Atlas Copco Portable Compressors XAHS 236 Cd Parts List 2955 0540 00 2006

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 Svabhâva.

Transformation

Details of transformation from

Mahat downwards.

Mahat.
|
Ahankâra.
|
+---------------------+------------------+
| | |
Sâtvika or Râjasika Tâmasika
Vaikârika, = Kriyâ Śakti. = Dravya Śakti.
= Jnâna Śakti | |
| | |
| The 10 Indriyas Akâsa
| |
| Vâyu (air).
+--------+ |
| | Agni (fire).
Manas The 10 Vaikârika |
Devas or Adhidevas Apas (water).
|
Prithivi
(earth).

This is the Kârana creation or the creation of the materials of the

Individual creation. They could not, however, unite and proceed
further with the work of creation. The Śakti of Bhagavân then
permeated them and the cosmic Egg or Brahmânda was formed.
The Egg remained for a thousand years unconsciously submerged in
the primal waters. Purusha then influenced Kâla, Karma and
Svabhâva to send forth vitality into it. It is this Purusha that
emerged from the Egg with thousands of heads and thousands of
limbs and is known as Virât Purusha. The seven Lokas and the seven
Pâtâlas are parts of His body. This is the first Avatâra, the Âdi
Purusha that creates, preserves and destroys. All the objects of
creation are His Avatâras, or Śaktis or Vibhutis. The Lilâ Avatârs of
Virât Purusha or special Incarnations for the preservation of the
Universe are detailed below.

II. PRESERVATION BY LILÂ AVATÂRAS.

SKANDHA II. CHAP. 7.

1. Varâha — In order to raise the Earth from the waters, the

Purusha adopted the body of Varâha or Boar and killed with His
tusks the first Daitya Hiranyâksha.
2. Yajna — was born of Ruchi and Âkuti. The Suyama Devas were
born of Yajna. He dispelled the fears of Trilokî.
3. Kapila — was born of Kardama Prajâpati and his wife Devahûti.
He taught Brahmâ Vidyâ to his mother.
4. Dattâtreya — He preached Yoga to his disciples, who acquired
powers and became liberated.
5. The Kumâras. — Sanat Kumâra, Sanaka, Sanandana and
Sanâtana. They completely promulgated the Âtmâ Vidyâ, which
had been lost in Pralaya.
6. Nara Nârâyana. — They were born of Dharma and his wife
Murti, daughter of Daksha. Their Tapas was so great that the
 Deva ladies could not shake it.
7. Dhruva. — Though a boy, he could not bear the words of his
step-mother. He went into the forests and made Tapas. He was
rewarded with ascent to Dhruva Loka or the region of the polar
star.
8. Prithu. — He milked out riches and edibles from the earth.
9. Rishabha. — Rishabha was the son of Nàbhi by Sudevi or Meru
Devi. He roamed about as Parama Hansa.
10. Hayagrîva. — This horse-headed Avatâra appeared in the Vedic
Yajna and promulgated the Vedas.
11. Matsya. — Vaivasvata Mann found out this Avatâra at the end of
a cycle of Yugas. He preserved all beings and the Vedas from
the waters of the Deluge.
12. Kûrma. — At the great churning of the Ocean, the Tortoise
Avatâra supported the Mandâra mountain.
13. Nrisinha. — The Man-Lion Avatâra killed Hiranyakâsîpu.
14. Hari — saved the Elephant King of the famous story of Gajendra
Moksha.
15. Vâmana — measured the Trilokî by His two steps.
16. Hansa — related Bhakti Yoga, Gnana and Bhâgavata Purâna to
Nârada.
17. The presiding deity of each Manvantara.
18. Dhanvantari — promulgated the science of medicine.
19. Parasu Râma — suppressed the Kshatriyas who became
disregardful of the Brâhmanas and the Sâstras.
20. Râma — destroyed Lankâ and killed Râvana.
21. Râma and Krishna. — The tenth Canto of Bhâgavata is entirely
devoted to their deeds.
22. Vyâsa. — He divided the trunk of the Veda tree into several
branches.
23. Buddha. — When the Asuras came to know the Vedic mysteries
and to oppress people, Buddha incarnated Himself in order to
confound them by preaching a variety of by-religions.
24. Kalki — will appear before the end of Kali Yuga, to set things
right.

