EXTRACTS FROM THE TEACHINGS

VISHNU PURANA

INTRODUCTION

This is a translation of the Vishnu Purana done by the Master E.K. Vishnu Purana is the grandest of the Puranas, which was dictated by Parasara, the then World Teacher, to Lord Maitreya for 50 years at the Eastern entrance of the Sravasthi (Sagatse) Cave Temple under a Ficus Tree. It is this Purana, which is detailed into 17 other Puranas by Vedavyasa. Master E.K. embarked upon a lucid translation of the Purana. To the extent it was translated, it is being given in the Newsletter. It is but a very small part of the whole, but is already considered immensely useful for the students of discipleship.

Introduction

The Puranic literature covers the major portion of the ancient wisdom of India. The main object of the Puranas is to render the proper import of the Vedas in the form of the description of some historical events symbolised and allegorised to suit the need of explaining the various truths of the Veda. Veda forms the centre of the circumference of the basic human consciousness and it is better understood through the Puranas. The Vedic literature is itself so extensive and compact that it requires a specialist to comprehend and provide the import to others. To an ordinary reader, it appears quite like a bush of valuable, yet unapproachable truths. Here the Puranas come to our rescue. In lucid language they give out the import of the whole Vedic literature. They narrate, describe, explain, exemplify, symbolise and divulge the Vedic literature in an engagingly magnificent manner. They are to the reader like the surface of the still waters of a deep lake in the bosom of which we can gauge the mysteries of the paramount heights of the Vedic skies, reflected.

The Puranic author finds the gateway between the cosmic and the mundane worlds. According to him, the behaviour of the whole cluster of the universes is cyclic and these cycles render a formula. To him the history is a materialisation of the cyclic mysteries of the universe. The author imbeds this formula in a historical incident. A detailed description of the seasons, necessarily imbeds the formula of the year in it. So also the detailed version of a Purana imbeds the cosmic wisdom enough to reveal the Puranic formula. This formula is quite helpful for us to approach the Vedic import with ease.

The very composition of a Purana means an epic. Any Purana is composed according to the given formula which imbeds five essential features:

1.      The unfolding of a cosmos into an egg of various universes with all the details of the evolution of the solar systems and planets thereof. This aspect is called “SARGA”.

2.      The stages of creation in its secondary stages called “PRATISARGA”.

3.      The order of evolution of the creative intelligences descending upon this earth, which is called “VAMSA”.

4.      The nodes and demarcation of time during the process of creation which is called “MANVANTARA”.

5.      The dynasties of the divine intelligences descending as ruling forces from the solar and lunar centres. This is called “RAJAVAMSANUCHARITA”.

The plan contains a microscopic as well as a bird’s eye view of the whole expanse of one creation from its emanation to its merging.

A Few Words About the Authors of the Puranas

Parasara, the son of Sakti, is the first author, who compiled the Vishnu Purana. He is the grandson of Vasistha. Before him the Veda was in its hay day; when the Puranic keys were used orally by the Gurus to divulge the secrets of the Veda. Parasara could foresee the Kali age in which the human beings have their comprehension blurred by mere intelligence and lose synthesising power in the light of the analytical faculty. Hence he could find the necessity of imbedding the puranic keys from the oral tradition in the form of written books. He was well versed in the Vedic lore and was a pastmaster of the eighteen cosmic formulae which he edited in the form of the Vishnu Purana. His son Veda Vyasa developed the remaining seventeen formulae into separate books elaborately. Then he also composed the grand Itihasa, the Mahabharata, the scope and the field of which is dazzling to the human comprehension. This book contains the synthesis of the eighteen Puranas in its eighteen books. It also contains the Bhagavadgita of eighteen chapters, which covers the total import in the grand synthesis which is known as Yoga. In the end, Veda Vyasa found his work too intellectual and involved to be carefully followed. He felt a sense of dissatisfaction with what he had contributed to posterity. In a nutshell, he composed the aphorisms of Brahma, but again, he found them too stiff and concise to be easily followed. Then he received a new inspiration from Narada and composed the grand and final book on the Vedas with a particular stress on the Sama Veda. It is the Bhagavata Purana.

SRI SUKTAM

THE NATURE AND THE CHARACTERISTICS
OF THE WORLD MOTHER, Part XIII

Dr. Sri K. Parvathi Kumar

Wengen Group Living, Switzerland, May 2002

Saha Ka Asmikâm Asmitaha

Saha – that One

Kâ – by what means

experiences his own existence.

That is why the worshipper by such expression pleases the Mother so very well. “O, Mother, without You, even the Father does not know that He is.” That is why the intelligent seekers always seek the Father through the Mother, and Jesus Christ was one of them in recent times. He was a Mother worshipper. He did not give out what practices he did. He gave out what he knew. He worshipped the Mother through his mother. He could find the contact to the World Mother through his mother. If you neglect your mother, the Mother is not pleased with you. This is a secret. If your mother is not favourable to you, it means, the nature is not favourable to you. You will have a lot of difficulties. In the case of Jesus the assistance and cooperation of the mother was so complete. For that you can seek the book on “Good Friday”.

Ramakrishna Paramahamsa was one such Mother worshipper. Master E.K. through his mother he could worship Gayatri and have the experience and the benediction of Gayatri. It is the easier way. Srî Vidya is going through the Mother to the Father. Then the whole creation is her network. She takes you by the hand up to the Father and says: “This is a fit son, you may use him.” If the Mother recommends, the Father accepts. If the Mother does not, the Father cannot. There is such perfect understanding between them.

