Tag Archives: Kapila

Inescapable Fate & God’s Plan

1.9.12

Alas how you suffered! Alas how unfair! O children of morality, you wouldn’t have survived such trials were you not protected by the learned, by righteousness, and by the infallible.

13-17

When the great warrior Pāṇḍu died he left my daughter Pṛthā with children. Raising you she suffered again, terribly.

All the difficult things that happened to her and to you are fate, I conclude. Everyone in all the worlds, and even the protectors of those worlds, is in the grip of fate like a cloud bank is in the grip of the wind.

How else could such disaster befall a king who is the son of Dharma, alongside the mace wielding Wolf-Belly, and the mystic-bow wielding Kṛṣṇā with his dear protector Kṛṣṇa?

None can ever understand his plan. Confusion persists even if experts investigate it exhaustively. Therefore just take everything that happened as the hex of destiny.

Now you are the chief of the Bharata dynasty. So, Lord, you must protect the helpless citizens.

The Pāṇḍavas suffered quite unfairly and so did their mother, who first of all lost her husband at a very young age, and second of all had to watch them grow up into such an unfair environment. Bhīṣma says that Pṛthā (Kuntī) is his “daughter.” Bhīṣma never married, but in loving Indian families relations terms are extended beyond their literal definitions. Kuntī was the daughter in law of Bhīṣma’s brother. Out of affection he considers her his own daughter.

King Yudhiṣṭhira could not rise above the emotional distress that culminated in the horrible war which forced him to take the lives of so many friends, teachers, and family members, including his beloved grandfather Bhīṣma who now lay broken on the battlefield. Yudhiṣṭhira approached him for advice and Bhīṣma said, “You cannot make logical sense out of everything that happened. Everything happens as a result of fate, and we cannot figure out the logic of fate with our human intellect.”

We use freewill, and our accountability for what we do therewith generates what we experience as “fate.” The universe attempts to improve the character of her children by rewarding our good deeds and punishing our bad. So, in theory, fate is a simple concept. But in practice it quickly becomes complex, especially because often good things seem fated to bad people, and visa versa. The simple reason for this is that fate spans many lifetimes. Those who are good in this lifetime have not always been so, and visa versa. Full comprehension of fate would require full comprehension of our entire timeline of reincarnation, which is beyond the boundary of human investigation. Thus although it is a simple principle, it is impossible to fully comprehend it.

The Pāṇḍavas are a very special example of how confusing fate can become, for not only were they extremely good and moral in this lifetime, we also have very little reason or evidence to believe that they were ever otherwise in any previous incarnation. Why then should calamities befall them? Bhīṣma answers by pointing at Kṛṣṇa and saying, “it is his inscrutable plan.”

Bhīṣma specifically refers to Kṛṣṇa as Arjuna’s beloved friend and protector. The implication here is profound: there is nothing truly ill in the incomprehensible plans of destiny, because the master of destiny is our beloved protector.

In actual fact, neither the Pāṇḍavas nor their mother Kuntī suffered at any time. Kuntī herself just finished telling Kṛṣṇa that she enjoyed every calamity they encountered and wishes they would never cease to befall them – because they place her into Kṛṣṇa’s company. Apparently ill things sometimes happen to truly saintly people, but they are unscathed and their experience only serves to instruct and uplift the world.

Bhīṣma concludes the topic by telling Yudhiṣṭhira, “You must stop trying to figure out why everything happened the way it did. Take your head out of the past and focus on the future. Now you are the head of our royal family and you have important obligations to the citizens that you must focus on.”

Bhīṣma now spontaneously turns his words to a new topic, most dear to his heart. Speaking indirectly to Kṛṣṇa who is listening besides Arjuna, he raises his hand towards the All-Attractive and says:

18

He is certainly, directly the All-Attractive Original Personality, Narayana. His charms intoxicate everyone as he moves confidentially among us Vrsni.

“Moving confidentially among us” means two things: (1) he is hidden from the perception of ordinary egoists, who see him as just another human being; (2) his activities with us are the most confidential and intimate side of his Godhead. These facets of confidentiality are accomplished by “intoxicating charms” (mohayan māyayā) which functions in two corresponding ways: (1) It allows egoistic souls to disconnect themselves from the All-Attractive; (2) It allows pure souls to connect themselves to the All-Attractive to a depth not warranted by their infinitesimal constitution.

It may be helpful to use distinguishing terminology for the two functions of Kṛṣṇa’s illusion: illusion which distances souls from him is called mahā-māyā. Illusion which deeply connects souls to him is called yoga-māyā. The use of the English term “illusion” is also problematic, so let us note that the illusions generated by the Supreme Reality are realities unto themselves.

19

O King, Śiva knows the most confidential secrets of his all-attractive nature, as does the gods’ sage Nārada, and godly Kapila.

These are three particularly noteworthy pure souls who are drawn closer to Kṛṣṇa by his intoxicating charms, and therefore know him very intimately.

20

You know him as your cousin, beloved friend, and supreme protector; who councils you, is your messenger, and out of kindness became your charioteer.

Yudhiṣṭhira and the Pāṇḍavas like Arjuna are even more exalted than Kapila, Nārada or Śiva. Their confidentiality with the All-Attractive is so great that it overshadows the officiousness and hierarchy inherent in the power of Godhead and endears the Original Person to become his beloved friend and servant.

Seen through the intoxication of illusion, however, it appears merely that Kṛṣṇa is a common mailman and chauffer for a prince, and nothing more. This is the veiw of intoxicated fools. It is not Bhīṣma’s view, as he explains:

21

He is certainly the soul of all, the neutral observer, the non-dual and the non-ego. His deeds are products of a consciousness never affected by attachment or aversion.