Besides these Lilâ Avatâras, there are Mâyâ Guna Avatâras and
Vibhûtis or Śaktis.
In creation these are:
Tapas, Brahmâ, the Rishis, and the Nine Prajâpatis.
In preservation they are:
Dharma, Vishnu, Manu, Devas and Kings.
In Pralaya they are:
Adharma, Śiva, Serpents and Asuras.
O Nârada, this is, in brief, the Bhâgavata Purâna. You relate it to
others in a much more expanded form, so that people may have
Bhakti or Divine attachment to Bhagavân.

THOUGHTS ON THE ABOVE.

The above account of creation relates to Trilokî and to the dwellers

of Trilokî. After creation, some come down from the higher planes
and hold responsible positions as we have already seen. The
Vaikârika Devas, who may be identified with the Vedic Devas, are
created or rather manifested in the Trilokî before the Individual
creation. They appertain to what the Purâna calls Kârana or causal
Creation. The Vaikritika Devas and Deva Yonis, known as Elemental
in Theosophical language, are created according to their Karma in
the previous Kalpa and are subject to gradual evolution during the
Kalpa. The Vaikarika Devas, however, remain as they are during the
whole of the Kalpa. Similarly the Devas of the higher planes, e. g.,
Kumudas, Ribhus, Pratardanas, Anjanâbhas and Pratitâbhas of
Mahar Loka, Brahma Purohitas, Brahma Kayikas, Brahma Mahâ
Kayikas and Amaras of Jana Loka, Âbhasvaras, Mahâbhasvaras, and
Satya Mahâbhasvaras of Tapas Loka and Achyutas, Súddha Nibâsas,
Satyâbhas and Sanjnâ Sanjnins of Satya Loka these are not affected
by creation in Trilokî. The dwellers of those Lokas other than Devas
are also similarly not affected. The story of creation is a simple one.
As the Linga Purâna says, when Earth is scorched up in the summer
season, it becomes fallow and the roots of vegetation remain
underground. They, however, wait for the rainy season to germinate
again and grow in all the varieties of the previous vegetation.
Similarly when the previous creation is burnt up by the fires of
Pralaya, the roots remain imbedded in Prakriti, which becomes
fallow. The fallowness is removed on the approach of the creative
period or Kâla. Kâla, according to Bhâgavata, is a Śakti of Purush or
the Unmanifested Logos. Then transformation follows in Prakriti
according to Svabhâva or the inherent nature of Prakriti and Karma,
or the root-record of the previous Kalpa gives shape to the
transformation.
Śridhara Svâmi quotes a sloka, which says that there are three
Purusha manifestations. The first Purusha is the creator of Mahat
and other elemental principles (Tatvas). The Second Purusha is the
dweller of the Cosmic Egg. The Third Purusha is the pervader of all
beings.
Creation is divided into two stages. First the creation of the
principles themselves or Tatvas, which unite to form globes and
individuals. This is called Kârana creation. Secondly the creation of
individuals and of globes. This is called Kârya or resultant creation.
Following the law of periodicity, the First Purusha energises the
latent Karma or Jiva-record of the previous Kalpa, and prepares the
ground for the development of that Karma, by setting Prakriti into
active transformation. This is the First Life Wave which caused the
principles to appear by themselves. The First Purusha permeated
these principles as pure Âtmâ.
But the principles could not unite to make the forms, and to
make individuals and globes. Purusha, as pure Âtmâ could not guide
them further, as the gulf between Purusha and Prakriti was too wide.
So Purusha had to limit Himself further, by uniting with Mûla Prakriti,
as one undivided whole, and so becoming the guiding principle of all
individual workings in our universe, the pervader of all individuals
and globes as Âtma-Buddhi. The Universe as a whole is represented
as an Egg, and the Second Purusha or Virât Purusha is the soul of
that Egg. Individuals and globes appear as germs in that Egg, and
are all brought into manifestation in time by the Third Purusha
Brahmâ.
