PRALAYA.

*SKANDHA XII. CHAP. 4.*

Four thousand Yugas form one day of Brahma. This is also the period of

one Kalpa, during which fourteen Manus appear. The night of Brahma

follows for an equally long period. The three worlds -- Bhur, Bhuvar and

Svar then come to an end. This is called _Naimittika_ Pralaya. Drawing

the universe within self, Narayana sleeps at the time over Ananta and

Brahma sleeps too. (_Nimitta_ is cause. Naimittika is proceeding frome

some cause. This Pralaya procedes from the sleep of Brahma as a

_cause_).

When two Pararddhas of years expire, the seven subdivisions of Prakriti

(Mahat, Ahankara, and the five Tanmatras) become subject to dissolution.

(The life period of Brahma is two Pararddhas). This is called

_Prakritika_ Pralaya. When this dissolving factor comes in, the whole

combination known as the Cosmic Egg breaks up. (As the subdivisions of

Prakriti as well as the Cosmic Egg which is formed by their combination

become all dissolved, this Pralaya is called Prakritika Pralaya). With

the advent of this Pralaya, there will be no rains for one hundred

years. Food will disappear. People will devour one another. The Sun will

draw in moisture from the seas, from the body, and from the earth, but

will not give it back. The fire called Samvartaka, arising from the

mouth of Shankarshana, will consume the Patalas. Winds will blow for one

hundred years, followed by rain for another hundred years. The universe

will be covered by one sheet of water. Water will draw in earth, fire

will draw in water, and so on till Pradhana in due time will devour all

the Gunas. Pradhana is not measured by time, and it does not undergo

transformation. Beginningless, endless, unmanifested, eternal, the cause

of all causes, without diminution, it is beyond the reach of Gunas, the

rootless root, that passes comprehension, like the void.

Jnana is the ultimate resort of Buddhi (the perceiver or knower), the

Indriyas or senses (perception, knowledge or the instruments of

perception and knowledge) and the objects (things perceived and known).

It is Jnana alone that appears in this threefold form. That which is

subject to perception, which in its nature is not separate from its

cause, and which has both beginning and end is no real substance. The

lamp, the eye and the object seen are not different from light itself.

So Buddhi, the senses and the objects are not separate from the one

Truth (Brahman, for they all proceed from Brahman), but Brahman is quite

separate from all others. Wakefulness, dream and dreamless sleep are all

states of Buddhi. They are all transitory, O king. The diversity appears

in Pratyagatma (the separate self). The clouds appear and disappear in

space, even as the universes appear and disappear in Brahman. Of all

forms, the common element is the only reality. But the forms seem to

have an existence of their own independently of the primal element. The

threads that form the cloth look separate from the cloth itself. All

that appears as cause and effect is unreal, for there is

interdependence, and there is both beginning and end.

The transformations can not exist without the light of Atma. If they are

self-manifest however, they are not in any way different from Atma

itself.

Do not think Atma is many, (as there is Atma in every being). It is

ignorance to think so. The space confined in a pot and the limitless

space are one and the same, even so the sun and its image in water, the

air inside and outside.

Men call gold by different names, according to the different ornaments

it forms. So the language of the Vedas and the language of ordinary men

give different names to Bhagavan.

The cloud that is generated by the sun, that appears by the light of the

sun, that is in fact rays of the sun so transformed stands between the

eye and the sun. Even so Ahankara, proceeding from Brahman, manifested

by Brahman, even a part of Brahman, eclipses the perception of Brahman

by Jiva.

When the cloud disappears, the eye perceives the sun. When Ahankara, the

_upadhi_ of Atma, disappears by discrimination, then the Jiva perceives

"I am Brahman."

When by discrimination, such as this, the tie of unreal Ahankara is cut

as under, and the unfailing perception of Atma becomes fixed, it is

called _Atyantika_ Pralaya.

(Atyantika is from Atyanta = ati+anta, the very last. After this

Pralaya, which is individual and not general, one does not return to

life in the universe. It is the final liberation of a man from the

limitations of life in Brahmanda).

Every day all beings, from Brahma downwards, undergo according to some

seers of subtleties states of beginning and end.

These beginnings and ends are caused by the changes in states of all

beings subject to transformation, changes that follow the flow of time.

