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tant friction. Given up as already enjoyed and constantly found fault
with, Prakriti does no harm to the Purusha centred in Self. Dreams
do harm in sleep. But when a man wakes up, they lose all power to
injure, as they are then found to be dreams only."
Kapila then explained the Ashtanga Yoga of Patanjali, as
adapted to Bhakti and gave a graphic description of Vishnu as the
object of meditation.
He then explained Bhakti Yoga. Bhakti Yoga is either Saguna
or Nirguna. As Saguna it is either Satvika, Rajasika or Tamasika.
Nirguna Bhakti Yoga is that in which the mind runs towards
Bhagavan, even as the Ganges runs towards the Sea, with a constant
spontaneous flow. The Devoted spurn Salokya, Sarshti, Samipya,
Sarupya and Sayujya union (i) even when offered to them and they
prefer to serve Bhagavan ever and ever. Compassion and friendliness to
all beings are the essential qualifications of the Devoted. They must
be humble, respectful and self controlled. They must pass their days
in hearing and reciting the glory of Bhagavan.
Kapila then described in vivid terms the life and death of a man
of the world and his passage after death to Yama Loka. He describ-
ed the rebirth and went through every detail of fcetal existence. The
foetus acquires consciousness in the seventh month and gets a re-
collection of previous births. This recollection is lost on being born.
Those who selfishly perform their Dharma and worship Devas
and Pitris go to Soma Loka, and after partaking of Soma, they are
again re-born. And even their Lokas are destroyed with the daily
Pralaya of Brahma.
Those who unselfishly perform their duties and give themselves
up entirely to the Supreme Purusha go through Surya (Sun) to the
transcosmic Loka of Parama Purusha. The worshippers of Hiranya-
garbha (Brahma) reach Brahma Loka or Satya Loka and there wait
for two Pararddhas /. e. for the life time of Brahma and upon the
final dissolution of the Brahmanda go to the trans-cosmic plane of
Parama Purusha.
Brahma, Marichi and other Rishis, the Kumaras and Siddhas do
their assigned work unselfishly, but their Upasan ?? admits of distinc-
tion. So they are absorbed in the Second or the First Manifested
Purusha at Pralaya and become re-born at creation.
(1). These are the five kinds of Mukti.
Salokya is residence in the same Loka with the Supreme Being.
Sarshti is equality with the Supreme Being in all the divine attributes,
Samipya is assimilation to the deity.
S ??ynjya is absorption into the Supreme Being.
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