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Chapter VI

. of the Second Skandha is an exposition of this line. Sridhara has the following commentary on that line:

"Happiness in Triloki is fleeting and temporary. Though Mahar Loka is on the path of liberation, the dwellers of that Loka have to leave it at the end of every Kalpa. The happiness there is therefore not ever-lasting. In Jana Loka, the happiness is ever-lasting, as long as the dwellers do not leave the place. But they have to witness the miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at the end of the Kalpa. In Tapas, there is absolute want of evil. In Satya, there is freedom from fear or liberation."

We have left the Devas (not the elementals that pass through the life kingdoms of this earth) out of consideration. Their evolution is worked out in all the seven Lokas. Their names and characteristics in each Loka are given by Vyasa in his commentaries on Patanjali's Sutras. Those who are ordinarily known as Devas are the dwellers of Svar Loka. The Deva Yonis or lower Devas are dwellers of Bhuvar Loka and Bhur Loka. Men have nothing to do with the Devas of the higher Lokas. The Devas of Triloki are indifferent, friendly or inimical to men. Left alone, they do not interfere with men. But when men try to gain superiority over them, by the acquisition of Brahma Vidya, they try to throw obstacles in their way.

The Brihad Aranyak Upanishad says: -- "Even the gods verily are not able to prevent him from the possession of the state of all." I.-4-10

Again, "As verily many beasts maintain a man, so every man maintains the gods. It is not pleasant, even if one beast is taken away, how then, if many? Therefore it is not pleasant to them, that men should know this _i.e._ the truth of the nature of Brahma." Commenting on this, Sankaracharyya quotes a Sloka from Anugrta: "The world of the gods is surrounded by performers of works. But the gods do not wish that mortals should abide above."

Sankaracharyya goes on to say: -- "Therefore the gods try to exclude, like cattle from tigers, men from the knowledge of Brahma, as it is their desire, that they should not be elevated above the sphere of their use. Whom they wish to liberate, to him they impart belief &c., and unbelief to him whom they wish not to liberate."

Ananda Giri, the commentator of Sankaracharyya, quotes the following Sloka: --

"Devas do not protect men, rod in hand, like cattle-keepers. When they wish to protect a man, they impart the necessary intelligence to him."

Nothing is said in the Puranas, as to Devas of the higher Lokas.

The Prakrita Devas are intimately connected with our senses and intellect. It is through their direct help, that we are able to perceive and to conceive. Hence they are called Adhi-devas or Vaikaric Devas. They are not individuals and the remarks made above as to Devas, do not apply to them.

IV. DIVISIONS OF KALA.

*SKANDHA III. CHAP. 11.*

The unit of Kala at the Sukshma pole is Paramanu, which is the minutest part of the created thing, not united to form a body. At the Sthula pole is the whole Sthula creation known in its entirety as Parama Mahan. The time during which the Sun crosses in his orbit one paramanu is the Kala unit paramanu. The time during which he crosses the whole system in his orbit, _i.e._, crosses all the twelve signs of the Zodiac, is Parama Mahan or one Samvatsara. The units of time and space are thus the same.

1 Dvyanuka = 2 Paramanus.

1 Trasarenu = 3 Paramanus.

1 Truti = 3 Trasarenus.

1 Vedha = 100 Trutis.

1 Lava = 3 Vedhas.

1 Nimesha or wink = 3 Lavas.

1 Kshana = 3 Nimesha.

1 Kastha = 5 Kshanas.

1 Laghu = 15 Kasthas.

1 Nadika = 15 Laghus.

1 Muhurta = 2 Nadikas.

1 Yama or Prahara = 6 or 7 Nadikas.

1 Ahoratra (of the Mortals) = 8 Yamas.

1 Paksha (Sukla or Krishna) = 15 Ahoratras.

1 Masa (Month) = 1 Sukla + 1 Krishna Paksha.

1 Ritu = 2 Masas.

1 Ayana = 6 Masas (Uttara or Dakshina.)

1 Vatsara = 2 Ayanas.

1 Vatsara = 12 Masas

1 Vatsara = 1 Ahoratra of Devas.

1 Samvatsara = 1 year of Solar months.

1 Parivatsara = 1 year of Jupiter months.

1 Idavatsara = 1 year of Savana months.

1 Svanuvatsara = 1 year of Lunar months.

1 Vatsara = 1 year of Stellar months.

One hundred Samvatsaras is the maximum age of men.

Satya, Treta, Dvapara and Kali a cycle of these 4 Yugas and their Sandhyas and Sandhyansas consist of 12 thousand divine years.

The beginning of a Yuga is its Sandhya. Tho end of a Yuga is its Sandhyansa. Sandhya and Sandhyansa are not included in a Yuga and Yuga Dharma is not to be performed while they last.

Sandhya of Satya Yuga = 400 Deva years.

Satya Yuga = 4,000 " "

Sandhyansa of Satya Yuga 400 " "

Sandhya of Treta Yuga 300 " "

Treta Yuga 3,000 " "

Sandhyansa of Treta Yuga 300 " "

Sandhya of Dvapara Yuga 200 " "

Dvapara Yuga 2,000 " "

Sandhyansa of Dvapara Yuga 200 " "

Sandhya of Kali Yuga 100 " "

Kali Yuga 1,000 " "

Sandhyansa of Kali Yuga 100 " " ------- 12,000 Deva years.

Dharma is enjoined for the period between Sandhya and Sandhyansa, which is called Yuga.

Dharma has all the 4 padas or feet in Satya, " " only 3 padas in Treta, " " only 2 padas in Dvapara, " " only 1 pada in Kali.

1,000 Yuga cycles is one Day of Brahma or one Kalpa, *i.e.*, 1 Day of Brahma = 1,000 x 12,000 Deva years, = 1,20,00,000 Deva years.

An equal period of time is also reckoned as one Night of Brahma. 14 Manus reign during the Day of Brahma, each Manu reigning for:

1,000 -------- = 71 3/4 14

_i.e._, a little over 71 Yuga Cycles. Converted into Deva years: --

1 Manvantara = 12,000 x 1,000 -------------- = 8,57,142 6/7 Deva years. 14

1 Deva year = 360 Lunar years.

12,000,000 x 360 1 Manvantara = ---------------- = 3,37,142,657 1/2 Lunar years. 14

The Manvantaras have their Manus, successors of Manus, Rishis and Devas.

The Rishis, Indras, and Devas appear together.

In the daily creation of Brahma, Animals, Men, Pitris and Devas are born according to their own Karma.

During the Manvantara, Bhagavan preserves this universe by His own Satva, directly as Manvantara Avataras and indirectly as Manus and others. When Pralaya approaches, Bhagavan withdraws His Saktis (or powers). Triloki is then burnt up by fires from the mouth of Sankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana Loka. The waters of Pralaya sweep away everything before them. In that watery expanse, Hari remains seated upon the coils of Ananta, with His eyes closed.

