Function of Jnana and yoga in relation to the creation of the universe

Vaishampayana said — О king, concen­trating all your sense organs as well as the mind listen to the discourse of mine, with a spotless mind.

O Naresvara, Paramatma who is the unblemished supreme Brahman, and the unblemished Purusa. He, because of his having his roots in the Vedas, is related to everyone. Still he is not bound with the Karmas of anyone else. He is formost of Brahma and is well versed in Brahman, besides being eternal. He is alone the yajna yielding enormous daksina, invisible, the cause of all, eternal and the form of truth. Lord Brahma has emerged out of him.

Brahma himself is divine, having the divine body. He preserves all the living beings, besides being the lord of all, beyond comprehension, unblemished, cause of the emerging of the yoga besides being everlasting.

Не is selfbom, Не is not born of anyone else and as such is without birth. There is an equality in his vision. He is Parmdtma- tattva besides being invisible. Only the people devoted to Narayana can know about him.

His hands and feet are spread over all the sides, besides his eyes, the heads and the ears. He is all prevading in the universe.

He should be believed to be the cause of sat and asat. He is invisible, but he wanders in the universe taking to a form. Still he is invisible to all.

The blemished Purusa is quite beautiful whose divine form is lodged with the supreme soul. As the fire is invisible enshrined in the wood, similarly the incomprehensible Paramatma. is invisibly lodged in all the bhutas.

He is the cause of the birth of the past, present and future. He is the lord of all besides being their protector. He is also known as Paramesthi Prajapati, the lord of all. These are his realistic names.

From his form of nirguna, formless, but was born in visible form in definite form as well. The same supreme soul. Slept in waters and as such was known by the name of Narayana. Initially he was invisible, then at the desire of Brahmayoga, he became visible.

He is lodged in Brahma. The same lord came to be known as Brahma. He is the lord of the universe as mobile and immobile.

О Bharata, he for the first time expressing his resolve said, "I shall create the people. Therefore, he is cause of birth of all the bhittas. All the people are his progeny.

His birth is quite natural. The supreme soul appeared in the aforesaid form by nature. Same was the case with arrogance and the entire universe.

He is all pervading, without shelter,.beyond the sense organs, victorious, eternal, illustrious and is the form of Brahman.

He besides being invisible in form, he with his resolve appeared with his Samkalpa. Then with the process prescribed in the Vedas, keeping in his mind, became anxious for the creation of the universe.

The one who pervades the entire world, getting inspired from the same Brahman, taking to a form of Brahma created water.

Before creating the water, noticing the presence of the wind, the lord Paramesvara, who dominated Marica, and others, Brahma held them all and he came to be known as the Dhata of all.

Thus the entire world was initially created from wind and was lodged in the mid-ocean. Crossing the same, the gods have raised themselves up.

Brahma who was desirous of earth, placed it in different condition with those of water. Because of that water being liquid, while the earth is solid. Therefore the difference between the two is apparent. One can clearly visualise the difference between the water and the earth.

Because of the emerging of the earth from water, it started melting in water. Then earth as her family duty, uttered the auspicious words, which were echoed in the universe.

"It is surprising that I am drowning in water in the deep watery cave. Because of the hard surface of my abode, my heart has been disturbed, therefore, I would like to float over the water and some one should rush and redeem me.

Thereafter, the earth, which makes all the bhiitas to floarish, appeared in human form and searching for an abode for herself, started shouting for help facing all the sides.

Listening to the words spoken by her, lord Hari, took to the form of Varaha (a boar) jumped in the great ocean.

Raising up the earth from the water, lord Visnu, the performer of the difficult tasks, was engaged in Samadhi in the oceanic waters. He was established there in his true form.

The said form of Hari is illustrious and divine, which has been termed as akash by Srutis. Brahma, the creator of the universe emerged out of the same.

Even today, Paramesvara, the source of the origin of all, for the benefit of the people, making use of the subtle jhana yoga mentally carries the earth in the form of Sesa, Kurma etc.

