A Study of the Bhagavata Purana or Esoteric Hinduism Part 9

THE FIRST OR THE SVAYAMBHUVA MANVANTARA.

VI. BHuR AND VARAHA

*SKANDHA III., CHAP. 13.*

Said Manu to Brahma - "I shall do thy behests, O Lord. But tell me where my Praja (progeny) and myself are to be located. The Bhur of the previous Kalpa where all beings found shelter is lost in the great ocean of Pralaya. Bestir thyself and raise it up, O Deva."

Brahma thought within Himself what was to be done, when lo! out from His nostril came a Boar, no bigger than a thumb. In a moment the Boar a.s.sumed gigantic proportions and all s.p.a.ce resounded with his roar. The dwellers of the Jana, Tapas and Satya Lokas wors.h.i.+pped Him by chanting the Mantras of the three Vedas. He roared once more for the good of the Devas and instantly plunged into the waters. Though an incarnation of Yajna, He tried to discover the Bhur by smelling like an ordinary animal. He dived down as far as Rasatala and there found the Bhur Loka.

He then raised it up on His tusks. The Daitya King Hiranyaksha resisted and in rage the Boar killed him. The Ris.h.i.+s then wors.h.i.+pped Him knowing His true form to be Yajna.

THOUGHTS ON THE ABOVE.

[Bhur is the main system of Triloki. The Varaha Avatara restored the system after the Kalpa Pralaya. Bhur being the lowest of the Seven Lokas corresponds to Prithvi Tatva and hence to the sense of smell. The boar is pre-eminently the animal of smell. The materialisation of the Prithvi principle for the purpose of globe formation was an effort of the energy of the Logos and the _smelling_ out of Bhur by the Varaha is suggestive.

The Globe evolution is preparatory to Monadic evolution. The pent up Karma of the previous Kalpa develops itself on the Globes. All beings are mutually interdependent for their evolution. They help one another in the work of evolution, and one makes sacrifices that the others may grow. Some have to wait, till others come forward. Then they become united in the further race for progress. This great cosmic process, this mutual sacrifice is Yajna itself, which is typified in the Boar Incarnation. The Vedic Yajna gives prominence to the Communion of men with Devas, as at the early stages this is an all important fact of evolution. The Varaha is called the first Yajna Avatara and all the parts of His body are named with reference to Vedic Yajna, as He by raising Bhur prepared the field for Karma.]

VII. THE STORY OF HIRANYaKSHA.

*SKANDHA III., CHAP. 14.*

Diti, the daughter of Daksha, approached one evening her husband Kasyapa, son of Marichi. She was overpowered with the pa.s.sion of love and became importunate. Kasyapa asked her to wait. Rudra was presiding over sunset. His astral attendants, the Bhutas and Pishachas, were roaming over the Universe. With His three eyes representing the Sun, Moon and fire he could see every thing. His hesitation to yield to Diti was of no avail, and the Muni had to yield. There Diti became ashamed of her weakness. She was afraid she had offended Rudra and she helplessly prostrated herself at the feet of Kasyapa praying for his forgiveness.

"Thou hast disobeyed me," said Kasyapa, "and hast shown disrespect to the companions of Rudra, thy mind is impure and so is the time of Evening (Sandhya). These four evils will cause the birth of two wicked sons from thee. They will oppress the Triloki and the Lokapalas (Preservers of the three Lokas). When their inequities exceed all bounds, Vishnu will Himself incarnate to kill them."

For one hundred years Diti conceived her twin sons. Even from within the womb they shed l.u.s.tre all round, which even overpowered the Lokapalas.

The Devas went to Brahma to ascertain the cause of this disaster. He related to them the following story.

"My Manasa-putras, Sanaka and others were once in Vaikuntha, the abode of Bhagavan. Impatient to see Bhagavan the k.u.maras hurriedly pa.s.sed through the six portals (Kaksha). At the seventh portal, they found two doorkeepers of equal age with clubs in their hands, richly adorned with golden crowns and other ornaments. They had four hands and looked beautiful in their blue colour. The k.u.maras heeded them not, but opened the gate with their own hands as they had opened the other gates. The door keepers stopped them with their clubs. The k.u.maras were put out by this unforeseen obstruction and addressing the doorkeepers gave vent to their feelings thus: - 'What mean you by making this distinction? In Him the Lord of Vaikuntha, there is no difference whatsoever. The whole of this Universe is in Him. Do you dread any danger to Him, as to a common being, and why will you admit some and not others? But you are His servants. So we do not intend to be very hard on you. But you must descend from this elevated plane and take your birth where pa.s.sion, anger and greed prevail'."