The Second Purusha is called the First Avatâra and the seed and
resting place of all other Avatâras. An Avatâra is a highly evolved
Jiva, that has attained the Logoic state and that comes down from
his exalted position, to serve the universe. Why is the second
Purusha called an Avatâra? The Brihad Âranyaka Upanishad raises
the veil a little on this point.
"This was before Âtmâ, bearing the shape of man (the first born
from the Egg, the embodied soul, the Virât with heads and other
members of the body) Looking round, he beheld nothing, but
himself. He said first: 'This am I'. Hence the name of I was
produced.
"And because he, as the first of all of them consumed by fire all
the sins, therefore he is called Purusha. He verily consumes him,
who strives to obtain the state of Prajâpati, prior to him."
Sankarâchârya explains the under-lined portion as follows: — "And
because he, "Prajâpati in a former birth, which is the cause, as the
first of those who were desirous to obtain the state of Prajâpati by
the exercise of reflection on works and knowledge, viz, "as the first
of all of them," of all those desirous of obtaining the state of
Prajâpati, consumed by the perfect exercise of reflection in works
and knowledge all the sins of contact, which are obstacles to the
acquirement of the state 'of Prajâpati' because such was the case,
therefore he is called Purusha, because, he, pur (first) (did) ush
(burn)
Therefore by the words: "He consumes him," it is meant, that
the perfect performer obtains the highest state of Prajâpati, he, who
is less perfect, does not obtain it, and by no means, that the less
perfect performer is actually consumed by the perfect.
Here the word Prajâpati refers to the Second Purusha.
The state of the Second Purusha is the highest achievement of
Jiva. It is the meeting ground of Jiva and the Supreme Purusha. The
Second Purusha may be different for each Kalpa, it may be for each
Brahmânda. He is the Íshvara, the Lord of our Universe. He holds
the whole creation unto His bosom, and is the sustaining force of all.
In the three aspects of Brahmâ, Vishnu and Śiva, he guides the
creation, the preservation and the dissolution of the Universe. Those
that could not attain His state, though they strove for it equally as
eminent as the Second Purusha, that are to become the Second
Purusha in perhaps another Kalpa or Brahmânda, are the Lilâ
Avatâras. They remain merged in the Second Purusha or Íshvara and
they manifest themselves in the Universe, only when a necessity
arises for their manifestation. The Bhâgavata contends that of all Lilâ
Avatâras, only Krishna is Purusha Himself the others being only
partial manifestations of Purusha.
"These are the parts and aspects of Purusha. Krishna is
Bhagavân Himself." — I-3-28.
Tamas is dark, opaque and heavy on the physical plane,
indolent and ignorant on the mental plane, non-perceptive on the
spiritual plane.
Rajas is translucent, and constantly moving on the physical
plane; distracted constantly, acquiring likes and dislikes, and
exercising intellection on the mental plane; and partially perceptive
on the spiritual plane.
Satva is light and transparent on the physical plane, cheerful
and buoyant on the mental plane, and fully perceptive on the
spiritual plane. True perception and real knowledge follow from
Satva. By partial understanding and semblance of knowledge, the
results of Rajas, people become distracted and led astray.
Tamas keeps down all beings and enchains them to materiality
in the course of evolution, and there is a point in the downfall of
beings as well as of globes, beyond which there is a complete break-
down. Satva counter-acts Tamas and the preservation and
improvement of the Universe, rather of Trilokî, there fore mean the
infusion of Satva. Vishnu represents Satva and so Vishnu is the
Preservative aspect of Virâta Purusha. When Rajas and Tamas
predominate in Trilokî, when the lowest plane Bhûr becomes heavy
with Tamas, the Lilâ Avatâras appear and infuse Satva into the
Lokas.