With every Day and Night, the age of Brahma declines. He lives for one hundred years only. Half of Brahma's age is called Pararddha. The first Pararddha has expired, the second has commenced with our Kalpa. Every day of Brahma is called one Kalpa.

At the beginning of the first Pararddha was Brahma Kalpa, when Brahma or the present Kosmos was born.

At the end of the first Pararddha was Padma Kalpa, when the Loka-Padma (the lotus of Lokas) appeared at the navel of Hari.

The first Kalpa of the second Pararddha, which is the present Kalpa, is called Varaha Kalpa. Hari incarnated as Varaha or Boar during this Kalpa.

The two Pararddhas are but a wink of Bhagavan. Kala cannot measure him.

[1 Day of Brahma = 12,000,000 Deva years, 1 Night of Brahma = 12,000,000 Do. ------------- 24,000,000 Do.

Multiplying by 360 --------------- 1 year of Brahma = 8,640,000,000 Deva years. Multiplying by 100 ------------------ Age of Brahma = 864,000,000,000 Deva years. Multiplying by 360 ----------------------- 31,10,40,00,00,00,000 Lunar years.

1 Kali Yuga, including Twilight (Sandhya and Sandhyansa) = 1,200 X 360 = 4,32,000 Lunar years.

Varaha Kalpa = 50 X 360 + 1 = 180001st Kalpa.

The present is the seventh Manvantara of that Kalpa.

The present Kali Yuga is the 28th Yuga of that Manvantara and 4,994 years of that Yuga have expired in the present year of Christ 1894.

THEOSOPHICAL CORRESPONDENCES. The words Kalpa and Manvantara are carelessly used in Theosophical literature. But I shall use those terms, specially with reference to page 309 of the second volume of the _Secret Doctrine_ (first edition.)

1 Kalpa = 7 Rounds.

1 Round = 2 Manvantaras.

The Pralaya at the end of seven Rounds therefore means the Pralaya of Triloki.

The last Globe Chain of which the Moon formed a living planet belonged to Padma Kalpa. Our Globe D is the 18001st since the birth of the Kosmos. There will be 17999 more such Globes, one after each Pralaya of Globe Chains. There will be 18000 more Pralayas of the Globe Chain. Then there will be a general dissolution or Prakritika Pralaya, not only of the Globe Chain, but of the whole Kosmic system.

V.-THE CREATION BY BRAHMA (_Continued_) III. 12.

The first creation of Brahma was the five-fold Avidya, _viz_: --

1) Tamas or ignorance of Self (Avidya in Patanjali.) 2) Moha or egoism (Asmita.) 3) Maha Moha or desire for enjoyment (Raga). 4) Tamisra or mental disturbance on the non-fulfilment of desires (Dvesha). 5) Andha Tamisra or false perception of death (Abhinivesa).

Brahma was not pleased with this dark creation. He purified his soul by meditation on Bhagavan and created Sanaka, Sananda, Sanatana and Sanatkumara. These Munis had no performances (for their own evolution). They were Urdha-retas. Brahma, addressing them, said -- "Sons, go and multiply yourselves." But they sought Moksha, and heeded him not. Brahma got enraged at the disobedience of his sons, and, though he tried to put down his anger, it burst forth from between his eye-brows and appeared as Kumara Nila-Lohita or Blue-Red. The boy, the first born of Devas, wept and cried out to Brahma -- "Give me names and give me abodes." "That shall be done," replied Brahma, "and, as thou wept like a boy, thou shalt be called Rudra or the Weeper. The heart, the Indriyas, Prana, Akasa, Vayu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are your abodes. Manyu, Manu, Mahinasa, Mahan, Siva, Ritadhvaja, Ugra-retas, Bhava, Kala, Bamadeva and Dhrita-vrata these are thy eleven names; Dhi, Dhriti, Rasaloma, Nijut, Sarpi, Ila, Ambika, Iravati, Svadha, Diksha and Rudrani, these are thy wives. Beget sons, as thou art Prajapati." Thus ordered, Nila-Lohita begot sons like unto himself in might, form and habits. The Rudras became numerous, and they spread all round the Universe ready almost to devour it. Brahma became afraid of his creation, and, addressing himself to Rudra, said -- "O Chief of Devas, desist from such creation. Thy progeny with their fiery eyes are consuming all and even consuming me. Take to Tapas for the joy of all beings. By Tapas thou shalt create the Universe as it was of yore. By Tapas thou shalt gain that Bhagavan who dwells in all hearts." "Amen," said Rudra, and he went into the forests to make Tapas.

Brahma then begot ten sons: -- Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasishtha, Daksha and Narada. Narada came from Brahma's bosom, Daksha from his thumb, Vasishtha from his Prana, Bhrigu from his skin, Kratu from his hands, Pulaha from his navel, Pulastya from his ears, Angirasa from his mouth, Atri from his eyes and Marichi from his Manas.

Dharma came from Brahma's right breast, where Narayana himself dwells. Adharma, the parent of Mrityu (or Death) came from his back. Kama came from his heart, Anger from his eye-brows, Greed from the lower lip. Vak or speech came from his mouth, the Seas from his generative organ and Death from his anus.

Kardama, the husband of Devahuti, was born of Brahma's Chhaya or shadow. So there was creation out of the body and the mind of Brahma. Brahma took a fancy to his daughter Vak (or speech). Marichi and his other sons dissuaded him from the incestuous connection. And the Creator in shame gave up his body which was taken up by Space and which is known as dewy darkness. "How shall I bring back all the previous Creation?" So thought Brahma at one time, and the four Vedas appeared from his four mouths. The Yajnas, the Upavedas, the Philosophies, the four parts of Dharma, and the duties of Asramas also appeared.

Brahma had another body void of incestuous impulses and he thought of enlarging the Creation. But he found himself and the Rishis, powerful though they were, unsuccessful in this respect. He thought there was some unforeseen impediment, so he divided his body into two. A pair was formed by that division. The male was Svayambhuva Manu and the female was his wife Satarupa. Since then creation multiplied by sexual intercourse. Svayambhuva Manu begot five children in Satarapa -- two sons, Priyavrata and Uttanapada, and three daughters, Akuti, Devahuti and Prasuti. He gave Akuti in marriage to Ruchi, Devahuti to Kardama and Prasuti to Daksha. This changing universe is filled with their progeny.

PRE-MANVANTARIC CREATION.

