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- Lucifer, vol. 9, no. 49, September 1891, pp. 50-54
- no. 50, October 1891, pp. 128-133
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Title for references: Jagannathiah R. - A Puranic Allegory
Short description:
50
“There is a Logos in every Mythos.”
As the works on “Esoteric Doctrine” are generally written in the Sanskrit language and that too in the garb of allegories much disguised, one has to exercise his thinking faculty and imagination to no ordinary extent in unravelling the mystery. Unless one has first mastered the Sanskrit language and then obtained the benefit of the instruction of a Guru, one cannot understand to its full extent the truth that lies under the various and seemingly contradictory mythological fables. Sanskrit has fallen into disuse, and the number of students of that language has gradually dwindled down. Knowledge of the “Esoteric Doctrine” has always been confined to a favoured few – the Chelas of a Guru. Owing to this neglect of the sacred language, very few suspect that there is any secret meaning underlying these Purânic, so-called, myths. Very few outside the Sanctuary ever attempt to know the truth, and still fewer trouble their heads to find a Guru.
Fortunately a new era has dawned upon our beloved India for the past thirteen years, and the result is a rapidly increasing desire for a knowledge of Adhyâtma Vidyâ (Brahma Gnanam). India may perhaps become once more the active centre of the Archaic Wisdom-Religion; to her may, in time, resort many a Western Pythagoras, or Yavana Charya, as in ancient days. Already many Western Students of Occult Science are living amongst us, and they may be harbingers of the coming mighty change.
Gajendra Moksham is one of the Episodes of Sri Bhâgavata; it is a very popular epic poem, extensively read in India by young and old, and it forms a text-book for young students in all the elementary vernacular schools. As an increasing body of people is now eager to know the invaluable spiritual treasures lying buried deep in our Purânas, I believe a few notes on the Episode of Gajendra Moksham, discovering its occult meaning, will not be out of place. I propose therefore to give first an abstract of the Episode, and then a few illustrative notes, to serve as a mere hint to help young investigators in the studies of our Sacred Books.
This Itihusa occurs in the 8th Skandha or chapter of Srimat Bhâgavata[1] 51 To understand its esotericism, it is absolutely necessary that one should know at least the outlines of the Episode, so that the correspondences that crop up every now and then may be easily detected and understood. To narrate it then in brief:
In pursuance of the sâpa (curse) of a certain Rishi, Parishchit Maharaj[2] was doomed to die from the bite of a snake at the expiration of seven days from the time he was cursed. The Maharaja sat down in a palace built on, or supported by, one pillar planted in the Ganges, fully prepared to meet death calmly, since the curse was inevitable and the effect of death could in no way be blotted out, and engaged in profound spiritual contemplation. Having heard of this, several Rishis resorted to him, to console and to entertain him with the recital of certain sacred and divine texts from Srutis and Purânas,[3] and to find out a sure and short way for his spiritual development and Mukti. One of the sages known as Suka relates to him Srimat Bhâgavat, of which Gajendra Moksham, meaning literally “salvation attained by Gajendra (lord of elephants)”, forms an episode.
All my Hindu readers are fully familiar with the custom in vogue in Indian towns and villages, even to this day, of the Pandits, Purohitas or better Paurânikas, reading the Purânas at night at appointed times in conspicuous places, and expounding the exoteric meaning to the assembled multitude that gathers on such occasions. By calling this to mind, the imagination will vividly depict the scene I am now portraying. The story has two aspects, the historic and the so-called fabulous, or the exoteric and the esoteric. Both aspects are considered unreal by the unimaginative or the modern scientific mind. With its historic aspect we have very little to do now. We have not at present in our possession sufficient records to substantiate all the statements that we should have to make in corroboration of the narrative from its historic aspect. As I have only to do with its esoteric side, I can undertake no responsibility whatever as to its historical truth, except to narrate the episode in all its main features as given in the Epic.