SKANDHA I., CHAP. 2-34.

This Preserver of Lokas preserves the Lokas by means of Satva,
by incarnating in Deva, Animal, Human and other kingdoms as Lilâ
Avatâras.
The Third Purusha is Brahmâ in Creation, Vishnu in Preservation
and Śiva in dissolution. Vishnu as the Âtmâ in each being manifests
Himself in action consciousness and will. Brahmâ is the propelling
power in the Involution of beings, which gives them their physical
body. Vishnu is the propelling force in the evolution of beings
through physiological action (Prâna), sensation, intellect, and lastly
the development of the spiritual faculties.
THE BHÂGAVATA PURÂNA AND ITS PARTS.

SKANDHA II., CHAP. 10.

The next question of Râjâ Parikshit was most comprehensive. It
related to all knowledge of the Universe in all details. In answering
the question, Suka related the whole of the Purâna, from beginning
to end. In doing so, the Muni gave a short introduction as to the
history of the Purâna. When Brahmâ regained his drowsy
consciousness at the dawn of the present Kalpa, he knew not how to
bring back the former state of things. He practised Tapas. Then
Bhagavân appeared and related to him the Bhâgavata Purâna.
Brahmâ taught the Purâna to his son Nârada. Nârada gave it to
Vyâsa, and Vyâsa to his son Suka.
The Purâna has ten parts: —

1. Sarga — the creation of the Bhûtas, Tanmâtras, Indriyas,

Ahankâra and Mahat, or of the materials that form individuals,
and the appearance of Virât Purusha.
2. Visarga — the Individual creation by Brahmâ or the creation of
the individual life forms.
3. Sthâna — the preservation of the created beings in their own
states by Bhagavân.
4. Poshana — the divine favor to those that properly remain in
their own states.
5. Manvantara — the duties of the Rulers of Manvantaras.
6. Uti — desires that bind one to Trilokî.
7. Isânukathâ — stories of the Avatâras and of the followers of
Hari.
 8. Nirodha — the sleep of Hari and of all individual souls a Pralaya.
9. Mukti — the continued perception of the identity of self and of
Brahmâ.
10. Asraya — The Final Resort, Para Brahma or Paramâtma from
whom Creation and Dissolution both proceed.

This brings us to the end of the Second Skandha.

 SKANDHA III.

BHÂGAVATA AS RELATED BY MAITREYA TO VIDURA.

The Third and Fourth Branches of the Bhâgavata are related by

Maitreya to Vidura. Maitreya was the disciple of Parâsara, father of
Vyâsa. Parâsara learned the Purâna from Sânkhyâyana,
Sânkhyâyana from Sanat Kumâra and Sanat Kumâra from Atlanta
Deva.

I.--THE CREATION

SKANDHA III., CHAP. 5-6.

At Pralaya, the Śakti of Bhagavân was asleep. That Śakti is
Mâyâ, which is Sat-asat or Existing-nonexisting Existing eternally as
root, and not so existing as forms. Following the law of Periodicity
(Kâla), Purusha fecundated Mâyâ. Mahat and other principles
appeared by transformation. All these principles were Devas, having
in them germs of consciousness, action and transformation. They
could not unite to form the Universe, being divergent in character.
They prayed to Íshvara for power to unite. Taking Prakriti as a part
(Śakti) of Him, Íshvara entered into the 23 Tatvas or root principles.
He awakened the Karma that remained latent in them. By Kriyâ
Śakti, He then united then. The 23 Tatvas, acting under Divine
Energy and the impulse of Karma that had remained latent in them,
formed the Virât body, each bearing its own share in the work. The
Purusha within this body — Virât Purusha or Hiranya Purusha — with
all beings and globes included in Him, dwelt for one thousand years
in the waters (like the embryo in the waters of the uterus.) This
Embryonic Purusha divided self by self, onefold by Daiva Śakti,
tenfold by Kriyâ Śakti and threefold by Âtmâ Śakti. The onefold
division is in the Heart. The tenfold division is in the Prânas (Prâna,
Apâna, Samâna, Udâna, Vyâna, Nâga, Kûrma, Krikara, Devadatta
and Dhananjaya,) for the Prânas are not Tatvas or principles, but
they form an aspect of Purusha. The threefold division is Âtmâ in
every being which is triune with its three sides — Adhyâtma,
Adhibhûta and Adhidaiva. The Purusha infused His Śakti into the
Virât body, for the development of powers in the Tatvas. The
Adhyâtma mouth appeared with its Adhibhûta speech and Adhidaiva
Agni. Similarly the following appeared: —

