A Study of the Bhagavata Purana or Esoteric Hinduism Part 34

The Vedas thus speak of the invocation: - "As he said-_Svaha_! O Indra-Shatru! rise up - so Indra became the enemy of Vritra."

Notwithstanding his wisdom, Chitra-ketu was anxious to have a son. He wept bitterly, when the son was lost. He was a votary of Sankarshana, who presides over Ahankara or Egoism. So by devotion he became the king of the Vidyadharas. This selfish devotion, the worship of G.o.ds for the gratification of selfish aspiration, which is so universal, is Vritra.

Vritra was killed by a weapon made of the bones of Dadhichi the Rishi of self-sacrifice. We want to kill thee for thy bones, for they will be of service to the universe, so said the Devas. And Dadhichi felt the height of pleasure in giving himself completely up, that the universe might prosper.

We are told that the fight with Vritra took place in the Vaivasvata Manvantara. The readers will easily understand why this is so.

The fight between the Devas and the Asuras is only a counterpart of struggles on our earth between the forces of materiality and spirituality. With the appearance of Lord Krishna, the ascendancy of the Asuras is virtually over, and however self-seeking we may be by our nature, we bow down before the ideal of unselfishness, of One Life pervading all beings, so prominently held before us by that greatest of all Avataras, and the circle of those that follow this ideal is daily increasing.

But why is Atharva Veda spoken of as the Veda of unselfishness? The popular idea about that Veda is quite the contrary.

People resort to it for Tantric malpractices. The Vajra or thunderbolt is an electric current, which in the hands of Indra has the power of spiritualisation. The Asuras dread the subtle forces of nature which reach them even in the regions of Patala. Who knows what purpose the electric discharges serve in the economy of nature? Who knows of the subtler currents of spiritual forces that silently bring about the grandest revolutions in nature? Atharva Veda inculcates an intimate acquaintance with the subtle forces of nature. It opens the door alike to White as well as Black Magic. But at the present day, the Black Magic only survives, making the Atharva a name of opprobrium and reproach.

Marut is Vayu. The Maruts are forms of Pranic energy. They are 49 in number, corresponding to the 49 forms of Agni. These 49 forms include all sorts of Pranic energy in the spiritual, intellectual and material planes. As the whole process of evolution is dependent on life activities, and as life itself is essentially divine, the Maruts are the companions of Indra. As by life, we understand individual life as imprisoned in Jivic centres, the Maruts are by birth Daityas.

We have lingered so long over the Daityas. The Danavas are also called Asuras, but they are essentially different from the Daityas. Every individual has got two aspects - Prakritic and Purushic. The Purusha aspect in him is limited by the individual Prakriti. The individual limitation appertains to the Daityas. The Prakritic element in man is Danavic. The chief Danava, Maya, is an aspect of Maya. Maya is a great magician, as the essence of Prakriti is illusion. Duryodhana and his brothers could not discriminate between the illusory aspect of the a.s.sembly-ground prepared by Maya. To the Pandavas, the followers of Sri Krishna, there was no illusion. The Danavas lead men away from spirituality, so much so that they may be estranged completely from their spiritual nature. These dark forces in nature have no redeeming feature in them. Fortunately for the history of the universe, we do not hear much of them.

THE STORY OF HIRANYAKASIPU.

*SKANDHA VII. CHAP. 2-4.*

Upon the death of Hiranyaksha, Hiranyakasipu collected his companions and told them that Vishnu was no longer keeping that neutrality and impartiality which he had observed of yore. On the contrary, he had taken the side of the Devas, under the pretence of Upasana.

He then consoled his nephew and his brother's wife by words of wisdom explaining to them the transitory character of the world and the permanence of atma. He also told them several stories to ill.u.s.trate the point.

Hiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality and supremacy over the Triloki. Brahma became pleased with his asceticism and enquired what boon he wanted. Said Hiranyakasipu: - "Let me have no death from any one created by Thee. Let not those that are not created by Thee kill me inside or outside, by day or by night, with any weapon, either on the earth or in the air. Let no man or animal, with or without life (asu) Deva, Daitya or serpent kill me. As thou art without a rival in battle, the one glorious lord of all beings and all Lokapalas, so let me be too. Let me possess all the Siddhis, (Anima &c.)" Brahma said, Amen.

Hiranyakasipu then ruled the Universe. He took the place of Indra. All the Devas worshipped him.

Brahmanas and other Grihasthas performed Yajna in his honor and gave offerings to him. The earth yielded plenty even without much effort.

There was prosperity all around. The Shastras were however not duly respected. (All this is a description of the material period, the reign of Materiality). A long, long time pa.s.sed on in this way. At last the Lokapalas could bear it no longer. They prayed to Vishnu for relief. The Devas heard a voice from heaven "Wait ye all. The time has not yet come for the fall of Hiranyakasipu. He shall be the enemy of his own son. I kill him then." - a.s.sured by these words, the Devas went to their own place.

HIRANYAKASIPU AND PRAHLaDA.

*SKANDHA VII. CHAP. 4-9.*

Hiranyakasipu had 4 sons. Of these Prahlada was great in his virtues. He was respectful, well-behaved, truthful, self-controlled, friendly to all beings, and great in his devotion. Even in his infancy, he gave up play and constantly meditated on Vasudeva. The things of the world had no relish for him. In the exuberance of devotional feelings, he sometimes laughed, sometimes wept, sometimes sang and sometimes danced. At times when the feelings were profound, he remained quiet with hair standing on end while tears flowed down his cheeks.

Shanda and Amarka, sons of Shukra, had charge of the education of Prahlada. He heard and learned whatever they had to say, but he inwardly did not like the teachings about mine and thine and about the transitory things of the world.

Once Hiranyakasipu placed Prahlada on his lap and asked him - "What do you consider to be righteous (_Sadhu_)?"

Prahlada replied: - "Human souls enshrined in bodies are always distracted on account of false perceptions. O great Asura, I therefore consider it righteous to leave the house, which like a dark well causes the downfall of atma, in order to go to the forest and take the shelter of Vishnu."

Hiranyakasipu smiled and said: - "It is thus that boys are spoiled by others. Take him back to the house of his teachers and let them see that Vaishnavas in disguise may not confound his Buddhi."

The teachers brought him to their house and asked him in gentle and sweet words: - "Child, do not conceal any thing from us. We are your teachers. Tell us whether this perversity is spontaneous in you or whether it is acquired from others." Said Prahlada: - "I and others, this is mere false perception caused by the Maya of Bhagavan. So salutations to Him. When Bhagavan becomes kind, it is then only that the difference-making perception of men disappears. As the iron moves of itself in the presence of a magnet, so the distraction in my Budhi, if you like to call it so, rises of itself in the presence of Vishnu."

"Get the cane," said one of the teachers, "This wicked boy will put us all to shame. He is a disgrace to his family. It is but meet to punish him. The Daityas are sandal trees and this boy is a thorn plant amongst them. Vishnu is the one for the extirpation of the sandal forest, and this boy is his handle."

They threatened Prahlada in various ways and taught him Dharma, Artha and Kama, and the different devices to subdue one's enemies. At last they thought Prahlada had been well trained. So they took him to the king.

The king embraced the child and said "Prahlada, my boy, you have been so long with your teachers. Tell me what you have learned, as the best of all."

Prahlada replied: - "Hearing of Vishnu, recital of His glory, constant remembrance of Him, attendance on Hari, His worship, adoration, service, and friendship, and offering oneself entirely to Him this is ninefold Bhakti. This Bhakti is to be offered to Vishnu and acted upon. This I deem to be the best teaching."

