p234 _
-chap- _
toc-1 _
p235w _
toc-2 _
+chap+ _
p236
----- bhagap235.html
The early sececlers, the Haihayas and Talajanghas were put
down by the Brahmana Parasurama and by the Kshatnya King
Sagar, who espoused the cause of Vedic Karma Kanda and of the
B rah man as, represented by Rishi Aurva of this time.
Parasurama did not like any meddling with Vedic Karma
Kanda by persons not perfected in wisdom. Even Rama had
to respect the Vedic Rishis and had to protect them in the per-
formance of Vedic sacrifices from the attacks of Asuras and Rak-
shasas. When Lord Krishna appeared on the scene, the Asuras
still survived; the Vedic Rishis denied offerings to Him, Vedic Karma
had a strong supporter in Jarasandha, there was hypocrisy in the
name of religion, and there were pretensions in various forms. On
the other hand great improvements had been made in the proper
understanding of the realities of life and of the laws of nature. In-
tellect overflowed in many channels of thought, and the religious
nature of man found vent in all directions from atheism to religious
devotion.
Leaving this general resume, we may now enter upon a closer
study of the history of religious movements in our present Manvan-
tara, so that we may understand the great work done by Lord Sri
Krishna. The races live as individuals live. However developed an
individual may be, when he is re-born after death, he first becomes a
child as any other child. There is much of spiritual life in the child,
and sometimes pictures of heavenly life are presented to his spiritual
vision, which are denied to to the grown-up man. The child begins his
life when he is grown up, and then his individual characteristics soon
manifest themselves. We do not read much of the man in the child.
Hence the history of the early spiritual races, who were infants in
the racial life, does not teach us anything. We find some of them had
communion with the Devas of Svarga Loka, but that is more on ac-
count of their infant spirituality than any thing else.
When the races developed in time, they became most intellec-
tual as well as most material at the same time. Manvantara after
Manvantara was taken up in developing the physiological (Pranic)
activities, the sense (Indriya) activities, and then the lower mental
activities of the Jivas. The personal man was fully developed in the
sixth Manvantara and the great churning only opened the door for
another line of development. The possibility of spiritual activity
was secured to men by Kurma.
When the races of the Sixth Manvantara therefore became re-
born in the Seventh Manvantara, they were the most intellectual of
all races, but they had also the power given to them of developing
[[235]]
p234 _
-chap- _
toc-1 _
p235w _
toc-2 _
+chap+ _
p236
v?