The descent of Spirit into Matter is indicated by the overshadowing Tamas creation, The individuals reach the spiritual plane at the time of Pralaya and lose all sense of I-ness. Their memory becomes perfectly dead to all previous connections and experiences and even as to self as a distinct unit. The child starts with a body of his own, and faculties limited to that body. The Jiva children that came into existence at the beginning of the Universe had however nothing peculiar to themselves, and they had even to acquire the sense of I-ness.

First, the Jiva identifies himself with his body and mind, his own phenomenal basis. For, if he identifies himself with the universal spirit, there is no action for him, no working out of his own Karma. Though from the standpoint of the highest wisdom individuality is a delusion, for the one unchangeable ever-lasting element in Jiva is Atma, and at the final stage of development man has to separate himself from his phenomenal basis and to identify himself with Atma, which is the real self, still the sense of separateness is necessary for the process of creation and for the gaining of experiences. This sense is two-fold,--

1) The non-perception of Atma as Self, called Avidya by Patanjali and Tamas in the Puranas, and 2) The perception of the _upadhi_ as self, called Asmita by Patanjali and Moha in the Puranas.

Attachment and aversion, likes and dislikes, are equally necessary for continued individual action. The Jiva eats what he likes and does not eat what he dislikes. He associates himself with certain objects, ideas and thoughts and shuns others. His likes and dislikes form the guiding principle of his actions. These affinities are called Raga and Dvesha by Patanjali and Maha Moha and Tamisra in the Puranas.

The tenacious desire to live in the present body is called Abhinivesha by Patanjali. This desire becomes an instinct in the Jiva, so necessary is it for his preservation. The Puranas call it Andha-Tamisra. Sridhara explains it as the shock we receive from a separation from all our present enjoyments. For, according to him, the idea of death is nothing but a sense of separation from our present enjoyments.

These forms of Avidya were called into being that the forms of the previous Kalpa might be brought into existence, or that the work of creation might be undertaken. These faculties are the very essence of life manifestation. But the process has now been reversed. The work of creation is over. We have acquired the experiences of earth-life, and we are now destined to take a journey back to our home, the bosom of Ishvara, from which we all came. We have now to undo our sense of separateness. The five forms of Avidya are therefore called miseries (klesha) by Patanjali and he lays down rules for getting rid of them.

After invoking Avidya, Brahma created the Kumaras, who were the most spiritual of the beings to be created. They were so spiritual, that they could not take any part in the work of creation. They had to bide their time, till there was spiritual ascent in the Universe.

The Rudras, called the Blue-Red Kumaras, come next. Though highly spiritual themselves they did not object to take part in the work of creation. But as real factors in the work of dissolution, they were entirely out of place in the work of creation. We owe our idea of separateness or individuality to the Rudras. In the scale of universal life the agencies of dissolution carve out individual lives and their mission ends there.

The ten Rishis form the next Creation. Further descent of life in the Universe brought forth ten distinct types of Intelligence. We shall consider these types later on. Then comes the story of Brahma's incest. Brahma could not directly take part in the Creation. His task was simply to bring back the former state of things through a graduated series of intermediaries. First appeared those that had to hold cosmic positions of responsibility, some throughout the Kalpa and others throughout the Manvantara. With the powers invoked, the temptation to evolve an independent Creation with the help of Vach, the potency of Mantras had to be got over. This done, Brahma thought of the Monads of the previous Kalpa, and the first Manu appeared with his wife Sata-rupa or Hundred-formed. All forms of Creation existed in Idea before further manifestation, and Sata-rupa was the collective aspect of all such Ideas.

THE FIRST OR THE SVAYAMBHUVA MANVANTARA.

VI. BHUR AND VARAHA

*SKANDHA III., CHAP. 13.*

Said Manu to Brahma -- "I shall do thy behests, O Lord. But tell me where my Praja (progeny) and myself are to be located. The Bhur of the previous Kalpa where all beings found shelter is lost in the great ocean of Pralaya. Bestir thyself and raise it up, O Deva."

Brahma thought within Himself what was to be done, when lo! out from His nostril came a Boar, no bigger than a thumb. In a moment the Boar assumed gigantic proportions and all space resounded with his roar. The dwellers of the Jana, Tapas and Satya Lokas worshipped Him by chanting the Mantras of the three Vedas. He roared once more for the good of the Devas and instantly plunged into the waters. Though an incarnation of Yajna, He tried to discover the Bhur by smelling like an ordinary animal. He dived down as far as Rasatala and there found the Bhur Loka. He then raised it up on His tusks. The Daitya King Hiranyaksha resisted and in rage the Boar killed him. The Rishis then worshipped Him knowing His true form to be Yajna.

THOUGHTS ON THE ABOVE.

[Bhur is the main system of Triloki. The Varaha Avatara restored the system after the Kalpa Pralaya. Bhur being the lowest of the Seven Lokas corresponds to Prithvi Tatva and hence to the sense of smell. The boar is pre-eminently the animal of smell. The materialisation of the Prithvi principle for the purpose of globe formation was an effort of the energy of the Logos and the _smelling_ out of Bhur by the Varaha is suggestive. The Globe evolution is preparatory to Monadic evolution. The pent up Karma of the previous Kalpa develops itself on the Globes. All beings are mutually interdependent for their evolution. They help one another in the work of evolution, and one makes sacrifices that the others may grow. Some have to wait, till others come forward. Then they become united in the further race for progress. This great cosmic process, this mutual sacrifice is Yajna itself, which is typified in the Boar Incarnation. The Vedic Yajna gives prominence to the Communion of men with Devas, as at the early stages this is an all important fact of evolution. The Varaha is called the first Yajna Avatara and all the parts of His body are named with reference to Vedic Yajna, as He by raising Bhur prepared the field for Karma.]

VII. THE STORY OF HIRANYAKSHA.

*SKANDHA III., CHAP. 14.*

Diti, the daughter of Daksha, approached one evening her husband Kasyapa, son of Marichi. She was overpowered with the passion of love and became importunate. Kasyapa asked her to wait. Rudra was presiding over sunset. His astral attendants, the Bhutas and Pishachas, were roaming over the Universe. With His three eyes representing the Sun, Moon and fire he could see every thing. His hesitation to yield to Diti was of no avail, and the Muni had to yield. There Diti became ashamed of her weakness. She was afraid she had offended Rudra and she helplessly prostrated herself at the feet of Kasyapa praying for his forgiveness. "Thou hast disobeyed me," said Kasyapa, "and hast shown disrespect to the companions of Rudra, thy mind is impure and so is the time of Evening (Sandhya). These four evils will cause the birth of two wicked sons from thee. They will oppress the Triloki and the Lokapalas (Preservers of the three Lokas). When their inequities exceed all bounds, Vishnu will Himself incarnate to kill them."