There are also people who reach the Father straight, but on the way they have a lot of bruises, injuries, and turbulences. Somehow they reach, but by the time they reach, the whole body is bruised. This is Brahma Vidya. Buddha’s enlightenment versus Maitreya’s enlightenment. Maitreya’s enlightenment is through the Mother. Buddha’s enlightenment is direct to the Father. It is a very painful path. Srî Vidya is a beautiful path, every bit of the travel you enjoy. Not only you rejoice reaching the goal, but you rejoice every bit of the travel. It makes a lot of difference.

That is how the Mother worship came to be as the Path of Grace. The Mother has instant grace for the children. The Father has to consider. The child would rather prefer to go to the mother and seek what she wants than to go to the father. So, father is like the philosopher. He cannot understand the petty problems of the children. The mother understands. She understands the hunger, she understands the little desires, she is more obliging. That is why this path is chosen by those who are soft natured and grow strong bit by bit. The others are the warriors.

Vivekananda was a warrior. He was contemplating upon the nameless, formless, unspeakable God, and his Master experienced that God through the Mother very easily. Whatever the disciple accomplishes with great labour, the teacher accomplishes effortlessly. So, the student always said to his Master, “You are a Master, the way you can do, I can’t do.” Then the Master said, “It is not me, it is the Mother. You also follow the Path of the Mother. It becomes easy, but your head is strong. You don’t want to. So, do it the hard way. The bull has to hit the wall, break its head, until it becomes soft.” The encounters between Ramakrishna and Vivekananda are something really interesting and suggest many subtle things. In recent times they form a good example.

This is Kâmsosmitam. Even He feels his existence, when you emerge, and you build a splendorous abode for Him whose outermost boundary is of golden hue: Hiranya Prâkârâm. Prâkârâ is the boundary. So, She is the golden temple or a temple with outermost golden boundary. He is the deity inside, and She does all this, drawing power from Him. Without Him She is not. Without She He is, but He cannot feel He is. Such is the understanding relating to this term. So, you can’t say, “Who is greater than whom?”

Ârdrâm –  The Mother is called Ârdrâm. It is another profound term. It speaks of many things relating to the Mother. Essentially it is the cordiality aspect of the creation by which the systems are knit together or bound together. The interrelation of the beings on the planet and the interrelation of the planets as between them and their relation with the Sun, and then the sun system with the solar family related with other solar systems and groups of solar systems with the basis in the cosmos – all is held together by the cordiality principle of the Mother. It is called love. It is by love all is held together. That love is the prime quality of the Mother. Every quality that is narrated so far is a special by itself, and this is another special quality which represents the love of the Mother. It is the love of the Mother that keeps the systems, planetary, solar and cosmic, together. She is the synthesising principle. Whosoever carries it, carries the Mother with him, meaning: the Mother favours him. Those who are blessed by the Mother have this quality of synthesis. They can synthesise even the seeming opposites, because they can see the opposites as complementary. They can dissolve conflicts, because their approach is one of love.

This love you can also see with the mother in a family. She is the one who keeps the family together. She ensures that the children are together, and she ensures that the family as a unit is held together. It is the love of the mother that keeps the family together. She is therefore called the backbone of the family. That quality of the Mother is the cementing force in creation that binds things together.

Ârdrâm also means viscose material, viscosity. You find that viscosity in blood. It keeps many things together, and it is through this viscosity and cordiality the Mother keeps the system intact.

Ârdrâm also means the blood stream which is the vehicle for life. The Mother transmits life and holds all together through the viscosity of life, and love is the basis for the entire existence of the universe. Hence love succeeds all, synthesises all. The blood stream and love, they are intertwined, because the blood stream carries the love or the cordiality. It is a magnetic impact that holds various things together. So, blood is seen as the manifestation of Ârdrâm in us. Love is the subtle aspect of Ârdrâm. Emotional love is an inferior aspect of Ârdrâm. Love inferior is emotion. It is another way of holding together. Emotional love is possessive. Pure love is not possessive and yet holds together. The mother lets the children free out of love, and an emotional mother holds the children totally to her and does not allow them to grow to their fullest extent. The love of the mother is the love that enables complete expression.

Ârdrâm stands not only for viscosity, but also for the magnetic impact. There are persons who are magnetic. They don’t attract people, but people get attracted to them. There is the inferior magnetism which is called hypnotism. It is animal magnetism. Through hypnotisation people hold others as their captives.

The love that is spoken here is love with free will. It is a love that comforts. It is a love that allows enough space for people. Emotional love surrounds you so much, and you feel that someone is squeezing you by the neck. There are mothers who lose their children by their emotional love. When you possess, they wish to run away. There are spouses who hold their partners with emotion. Emotional love causes imprisonment. No one would like to be imprisoned. Essentially the souls are freedom lovers. All our effort is to be free, and we are trying to learn the know-how to be free. You would not like to be possessed by others, and so much you should not possess others. Possessive people do not know how discomforting it is, when they possess. So, the Mother teaches the right cordiality, the right magnetism.

Paracelsus is one initiate who draws very clear distinction between animal magnetism and divine magnetism. The Masters of wisdom hold divine magnetism. It flows from them. They allow as much freedom as every soul seeks. They are not possessive, they do not control, and yet they are willing to help, only when help is sought. Otherwise they respect others’ freedom and free will and do not interfere to help, unless sought. It is superior love. Many times they say, “We cannot help you, though we wish to help, because at the right moment you don’t seek the help, and we cannot interfere into your system, unless you seek.”

                cont.

This text is not proofread by the author and might have some mistakes.

"SEVEN TIMES SEVEN THE WHEEL ROTATES"