anything and everything.

Have faith in the Bhagavata Sastra, but do not blame any other Sastra.

Control your mind, speech and actions. Speak the truth. Control your inner and outer senses. Hear, recite and meditate on the deeds and Avataras of Hari. Let all your exertions be for Him. Offer up all, even your wife, children and your own life, to Him. In the company of Bhagavatas, interchange devotion and love, remind each other and speak to each other of the glory of Bhagavat, till your hair stands on end, and you will sometimes dance and sometimes sing, maddened by your devotional thoughts about Achyuta.