(One does not grow adult or old in one day. The change must be going on

constantly. The fruit does not ripen in one day. But the process of

ripening day by day is not perceptible. Water flows in a continued

stream but the water particles constantly change at a given space. So

the lamp burns and the flame looks one and the same though the particles

that ignite do constantly change. Even so our body is not the same from

day to day. There is a change going on every moment of our life.

Particles of the body are rejected every day and they are replaced by

new particles. There is the beginning with our new particles, and an end

or Pralaya with the old particles.) This is called NITYA Pralaya. (Nitya

means constant).

Pralaya is thus fourfold -- Nitya, Naimittika, Prakritika and Atyantika.

Such are the stories of Bhagavat as related in the Bhagavata Purana.

Rishi Narayana first related the Purana to Narada, Narada related it to

Vyasa and Vyasa to Suka. Suta heard the Purana from Sukadeva, when he

related it to Raja Parikshit, and he expounded it to the assembly of

Rishis at Naimisha, headed by Sounaka.

Prakriti changes its forms and states. The body disintegrates into

particles, particles into molecules, and molecules into atoms. Solid

becomes liquid, liquid becomes gaseous and gaseous becomes

ultra-gaseous. Life manifests itself through the endless varieties of

Prakriti and becomes manifold in its manifestations. The hard mineral

matter does not admit the mineral life to be expressed in any other way

than by a fixed form. The more plastic vegetable matter shews vegetable

life in all the activities of life and growth. Subtler matter appears in

the animals and makes the sensing of the object world possible. Even

sublter matter becomes the basis of brain activities. The Prakritic

basis of the mind is two-fold in its character Ahankara and Mahat. When

the mind is capable of thinking only from the standpoint of one life and

one birth only, it is limited by Ahankara matter. When that limit is

overcome, mind is on the plane of Mahat. Individuality is not lost, but

the individual has consciousness of all births, _i.e._ consciousness on

the plane of the universe. Such consciousness does not normally exist in

Triloki. When a man becomes normally conscious on the plane of Mahat, he

is carried to Mahar Loka and becomes a Rishi. Bhrigu is such a Rishi.

The acquirement of such consciousness is the object of life evolution in

our solar system. When the solar system is destroyed, it is the Manasic

consciousness that alone survives. The three Lokas -- Bhur, Bhuvar and

Svar are destroyed, The Prakritic forms and states of these three Lokas

become destroyed and the different states of consciousness corresponding

to those forms and states finally disappear. The harvest of Manasic

evolution, which is the only harvest reaped by means of one solar system

is stored in Mahar Loka. But when the three lower Lokas are destroyed,

the flames of dissolution reach even Mahar Loka and all the gains of a

Kalpa's evolution are transferred to the higher plane of Jana Loka. This

is therefore the highest plane of our consciousness. The highest evolved

beings of the previous solar system could not after Pralaya go beyond

Jana Loka, and their consciousness was the consciousness of Jana Loka.

When our earth was formed and when they came down in time for further

evolution, they brought down their highest consciousness with them as a

possibility, for it was obscured in their entrance to Triloki. As the

soul gathers spiritual strength in Svarga Loka after death, so the

disembodied soul after Prayala gathers spiritual strength in Jana Loka

or the Loka of Kumaras. "When the three Lokas are consumed by fire from

the mouth of Sankarshana, afflicted by the heat, Bhrigu and others go to

Jana Loka" III-II-XXX. The Lord of Yoga goes by means of Sushumna

through the radiant path in his subtle body and at last reaches Mahar

Loka, where Bhrigu and other Rishis who live for one Kalpa remain. "Then

seeing the Triloki consumed by fire from the mouth of Ananta he goes

towards that supreme abode, which is adorned by the chariots of great

Siddhas, and which lasts for the whole life period of Brahma."

(II-2-XXVI).

Those who did not reach the Manasic state, in the last Kalpa were no

acquisitions to the higher planes of Brahmanda, which stand over the

three mortal planes, where all experience is to be gathered. Those who

developed the Manasic state were gathered to the third of the higher

planes, Jana Loka, because further development was possible, nay it was

a necessity, in the Triloki that was to come. But there were others, who

did not quite reach the Manasic state, but they were still on the way to

acquire such state, and in fact they acquired the human form. They were

also preserved to carry out a certain purpose in the life evolution of

the coming Kalpa which will be shortly mentioned. How they were

preserved, the Puranas do not speak of. They became the Pitris of the

present Kalpa. The Pitris reached different states of development and

were therefore classed under seven heads. Some of them had developed the

fire in them and some were without the fire. "Agnishvatta, Barhishad,

Somapa, and Ajyapa are Pitris with fire; the others are without fire.