Hiranyakasipu reproved the teachers in anger. They told him, it was neither from themselves nor from any one else that Prahlada had these teachings, but that they were spontaneous with him. The Asura king then addressing his son said: - "If you have not learned these things from your teachings, whence could you have such a vicious inclination."

Prahlada replied: - "Inclination for Vishnu does not come to the Grihastha either from himself or from any other. One blind man cannot lead another. It is the company of Mahatmas alone that can give such an inclination."

Hiranyakasipu could bear it no longer. He threw down the child from his embrace, and asked the Asuras to kill him at once or expel him. They cried out "kill him, kill him," and struck the five year old child with their spears. But Prahlada was deeply concentrated in Bhagavan, so he felt not the spears at all. This put Hiranyakasipu in fear, and he devised means to kill the boy.

He tried big elephants, venomous serpents, Tantric practices, throwing down the child from the hills, enclosing him in cavities, poisoning, starvation, cold, air, fire, water, but failed to kill his innocent son.

He then thought his end was near at hand and became melancholy. Shanda and Amarka told him not to entertain fears, but to wait till Shukra came. The king asked them to take charge of the boy once more. They again commenced to teach him their sciences. One day the teachers left the house on business. The boys were all engaged in play, and they invited Prahlada into their midst. Prahlada took the opportunity to instruct the boys. He explained to them in eloquent terms the transitoriness of all joys and sorrows and the vanity of all worldly attachments. He taught them the imperishable character of atma, and dilated on its relation to the body and the universe. He then preached in glowing words friendliness to all beings and devotion to Bhagavan. He then told the boys that he had learned these things himself from Narada.

The boys expressed wonder, for they knew Prahlada to have been always under the tuition of Shanda and Amarka.

Prahlada informed them that when Hiranyakasipu had gone to the Mandara mountain for prayer, the Devas attacked his kingdom, and Indra carried away his wife. Prahlada was then in her womb. Narada kept Hiranyakasipu's wife in his own Ashrama till he had taught to her, more for the child in the womb than for the mother, the whole of atma Vidya.

Prahlada again continued the discourse and impressed on his companions in the most eloquent words, full of wisdom, the utility and nature of devotion. (The original discourse will repay perusal).

The teachers returned and found the contagion of Vaishnavism had also spread amongst other boys. They instantly reported the matter to Hiranyakasipu. The king became all wrath and angry. He sent for Prahlada. Prahlada approached him with all respect and humility. The king thundered forth thus: - "What makes thee so often disobey me, thou vile enemy of thy own race? Dost thou not know that I will instantly put thee to death? All Triloki dreads me and trembles when I am enraged. But thou dost break my words without the least fear in thy mind."

"Father," said Prahlada, "Bhagavan is my only strength. He is not only my strength, but also yours and that of the whole world. Look upon all as your own self, father."

"Unfortunate that thou art", said Hiranyakasipu, "Tell me, who else is there besides myself whom thou callest Bhagavan or ishvara. Where is he?" Said Prahlada, "He is everywhere."

"Why not then in this pillar?"

"Yes, I see him there."

"Well, let me sever your head from your body and see how your Hari can preserve you."

So saying, Hiranyakasipu took sword in hand and violently struck the pillar with his fist. A great noise was heard at the time, and the fearful Nrisinha came out of the pillar, half man, half lion.

Hiranyakasipu with wonder saw He was neither man nor animal. Nrisinha placed the Asura king on his thighs and tore him with His nails to death. (For a description of Nrisinha and of the fight refer to the original).

The Devas all collected and prayed to Him one after the other. But Nrisinha was still in a rage and they dared not approach Him. Brahma at last sent Prahlada to pacify Him.

Prahlada approached Him slowly and prostrated himself at His feet; Nrisinha became full of tenderness and placed his hand on the head of Prahlada. That divine touch removed all evil from Prahlada and illumined his mind with Brahma Vidya. He then broke forth into a prayer, (perhaps the most sublime in the Bhagavata Purana).

THE PRAYER OF PRAHLaDA