Suka Maha Rishi, then, addresses Parishchit thus. “During the time of the fourth Manu Tâmasa, brother of Uttama, and while the Sovereigns Kétu, Pruthu and Nara were reigning over the earth (of these three Sovereigns, Kétu the first had ten powerful sons), and while Sâtyaka, Hari and Vira, with Trisikha at their head, were ruling over the divine Lokas (worlds) one Hari was born of Harimadha and Harini. This Harimadha 52 was said to have been very much attached to his wife Harini. All those who are very fond of their wives can easily conceive the blind attachmen of Harimadha to his wife. Harini may have been indescribably beautiful or intellectually endowed to justify her husband’s passionate fondness. Who knows the real reason? Hari, the fruit of their love, then assumed the sovereignty over all the worlds, both the upper and the lower Lokas. This all-merciful, illustrious and mighty Hari disentangled one Gajendra or the lord of Gajas (elephants), from the tenacious and fatal grasp of a Makari (crocodile), and protected him from danger of imminent death.”
On hearing so far, Parishchit’s curiosity was very much pricked, and he expected the narrative would be all the more interesting in its details. So he enquired of the Rishi how it happened, and requested the Sage to describe all the particulars relating thereto. “O Rishi”, he said, “I am all attention, the story gratifies me much, please proceed further”.
Thereupon Suka continues the narrative thus. “In a certain fearful forest there lived a Gajendra (elephant monarch), who was the Sovereign of all the elephants that lived within the limits of the forest. He was youthful, strong-built and unrivalled in prowess. It added much to the strength and permanency of his sovereignty that every one of his retinue was as powerful and strong of limb as his Sovereign. This Gajendra was roaming freely here and there, without let or hindrance or opposition from any one within the confines of the forest. There were none, in fact, in that region more warlike than, or as mighty as, himself to hope for any success in waging war against Gajendra. The Gajendra’s roamings were especially confined to the valleys of the huge mountain close by called Trikûta, which is situated in the ocean of Nectar. This mountain has three beautiful, and naturally well-decorated peaks. It is five yojanas in length and five in breadth, or five yojanas square, and it has ever illuminated all the three Lokas by its lustre. Of these three peaks, one shines like polished iron, the other like cleaned silver, and the third like burnished gold, and all these three abound with various precious gems, carelessly scattered here and there. These mountain valleys are overgrown with gigantic trees of all species, creepers of all sorts and hues, and thick bushes that would strike awe into the mind of any that happened to visit these regions. Innumerable and violent streamlets flow constantly down the mountain, and to crown this natural beauty, Kinnaras (Deva Gnanas) hover over it in their Vimanas or chariots.
“On a certain occasion, after grazing upon the luxuriantly grown moss to their heart’s content, all the elephants, headed by their lord Gajendra, set out for a certain pond at a distance, to quench their thirst. Leaving his retinue and his wives behind on the bank, the Gajendra went into the water and quenched his thirst. But before he retraced his steps, a Makari in the pond caught a firm hold of the feet of the sovereign beast, who struggled his utmost to extricate himself from the grip of the Makari, but 53 all to no purpose. The crocodile is proverbially mighty while in water. The struggle between these two antagonists was carried on very vigorously for a very long time. One is mighty on land, and the other in water; the struggle between them should certainly be fearful. As time wore on the elephant was gradually emaciated, and the crocodile gathered strength proportionately. It is impossible to conceive the miserable state of the Gajendra. Neither words, pen nor brush can depict his condition. Who can imitate Nature effectively? Perhaps a cultivated, analytic and skilfully discriminating eye-witness can conceive to some extent the heart-rending horrors of the scene. As his courage was damped, and there was no help at hand, Gajendra began to implore God for assistance. He cried and prayed for months and years, but all was ineffectual.
“His sorrow-stricken wives on the bank were more affected than anyone else, and even they, alas! were mere lookers on, being powerless to render their lord, the Gajendra, any assistance. Being bound down by sympathy and conjugal affection, they could not depart thence leaving their lord behind in such an awful plight. These poor creatures were benumbed with fear, and rivetted to the spot, and more petrified as it were, the longer they looked upon the protracted struggle between Gajendra, their husband, and his antagonist, the Makari. At last his prayers were heard by the all-merciful Paramâtma, who hastened to go to Gajendra’s relief. Suddenly Maha Vishnu left Kykuntum, without telling a word of his mission to his dear partner, Lakshmi. He was unmindful of everything, even of his wife, whom he always holds with his hand. He cares more for his deserving Bhaktas (devotees) than for Lakshmi. He was therefore unconscious of the grasp of his wife; but Lakshmi, Sashu, Sankha, Chakrum, Kaumodaki and Kadjam, and all his usual paraphernalia, went with him[4]. At such a rush, the Dévas were very much surprised, and were looking on the spectacle from their Vimanas (vehicles or cars), being stationed in the Antarikshum or Akâs. Vishnu came to the spot and amidst such a scene, his Chakrum (Disc) severed the head of the blood-thirsty Makari from his body and saved the exhausted Gajendra. Then a shower of flowers fell fast and thick, and the whole mid-air reverberated with the sound of the Devas’ praises. The Makari then assumed his original and true form of a Gandharva, prostrated to Sri Maha Vishnu and went away to his Loka, being blessed by Narayana. Gajendra, the true and paramabhakta, then attained the Sârupya state or Mukti.”