For one hundred years Diti conceived her twin sons. Even from within the womb they shed lustre all round, which even overpowered the Lokapalas. The Devas went to Brahma to ascertain the cause of this disaster. He related to them the following story.

"My Manasa-putras, Sanaka and others were once in Vaikuntha, the abode of Bhagavan. Impatient to see Bhagavan the Kumaras hurriedly passed through the six portals (Kaksha). At the seventh portal, they found two doorkeepers of equal age with clubs in their hands, richly adorned with golden crowns and other ornaments. They had four hands and looked beautiful in their blue colour. The Kumaras heeded them not, but opened the gate with their own hands as they had opened the other gates. The door keepers stopped them with their clubs. The Kumaras were put out by this unforeseen obstruction and addressing the doorkeepers gave vent to their feelings thus: -- 'What mean you by making this distinction? In Him the Lord of Vaikuntha, there is no difference whatsoever. The whole of this Universe is in Him. Do you dread any danger to Him, as to a common being, and why will you admit some and not others? But you are His servants. So we do not intend to be very hard on you. But you must descend from this elevated plane and take your birth where passion, anger and greed prevail'."

"The door-keepers became terrified at this curse and fell at the feet of the Kumaras. All that they prayed for was that while passing through the lowest births, they might not have Moha, beclouding their recollection of Bhagavan. Bhagavan knew what had transpired outside. He hastened on foot with Lakshmi by His side to where the Munis stood. The Kumaras prostrated themselves before Him Whom they had so long meditated upon in their hearts. With intent eyes they looked steadily on Him and longed to see Him again and again. The Kumaras lauded Him with words full of import. Bhagavan addressing them said: -- 'These my door-keepers are by name Jaya and Vijaya. They have slighted you, and it is right that you have cursed them. I sanction that curse. For they are my servants, and I am indirectly responsible for their deeds. I always respect Brahmanas, as my glory is derived from them. These door-keepers did not know my regard for you, and they therefore unintentionally slighted you. But they shall instantly reap the fruit of their evil deeds and come back to Me when their punishment is over. Please therefore decide where they are to go.' The Kumaras knew not what to say. They thought they had not done right and they asked to be excused. 'It is all right for Thee to extol the Brahmanas in this way, for Thou art the Preserver of Dharma and Thou teachest others what to do. But if, really, we have done wrong, let us be punished and let not our curse visit these innocent door-keepers.' Bhagavan replied: -- 'It is I who have uttered the curse through your mouths. My will shall be done. These door-keepers shall be born as Asuras, but they shall come back to Me speedily.' These two door-keepers, O Devas, have now appeared in Diti's womb. I have no power to overcome them. But when the time comes for the prevalence of Satva, Bhagavan Himself will do what is needed."

The Devas went away and waited for events. The two Daityas Hiranyaksha and Hiranyakasipu were born of Diti, after a conception of one hundred years. Hiranyaksha though elder by birth was younger by conception.

THOUGHTS ON HIRANYAKSHA.

[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and Vijaya mean victory. Hiranya is gold. Hiranyaksha means gold-eyed. Hiranyakasipu means gold-bedded. The key to the mystery lies in the fact that Jaya and Vijaya were the door-keepers of Vishnu and their external form was that of Vishnu. The Purusha in the Heart is the Counterpart in microcosm of the Purusha in the Universe. And we have found above that the five or ten door-keepers or Brahma-Purushas in the Heart are the five or ten Pranas in man. By analogy, therefore, which is a potent factor in the solution of mysteries, we find that Jaya and Vijaya are the two-fold manifestations of Prana in Vaikuntha, the in-going and out-going energies of Purusha. The life principle is an aspect of Bhagavan and stands at His very gate. It is this outer aspect of Purusha that is the mainspring of all material activities, of all life-manifestations and of the material development of the universe. The duality represents Tamasic inaction and Rajasic activity. Hiranyaksha would have no life-manifestation, no appearance of globes, he would continue a state of things verging on Pralayic sleep. Hiranyakasipu was the very ideal of material greatness and material grandeur. Kumbhakarna slept and Ravana worked. The brothers Jaya and Vijaya passed through the dividing energy of Diti, to cause the material manifoldness of the Universe. The Varaha as representing the awakened Jivic Karma fought with the Asura that opposed the development of that Karma, which could only fructify on the Bhur system.]

VIII. DEVA AND DEVA-YONI CREATION.

*SKANDHA III., CHAP. 20.*

Vidura asked Maitreya: How did Marichi and other Rishis and also Svayambhuva Manu carry out Brahma's orders to create.

Maitreya continued the story of Creation in reply to Vidura.

We have heard of the primal dark creation of Brahma, consisting of five-fold Avidya. Referring to that, Maitreya said, it was a creation of shadows. Brahma was not pleased with this shadowy creation. He gave up the dark body and it became night, At that time Yakshas and Rakshasas were born and they took it up. The body was not only dark, but it was the seat of hunger and thirst. The new-born therefore in their hunger and thirst ran after Brahma to devour Him. Some of them said: "Have no mercy on Him as father." Others said "Devour him." Brahma became afraid of them and said -- "Save me. You are my sons. You should not devour me." Those that said "Devour" are Yakshas and those that said "Do not save him" are Rakshasas. Brahma then created the Devas, with His radiant Satvika body.

This body when given up became day and the playing Devas took it up. Brahma then created the Asuras out of His thigh. They became extremely passionate and ran after Brahma void of all shame. In great distress Brahma prayed to Vishnu and the Creator was told to give up His body of passion. The body was given up and it became Sandhya, or evening. The Asuras accepted Sandhya as their wife. Evening is the time for lust and passion. Brahma then created the Gandharvas and Apsaras with His body of beauty, which when given up became Moon-light. With his indolence, Brahma created the Bhutas and Pisachas. They were stark naked and had long loose hair. Brahma closed his eyes on seeing them. After a time he gave up his yawning body and the Bhutas and Pishachas took it up. The body that causes secretion is called "Sleep."

That which causes delusion is "Madness." Indolence, yawning, sleep and madness all these four were taken up by Bhutas and Pisachas for their body. Brahma knew His powers and He created with His invisible body the Sadhyas and Pitris. By His power of becoming invisible, He created Siddhas and Vidhyadharas and gave them His body with that power. By His reflected image He created the Kinnaras and Kimpurushas, who took up that image for their body. At dawn, they sing in pairs the praise of Brahma. Brahma did not find any progress in creation with all these Bhoga (expansive) bodies. He threw away His body and from His hair the elemental serpents or Nagas were born. After all, Brahma created the Manus and Rishis.