"The door-keepers became terrified at this curse and fell at the feet of the k.u.maras. All that they prayed for was that while pa.s.sing through the lowest births, they might not have Moha, beclouding their recollection of Bhagavan. Bhagavan knew what had transpired outside. He hastened on foot with Lakshmi by His side to where the Munis stood. The k.u.maras prostrated themselves before Him Whom they had so long meditated upon in their hearts. With intent eyes they looked steadily on Him and longed to see Him again and again. The k.u.maras lauded Him with words full of import. Bhagavan addressing them said: - 'These my door-keepers are by name Jaya and Vijaya. They have slighted you, and it is right that you have cursed them. I sanction that curse. For they are my servants, and I am indirectly responsible for their deeds. I always respect Brahmanas, as my glory is derived from them. These door-keepers did not know my regard for you, and they therefore unintentionally slighted you. But they shall instantly reap the fruit of their evil deeds and come back to Me when their punishment is over. Please therefore decide where they are to go.' The k.u.maras knew not what to say. They thought they had not done right and they asked to be excused. 'It is all right for Thee to extol the Brahmanas in this way, for Thou art the Preserver of Dharma and Thou teachest others what to do. But if, really, we have done wrong, let us be punished and let not our curse visit these innocent door-keepers.'

Bhagavan replied: - 'It is I who have uttered the curse through your mouths. My will shall be done. These door-keepers shall be born as Asuras, but they shall come back to Me speedily.' These two door-keepers, O Devas, have now appeared in Diti's womb. I have no power to overcome them. But when the time comes for the prevalence of Satva, Bhagavan Himself will do what is needed."

The Devas went away and waited for events. The two Daityas Hiranyaksha and Hiranyakasipu were born of Diti, after a conception of one hundred years. Hiranyaksha though elder by birth was younger by conception.

THOUGHTS ON HIRANYaKSHA.

[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and Vijaya mean victory. Hiranya is gold. Hiranyaksha means gold-eyed.

Hiranyakasipu means gold-bedded. The key to the mystery lies in the fact that Jaya and Vijaya were the door-keepers of Vishnu and their external form was that of Vishnu. The Purusha in the Heart is the Counterpart in microcosm of the Purusha in the Universe. And we have found above that the five or ten door-keepers or Brahma-Purushas in the Heart are the five or ten Pranas in man. By a.n.a.logy, therefore, which is a potent factor in the solution of mysteries, we find that Jaya and Vijaya are the two-fold manifestations of Prana in Vaikuntha, the in-going and out-going energies of Purusha. The life principle is an aspect of Bhagavan and stands at His very gate. It is this outer aspect of Purusha that is the mainspring of all material activities, of all life-manifestations and of the material development of the universe. The duality represents Tamasic inaction and Rajasic activity. Hiranyaksha would have no life-manifestation, no appearance of globes, he would continue a state of things verging on Pralayic sleep. Hiranyakasipu was the very ideal of material greatness and material grandeur. k.u.mbhakarna slept and Ravana worked. The brothers Jaya and Vijaya pa.s.sed through the dividing energy of Diti, to cause the material manifoldness of the Universe. The Varaha as representing the awakened Jivic Karma fought with the Asura that opposed the development of that Karma, which could only fructify on the Bhur system.]

VIII. DEVA AND DEVA-YONI CREATION.

*SKANDHA III., CHAP. 20.*

Vidura asked Maitreya: How did Marichi and other Ris.h.i.+s and also Svayambhuva Manu carry out Brahma's orders to create.

Maitreya continued the story of Creation in reply to Vidura.