The narrative immensely interested Parishchit Maharaj, who being very anxious to get at the entire truth, questioned the Rishi as to how it 54 happened that a Gandharva should be born of a Makari and through what cause; who was Gajendra in his antenatal state, what was the cause of the protracted struggle between them, and requested Suka to disclose the further particulars. Suka thereupon continued the thread of his narrative. Gajendra was the Sovereign of a country called Dravida in his former birth, and he was known by the name of Indradyumna. On a certain occasion when he was engaged in deep contemplation, seated on the top of a huge mountain, Agastya Mahamuni paid him a visit. As the Rajah did not pay him due respect, and did not even honour him by getting up from his seat, as is customary at the approach of the learned and wise, the Rishi was annoyed, and the result of the misbehaviour of the Rajah brought down upon his head the Rishi’s crushing curse. Indradyumna was cursed to be born of a stupid elephant in his next birth. A Gandharva named Hoo Hoo was metamorphosed into a crocodile, by the virtue of Rishi Devala. Suka then wound up the narrative by saying that the wise should never be dishonoured nor slighted.
Before I begin my notes, I would warn the young investigators of this mysterious science to note certain principles which should be constantly kept in view. If they neglect these, they will fail to understand the truth. It should be borne in mind that the “Esoteric Doctrine” is the only true Science, fully verified in its details, and admirably systematized. There is no law either on the physical or the spiritual plane that is not the outcome of this grand system. It is comprehensive in every respect and as such every question, either physical, moral or spiritual, can safely be referred to the canons of this Science for right discussion, and final judgment. For ages it has been administering justice, and there is no case on record of any department wherein justice was partial, judgment withheld, or opinion warped or tainted. This is my conviction, and I ask no one to believe it without due examination and verification of the statements. The “Esoteric Doctrine”, I have to state, has a particular mode of expression coined for itself, and all statements should be reduced to that form, like certain syllogisms in Logic, before they can be rightly interpreted and understood. Remember what Jesus did when he spoke to the public; he spoke in parables to the multitude. I shall throw some light on Gajendra Moksham by explaining its esotericism, so that the allegory of the episode may be understood. But my readers cannot expect more than hints from me, the details must be worked out by every one by the favour and assistance of his Guru.
128
As I have said already, the Doctrine has a systematic mode of treatment for every problem. Gajendra Moksham must be treated in the same manner. The laws of Evolution and Involution are herein beautifully unfolded. The Sruti says that Evolution commences from the One Nameless, and in due course the one manifests in many. To give a literal translation of the Sruti: – from Sudha, Sabala was evolved; from Sabala, Avyaktam; from Avyaktam, Mahat; from the latter Ahankâram; from Ahankâram, Panchatanmâtras; from Panchatanmâtras, Panchamahâbhûtas; and from Panchamahâbhûtas, Sakalam Jagat (the whole world).[5]
129 Again, by virtue of the law of Involution or Layam, the many will ultimately be reduced to One. To discuss this subject now is beside the purpose. I shall therefore begin with Jiva and apply the law of Evolution and Involution to the process by which Jiva has deflected from Paramâtma, and ultimately reunited or merged in It, as related in the Itihasa. I shall for the present say that Jiva started into existence from Paramâtma. Gajendra is here Jiva, and while he, in the fourth stage or principle (See Mr. T. Subba Row’s able lectures on Bhagavad Gita, in the Theosophist for February and March, 1887), was contemplating on the Suddha Atma, Agastya or Guru approached him to guide him. The Chitanyam now in the Jiva condition, took no notice then of the precepts of the Guru, hence he was degraded into the physical plane to be born of a Gaja or a stupid elephant, or as Jiva in the Ahankâra condition. Ahankâra is called stupid as being characterised by Tamo Guna. The Precepts or Srutis being twisted and misinterpreted, became the Karma (Makari) of Jiva, with which he had to struggle in the pond. This occurs during the time of the fourth Manu, Tâmasa or Ahankâra, who is the brother of Uttama, or Buddhi, and Ketu’s (Manas’) ten sons. These ten are the powerful Dasendriyas or ten passions. 