A Study of the Bhagavata Purana or Esoteric Hinduism Part 22

So saying Bharata continued to carry the king. Rahugana came down from the palanquin and fell at Bharata's feet. He expressed regret for having slighted such a sage in disguise and prayed for a fuller explanation of the philosophy involved in his weighty words. This led to an explanation by Bharata of the Advaita philosophy from the stand point of the Puranas, a denunciation of Vedic and Tantric rites, and an allegorical description of the worldly life as trading in the forest (the world being the forest and the traders being men in search of wealth). The allegory was explained by Suka to Pariks.h.i.t. [The enquiring student is referred to the original for details (V. 11-14.)]

*SKANDHA V. CHAP. 15.*

We must hurriedly refer to the line of Bharata. Sumati was the son of Bharata. Ill guided men in the Kali Yuga will call him a G.o.d. In his line Pratiha was master of atma Vidya. Coming lower down by far the most renowned king in the line of Bharata was Gaya Viraja was also well known. Of the hundred sons of Viraja, the eldest was Satajit or the Conqueror of the hundred.

THOUGHTS ON THE LINE OF PRIYA VRATA.

Priya Vrata means literally one of welcome (_Priya_) deeds (_Vrata_).

Priya Vrata, was under the influence of Narada from the beginning and he declined to go along the Descending path or Pravritti Marga. He was wedded to the daughter of Vishva Karma.

Vishva Karma is the cosmic manufacturer. The work of this Praj.a.pati extends over the whole of Triloki and he is the architect of all systems and chains included in the Triloki - Priya Vrata, as we shall see later on, represents the earth chain only or the system known as Bhur.

What we generally call the Solar system is a misnomer. For the sun stands between Bhur Loka and Svar Loka and illumines both the Lokas with its rays. The Solar System is therefore properly speaking the whole of the Triloki. In speaking of Priya Vrata, therefore, the Bhagavata restricts itself to the regions illumined by the sun as well as by the moon (V-15-I.)

We shall enter into a detailed description of the whole system in the next chapter. Let us take here a pa.s.sing glance of the line of Priya Vrata.

We take Priya Vrata to be the Earth chain complete in itself or rather the progenitor of the Earth chain.

Meru or Sumeru is the axis of Bhur Loka, its highest point being the highest point of Bhur Loka.

The sun G.o.d revolves round this central axis.

The Earth-G.o.d Priyavrata also revolved round Meru _i.e._ the Earth rotated round its own axis at a very rapid rate for some time during its infancy.

The rotation of the Earth was followed by the separation of layers. The part most removed from the centre was first affected.

In this way seven distinct layers were formed. The layer towards the circ.u.mference was the most spiritual. That towards the centre was the most material.

The reason of this is to be found in the action of the three Gunas and Tamas.

Satva is: on the material plane, light, transparent, with upward motion.

On the mental plane, buoyant and cheerful, with true perception, spiritual.

Rajas is: on the material plane, constantly moving, translucent, with motion on the same plane, without levity or gravity.

On the mental plane, constantly active, partly joyful, partly sorrowful, with partially true and partially false perception, intellectual.

Tamas is: on the material plane, heavy, opaque, with downward motion.

On the mental plane indolent, melancholy, nonperceptive or dull.

The centripetal force is the action of Tamas and is connected with materiality. The centrifugal force is the action of Satva and is connected with spirituality.

Of the seven Dvipas, the central is the Jambudvipa, which is the most material.

The one farthest from the centre is the Pushkara Dvipa.

The s.p.a.ces intervening between the layers or Dvipas are the seven oceans. They partake of the characteristics of the Dvipas, which they respectively surround. Thus the salt ocean surrounding the Jambu Dvipa is the most material. The materiality is indicated by the word "salt,"

which implies gross matter.

Priyavrata, it is said, went seven times round Meru, and at the time of each rotation, one ocean and its corresponding Dvipa were formed.

But when the Dvipas and the oceans were all formed that particular motion of the whole system was lost.

Since then days and nights are solely caused by the motion of the sun round Meru along the Manasottara range.

The seven Dvipas may be the Globes A, B, C, D, E, F, and G of Theosophical literature.

The rulers of these seven Globes are seven sons of Priyavrata, named after Agni or Fire.

Agni is here the form-giving Energy of each Globe.

Of the ten sons of Priyavrata, seven only became Rulers of the Globes, but the other three Kavi, Mahavira and Savana, had nothing to do with the creative process. They are highly spiritual ent.i.ties beyond the plane of the seven Globes.

The daughter of Priyavrata was Urjasvati. The word means full of Energy.

She was wedded to Sukra, the presiding G.o.d of the planet Venus.

Her daughter is the renowned Devayani, who was married to King Yayati.

She stands for Devayana, the Radiant Path of the Upanishads, which transcends the Triloki.

Of the sons of Priyavrata, we of Jambu Dvipa or Globe D are directly concerned with agnidhra, who presided over its earliest destinies.

The Bhagavata does not relate the genealogy of the other sons as at present we have nothing to do with the life-evolution on these globes.

The process of materialisation is indicated by the Jada state of agnidhra on seeing the Apsaras Purvachitti.

The sons of agnidhra are the nine Varshas or Continents. We shall learn the details of these Varshas subsequently. Of these Varshas again, we are directly concerned with Nabhi. The word Nabhi means navel, which is at the centre of the body. The Nabhi Varsha is the pivot on which the other Varshas hang. The Nabhi Varsha is what we know as our Earth. The nine Varshas are also placed layer over layer, as the Dvipas are.

When Nabhi underwent further transformation, Rishabha became his son. In Rishabha, we come to a turning point. He is said to be an Incarnation of Vishnu. The word "Rishabha" means bull. But that meaning does not give us any help in understanding Rishabha and his work.

Priyavrata moved rapidly round Meru, till the globes were formed. This is in accordance with the Nebulous theory of Laplace. When the globes were formed, the Earth became denser. As the density increased, the movement of the Earth became irregular, till at last, the planet became fixed. This is not the western idea. The Pauranic idea is that the sun moves round the Earth, and the Earth remains fixed in its position. The story of Priyavrata's line is based upon this idea. Another idea of the ancients was that the planets had speech, till they became solidified.

Rishabha took upon himself the vow of silence. His son Bharata became speechless as a deer.

It was necessary to put a limit to the materiality of the Earth. The hard crust that formed the sh.e.l.l of the planet could not be allowed to affect its heart. The Earth was not to lose all spirituality. Therefore Vishnu incarnated in Rishabha so that spirituality might be stored in our planets, for the evolution of those Jivas that dwelt over it. Look at a Parama Hansa; the ascetic that neither speaks nor moves. Judging from outside, he is no better than a mute animal, but he is all spirituality within. Such is the nature of our mother Earth.

The thrusting of stones into the mouth of Rishabha is suggestive.

The sons of Rishabha are the countries of our Earth. Of these Bharata (India) was the first-born. The spiritual character of this holy land is shewn by the story of Bharata.

Bharata was obeyed and imitated by nine brothers, of whom Brahma-varta is well-known as described by Manu. Malaya is Malabar. Vidarbha is Berar and Kikata is Bihar.

The sons of Rishabha very likely include all the countries of the Earth.