They were all wedded to Svadha, the daughter of Daksha." IV-1-III.

The mention of the word "fire" requires a little explanation. The

Upanishads say that the three mortal Lokas of form Bhur, Bhuvar and Svar

are the transformations of "Tejobanna" _i.e._ of fire, water and earth.

The other two elements do not enter into the constitution of forms. The

element earth predominates on the plane of Bhur or the material plane.

Water is supreme on Bhuvar or the Astral plane. Our Kamic tendencies

proceed from the presence of water in us. Fire is the element of Svarga

or the Mental plane. Fire devas are therefore the highest devas of

Triloki. The forty-nine forms of fire are therefore so many forms of

consciousness. Some of the Pitris developed fire in them, _i.e._ they

developed the principle of mind in them, in however rudimental a form it

might be.

Devas and Rishis were also preserved. Jana Loka is the Loka of Kumaras.

We shall therefore call the souls preserved in Jana Loka as Kumaras, or

Kumaric souls.

Commenting on the fourth sloka, twelfth chapter, Third Skandha, Sridhara

says: -- "Sanaka and others are not created in every Kalpa. The mention

of their creation has reference to the Brahma Kalpa, _i.e._ the first

Kalpa. In fact the objects of Mukhya creation and others are brought

into existence in every Kalpa. Sanaka and others are only created in the

Brahma Kalpa and they follow the other Kalpas." The Mukhya creation has

reference to chapter 10, Skandha III. It is the same as Urdha Srotas (p.

25). Sridhara means to say that plants, animals and men are only created

in every Kalpa.

The Kumaric souls of the last Kalpa that went to Jana Loka have to play

the most prominent part in the present Kalpa and they are the heroes of

our solar system. Their stay at Jana Loka was only a fitting preparation

for the most responsible work of the present Kalpa. The Ishvara of our

system, addressing Puranjana, said: -- "Wishing to have an abode, drawn

to earthly enjoyments, thou didst leave me. But, o great one, both I and

thou were swans (Hansa) and friends in the Manas Lake. We dwelt there

without any abode, for one thousand years." IV. 28 LIV. "One thousand

years" is indicative of Pralaya, which lasts for one thousand yuga

cycles. In Pralaya, the kumaric soul had no body _i.e._ no abode. The

body separates Jiva from Ishvara. Without the impediment, the obstacle

of the body, without any obscuring agency, the Jiva meets Ishvara face

to face in Jana Loka, and being both essentially alike become friends.

Narada says, esoterically the Manasa Laka is the heart and Hansa means

the pure. But in Pralaya, the heart of the Jiva is in Jana Loka, which

is the Manasa or mental Lake. This friendly union of Jiva and Ishvara

gives all the promise of the future for the Jiva.

What is not preserved in Naimittika Pralaya, the forms of the past

kalpa, are all borne in the mind of Brahma as images. It is the mind of

Brahma that reproduces the forms of the previous creation. The image of

all that was remains in the mind of Brahma. Creation in Brahma Kalpa is

not the same as creation in the succeeding Kalpas. In Brahma Kalpa, all

the seven Lokas, and the dwellers of all the planes are created. In the

succeeding Kalpas, the three Lokas and their dwellers only are created.

The Naimittika Pralaya comes on, as Brahma sleeps.

This Pralaya corresponds to our physical death. When we die, the body is

destroyed. Just as when the universe bodied Brahma goes to sleep, His

Triloki body is destroyed. Men go after death first to Bhuvar Loka, and

then to Svarga Loka. At Pralaya, the Manasika Jivas first go to Mahar

Loka and then to Jana Loka.

The Naimittika Pralaya affords the greatest relief to Jivas. It makes up

for all the ups and downs of manifested life, for all miseries, all

sorrows, all sufferings and all disappointments. Ishvara can do more for

Jivas in Pralaya, than in manifestation. He gives company to those, who

by their advancement reach Jana Loka, There is the Ishvara of our system

or Brahmanda and there is the Ishvara of many systems.