IX. THE PROGENY OF KARDAMA.

*SKANDHA III. CHAP. 21-24.*

Kardama Rishi was ordered by Brahma to create. This led him to pray to Vishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu appeared before him with Lakshmi by His side. He revealed to Kardama a happy future. The Rishi was to marry Manu's daughter, to have by her nine daughters and one son, an Incarnation of Vishnu Himself, who was to promulgate the Tatva Vidya. Shortly after, Svayambhuva Manu came to Kardama's hermitage, with his wife Sata-rupa and offered to the Rishi his daughter Devahuti in marriage. Kardama accepted her as his wife. He had by her nine daughters and the Avatara Kapila. Brahma with his sons the Rishis came to Kardama and congratulated him and his wife Devahuti upon having Bhagavan Vishnu for their son. He then asked Kardama to give his daughters in marriage to the Rishis. Kardama followed his father's behests and gave his daughters duly in marriage to the Rishis. Kala, he gave to Marichi, Anasuya to Atri, Sraddha to Angirasa, Havirbhu to Pulastya, Gati to Pulaha, Kriya to Kratu, Khyati to Bhrigu, Arundhati to Vasishtha and Santi to Atharvan. The Rishi then went to the forest for yoga and left his wife in charge of Kapila.

THOUGHTS ON KARDAMA.

[Devahuti means offering to Devas, which is universal service. She is the progenitor of those forms of life which have a spiritual influence over the whole Trailokya.

"Kala" is part, a digit of the Moon.

"Anasuya" means absence of envy. From the proverbial chastity of Atri's wife the word also means the highest type of chastity and wifely devotion.

"Sraddha" means faith.

"Havirbhu" means born of sacrificial oblation.

"Gati" means course, path.

"Kriya" means performance (of Yajna) and action.

"Khyati" means fame, praise and also proper discrimination.

"Arundhati" would perhaps mean one that does not stop or hinder. Probably the word means a wife who helps her husband in the performance of duties and does not stop or prevent him.

It is for this reason that the Star Arundhati is pointed out to the bride at the nuptial ceremony.

"Santi" is peace, the well known invocation of the Vedas at the end of a Mantra.

"Kardama" means clay. He was born of Brahma's Chhaya or shadow.

Devahuti, being wedded to the materialised shadow of the whole Universe, gave rise to certain female types which in their turn on being wedded to the Rishis, the highest Planetary Intelligences, became the progenitors of all the life forms of the Universe. Kapila was one of the earliest Rishis. The word -- Kapila means tawny or brown coloured.]

X. KAPILA'S INSTRUCTION TO HIS MOTHER DEVAHUTI.

*SKANDHA III., CHAP. 25-33.*

We now come to an important part of the Bhagavata Purana, the teachings of Kapila to his mother in the Yoga philosophy of the Bhagavat Purana. They adapt the Sankhya and the Yoga systems to Bhakti or devotion. For a full knowledge of the teachings I refer my readers to the Purana itself, I shall only give the salient points and avoid details as much as possible, without breaking the continuity of the discourses. "Yoga directed towards Atma brings about Mukti. Chitta attached to the transformations of Gunas causes Bondage; attached to Purusha, it causes Mukti. When the mind is pure and free from distractions, man perceives Atma in himself, by Wisdom, Dispassion and Devotion. There is no path so friendly to the Yogins as constant devotion to Bhagavan. Company of Sadhus opens wide the door to Mukti. They are Sadhus who have forbearance and compassion, who are friendly to all beings, who have no enemies, who are free from passions, and above all who have firm and undivided Bhakti in Me. They give up all for My sake and they hear and speak no words that do not relate to Me. Their company removes the impurities of worldliness. Men first hear about Me from the Sadhus. By faith their heart is drawn towards Me, and they have devotion for Me. Devotion causes Dispassion and makes easy the path of Yoga. By indifference to the Guna transformations of Prakriti, by wisdom fostered by Dispassion, by Yoga and by Bhakti (devotion) offered to Me, the Jiva attains Me even while in this body."

"When the Indriyas (the senses and the mind), that manifest the objects of external and internal perception, become trained by the performance of Vedic Karma, their spontaneous Vritti (or function) in a man of concentrated mind is in Satva which is the same as Vishnu. This Vritti which is void of all selfishness is Bhakti in Bhagavan. It is superior to Mukti. It instantly destroys the Kosha (Astral body) as the digestive fire consumes food. The devoted have no yearning for that Mukti (Sayujya or Nirvana) which makes the Jiva one with Me. But they prefer ever to talk with each other about Me, to exert themselves for My sake and ever to meditate on Me. Mukti comes to them unasked. My Vibhutis, the eight Siddhis (_anima &c._) and all the glory of the highest Lokas are theirs, though they want them not. I am their Teacher, their Friend, their Companion, their all. So even Kala cannot destroy them."

"Purusha is Atma. He is eternal, void of Gunas, beyond Prakriti, all pervading, self luminous and all manifestating."

"Prakriti is Pradhana, one in itself, but is also the source of all differences (_visesha_), possessed of three Gunas, unmanifested (_avyakta_) and eternal."

"The twenty four transformations of Prakriti called Pradhanika or Saguna Brahma are: --

"5 Maha Bhutas -- Earth, Water, Fire, Air and Akasa.

"5 Tanmatras -- Smell, Taste, Rupa, Touch and Sound.

"10 Indriyas -- Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot, Upastha and Payu.

"4 Divisions of Antahkarana -- Manas, Buddhi, Chitta and Ahankara."

"Kala is the twenty-fifth. But according to some, Kala is Prabhava or Sakti of Purusha. Those who identify themselves with Prakriti are afraid of Kala. Kala as the outer aspect of Purusha disturbs the equilibrium of Gunas in Prakriti."

"Purusha energised Prakriti and the Gunas led to transformations following the action of Daiva or Karma, (Jivic record of the previous Kalpa). Prakriti brought forth the refulgent Mahat Tatva. The seed of the Universe was in the bosom of Mahat, and it manifested the Universe and destroyed the darkness of Pralaya by its own light."

"Chitta which is Vasudeva and Mahat, is Satva, transparent and pure, and the perception of Bhagavan is achieved by this division of Antahkarana."

"Transparence (fitness for the full reflection of Brahma) immutability and tranquility are the characteristics of Chitta, as of water in its primal state."

"Mahat Tatva was transformed into Ahankara Tatva, with its Kriya Sakti. Ahankara became three-fold -- Satvika (Manas), Rajasika (Indriyas) and Tamasika (Bhutas) _i.e._ Kartri or Cause, Karana or Instrument and Karyya or effect."

"Sankarshana is the Purusha of Ahankara. He is the Thousand-Headed and Ananta (endless.)"

"Manas is Sankalpa and Vikalpa. It is the generator of Kama (or desire.) So Aniruddha, the king of Indriyas, blue as the blue-lotus of autumn, the Purusha of Manas, has with patience to be got over by yogins."