Bhīṣma states plainly that the person seated beside them, Kṛṣṇa, is directly and fully the Supreme Godhead. All of us are plagued by hunger in the core of our hearts. All of our actions are an attempt to fill this emotional hunger. The Supreme Being has no such hunger. Quite the opposite, the heart of the All-Attractive overflows with bliss. The actions of a common man attempt to fill a void within, the actions of the All-Attractive flow from an infinite fountainhead of bliss to fill the void without.

22

But King, see how sympathetic he is towards his single-minded devotee: as my life is ending Krsna has come directly before me!

The All-Attractive is impartial, but is not impersonal. If you direct affection towards him, he does not neglect it. In fact, because we are inherently infinitesimal and he is inherently infinite, his reciprocation for our affection is monumentally amplified in comparison to what we can offer.

23

Mind enrapt in divine love; Words glorifying his name; Giving up their body in this state, a yogi is released from all the reactions of selfishness.

Bhīṣma feels that Kṛṣṇa has given him a huge, undeserved favor. Kṛṣṇa has come personally before Bhīṣma as he is giving up his body. Thus it will be extremely easy for Bhīṣma to do what great yogis undergo extreme efforts to attain: to wrap their thoughts and words around him and thus be freed from the cycle of birth and death.

“Glorifying his name” is nāma-kīrtana. “Reactions of selfishness” is kāma-karmabhih.

24

The god of gods awaits,
While I leave this body.
The satisfied smile,
Sunrise eyes,
And lotus face
Of the Four-Armed
Pave the path of my concentration.


Prominent Early Incarnations of Godhead

The Purusha incarnation, just previously described, is the primary incarnation for the material world, existing through the entire thing – before and after it as well – and maintaining its reality. The first aspect of the Purusha creates the primordial potentialities for all the universes. The second aspect enters each potential universe and generates Brahmā, the agent of actual creation. The third aspect enters within each quantum particle of the universe, including each soul therein, and makes their mutual existence and exchange possible.

From this third aspect comes a myriad of “avatār” (incarnations). Suta will now enumerate some of the prominent  ones.

English: Four Kumaras: Source is from Editor i...

The Kumara

[1.3.6]

The first avatār occurs within the “Childhood” age of creation. “The Children” performed the very difficult task of Brahmā: uninterrupted celibacy.

The quadruplet sons of Brahmā (the god who creates) are the first avatār of the Purusha. They appeared in a very early cycle of creation, called the “Childhood Age” (kaumāra sargam). Brahmā asked them to create thousands of offspring to generate the initial population base of the world. They declined and took up a more difficult, implicit order: to cultivate spiritual knowledge. Such endeavor is made much more efficacious if one desists from simultaneously cultivating anti-knowledge: which is the ignorance that the soul deserves to be a central figure of gratification via the world’s resources. So celibacy is one of the important components of classical spiritual discipline. The Children (Kaumara. Or, “The Four Kumaras”) had a very novel idea. They did not allow their bodies to age into puberty, a really great solution to the often troubling practice of celibacy!

[7]

The second avatār of He For Whom Sacrifices Are Meant appeared when the Earth fell into the lowest dregs of the universe. Appearing as a boar, this avatār rescued the world by lifting it back to its proper orbit

He is more popularly named Varāha.

[8]

The third avatār came during the “Sage Age” as the Sage of the Gods. He compiled purifying manuals regarding how to live in the world without becoming entangled in selfishness.

He is most popularly known as Nārada.

[9]

English: ~ NaraNarayana ~ DasAvatara Mandir ~ ...

Nara Naryana

The fourth came during the “Age of Dharma’s Wife” as Sage Nara-Nārāyaṇa. His task was to show how to perform very serious disciplines of self-control.

[10]

The fifth is named Kapila, the master of the accomplished ones. He restored empiric material sciences, which had been lost over time, by teaching Āsuri.

[11]

The sixth is Atri’s, because his wife Anasūyā prayed for such a son. He instructed spiritual knowledge to Alarka, Prahlāda and others.

The name of Atri and Anasūyā’s son is Dattātreya. Many of these initial incarnations came for the purpose of giving spiritual knowledge to humanity. Knowledge which is beyond the human mind cannot exist unless a being which is beyond the human mind comes and delivers it in a manner which the human mind could hope to comprehend.

Among Dattātreya’s students is the name Prahlāda. It seems this could not be the famous Prahlāda associated with a later incarnation.

[12]

Then the seventh avatār, Yajña, appeared from his mother Ākūti and father Ruci. He took care of the world during the difficult transition out of the “Svāyambhu Age.”

[13]

The eighth, Urukrama, was born from his mother Merudevī and father Nābhi. He showed the path walked by those enlightened souls who are honored by all spiritualists.

A more common name for him is Ṛṣabha. “Enlightened souls honored by all spiritualists” has a specific import. There are four generally sequential spiritual orders in classical Indian culture: the student (brahmacārya), the active householder (gṛhastha), those retired to the forest (vānaprastha), and the renounced (sannyāsa). The fourth, the renounced, is honored by all the others as the objective. Within each order are sub-orders. The fourth order has four classical sub-orders: renounced in the hermitage (kuṭicaka), without a hermitage (bahudaka), without a location (parivrājaka), and the topmost swan (paramahaṁsa). The topmost swan is honored by all others, even those in the fourth order, as the ultimate objective.

The nature of such persons is that they have completed all development and require no further discipline. The eighth avatār set the standard of the nature, quality, and behavior of such very rare souls.

The person of a similar name important to the Jain religion must be named after this avatar, considering the chronology.

[14]

Answering the prayers of sages, Purusha accepted the ninth avatār as a king of the earth. By milking the earth he made her body very verdant and attractive.

He is more commonly known as Pṛthu.


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