130 The three sovereigns on the earth are Viswa, Taijasa and Prâjna; the three kings that presided over the divine Lokas or Astral planes are the three Gunas, Satwa, Rajas and Tamas, and Logos or Prattagatma is at their head. The scene of the event is rightly placed in a pond, which is Samsâra[6] with Makari or Karma therein, in the vicinity of a huge mountain, Trikuta with its three lustrous peaks. The Karma in Samsâra is no doubt as powerful as Makari in the pond. The simile is certainly very apt and striking. This mountain is the second stage or principle from above in the order of Evolution, and the fourth from below in that of Involution, and it is located in the Sutharasi or Ocean of Nectar, meaning thereby Paramâtma. It is called Trikuta on account of its three peaks, Virât, Hiranyagarbha and Avyakrita[7]. It is five yojanas in height and five in breadth, that is, it is composed of the five Tatwas. This can well be realised by a knowledge of Panchikarana or quintuplication[8]. It is natural to expect trees, creepers, bushes and streamlets on a mountain, as our experience demands it. The mountain in its three lower aspects is known successively as Swarga, Martya and Patâla or Sthula, Sukshma and Kârana[9]. The innumerable streamlets that run down the mountain are so many Sabdas (words)[10] that concern the physical and the astral planes. The Devas or Indriyas have their play through and over the Vimanas stationed, or hovering over, the mountain in the Antarisksham[11]. Being hurled down from the heights of 131
purity, the Monad or Jiva, so called in the lower stages, began to roam here and there in the vicinity of this mountain, being caught up in the trammels of Vishayas or passions. For a very long time, Jiva lived in this mire of ignorance and stupidity. Being at last wearied of the Vishayabhojas, or enjoyment of the fruits of passion, and wishing to rise again to his former abode of purity, Jiva begins to perform Satkarma (good Karma), as the only means of deliverance. But when gone far into it, he finds it difficult to extricate himself from its clutches, as a man benighted in a thick forest loses his way, and is hopelessly lost when overclouding adds more to the darkness and strikes more bewilderment into his heart. Whenever Makari loosens its hold a little, Gajendra tries to come out of the pond, but Makari forges new fetters to bind him faster than before. Satkarma has a charm to the people and their interest becomes the more heightened the more enticing become the Karmic actions they perform with a hope of obtaining Swargabhojams. The Monad at last fully resolves to fight out the battle of life successfully, as even Satkarma is not sufficient to secure Moksham for him.
“The study of several Sastras and the worship of several gods are all ineffectual without Gnanam. Without Atmagnanam, Mukti cannot be attained by any other Karmic (religious) actions, such as, performance of numerous Acharas (Satkarmas), giving mountains of gold in charity, performing thousands of sacrifices, bathing in all the sacred streams (all over the world) and the like”
says Garbha Gita. Jiva consequently falls back upon Para Brahma or the Causeless Cause, as nothing else is real and nothing else can save him from perdition. The Para Brahma unmanifested cannot now be comprehended by us, as our brother Mr. T. Subba Row has said, and we ought therefore to confine ourselves to Para Brahma – manifested in the fourth stage, and in its downward manifestations, that is, the Cosmic and the Solar systems. Readers who have studied and who remember the four principles as sketched out so ably and clearly by Mr. T. Subba Row in his much-thought-out lectures on Bhagavad Gita, which I have referred to before, will find no difficulty whatever in understanding this. I purposely here abstain from giving any elaborate explanations on these principles, as they have been already fully explained consistently, and with the utmost clearness by our well-informed brother, who was an advanced Chela and who had tolerably mastered the Secret System of the Doctrine in its various aspects. These principles are also called Vasudeva, Sun-Kershana Pradyumna and Aniruddha (vide verses 125 to 130), Vishnu Yamila. In Kapila Devahuti Samvada in Bhagavata these are termed Vasudeva Vyuha, Sunkershana Vyuha, Pradyumna Vyuha and Aniruddha Vyuha[12]. See Brahmopanishad for further information. I may here incidentally