Adhyâtma. Adhibhûta. Adhidaiva.

Tongue Râsa (taste) Varuna.

Asvini
Nose Gandha(smell)
Kumâras.

Eye Rûpa(sight) Âditya.

Skin Sparsa (touch) Vayu.

Ear Sabda (sound) Dik.

Adhyâtma. Adhibhûta. Adhidaiva.

Gods of
Epidermis Sting
vegetation

Upastha

(generative
Generation Prajâpati.
organ)

Pâyu Secretion Mitra

Actions of
Hand Indra.
hand

Movements of
Pâda (foot) Vishnu.
foot

Bodh
Buddhi Brahmâ.
(deliberation)

Sankalpa and
Vikalpa (true
Manas Moon.
and false
perception)

Aham
Ahankâra Rudra.
perception

Chitta Thought Brahmâ

The Trilokî also appeared, Svar from the head, Bhuvar from the
navel and Bhûr from the feet. With these Lokas appeared the Devas
and other beings, who are the transformations of the Gunas. From
the predominance of Satva, the Devas went to Svar Loka. Men and
the lower Kingdoms entered Bhûr Loka from the predominance of
Rajas in them. By the predominance of Tamas, the different classes
of Bhûtas remained in Bhuvar Loka. The Brâhmana appeared from
the mouth, the Kshatriya from the hands, the Vaisya from the thighs
and the Sûdra from the feet.

THOUGHTS ON THE ABOVE

We have considered the manifested Logos in the Universe. We shall

now consider His manifestation in Man, the microcosm. The
teachings are all collected from the Upanishads.
(i.) — The manifestation in the heart. — A detailed knowledge
of this manifestation is called Dahara Vidyâ in Chandogya. The
Upanishads speaks of Âtmâ in the cavity of the heart.

"Guhahitam Gahvarestham Purânam" is a well-known passage

from the Upanishads. The Purusha in the heart is also called Prâdesâ
or the span-sized Purusha and is the favourite object of meditation
in Paurânika Upâsanâ. The Upanishads call Him thumb-sized and
there is an interesting discussion as to the size in Sâriraka Sutras I-
3-24 to 26 and the Bhâshya thereupon.
(ii.) — The Manifestation in the Prânas. — The Upanishads say:
—

"It is this Prana that is consciousness itself, Bliss, without

infirmities and death."

"They are these five Brahmâ Purushas."

Again —

"Brahmâ Purusha in the openings of the heart." The heart is

called the abode of Brahmâ. There are five openings of this abode of
Brahmâ and there are five gate-keepers. These gate-keepers or
dvâra-pâlas are the five Prânas. They are called Brahmâ Purushas as
they pertain to Brahmâ. As long as the king is in the heart, the
doorkeepers remain in the body. These door-keepers being
inevitable accompaniments of Brahmâ in the heart, are also
themselves the outer aspects of Brahmâ.
(iii.) — The manifestation as Âtmâ which is triune. What is a
man but a bundle of experiences on the planes of Jâgrat, Svapna
and Sushupti. Each of these experiences has a threefold aspect or in
Vedântic expression is a Triputi. These aspects are:

1. the object experienced or Adhibhûta,

2. the experience itself or Adhyâtma,
3. and the Deva which gives the consciousness of that experience
or Adhidaiva.

