Part 1 (2/2)

These three planes, collectively known as Triloki, are the planes of personality. Kama is the guiding principle of existence in Triloki, and a recurrence of births and re-births its main characteristic. With every Night of Brahma, this triple plane comes to an end, transferring its energies to the next higher plane, and is re-born with every Day of Brahma. Mahar is intermediate between Triloki and the three higher Lokas of Universality.

The Vedic school laid great stress on communion with the Devas of Svar Loka or Svarga or Indra Loka, and this was pre-eminently known as Vedic Yajna. The performance of Vedic Yajna led only to a prolonged gratification of kama in Svar Loka. But however long the period might be, it was limited by the magnitude of the force (Apurva) which buoyed up the individuality in the Svar Loka. As the Gita says, when the merits are exhausted the observer of Vedic Dharma enters again into the transitory plane. The course of births and re-births is then set up anew, with constant transformations and with all the miseries of existence conditioned by personality.

This was not Mukti or liberation. The followers of the post-vedic or Upanishad school contended that liberation lay in crossing the triple plane of individuality to the higher cosmic planes of universality. When an individual reaches the higher planes, he does not again become subject to transformations, and to the constant recurrence of births and re-births. There is one continued life, one continued existence in the higher planes, till the end of cosmos or the Life of Brahma. This life is not measured by personalities but is the cosmical life, and the individuality becomes a cosmical ent.i.ty. Further there is life also beyond the cosmos, in the highest plane, the abode of the Supreme.

The Gita only incidentally describes the highest plane in the following sloka:

”That is my supreme abode, by reaching which (Jivas) do not recur (to fresh births). Not the Sun, not the Moon, not even fire illumines that.”

- XV. 6.

Krishna also refers to that plane in VIII. 20 and XV. 4. 5.

The Gita lays down Nishkama Karma, or the unselfish performance of the duties of life (Sva-dharma) as the first step towards reaching the higher planes. The sense of separateness is killed by Nishkama Karma.

Then the Gita takes the disciple to Upasana or communion with the Purusha of the highest plane, but scarcely a glimpse is given of that plane and its surroundings. The Mahabharata does not throw any light on the dwellers of the higher planes, nor does it give any details of those planes. Without any distinct prospect of trans-Triloki life, one is asked to adhere to the duties appertaining to one's own sphere of life (Sva-dharma) and to perform those duties unselfishly. However transitory the things of Triloki may be, there are attractions enough for the frail sons of Manu, abounding in pa.s.sions and desires. What can then bind a man to the higher planes and the highest Purusha of those planes or Bhagavan? It is only a description of the grandeur and the glory of those planes and of Bhagavan. Such description begets Bhakti or holy attachment, and it is this Bhakti which sets up a real communion with Bhagavan. Frail as man is, the mere performance of duties makes him attached to them, unless he is bound to the higher planes by the tie of holy attachment. The Gita is however silent as to the attractions of the higher planes and of Bhagavan. This was the defect pointed out by Narada.

”O thou great Muni, as thou hast treated of Dharma and of other things, so thou hast not recited the glory of Vasudeva”. - I. 5. 9.

”This universe is also an aspect of Bhagavan, for its creation, preservation and end proceed from Him. Thou knowest all this thyself.

But thou hast shown to others only a portion of this truth.” - I. 5.

20.

”Salutations to Thee, Bhagavan, let me meditate on Vasudeva. Salutations to Pradyumna, Aniruddha and to Sankarshana. He who, by naming these _murtis_ in the _murtiless_, whose only _murti_ is mantra, makes offerings to Yajna Purusha, is the complete seer.” - I. 5. 37-38. A mystery lies veiled in this Sloka.

But who is this Narada? Why should we accept his authority? Narada was therefore careful to give his own account, elaborated by the enquiries of Vyasa. All students of occultism will do well to read carefully this account which forms a fitting preliminary to the Bhagavata.

ACCOUNT OF NARADA.

*SKANDHA I. CHAP. 5 & 6.*

”In the previous Kalpa, in my former birth, I was born of a certain maid-servant of Vedic Ris.h.i.+s. Certain Yogis had collected at a place to pa.s.s the rainy season and I was engaged as a boy to serve them. Seeing me void of all fickleness as a boy and self-controlled, the Munis, who looked on all with equal eyes, were kind to me, especially as I gave up play, followed them, served them and talked little. With the permission of the regenerated I at one time partook of the remnants of their meal and the impurities of my mind were all removed. When thus my mind became pure, my inclination grew towards their Dharma. By their favor I heard them sing the beautiful stories of Krishna. Hearing those stories every day with faith, I gained holy love for Krishna. Through that love my mind became fixed in Him and I came to perceive my Sthula and Sukshma bodies as only false reflections of the real Self or Brahma. The Bhakti that grew up in me destroyed my Rajas and Tamas. Then when the kind Ris.h.i.+s were about to leave the place, they imparted to me the most occult knowledge which had been given to them by Bhagavan himself.

Through that knowledge I have known the Maya of Bhagavan. It is by that knowledge that one reaches the plane of Bhagavan. As I cultivated this occult knowledge, Bhagavan appeared Himself and gave me knowledge and powers direct.”

[S'ridhara Svami, the commentator of Bhagavata Purana notes the following points in the above story (1) Seva, _i.e._, service of and attendance on Mahatmas, (2) their kripa or favor, (3) trust in their Dharma, (4) hearing the stories of Bhagavan, (5) attachment to Bhagavan, (6) knowledge of Self by the discrimination of the Sthula and the Sukshma body, (7) firm Bhakti, (8) knowledge of the reality of Bhagavan, (9) at the last the appearance of omniscience and other powers through the favor of Bhagavan.]

What followed then, inquired Vyasa? Narada continued:

”Sometime after my teachers, the Bhikshus, had gone away, my mother died of snake-bite. I deemed that an act of G.o.d and went towards the North.

After crossing several forests, rivers and mountains, I at last reached a solitary forest and there sat under a pipal tree. As directed by my teachers, I meditated on self in self through self. My mind had been completely conquered by Bhakti. As I was devotedly meditating on the lotus feet of Bhagavan with tear-drops in my eyes, Hari gradually appeared in my heart. O Muni, the hairs of my body stood on end through exuberance of holy love, I was completely lost in joy and knew not either self or any other. The indescribable ishvara spoke thus in solemn words:

”O thou that dost not deserve to see me in this life, I am difficult to be seen by imperfect Yogis, whose likes and dislikes have not been completely burnt up. I have shown myself to thee that thy Kama may all be centred in me. When I am the object of Kama, the Sadhu gives up all other desires. By prolonged service of Mahatmas, thy mind is firmly fixed in me. Therefore shalt thou give up this faulty body and acquire my companions.h.i.+p. The mind fixed in me is never destroyed in creation or in pralaya, nor does the memory fail.'”

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