The Ishvara of many systems, "Bhagavan Himself" is the First Purusha. He

is the manifestor of the Tatvas, the first Principles, the Karan or

causal creation, which enter into the constitution of all the solar

systems or Brahmandas. When He wishes to become many, to appear through

many manifestations, to bring up all unto Himself and His own state,

through oeons and oeons of cosmic manifestation, though it might be, the

Tatvas start forth into activity and form an ocean by themselves. Many

solar systems are evolved out of this Karan Samudra or the ocean of the

causes and each system gets its Ishvara, the Second Purusha. That Second

Purusha becomes three fold -- Brahma, Vishnu and Siva, for the Creation,

Preservation and Dissolution of His own Universe. He is Virat Purusha or

the universe bodied, Narayana seated on the waters of Karana Samudra,

and Sahasra Sirsha Purusha or the thousand headed Purusha of the

Upanishads. "All this, the past, present and future is this Purusha. The

universe is pervaded by Him As Prana (_i.e._ the sun, for Prana is the

solar deity according to the Sruti. _Sridhara_) by illumining his own

circle illumines the outside as well, so Purusha by illumining his Virat

body illumines the inside and outside of this Brahmanda as well. I

(Brahma) create by His direction, Siva destroys, under His control, as

Vishnu, He preserves this universe He is the primal Avatara." II. 6.

"First of all, Bhagavan took form as Purusha for the creation of the

Lokas form made by Mahat and others, having 16 parts. (_Mahat and

others_ -- Mahat, Ahankara, and the Tanmatras. 16 parts the eleven

Indriyas and the 5 elements. Though this is not the form of Bhagavan

meaning the First Purusha still for the Upasana in Virat form of the

Virat Purusha who indwells all Jivas, this is given. _Sridhara_). (In

the Padma Kalpa), Brahma, the Lord of Prajapatis, appeared in the lotus

that rose out of the navel of (this Purusha), who while lying down on

the ocean, spread the sleep of Samadhi all round. The Lokas are but

parts of His body. His form is pure and intensified Satva. The Yogins

perceive Him by their vision of wisdom, as one looking wonderful with a

thousand feet, thighs, hands and mouths, with a thousand heads, ears,

eyes and noses, glittering with a thousand crowns, and ornaments. This

(Virat Purusha) is the immutable seed and final resort of the many

Avataras. Brahma is His part. Marichi and other Prajapatis are parts of

Brahma. So through parts of His part, Devas, animals and men are

created. (He does not appear and disappear like other Avataras. He is

the end not only of the Avataras, but of all beings. _Sridhara_.)" I-3.

Brahma appeared in the lotus, it is said, in the last Kalpa, which from

this event is named Padma Kalpa. How Brahma appeared out of Narayana in

the previous Kalpas is not given. That he appeared in our Kalpa in the

same way as in the last Kalpa is evident, as no difference is noted.

Brahma took up the creation, which was two-fold -- direct or Manasa and

indirect or through Prajapatis and Manu. The creation or bringing into

manifestation of those that had been preserved at Pralaya is direct or

Manasa. The mind born sons of Brahma took up positions in the universe

of duty and responsibility and in this Kalpa they have not to look to

themselves, but to others. Their own evolution is not a matter of their

concern. The innumerable Monads were created through Manu and the real

history of the Kalpa is the history of their evolution.

First there was the process of involution. There was no form and forms

had to be first brought forth. Limitation after limitation had to the

imposed, to chain life in forms. For when set forms were arrived at with

set organs, Jivas could be trusted with independent action.

No energy is spent in vain in the economy of the universe. Each monadic

flow as it appeared in the universe could he carried on to a certain

stage, by one common guiding influence. This requires a little

explanation.

Each particle of each Tatva is alive. The Tatvic life is the life of the

first Purusha. But the particles combine, and the power of combination

proceeds from the life of the second Purusha, the Ishvara of our system.

Every combination however large has the life of Ishvara in it and it is

that life which keeps up the combination. Each combination for the time

being has its ruler, who is the viceroy of Ishvara, and who is called

the Monad of that combination. Monad is Jivatma or Jiva Atma or Atma as

limited by every Jiva.

The combination transforms, but the Monad remains constant. The

vegetable becomes animal, and the animal becomes man, but one Monad runs

through all these transformations.