"Buddhi is Rajasa transformation of Ahankara. The perception of objects, dependence on the Indriyas, doubt, wrong-knowledge, right-knowledge, memory and sleep these are the functions of Buddhi. (Pradyumna is the Purusha of Buddhi.)"

[The terminology here adopted will appear strange to the Vedantin scholar. The divisions of Antahkarana are here adopted to the sacred Tetractys or Chatur-vyuha, consisting of Vasudeva, Sankarshana, Aniruddha and Pradyumna. In Devotional practice, Antahkarana should be made the channel for higher communion and its divisions are the divisions of spiritual perception.

Chitta is the highest aspect of Antahkarana corresponding to Mahat Tatva in the Universe, with the Purusha always reflected in it. This aspect corresponds to Vasudeva, the highest Purusha in the Tetraktys.

Ahankara is the bare individuality, transformable into peculiarities, but not so transformed. Sankarshana is the corresponding Purusha.

Manas is Kama or desire brought on by likes and dislikes. It consists of the mental tendencies of attachment, repulsion and indifference. Aniruddha is the corresponding Purusha.

Buddhi is in one word the Chitta of Patanjali, -- that which functions through the physical brain.

Pradyumna is the corresponding Purusha.]

"The Indriyas are also the Rajasika transformations of Ahankara."

Prana through its Kriya Sakti gave rise to the Karma Indriyas. Buddhi through its Jnana Sakti gave rise to the Jnana Indriyas. The Tanmatras and the Maha Bhutas then came out in order of transformation. All these principles could not, however, unite to bring forth the creation. Purusha then permeated them, and the Cosmic Egg with its covers was formed. Details are given as to how the Indriyas and Antahkarana with their Adhyatma, Adhibhuta and Adhidaiva appearing in the Virata Purusha, rose up from sleep as it were only when Chitta finally appeared.

Kapila then dilated on the relations between Purusha and Prakriti, using the illustration of the sun reflected on water and re-reflected on the wall. He showed how Mukti could be attained by discrimination of Prakriti and Purusha -- the seer and the seen.

Devahuti asked how Mukti was possible when Prakriti and Purusha were eternally co-existent, and inter-dependent in manifestation. A man might for a time realize that the Purusha was free from the fears of relativity, but his Karma had connected him with the Gunas and the fears would recur as the ultimate cause could not be removed. Kapila replied, "By unselfish performance of duties, by purification of mind, by intense Bhakti in Bhagavan fostered by the recital of His glory, by wisdom based on the knowledge of the Tatvas, by strong dispassion, by austere yoga, by intense concentration on Atma, Prakriti becomes daily subdued and it is finally consumed, even as the wood is consumed by its own fire, caused by constant friction. Given up as already enjoyed and constantly found fault with, Prakriti does no harm to the Purusha centred in Self. Dreams do harm in sleep. But when a man wakes up, they lose all power to injure, as they are then found to be dreams only."

Kapila then explained the Ashtanga Yoga of Patanjali, as adapted to Bhakti and gave a graphic description of Vishnu as the object of meditation.

He then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna. As Saguna it is either Satvika, Rajasika or Tamasika.

Nirguna Bhakti Yoga is that in which the mind runs towards Bhagavan, even as the Ganges runs towards the Sea, with a constant spontaneous flow. The Devoted spurn Salokya, Sarshti, Samipya, Sarupya and Sayujya union[1] even when offered to them and they prefer to serve Bhagavan ever and ever. Compassion and friendliness to all beings are the essential qualifications of the Devoted. They must be humble, respectful and self controlled. They must pass their days in hearing and reciting the glory of Bhagavan.

Kapila then described in vivid terms the life and death of a man of the world and his passage after death to Yama Loka. He described the rebirth and went through every detail of foetal existence. The foetus acquires consciousness in the seventh month and gets a recollection of previous births. This recollection is lost on being born.

Those who selfishly perform their Dharma and worship Devas and Pitris go to Soma Loka, and after partaking of Soma, they are again re-born. And even their Lokas are destroyed with the daily Pralaya of Brahma.

Those who unselfishly perform their duties and give themselves up entirely to the Supreme Purusha go through Surya (Sun) to the transcosmic Loka of Parama Purusha. The worshippers of Hiranyagarbha (Brahma) reach Brahma Loka or Satya Loka and there wait for two Pararddhas _i.e._ for the life time of Brahma and upon the final dissolution of the Brahmanda go to the trans-cosmic plane of Parama Purusha.

Brahma, Marichi and other Rishis, the Kumaras and Siddhas do their assigned work unselfishly, but their Upasana admits of distinction. So they are absorbed in the Second or the First Manifested Purusha at Pralaya and become re-born at creation.

Devahuti heard all this from Kapila. Her doubts were all removed and she found the light within herself. She remained fixed in meditation as long as her Prarabdha was not exhausted. She then attained Mukti.

Kapila first went towards the North. The sea then gave Him place, where He still lies in deep Samadhi, for the peace of Triloki. (Ganga Sagar or Saugor is said to be the seat of Kapila).

[1] These are the five kinds of Mukti. Salokya is residence in the same Loka with the Supreme Being. Sarshti is equality with the Supreme Being in all the divine attributes. Samipya is assimilation to the deity. Saynjya is absorption into the Supreme Being.

SKANDHA IV.

THE GENEALOGY OF MANU AND THE RISHIS.

*SKANDHA IV. CHAP. 1.*

In every Manvantara, there are one Manu, sons of Manu, Devas, Indra or king of the Devas, seven Rishis and one Avatara of Vishnu. The Avataras of Purusha propel Manu and others to their work. At the end of every cycle of 4 Yugas, the Rishis by their Tapas find out the lost Srutis and revive the old Dharma. The Manus propound the Dharma. The sons of Manu including their descendants and others preserve the Dharma, in their respective times, to the end of the Manvantara. The Devas help them in their work. Indra preserves the Triloki and sends down rains" VIII. -- 14.

In the Svayambhuva Manvantara, Svayambhuva was Manu, the Tushita Devas were the Devatas, Marichi and others were the seven Rishis, Yajna was both Avatara and Indra. Priyavrata and Uttanpada were the two sons of Manu.

A number of genealogical tables are given below:

(N. B. The female names are given in italics)

TABLE A.

TABLE B.

N.B. The sons of Yajna are the Sushita Devas of the 1st. Manvantara.

TABLE C.

TABLE D.

Atri _m. Anasuyaa_ | +----------------+--+------------------------+ | | | Datta Durvasas Soma (Rudra) (Brahma)

TABLE E.

Angirasa _m. Sraddha_ | ---+----------+-------+-+--------+----------+--------+----- | | | | | | Sinivali Kuhu Raka Anumati Utathya Vrihaspati

TABLE F.

