Tag Archives: five elements

Safety in a House of Horrors

1.13.44

Maybe you think life is eternal, maybe you think it is temporary. In either case it is foolish to lament over affection, or anything else.

They key Sanskrit word in this text is dhruva, “permanent, real, reliable, changeless.” If the world is dhruva than nothing can be lost forever, so there is no need to lament. If the world is not dhruva than nothing can be kept forever, so what is the point of lamenting?

45

You worry, thinking, “But how can those poor helpless people survive without me?” You feel this way because you are ignorant of who and what you really are. Give this up.

46

You are in a body created by five elements and controlled by habit, causality and fate. You are like a person bitten by a snake, who rushes to help others.

The body is made of things we have no control over: the five primordial elements earth, water, fire, air and ether. It is controlled by habituations (guṇa), the law of causality (karma), and its resultant fate (kāla). To be encased in a body that is we can barely control is a perilous danger, like being bitten by a snake.

If a person bit by a snake wants to help anyone else, the first thing he has to do is stop himself from dying in the next few moments. Similarly if we really want to help anyone, the first thing we have to do is gain control of our selves; which is truly accomplished by self-realization and liberation from the wheel of karma. A person tied to the wheel of karma cannot free anyone else.

47-48

The strong devour the weak. The four-legged devour the legless. Those with hands devour those without. Life lives at the expense of the living.

Nārada says, “You think, ‘Oh no, my Uncles and Aunt have left the safety of my palace!’ This is ignorant. In this world life devours itself to remain alive. Is this ‘safe’? Animals devour plants. Humans devour animals. The strong devour the week. Does this principle not operate within your palace, too? No place is ‘safe.’”

48

In this frightful situation, O Emperor, we must try to see the All-Attractive inside and outside of everything; the one soul of all souls. It is a bewilderment to look towards any other.

The soul is the source of life and safety. No one but the soul of all souls can truly protect our life and ensure our safety. Therefore, in this house of horrors, we must try to see that one All-Attractive soul inside and outside of everything – and look towards him for protection. Only a fool looks elsewhere.


Incarnations of Godhead – Creators

Suta says [1.2.34]:

I’ve spoken of how Vishnu pervades everything in the universe out of compassion to help all living beings fulfill their desires. Now I will speak of another way that the spiritual Godhead manifests his pure existence within this material realm: he performs pastimes in the role of incarnations among the gods, animals, and humans.

[1.3.1]

The All-Attractive first takes the form of Purusha, at the very beginning of the universe, with the intention to manifest all that is required for creation. This begins with manifesting the great conglomeration of energies from which sixteen primary ingredients emerge.

“Purusha” means the man. This first incarnation of Godhead, Purusha, is basically “the man of the house” where “the house” is the entirety of all material creation. The role of the male is to supply the seeds and necessary ingredients. The female role is to develop the seeds and ingredients. So the original man, Purusha, gives the seed of all ingredients required in the universe.

The sixteen primary ingredients of creation manifest from “the great conglomeration of energies” (mahat) which the Purusha produces. In due course Suta will explain all these details fully. At present, suffice to say that the sixteen ingredients are the five elements, five gathering senses, five expressing senses, and the mind.

Eighteenth century Vaishnava painting deciptin... [2]

He lies down upon the water and enters a mystic sleep. In the lake of his naval grows a lotus, from which is manifested Brahmā, the master engineer of the universe.

He does this in a second form. The Purusha has three forms. The first was described in the previous text. It is Vishnu Lying on the Ocean of Causality (kāraṇodakaśayī viṣṇu). From this first Purusha comes all the globs (mahat) in which are stored all the ingredients required to create a universe.

The current text now describes the second form of the Purusha, Vishnu Lying on the Womb-Ocean (garbhodakaśayī viṣṇu). This Purusha enters each proto-universal glob to empower its creation.

[3]

We imagine that all the many worlds are grounded within the Purusha’s expansive body. But really, the body of the All-Attractive Godhead is super-excellently pure existence.

In other words, the idea that material things exist within God is a conception only. The truth is that nothing material exists in super-excellently pure nature of God. Thus material existence itself is a conception only.

Now the sages ask, “What does this conceptual form of Godhead that contains all the various worlds look like?

[4]

Only perfect eyes can see this form; Thousands of amazing legs, thighs, hands and faces; Thousands of heads, ears, eyes, and noses; Thousands of effulgent garlands, clothes, and earrings.

Having answered their question, Suta returns to his original train of thought:

[5]

He gives the inexhaustible seed of the multitudes of incarnations. The portions of his portion create gods, animals, humans and so forth.

The second form of the Purusha creates the third form of the Purusha, Vishnu Lying on the Milk-Ocean (kṣīrodakaśayī viṣṇu). This third Purusha enters into the globule of each subatomic quantum within his universe. He is the origin of all the incarnations. His fragments and the fragments of his fragments become the gods, animals, humans, and so forth.

In the next section, Suta will describe many of the innumerable incarnations of Godhead that spring forth from this third Purusha.