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risk of becoming swallowed up by the outer self, the I'padhi of indi-
viduality. The point is reached, when individuals are to be drawn
back to their homes, their real selves. Therefore Balarama used the
plough to draw in others. This is a process of destruction. The
material nature is gradually destroyed in us. Therefore Balarama is
also called an incarnation of Rudra or Siva according to Vaishnava
texts. He is Rudra Himself. The fire from the mouth of Sankar-
shana burns the Triloki at Pralaya. Sankarshana literally means "he
who draws in completely." The process of Pralaya has already set in.
The whole process of spiiitual ascent is a process of material Pralaya.
According to some therefore, Vishnu and Siva united to form Hari-
hara, at the time of the Great Churning, when this process first set in.
When individuals throw off their material garb, or when, by Pralayic
force, their material cover is forcibly removed, they become fit to be
gathered together and to become merged at Pralaya in the One.
PRADYUMNA is the wish of Bhagavat, as imprinted on the
course of universal evolution. He is the wish of God. When the
one wished to be many, He represented that wish and gave the entire
turn to the course of evolution, that it might adopt itself to that
wish. Individuals multiplied. Desires became many and all actions
became Sakama. Pradyumna was then called Kamadeva, the God of
Love, or desire.
When the course of descent was arrested, Kamadeva was de-
stroyed by fire from the forehead of Siva. He appeared again, but
this time he appeared as the son of Krishna. The wish of his father
now was to be one again, for He had already become many, as many
as the Karma of the previous Kalpa would allow. And Pradyumna
had to impress this wish upon individuals generally, so that the ascent
of matter to spirit might be universal.
According to Kapila, Pradyumna is reflected on Buddhi.
Buddhi is defined by him as that faculty by which objects are per-
ceived. Doubt, false understanding, true understanding, memory
and sleep, these are the indications of that faculty. (III. 26. XXVI I I,
XXIX).
ANIRUDDHAisthe son of Pradyumna. According to Kapila,
he is reflected on Manas, the faculty of Sankalpa and Vikalpa.
Sankalpa in Sankhya terminology is the first or general idea of a
thing.
Vikalpa is the idea of the peculiarity of a thing. Thus when
I cast a passing glance at a man, I know nothing of him except that
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