By rulership over higher and higher combinations the Monad or Jivatma,

ultimately approaches the state of Ishvara Himself and that is the goal

of evolution in this universe.

Whenever a combination is formed, there is one life governing that

combination -- the life of the ruler of that combination. Ail other

lives have to surrender themselves completely and entirely to that one

life. This is the law and we have to bow down our heads to the

inevitable. There is life in every cell that composes the human body.

But the cell lives are all subordinated to the life of the man, the

Jivatma ruling the combination that forms the man. So long as the cell

is attached to the human combination, it has no independence whatsoever.

And this is to the immense benefit of the cells themselves. They receive

the impress of souls much more evolved than their own and are able to

evolve themselves at a much more rapid rate, than if they had been left

to themselves. This is the law of giving and taking, the law of

sacrifice, the Yajna which is the essence of creation. And even as men

approach the state of Ishvara, they have to surrender themselves

completely to Him and to merge themselves in His existence.

The Jivic or Monadic flow first appears on the plane of Svarga, it comes

down to Bhuvar and then to Bhur, to appear finally in the mineral

Kingdom of our Earth. This process of coming down does not require

separate guidance for separate combinations. The downward flow is

homogeneous. It is carried on under the guidance of the Prajapatis. It

is all involution during this process taking in grosser and grosser

matter and not rejecting anything. Rudra had no work to do during the

earliest stages of monadic life. The mineral Kingdom appeared and the

Himalayan chain reared up its head. The legend says the sons of Himalaya

had wings on and they could move about but the Devas cut down their

wings and they became fixed. No doubt the mineral Kingdom hardened and

became immobile in time. The immobility of the mineral Kingdom, the

final reach of matter in its downward course was the turning point in

the life history of Jivas. Their foetal stage was over and they were now

born into the Kalpa, as it were.

There was need for separation now, for the rejection of particles and

the drawing in of new ones, and Durga appeared as the daughter of

Himalaya.

She became wedded to Siva once more and since then there was change

continually going on in all forms of life, that evolved out of the

mineral Kingdom. There was continual adjustment of external and internal

conditions, called life. The vegetable appeared, the animal appeared and

the man appeared. The life process means continual transformation. Forms

changed and dissolved. Change is continually going on all round and is

called Nitya Pralaya.

During the transformation that goes on, combinations are guided by

rulers, who are the Pitris. They lead the combinations on till the human

form is reached. When the human form is reached each combination is a

man. The highest of the Pitris can give only germinal Manas. When the

Pitris give to the combination, all that they could give, their work is

over, for this Kalpa.

Then come the Kumaric souls, the Puranjanas from the Manasa Laka (P.

89). They find the abode ready made and leaving their friend and

companion they enter their chosen abodes. There are nine gate ways in

that abode, and every enjoyment reaches Puranjana through those gate

ways. He becomes mad in the pursuit of enjoyments. He forgets himself.

He forgets his friend the eternal companion of Jiva. He identifies

himself with the abode. He thinks that he is inseparable from that

abode. So he goes on and on hopelessly in his course of riotous joy and

the Friend whom he forgets gives him rebuff for every joy that he meets.

The rebuffs at last make him a little attentive. The friend then speaks

through the Vedas, the Smritis through sages and at last He comes down

Himself as an Avatara.

The Eternal Friend first allows Puranjana to run on in the midst of

enjoyments, just as he likes. If he goes beyond the limits of temperance

and moderation he gets some unpleasant experience. If he does something

wrong, he feels the painful consequence. The sting of pain makes

Puranjana ponder over what he does. He registers the pleasurable and

painful experiences and reasons about the causes and effects. He tries

to know what is right and what is wrong.

With the power of discrimination in its infancy, with the "enjoyment"

nature or the self-seeking Asuric element too strong in him, Puranjana,

the Kumaric soul, is helpless. He is drifted away, though sometimes much

against his will.

The Friend comes to the rescue. The Devas and Asuras combine and with

their joint efforts, the ocean of Milk is churned, and the Goddess of

Evolution, the Energy of Vishnu, makes Her divine appearance in our

universe. The Devas become more than a match for the Asuras. The

Vaivasvata Manvantara steps in, the Manvantara teeming with the fate of

man and of the universe. Ishvara, the eternal friend of Puranjana, is

most busy in the Vaivasvata Manvantara. Every effort is made to raise

humanity to a higher level and to open out all the possibilities of man.