In material expression, the object outside is Adhibhûta. The

reception of its image is Adhyâtma. The light that shews the image
to be what it is, is Adhidaiva. As we have said, each experience is a
three-sided triangle. All the triangles in the Jagrat state, analysed by
the Vedântins into fourteen, are represented by the first letter a in
Pranava. All the triangles or Triputis in the dream state are
represented by the second letter u. In Târaka Brahmâ Yoga, a is
merged in contemplation into u, and u is merged into ma. In ma
there is only one triangle, which is the primary triangle to which all
other triangles in a and u may be reduced. The Adhibhûta side of
this triangle is ânanda by the vritti of Avidyâ. The Adhyâtma side is
the vritti of Avidyâ. The Adhidaiva side is Íshvara. Life in Trilokî is
conditioned by this triangle. The object of Târaka Brahmâ Yoga is to
cross the Triptiti, to cross the three letters of Pranava. It is only in
the fourth pâda of Pranava that he finds his resting place, that pâda
being situated beyond the Trilokî.
The three manifestations of the Third Purusha in Jivas or
individuals, may be said to relate to their different stages of
evolution. Thus Prâna manifests itself only in the lower life
kingdoms, the minerals and vegetables. The Prâna or life process is
more elaborate in the vegetables than in the minerals. Purusha then
manifests itself in the senses and emotions in the Animal kingdom
and in intellect in the lower human kingdom the manifestation being
three fold.
The last manifestation of Purusha, the one-fold manifestation in
the heart, is in higher man.

II. — VASUDEVA AND SANKARSHANA.

SKANDHA III., CHAP. 8.

When this universe remained submerged in the waters of
Pralaya, the eyes of Vâsudeva remained closed in sleep. He opened
His eyes, lying down on the Serpent King Ananta or Sankarshana.
He indulged in self and was without action. Inside His body was
Bhuta-Sûkshma or all beings in a subtle state of latency. Only Kâla-
Śakti manifested itself and He dwelt in those waters in self, as fire
remains in wood, with powers controlled. Having slept for one
thousand Yuga cycles in the waters, with only Kâla-Śakti manifesting
His work, He found the lotuses of the Lokas in His body. He then
looked at the Sûkshma, that was within Him. That Sûkshma became
pierced with Kâla — propelled Rajas, and small as it was, it came out
of his navel region. By the action of Kala, which awakens Karma, it
suddenly grew up into a lotus bud. Vishnu entered this Loka Padma
or the Lotus of Lokas. Brahmâ then appeared in that Lotus. He
looked on all sides and became four-faced, but he could not find out
the Lokas. Though he was in the Lotus himself, confused as he was,
he knew not the whole Lotus. Whence am I? Whence is this Lotus?
So thought Brahmâ. And he searched below to feel the lotus-stalk.
The search was vain for one hundred years.
For another hundred years he meditated within self, and lo!
there appeared within his heart one Purusha lying down on the body
of Sesha (the serpent king). (The description of the Purusha is much
the same as we have read of the Prâdesa Purusha. So it is not given
here.) Brahmâ prayed to that Purusha and was told to practise Tapas
for acquiring the power of creation.

III. — THE CREATION BY BRAHMA.

SKANDHA III., CHAP. 10.

When Bhagavân disappeared, Brahmâ, as directed, practised
meditation for one hundred Deva-years. He found his lotus abode
moved by air. With all the power acquired by Âtmâ Vidyâ and Tapas,
he drank up all the waters and the air. He found the Lokas attached
to the overspreading Lotus and he had only to divide them. He
entered into the Lotus bud and divided it into three parts — the
Trilokî. This is the creation of the Trilokî. The higher Lokas (Mahar,
Jana, Tapas and Satya) are the transformations of Nishkama Karma
or unselfish action. So they are not destroyed in each Kalpa, but
they last for two Parardhas.