132 remark that these principles should be classified not as four but as five, but the fifth or the highest is not or cannot become a subject of our ordinary understanding, hence it is generally left out of this category. Mr. Subba Row has said so much clearly, but indirectly. Jiva is only a ray of the Logos or Iswara which is caught up by Avidya or Asurinamakaprakriti, and transferred to the three lower Lokas or manifestations of Prakriti. When the Jiva works again upward, it gets rid of the bonds of the lower principles, and then it merges itself in Iswara, though this is a clumsy way of expressing it. The Trikuta with its three peaks is only a symbol of the place where the three rivers Gunga, Yamuna and Saraswati (not those described in our school geography) fall, or the three Nadis Ida, Pingala and Sushumna join, and the mountain itself in its three lower aspects is known as Virat, Hiranyagarbha and Avyakrita as I have already said. It is a maxim with the adepts that one cannot become an adept in one age or birth, and Jiva or Gajendra had consequently to fight for a thousand or many years for Mukti. When Jiva has rightly and fully realised the true meaning of Mahavakyams or transcendental phrases, he is at once transformed to his original entity by Vishnu’s Chakram or Divya Gnanam. The Makari is the Mahavakyam in its disguised form, and it casts off the garb at once.as no longer required, for the Jiva has passed beyond the three Upadhis or the three lower Lokas, Bhur, Bhuvar and Swarlokas.
Para Brahma, is, as Sri Krishna says in the Bhagavad Gita, above all things, and It has no Sambandha or relation whatever with any thing either manifested or unmanifested. And in this sense, it is rightly said that Maha Vishnu is unconscious of the hold he has on Lakshmi, or Prakriti. As Prakriti is, as it were, in the bosom or Sunnidhanum of Para Brahma, it is natural enough to say that Lakshmi went with Maha Vishnu, as the rays will always follow the sun. I hope my readers will not confound this with the idea of a personal God, which is simply unphilosophical and inconsistent in the opinion of the true Adwaitees.
Now, Parishchit Maharaj is Suddha Jiva, who is engaged in Adhyatma-vicharam or Brahma Vidya. He hears of the bódha of Suka Maharishi or Vach and gets himself absolved from all physical bonds. Déham or body is composed of seven dhátus (sapta dhátus), such as blood, nerves, bones, etc. “Sapta dhátu Mayam pindam” says the Sruti, and Parishchit was cursed to die at the end of seven days bitten by a snake, which means that spiritual life will put an end to his physical existence when he investigates and understands thoroughly that these are destructible, and therefore undesirable. After the investigation of these seven, and a clear perception of the inutility of them, Jiva then passes beyond the three lower principles.
With these few hints which are especially meant for beginners in the 133 study of Occult Science, those who desire more light will, I hope investigate further, and find out correspondences for the remaining symbols. “There is a Logos in every Mythos” is a saying with the Adepts, and it is pregnant with a world of meaning to a thoughtful mind.
R. Jagannathiah, F.T.S.
Founder of Bellary Sanmarga Samaj, Editor of “Sanmarga Bodhini”.
Bellary, India.
Footnotes
- ↑ Sri Bhâgavata or Srimat Bhâgavata; otherwise known as the Bhâgavata Purâna, and so called because it sings the praises of the Blessed One, Bhâgavata, or Vishnu, is the most popular of all the Purânas in India, and has been translated into almost every vernacular of the country. Its popularity is due to the fact that it contains the story of Krishna in its tenth chapter. – [Eds.]
- ↑ He was the direct descendant of the Pandava family, which played so prominent a part in the wars of the Mahâbhârata. – [Eds.]
- ↑
“The common name for the Brâhmana literature is Sruti, ‘hearing’, i.e., that which is subject of hearing, subject of exposition, of teaching, by which name their learned and consequently exclusive character is sufficiently intimated. In accordance with this we find in the works themselves frequent warnings against entrusting the knowledge contained in them to any profane person.”
Weber, Hist. Ind. Lit.The Brâhmanas are that part of the Veda intended for the guidance of the ‘Brahmans’ in the use of the hymns of the Mantra.
The Purânas contain the mythological legends and tales of the Hindus. – [Eds.]