The sun who heats all remaining above, smiling with his rays spreading everywhere, piercing through the central region, reaches the water of productivity.

Thus with the excessive heat, the Soma- mandala emerged from the middle of the solar disc. The lunar disc which emerged out of the eternal Paramatma, is an arrogant chetan Brahman and possesses the pleasent form.

The breath which emerged out of the lunar disc, represents the Vedic flame, which is indestructible, which by use of its divine knowledge, expands the whole world and illumines all the arthas.

The creator, with the influence of yogic knowledge, and by the nature of Brahman, creates the divine Purusa-representing Brahmayoni.

The flow of that Purusa, happens to be the same water. Its solid part transforms itself into the earth. The hole in it represents the sky or the eyes representing its lustre.

The consciousness emerging from Purusa, coming in contact with the wind, activates the body. Thus the combination of the pancabhiitas in a body and with the dwelling of chetana in it, there appear the flames in the forms of the sense organs and the fire of stomach appeared. The Virat body made of the panca-bhUtas in which the Bhutatma who pervades the hearts of all resides there. There are several types of bodies, which are comparable with him. Therefore the eternal Parmatma dwells in all those bodies from the time immemorial. The same Brahman, the form of jhana, dwells in the cave of intelligence of all the bodies. The same eternal Paramesvara, using the stength of his yoga, gets an audiece with his own form.

The wind of fire is found in all the bodies on earth, which is the form of the sun. Similarly the jivatma, in combination with the five bhutas of the body, is an arhsa of the eternal Paramatma.

The said jivatma in combination of the perishable mineral, forgets its real form and under the influence of confusion, (Inspite of his being everlasting, out of ignorance because of the regular decline of the body considers itself also to be perishable). Because of this nature, he is always apprehensive of the decline of his body and the riches. By nature, he considers the body as peaceful, and when the body attracts an ailment, he feels disturbed having no peace.

With the force of the sense organs, becoming extremely ignorant, gets confused about the form of the great soul and with the bondage of Karmas, moves in the cycle of birth and death.

Till such time he does not reach the kindom of Brahmananda, he has to face the birth and death several times.

The Purusa well versed with strength of Toga, thinks himself to be the controller of his sense organs. Then he achieving the Brahma-bhava, gets established in the bliss of his own form.

Such a person, enjoying all the comforts of the heaven, becomes blissful. Then he does not achieve the painful situtations because of his attachments or jealousy, nor does he gets attracted to such vices.

He being learned achieves the excellent siddhi (success) becomes aware of the cycle of the birth and death, without himself getting involved in it in any way.

A person well-versed in Brahman, is well aware of his own activities, besides those of the past present and future. Getting relieved of the reward of his karmas he is established in the highest position.

Therefore a person with a farsight should control his mind properly, getting free from lust, greed and other vices, he should also control his sense organs, which disturb the mind of a person like the wind disturbing the waves of the ocean.

In this way the people who control their passions and purify themself with the fire of jnana, which has been ordained in the Vedas. As a result of this the jivatma, inspite of his dwelling in the body is freed from its bondages.

The yogi — the incarnation of resplendence, and with the influence of their yogic powers can create another loka besides causing destruction. He can create a fresh a loka like the sage Visvamitra did so.

A Yogf can drive the people fallen in the lower creations like birds etc, leading them to Brahman, with the samkalpa of his mind. He can also relieve such persons of the bondages of karmas.

The yogic practices, leads to pleasures as well as liberation. In other words, both the comforts and libration are within the reach of a yogi but the everlasting Brahman, is unconcerned with the same.

Here ends chapter — 16, of Bhavisya Parva of the Harivarhsa Purana, a supplement of the epic of Mahabharata relating to the function of jnana and Yoga in relation to the creation of the universe. (Vrs. 1-46, P.T. = 10,353)

Chapter 17

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