We have heard of the primal dark creation of Brahma, consisting of five-fold Avidya. Referring to that, Maitreya said, it was a creation of shadows. Brahma was not pleased with this shadowy creation. He gave up the dark body and it became night, At that time Yakshas and Rakshasas were born and they took it up. The body was not only dark, but it was the seat of hunger and thirst. The new-born therefore in their hunger and thirst ran after Brahma to devour Him. Some of them said: "Have no mercy on Him as father." Others said "Devour him." Brahma became afraid of them and said - "Save me. You are my sons. You should not devour me."

Those that said "Devour" are Yakshas and those that said "Do not save him" are Rakshasas. Brahma then created the Devas, with His radiant Satvika body.

This body when given up became day and the playing Devas took it up.

Brahma then created the Asuras out of His thigh. They became extremely pa.s.sionate and ran after Brahma void of all shame. In great distress Brahma prayed to Vishnu and the Creator was told to give up His body of pa.s.sion. The body was given up and it became Sandhya, or evening. The Asuras accepted Sandhya as their wife. Evening is the time for l.u.s.t and pa.s.sion. Brahma then created the Gandharvas and Apsaras with His body of beauty, which when given up became Moon-light. With his indolence, Brahma created the Bhutas and Pisachas. They were stark naked and had long loose hair. Brahma closed his eyes on seeing them. After a time he gave up his yawning body and the Bhutas and Pishachas took it up. The body that causes secretion is called "Sleep."

That which causes delusion is "Madness." Indolence, yawning, sleep and madness all these four were taken up by Bhutas and Pisachas for their body. Brahma knew His powers and He created with His invisible body the Sadhyas and Pitris. By His power of becoming invisible, He created Siddhas and Vidhyadharas and gave them His body with that power. By His reflected image He created the Kinnaras and Kimpurushas, who took up that image for their body. At dawn, they sing in pairs the praise of Brahma. Brahma did not find any progress in creation with all these Bhoga (expansive) bodies. He threw away His body and from His hair the elemental serpents or Nagas were born. After all, Brahma created the Ma.n.u.s and Ris.h.i.+s.

IX. THE PROGENY OF KARDAMA.

*SKANDHA III. CHAP. 21-24.*

Kardama Ris.h.i.+ was ordered by Brahma to create. This led him to pray to Vishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu appeared before him with Lakshmi by His side. He revealed to Kardama a happy future. The Ris.h.i.+ was to marry Manu's daughter, to have by her nine daughters and one son, an Incarnation of Vishnu Himself, who was to promulgate the Tatva Vidya. Shortly after, Svayambhuva Manu came to Kardama's hermitage, with his wife Sata-rupa and offered to the Ris.h.i.+ his daughter Devahuti in marriage. Kardama accepted her as his wife. He had by her nine daughters and the Avatara Kapila. Brahma with his sons the Ris.h.i.+s came to Kardama and congratulated him and his wife Devahuti upon having Bhagavan Vishnu for their son. He then asked Kardama to give his daughters in marriage to the Ris.h.i.+s. Kardama followed his father's behests and gave his daughters duly in marriage to the Ris.h.i.+s. Kala, he gave to Marichi, Anasuya to Atri, Sraddha to Angirasa, Havirbhu to Pulastya, Gati to Pulaha, Kriya to Kratu, Khyati to Bhrigu, Arundhati to Vasishtha and Santi to Atharvan. The Ris.h.i.+ then went to the forest for yoga and left his wife in charge of Kapila.

THOUGHTS ON KARDAMA.

[Devahuti means offering to Devas, which is universal service. She is the progenitor of those forms of life which have a spiritual influence over the whole Trailokya.

"Kala" is part, a digit of the Moon.

"Anasuya" means absence of envy. From the proverbial chast.i.ty of Atri's wife the word also means the highest type of chast.i.ty and wifely devotion.

"Sraddha" means faith.

"Havirbhu" means born of sacrificial oblation.

"Gati" means course, path.

"Kriya" means performance (of Yajna) and action.

"Khyati" means fame, praise and also proper discrimination.

"Arundhati" would perhaps mean one that does not stop or hinder.

Probably the word means a wife who helps her husband in the performance of duties and does not stop or prevent him.

It is for this reason that the Star Arundhati is pointed out to the bride at the nuptial ceremony.