Pulastya _m. Havirbhu_ | -------------+------------+----------------+ | | Agastya Visvaras m. (1) Ilavila m. (2) Kesini | | Kuvera +------+------+-------------+ | | | Ravana Kumbhakarna Vibhisana

TABLE G.

Pulaha _m. Gati_ | -----+---------------+-+---------------+--- | | | Karma Sreshtha Bariyas Sahishnu

TABLE H.

Kratu _m. Kriya_ | 60,000 Balakhilya Rishis

TABLE I.

Vasishtha _m. Aruudhati (Urja)_ | -----+---------+--------+---+--+-------+----------+-----------+-- | | | | | | | Chitraketu, Surochi, Viraja, Mitra, Ulvana, Vasubhirdyana, Duyuman,

TABLE J.

Atharvan _m. Chitti_ | Dadhichi ( Asvasiras )

TABLE K.

TABLE L.

TABLE M.

Adharma _m. Mithya_ | +-------------+--------------+ | | Damba Married _Maya_ | +-------------+--------------+ | | Lobha Married _Sathata_ | +-------------+--------------+ | | Krodha Married _Hinsa_ | +-------------+--------------+ | | Kali Married _Durukti_ | +-------------+--------------+ | | Mrityu Married _Bhiti_ | +-------------+--------------+ | | Niraya _Yatana_

TABLE N.

Table N.--(_Contd._)

_M. Sunitha_ | Vena (By Churning) | PRITHU _M. Archi_ | ---+-------------+---+---------+----------+---------+---- | | | | | Vijitasva, Haryaksha, Dhumrakesha, Vrika, Dravina. or Antardhana _M. Skihandini_ _M. Nabhasvati_ | | --+---+-----+--------+-- -----+-------- | | | | Pavaka, Pavaman, Suchi Habirdhana _M. Habirdhani_ | ----+----------+------+--------+--------+---------+--- | | | | | | Barhishad, Gaya, Sukla, Krishna, Satya, Jitabrata or Pra-china Barhi _M. Satadruti_ (Daughter of Ocean God) | 10 Prachetas M. The Vegetable daughter of Kaudu and Pramlocha | Daksha (of Chakshusha Manvantara) _M. Asikni_ (Daughter of Panchajana) | +--+-------------------+----------------+ | | | 10,000 Haryasva, 1,000 Sabalasva, 60 Daughters

10 Married to Dharma 2 " " Bhuta 2 " " Angiras 2 " " Krisasva 4 " " Tarksha 27 " " Moon 13 " " Kasyapa ------ 60

TABLE O.

Dharma

m. _1. Bhanu,_ ---- Devarshava ---- Indra Sena

m. _2. Lamba,_ ---- Vidyota ---- The Clouds

m. _3. Kakua,_ ---- Sankata ---- Kikata (The Presiding-Gods of earth cavities.)

m. _4. Yami,_ ---- Svarga ---- Nandi

m. _5. Visva,_ ---- The Visvadevas

m. _6. Sadhya,_ --- The Sadhyas ---- Arthasidhi

m. 7. Maruvati, --+-- Marutvat | +-- Jayanta or Upendra

m. _8. Muhurta,_ --- The Muhurta-Gods

m. _9. Sankalpa._ --- Sankalpa ---- Kama

TABLE P.

12. Married another wife ------------- Pretas

TABLE Q.

Angirasa

_m. 13 Svadha_ _m. 14. Sati_ | | | | Pitris Aharvangiras

TABLE R.

Krisasva

TABLE S.

Tarksha

m. 17. Vinata m. 18. Kadru m. 19. Patangi m. 20. Yamini | | | | +-+---+ | | | | | | | | Garuda Aruna Serpents Flying birds Salabha (Moths and locusts)

TABLE T.

Chandra (Moon)

_m._ 21 to 47. Krittika &c (Stars in the lunar path on the Ecliptic.)

TABLE U.

Kasyapa

_m. 48. Timi_ -------- Aquatic animals,

_m. 49. Sarama_ ------ Quadrupeds, (Tigers &c.)

_m. 50. Suravi_ ------ Cloven footed animals.

m. 51. Tamra ----+-- Syena (falcon) | +-- Gridhra &c. (vulture)

_m. 52. Muni_ ------- Apsarasas

_m. 53. Krodhivasa_ --- Dvandasuka &c. (serpents)

_m. 54. Ila_ ---------- Udvid (Plants)

_m. 55. Surama_ ------- Rakshasas

_m. 56. Aristha_ ------ Gandharvas

_m. 57. Kashtha_ ------ Animals other than cloven-footed.

GENERAL REMARKS ON THE TABLES.

These Tables must not be mistaken for human genealogies. The reader will have to carry himself in imagination to a time when there was a vast sheet of nebulous mass, when the globes and planets had not been formed, and the phenomena now known as day, night, year, month and season were still unknown.

The process known as Pralaya had absorbed the life energies of Triloki, which remained latent in that intermediate plane between the higher and the lower Lokas known as Mahar Loka. When the creative process set in, and the ground was prepared for the manifestation of life, life energies streamed forth from the Mahar Loka, more as types than as individuals. These types are called Prajapatis or the Lords of life kingdoms. They carry back to Triloki all the life energies of the previous Kalpa. At Pralaya, they draw back unto themselves all the life energies of the dying Triloki, and take a lasting sleep in the archetypal plane ( Mahar Loka ) to which they properly belong. The Prajapatis of the First Manvantara become the Rishis of other Manvantaras. As the first Lords of creation bring back the life energies as well as the lost experiences of the previous Kalpa, so the Rishis bring back the lost knowledge of each Manvantara. This is fully explained in the fourteenth Chapter of the Eighth Skandha. The Kumars are not Prajapatis, as they come from a plane higher than Mahar Loka. In the first Manvantara, Marichi, Atri Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasistha, Daksha, and Narada are mentioned as the chief Prajapatis. Of these, Narada is not strictly speaking a Prajapati, or Lord of creation, as he took no part in the work of creation, though he is called so having proceeded from Mahar Loka. Kardama, Ruchi and Visvakarma are some of the other Prajapatis.

Of the Prajapatis, seven form distinct types by themselves. They preside over the seven stars, which form the constellation of Great Bear. They send forth their energies from the plane of the Seven Sages, and guide the course of life evolution that takes place in Triloki. The sages are relieved every Manvantara by others who take up their place. The seven sages of our Manvantara, are different from the Prajapatis of the first Manvantara. It is by great sacrifices and by great efforts that the highest Rishis of a Manvantara attain the position of the Seven Sages. The Sages may become Prajapatis, and Prajapatis may become Kumaras. And men may become sages, if they follow the true path. The grades that divide men from sages or Rishis proper are many, and human evolution proceeds on the line of those grades.

