The Gitâ lays down Nishkâma Karma, or the unselfish performance of the duties of life (Sva-dharma) as the first step towards reaching the higher planes. The sense of separateness is killed by Nishkâma Karma. Then the Gitâ takes the disciple to Upâsanâ or communion with the Purusha of the highest plane, but scarcely a glimpse is given of that plane and its surroundings. The Mahâbhârata does not throw any light on the dwellers of the higher planes, nor does it give any details of those planes. Without any distinct prospect of trans-Trilokî life, one is asked to adhere to the duties appertaining to one’s own sphere of life (Sva-dharma) and to perform those duties unselfishly. However transitory the things of Trilokî may be, there are attractions enough for the frail sons of Manu, abounding in passions and desires. What can then bind a man to the higher planes and the highest Purûsha of those planes or Bhagavân? It is only a description of the grandeur and the glory of those planes and of Bhagavân. Such description begets Bhakti or holy attachment, and it is this Bhakti which sets up a real communion with Bhagavân. Frail as man is, the mere performance of duties makes him attached to them, unless he is bound to the higher planes by the tie of holy attachment. The Gitâ is however silent as to the attractions of the higher planes and of Bhagavân. This was the defect pointed out by Nârada. "O thou great Muni, as thou hast treated of Dharma and of other things, so thou hast not recited the glory of Vâsudeva". — I. 5. 9. "This universe is also an aspect of Bhagavân, for its creation, preservation and end proceed from Him. Thou knowest all this thyself. But thou hast shown to others only a portion of this truth." — I. 5. 20. "Salutations to Thee, Bhagavân, let me meditate on Vâsudeva. Salutations to Pradyumna, Aniruddha and to Sankarshana. He who, by naming these _mûrtis_ in the _mûrtiless_, whose only _mûrti_ is mantra, makes offerings to Yajna Purusha, is the complete seer." — I. 5. 37-38. A mystery lies veiled in this Śloka. But who is this Nârada? Why should we accept his authority? Nârada was therefore careful to give his own account, elaborated by the enquiries of Vyâsa. All students of occultism will do well to read carefully this account which forms a fitting preliminary to the Bhâgavata. ACCOUNT OF NARADA. *SKANDHA I. CHAP. 5 & 6.*