First, the enjoyments of Svarga are held out before the rising vision of

men as an allurement. Man admires those enjoyments and makes every

effort to attain them. The Vedic sacrifice is revealed to Pururavas, who

becomes mad after Urvasi, the nymph of Svarga. Later on, the heavenly

cow, Surabhi, attracts Visvamitra. And he becomes the chief actor in the

promulgation of Vedic sacrifice. In the firmness of resolve, in the bold

and determined pursuit of objects, and in the intolerance of

inferiority, Visvamitra stands prominently out as an example to

humanity, for all ages to come and it is meet and proper that in the

next Manvantara, he will act as one of the seven sages guiding the

affairs of the universe.

The Karma Kanda of the Vedas is a monument of Visvamitara's gigantic

efforts for the good of humanity. Ishvara made revelations. He prompted

the sages.

If the Karma Kanda holds out the allurements of Svarga life, it lays

down rules and restrictions at the same time, that regulate life and

beget temperance and moderation. Meritorious acts are enjoined and acts

that retard evolution are prohibited. Men do what is good and avoid what

is evil, that they may attain heavenly things. They do what is right and

shun what is wrong, not because that is the Law, the divine will, but

because it gives them some reward. All the same, the mind is trained,

the man curbed and regulated. The bitter pill is taken and if the child

thinks that it is for the sweetmeat he is only mistaken. When the child

grows he knows, that he takes the bitter pill as it is the law of nature

that he should do so. Do what is right, because that is the law. Shun

what is wrong, because it is against the law. We are all carried forward

by the law, and we must willingly give ourselves up to that law. When we

do that, we partake ourselves of divine life. The ground had to be

prepared for further teachings.

Events in Svarga foreshadow and forestall events that are to transpire

on the earth. The Devas and Asuras by their mutual fight in Svarga bring

about a state of things which casts its shadow on the earth below.

Two great events happened in Svarga the killing of Vritra, and the

deposition of Bali.

Vritra, though an Asura was a votary of Sankarshana, the Shankara aspect

of Vishnu. Vritra was great in all respects and his wisdom extracted the

admiration of Indra. But he represented the idea of personal self in

Jiva, which is so strong-rooted, and which is the hardest thing to over

come. Vritra was killed by a weapon, which is no other than the most

willing and ready sacrifice of personal self by Dadhichi.

Bali, the Asura king, ungrudgingly gave all that he had to Vamana. The

Asura had become so great both in intellect and in spirituality, that

there was no question of killing him or of his being overpowered by the

Devas. The Asuras and Devas both combined to make Svarga, the

store-house of spiritual life. The Asuras by their willing surrender

permitted the Devas to have entire hold of Svarga. By this sacrifice,

they established their indisputable right to Svarga, in the broad

dispensation of providence and in the succeeding Manvantara, Bali is to

become the Indra of the Devas.

Vamana was the same as Lord Sri Krishna on our earth. If diplomacy had

succeeded so easily below as above, if the Asura chiefs on earth had

behaved as splendidly as Bali in Svarga, the horrors and heartrending

scenes of Kurukshetra could have been avoided. The same result was

however brought about in Svarga as it was subsequently brought about on

the Earth. The actor was the same, the diplomacy was the same, only the

result of diplomacy was different on the different planes. The

deposition of Bali was bloodless while the deposition of Duryodhana was

a bloody one.

Coming down to Earth let us see how events in Svarga were followed up on

the terrestrial plane.

Two great human Avataras came, one the ideal and the other the apostle

of unselfishness. But we must take a running survey of the Avataras as a

whole.

Vishnu appeared on Earth Himself, through His direct manifestations

called Avataras. Ten of them have been specially picked out as Great

Avataras, though no specification has been made in the Bhagavata Purana.

There were three great Asuric movements in this Kalpa, caused by the

three successive incarnations of Jaya and Vijaya. And these gave our

four great Avataras.

Hiranyaksha was killed by Varaha, Hiranyakasipu was killed by Nrisinha.

Ravana and Kumbhakarna were killed by Rama. Sisupala and Dantavakra were

killed by Sri Krishna. Kurma was a great Avatara as He prepared the way

for the spiritual regeneration of the universe, by the Churning of the

ocean of Milk.