- ↑ – [Eds.]
“Vishnu’s wife is Lakshmi or Shri, the goddess of fortune, his heaven is Vaikuntha, and his vehicle is the bird Garuda. He is represented as a comely youth of a dark olive colour, and dressed like an ancient king. He has four hands; one holds the Panchajanya, a Shankha or conch-shell; another the Su-darshana or Vajra-nabha, a chakra or quoit weapon; the third, a gadâ or club called Kaumodaki: and the fourth, a Padma or lotus. He has a bow called Shârnga, and a sword called Shri-vatsa and the jewel Kaustubha, and on his wrist is the jewel Syamantaka.”
Dowson, Class. Dict. Hind. Myth. - ↑ For a partial explanation of the Sruti and what follows, we refer our Western readers to the following quotation from the Visishtadwaita Catechism, by our lamented brother, N. Bhashyacharya, Pandit of the Adyar Library.
“Q. Is not Parabrahmam said to be formless and colourless (arupa)?
“A. Yes. It is shapeless, formless and colourless, because it is omnipresent, all-pervading and infinite, but it can take upon itself, by its own will, any form or body (which is finite) ‘of the colour of the sun’ . . . . . . . . . .
“Q. Is such a body material?
“A. It is not composed of ordinary matter. It is composed of Suddasatwa, a peculiar intellectual substance.
“Q. Of what use is such a body?
“A. The contemplation of an Impersonal Deity being impossible, this body is taken by Iswara (the Logos or Self) to facilitate the contemplation of Yogis.
“Q. What is Achit?
“A. Achit is threefold. It is Time (Kala), Nature (Mulaprakriti) and Suddasatwa (intellectual substance).
“Q. What is time?
“A. Time is said to be the cause of all changes, it is eternal, universal and unconditioned. Conditioned time (Khandakala) is not eternal, and is reckoned by the rotation and revolution of planets, as hours, days, yugas and kalpas.
“Q. What is Nature?
“A. Nature is the material basis (upâdâna kârana) of the universe, just as clay is the upâdâna kârana of a pot, and as such forms the body of the individual soul (Jivâtma), and of everything else in the Cosmos. . . . . . . . . . . . . . . . . . . . .
“Q. By what names is Nature called in the Scriptures?
“A. It is called Prakriti, Pradhâna, Mulaprakriti, Avyakta and Mâya. . . . . . . . . It is the centre of the three Gunas (qualities), Satwa, Rajas and Tamas; with these attributes it produces all manifestations.
“Q. What does it first evolve?
“A. Mahat (intellect).
“Q. What is evolved from Mahat?
“A. Ahankara (egotism) which is threefold, viz., Satvikahankara, Rajasahankara, and Tamasahankara.
“Q. Explain the nature of Mahat and Ahankara.
“A. I must explain by a simile. They correspond to the various conditions of matter. Just as clay dug out of the earth undergoes many changes before it is made into a pot, so matter undergoes many changes before the material universe comes into existence.
“Q. What is produced from Satvikahankara?
“A. (1) The mind. . . . . . . .
(2) The five organs of sense. . . . . .
(3) The five organs of action. . . . . . . .The second class are faculties of perception corresponding respectively with the five senses.
“Q. What is produced from Tamasahankara?
“A. . . . The Panchatanmatras (the five subtle elements) which may be taken as the essences containing the attributes of the five gross elements (Panchamahabhutas). The Panchatanmâtras are: sound, tangibility, visibility, taste or sipidity, odour. These produce the five elements.
“Q. What are the five elements?
“A. (1) Ether (âkâsa). . . . (2) Air (vâyu), (3) Light, heat or fire (agni). . . (4) Water (ap). . . . (5) Earth (prithivi).
“Q. What is produced from Rajasahankara?
“A. Rajasahankara aids both Satvikahankara and Tamasahankara – matter (Prakriti) and Mahat, by the will of Iswara (the Logos), to produce everything.”
And later on it says: –
“Q. What is Suddasatwa?
“A. It is a substance not subject to the qualities of matter. . . . . . . .
Out of this Suddasatwa are formed the Vaikuntaloka (the heaven of Vishnu) and the bodies of Iswara and Muktas when, of their own free will, they take bodies upon themselves. It is intellectual in its nature, but yet not being Ego (Chit) it is included in Achit.“Q. What is Chit?
