Part 34 (1/2)

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 wors.h.i.+p 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 Ris.h.i.+ 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 Purus.h.i.+c. 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 wors.h.i.+pped 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.”