Vamana was a great Avatara as He reclaimed the Triloki from the Asuras.

Parasurama and Buddha did work, which revolutionised the whole humanity.

Kalki will give the final blow to the Asuric element in us.

Matsya is important with reference to our own Manvantara. Every

Manvantara is followed by a deluge, which destroys the existing

continents and swallows up all living beings. When the last Manvantara

was over, our Manu saved the germs of creation with the help of Matsya.

Opinion is divided as to whether there is Pralaya after every

Manvantara. The Bhagavata Purana says when there was deluge (sanplava)

following the Chakshusha Manvantara, Vishnu assumed the form of Matsya.

Commenting on this, Sridhara says there is no Pralaya at the end of a

Manvantara. There may not be such a Pralaya at the end of a Manvantara

as happens at the end of a Kalpa. But other Puranas speak of some sort

of Pralaya on the expiry of every Manvantara. Surya Siddhanta, the

renowned work on Astronomy, also says: -- "There is a period called

Sandhi (the meet between two Manvantaras) measured by the period of one

Satya Yuga, followed by another Manvantara. There is deluge by water

then."

The Avataras of Vishnu infuse more and more of Satva into men, that they

may become Satvika. Increasing Satva put down Rajas and Tamas in man and

makes him divine.

But of all these Avataras two stand out most prominently one the ideal

and the other the apostle of unselfishness. The brightest luminary of

the solar line held out in His life, an example of unselfishness, of

purity of character and of scrupulous regard to duty, an example that is

the admiration of all people in all ages, as perfect as the limits of

humanity will allow and as elevated as the loftiest ideal of human

character may be, unsurpassed in its pathetic grandeur, unrivalled in

the straight forward pursuit of duty along a most thorny and uneven

path. The divine founder of Dvaraka of the Lunar line asserted Himself

as the supreme Ishvara, He took up the reins of Triloki in His own

hands, the Devas installed Him as the king of Svarga or Govinda, and men

on earth had now to look up to Him only and not to the Devas for their

guidance. For men had now to pass the limits of Triloki, and the friend

of Puranjana came down Himself to hold out the torch of divine light.

Sri Krishna laid down the triple path of Karma, Bhakti and Jnana, and

shewed the relative importance of each. His teachings are perfect,

thorough and exhaustive. Ever since His manifestation, those teachings

have been re-iterated in a thousand forms, they have been adapted to

different powers of understanding and all the modern scriptures of

Hinduism have grown up, round the central point of those teachings. Men

had no longer to complain of teachings. They had to follow those

teachings now and to live up to them. They had to begin with

unselfishness, and end with liberation. New vistas opened out before the

growing spiritual vision of men, vistas of new worlds, new planes, of

masters of Yoga and wisdom, forming every link between man and Ishvara.

Possibilities became realities. Liberation was no longer a word of the

lips.

Now liberation is a relative term. First there may be liberation from

the bonds of Triloki only. Or it may be from the limitations of Janaloka

which was the highest possibility with which the Jiva started. Or it may

be liberation from the bonds of the Brahmanda itself. The last

liberation is again two fold in its character. There may be liberation

from all concrete things and all ideas, including the idea of Ishvara

Himself or the liberation may lead to the great Ishvara from whom many

solar systems proceed. Mukti is not only liberation from bondage. It is

also something more. It is an acquisition, Starting from the plane of

Jana Loka, the Kumaric soul acquires higher and higher possibilities. He

may transcend Jana Loka. He may transcend even the Satya Loka. But

passage across Satya Loka is not easy in this Kalpa. Mukti in its

fullest and highest sense means freedom from all limitations caused by

Prakriti, caused by Time and Space and identification with Brahman, who

is absolute bliss, absolute consciousness and absolute existence beyond

the limits of Time and Space. This is called Atyantika Pralaya or

absolute dissolution. But this Mukti lean never be obtained till all the

duties of a man are performed. These duties are nothing else but

sacrifices or Yajna. Man must perform each one of his duties he must

perform all that he owes to himself, to all other beings, and last of

all the highest duty he owes to the Ishvara of the Universe the Lord of

Sacrifice, Yajnesvara Himself, "Adhiyajna am I, here in the body, best

of living beings."

The Bhagavatas do not care to go beyond the Yajna Purusha, They do not

care to leave the life of sacrifice, as long as their Ishvara stands out

as the embodiment of all sacrifice.