“A. It is Jivâtama and is not material. It is eternal, not produced by anything else, and different from Achit or Iswara. The Jivatma in each individual is different from that in another. It is pure, blissful (anandamaya), atomic (anu), intellectual, immutable, the centre of intellect, the ego (subject to Karma till it attains Moksha), subordinate (sesha) to Parabrahmam. Until it attains Moksha (final liberation, Nirvâna) it cannot exist without Prakriti. Every particle of Prakriti contains Jiva and is the sarira (body) of that Jiva which it contains. Every Jiva has the Supreme Spirit as Sariri (or centre). Parabrahm pervades every Jiva as well as every particle of matter. Jiva is of three classes.
“Q. Please explain the three classes of Jiva.
“A. They are:
(1) Nityâs who permanently enjoy supreme Bliss (Nityânanda, Brahmânanda) and are never subject to matter or Karma. They are omniscient and dwell in Vaikuntaloka. They are Ananta, Garuda, Vishvaksena, etc.
(2) Muktas who have attained Moksha (supreme bliss) and who are thus freed from all miseries and from the bondage of matter and have become omniscient.
(3) Baddhâs (bound) who are subject to Karma and to the miseries arising from connection with matter. They are dévas, human beings, animals, etc.”
See for a further elucidation Secret Doctrine, I, 522. – [Eds.]
- ↑ Sansâra is the cycle or wheel of re-birth or re-incarnation. Kâma, in all its aspects, is called Sansâra-guru, the teacher of Sansâra. – [Eds.]
- ↑ Compare the Table in Dvivedi’s Monism or Advaitism, which may be condensed and explained as follows: –
States. Individual. Cosmic. Turiyâ Brahma Brahma Sushupti Prâjna Iswara (Logos) Svapna Taijasa Hiranyagarbha (Mulaprakriti) Jâgrat Jiva Virât (Viswa) (Cosmos) The four yoga states are given in the Voice of the Silence as seven, and correspond to the globes of a planetary chain, states of consciousness and principles, as given in the diagram in the Secret Doctrine, I., 200. At the end of the 4th or 7th Path comes the “Great Choice”. They correspond to the principles Atma, Buddhi, Manas and Lower Manas. – [Eds.]
- ↑ We again refer our readers to the Visishtadwaita Catechism.
– [Eds.]
“Q. What is Vyashti Srishti (special creation or rather evolution)?
“A. Vyashti Srishti is the evolution that results from the combination in regular proportion (Panchikarana of the five elements after they have come into existence. Without such combination no individual evolution can take place, and by this evolution, aided by Karma, are produced the various bodies in the universe. . . . .”
- ↑ In general the tri-loka or three worlds are heaven, earth and hell, but other classifications give seven. Of these seven, the first three are destroyed at the end of a Kalpa or “Day of Brahmâ”, the last three at the end of a hundred “Years of Brahmâ”, that is, the lifetime of the Universe. All these correspond to the seven principles in man and to the permanent and impermanent principles in him, the principles of the Individuality and of the Personality. When the lower three principles are burning with the passion of objective life, spiritual life is impossible for the yogi. The Sthula, Sukshma and Kârana Dehas are respectively the gross, subtle and causal vehicles of man’s consciousness. – [Eds.]
“The fourth loka is equally permanent, but is uninhabitable from heat at the time the first three are burning.”
- ↑ Sabdas are allegorically “Sounds” or “Words”, the utterances of the Logos or Word. Metaphysically they are the seven primal differentiations of mind, and physically of matter. – [Eds.]
- ↑ The Antarakshum is exoterically the firmament between heaven and earth, and esoterically the planes of the Astral Light, the lower planes of Akâsa. – [Eds.]
- ↑ By the light of the explanations already given, and remembering the key of the seven principles as expounded in our theosophical literature, the Sanskrit terms which follow can with little difficulty be sorted out to their corresponding principles. It is only necessary to recollect that the whole of the mystical literature of India has but one object, viz., the revealing to man the mystery of his own being and the nature of the psychic powers latent in him; and this will render the paper of our brother Jagannathiah of the greatest interest and importance to the patient student. The whole allegory describes the struggles of the soul in the meshes of matter and its freedom by the attainment of Brahma Vidyâ or Wisdom, the Knowledge of Brahma, the true Self. – [Eds.]