"Salutation to Thee, Bhagavan, let me meditate on Vasudeva. Salutations

to Pradyumna, Aniruddha and to Sankarshana. He who, by knowing these

_murtis_ in the _murtiless_, whose only _mutrti_ is mantra makes

offerings to Yajna Purusha, is the complete seer." I. 5. 37 "When the

Indriyas," said Kapila, "that manifest the objects of external and

internal perception, become trained by the performance of Vedic Karma,

their spontaneous Vritti (or function) in a man of concentrated mind is

in Satva which is the same as Vishnu. This Vritti which is void of all

selfishness is Bhakti in Bhagavana. It is superior to Mukti. It

instantly destroys the Kosha, as the digestive fire consumes food. The

devoted have no yearning for that Mukti which makes the Jiva one with

Me. But they prefer ever to talk with each other about Me, to exert

themselves for My sake and ever to meditate on me. Mukti comes to them

unasked. My Vibhutis, the eight Siddhis, and all the glory of the

highest Lokas are theirs though they want them not. I am their Teacher,

their Friend, their companion, their all. So even Kala can not destroy

them."

Again, "The devoted spurn Salokya, Sarshti, Samipya, Sarupya and

Sayujya, even when offered to them and they prefer 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 makes the following classification as to

the final destiny of men (p. 46):

1. 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.

Their Lokas are destroyed with the daily Pralaya of Brahma.

2. 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, they enter with

Hiranya-garbha, the Eternal Supreme Purusha, who is supreme Bliss and

their sense of individuality becomes then lost.

3. "Brahma with Marichi and other Rishis, with Kumaras and other lords

of Yoga, and with Siddhas who are leaders of Yoga, do by their unselfish

action, and at the same time the retention of their individuality, and

their vision of separateness reach Saguna Brahma or the Second Purusha,

who is the Ishvara of our system. And when Kala, as an aspect of

Ishvara, causes a disturbance in the Gunas on the approach of the

creative period they are born again just as they had been before. (They

are born because of their individuality and their vision of

separateness. They are born in the same state on account of their

non-attachment and their unselfishness. _Sridhara_). As long as the

Triloki lasts, they enjoy all the divine things of Satya Loka, according

to their Karma. (And when the Triloki is destroyed, they attain the

Saguna Purusha, who is First Avatara. _Sridhara_). When the Gunas are

disturbed again they come back (i.e. they revert to their former posts

respectively. _Sridhara_)" III 32 xii-xv.

4. Those who unselfishly perform their duties and give themselves up

entirely to the Supreme Purusha void of all attachment and all egoism,

calm, tranquil and pure in the mind go through the gateway of the Sun to

the all pervading Purusha, the Lord of all, the material and efficient

cause of all this.

Commenting on II 2 xxviii, Sridhara says: -- "There are three courses

for those that go to Brahma Loka. Those who go by the excellence of

their merits, become holders of responsible positions in the next Kalpa,

according to their respective merits. Those who go there by worshipping

Hiranya-garbha and others, become liberated along with Brahma. Those who

are worshippers of Bhagavan, pierce the Brahmanda at will and reach the

State of Vishnu."

The classification is the same as made by Kapila.

Hiranya-garbha Upasana, which was prevalent at one time is now out of

use. It was the worship of the Life aspect of Ishvara, as manifested in

the Solar system. There is a higher duty, the highest duty of a Jiva

manifested in this universe, to realise that this universe itself is a

part of a big universe, and there is Ishvara of that big universe

Bhagavan Himself and to surrender one self completely up to Him in pure

love and devotion. He will not then be of this universe, but he will be

of many universes, he will transcend the limits of all the seven planes

of our system at will. What his work then will be, it is for Bhagavan to

say not for him. The work of Bhagavan is his work, the life of Bhagavan

is his life. He becomes a Bhagavata. The Gopis are ideal Bhagavatas and

the Vrindavana Lila is the consummation on this earth of the relation of

a Bhagavata with Bhagavan. This to all Bhaktas is the highest form of

Mukti.

To the Bhakta, there is no Mukti, without the universe and the lord of

universe.

Forget the universe, forget every thing, only meditate on the eternal

unchanging element in you, be fixed in that and that only and you attain

Atyantika Pralaya.

*PEACE BE TO ALL.*