Energies of another kind proceeded from Mahar Loka, energies known as Devas and Asuras. They work out, or rather they are intimately connected with, the tendency of life-evolution. There is a tendency in the Spiritual Jiva to acquire experience of the lower planes, through senses which they develop. The Asuras are connected with this tendency. There is the opposite tendency in the Jiva to get rid of the material taint and the material restriction earned in the efforts to acquire manifold experiences and to gain back the original state of purity after the acquisition of fresh spiritual treasures though the experiences of matter. The Devas are connected with this tendency.

These are the forms of life which then come into existence and work out their evolution in this Triloki.

Life evolution proceeds on two different lines -- that of globes and that of individuals. They are represented by the two sons of Manu -- Priyavrata and Uttanapada.

In the line of Priyavrata we find how the globes were formed in the solar system, through various cosmic fires originating from Visvakarma, how this earth was formed, its continents and countries. The different divisions of the Bhur Loka are presided over by different forms of intelligence, who are the sons of Priyavrata.

In the line of Uttanapada we find the different life kingdoms passing through different stages of evolution.

First of all, we find a limit is put to life existence in Triloki by Dhruva. Dhruva, son of Uttanapada, presides over the Polar Star. That Star forms the farthest limit of Triloki. Matter is so attenuated there that it can last for one Kalpa. We are speaking of a period when infant souls merged out to commence the race of life in the present Kalpa. They were spiritual and highly spiritual too. But they were carried away by the general current of creative tendencies. They were to limit themselves by sheath after sheath, so that they might acquire the experiences of Svar Loka, of Bhuvar Loka and of Bhur Loka in succession. Dhruva, the infant soul, a child only five years old, however, resisted the common temptation. He would not go down, for he had an important service to render to the Universe. Who would advise him in this noble mission but Narada. Narada was out of element when the creative process was in full swing, and it was a necessity of life evolution. But there were instances of exception, instances of noble souls who would not go in with the general current, but would like to remain fixed in spiritual life, and Narada was always to be found helping them with his advice.

Dhruva remained fixed in his early spirituality. That was a sacrifice, for he could not enrich himself with further spiritual experiences, through the senses, of the lower planes of life. But he had to keep up an abode which was to be resorted to by evolved souls in later days, souls that in due course would reach that high spiritual plane.

From that Kalpic plane and the dweller thereof, we come to lower planes and their dwellers, to the divisions of time that rule the lives of individuals and of lives adapted to these divisions of time. We come from the elementals of the Svarga plane, or the Devas, to the elementals of the Astral or Bhuvar plane, the Pitris, Bhutas, Pretas and Pisachas, till we reach the mineral kingdom, represented by Himalya, the Mountain king. At this point a turning point was reached in life evolution, and the goddess of life-evolution became the daughter of the Mountain king. Of this we shall know more hereafter.

We know of Daksha, first as the son of Brahma, the creative Prajapati when the life-process rapidly worked itself out in Elemental forms. Then there was no sexual procreation. Creation meant the materialisation of the Jiva. Sati, the daughter of Daksha, was the guiding energy of life-evolution. She became wedded to Siva, the Lord of Bhutas, Pretas and Pisachas who by the infusion of their Tamasic energies could bring down Jivas from their high spiritual plane.

When the process of materialisation was over, when the Jivas or Monads reached the lowest limits of materiality, the mission of Daksha came to an end.

Life evolution had now to pass through mineral, vegetable and animal stages, until at last the human stage was reached.

Sati now appeared as the daughter of the mineral king Himalaya. She gave the upward bent to life evolution and by the energy she imparted minerals were able to shake off the rigidity and stability of gross matter, to develop the sense of touch and to become vegetable at last. In like manner vegetable became animal, and animals at last became men.

Siva, the husband of Bhagavati or Durga, as Sati was now called, is the Purusha of Dissolution. Bhagavati is His Energy, Who guides the Monadic or Jiva Evolution of the Kalpa. It is the wear and tear, the process of destruction, that counteracts the cohesive strength of the particles forming mineral matter, which by its action becomes flexible and so receptive of outside influences.

Cells by division and death become capable of the life process in themselves. Vegetables grow by the rejection of cells, which necessitates a number of physiological processes. Death brings on life, waste, repair.

If animals exist in one and the same body, progress will be limited, further evolution will be impossible. It is by death that we evolve.

Bhagavati works out the evolution of life in different kingdoms till the stage of humanity is reached.

At this point Aryaman, one of the Adityas, comes to the help of humanity. Through his influence the sons of humanity become endowed with the power of reasoning, -- the faculty of discrimination.

The sons of Aryaman are called Charshanis. The word Charshani literally means a cultivator. Its secondary sense given in the Vedic lexicon is one endowed with the discriminative faculty. The word Charshani is used in the Vedas for man. It is the equivalent of Arya or Aryan, the ploughman. But it is not as ploughmen or cultivators, that the Aryans had their high place in humanity, but as men endowed with the power of discrimination. And this we owe to Aryaman. This is why, though an Aditya, he is called the chief of Pitris by Sri Krishna.

"I am Aryaman of the Pitris." -- Bhagavat Gita.

We have thus the first stage in life evolution, when the spiritual Jiva had to descend from the elemental to the mineral form. Next we have the second stage, when minerals passed through higher forms of life till the Human Kingdom was reached.

Then we have the third stage, when men became endowed with the power of discrimination.

In the exercise of the discriminative faculty men were helped by their elder brothers, the Rishis and Mahatmas of every period, and by Avataras Who apeared from time to time.

Then the ground was prepared for further evolution. The Sacred Injunctions or the Vedas were revealed to men to give them a sense of right and wrong, of duties and prohibitions. The Vedas also held out to the developed sense of men the charming prospect of life in Svarga Loka with its lasting and alluring enjoyments. This may be called the stage of Karma Kanda. In following the stages of human evolution we have come down to Vaivasvatu Manvantara.

Side by side with the efforts made to raise humanity in the scale of evolution, sin was accumulating in the great Atlantean continent which spread over the whole of what we now know as the Bay of Bengal. The Atlanteans had acquired a mastery over the five forces of nature, which they used for selfish objects and against the cause and current of evolution.

Then there was a great revolution in Nature. The great Atlantean Continent went down with its load of sins. The sons of Sagar, the Atlantean king, became buried under the great ocean, which overtook the doomed continent, and to this day the sea is called in India, "Sagar" or relating to Sagar.

There was a corresponding upheaval in the Himalayas, and the sacred river Ganga streamed forth from their sides, inaugurating the spiritual regeneration of the Universe. Much of what we now know as India must have been raised up at the time, and on its sacred soil appeared the great Avatara Rama, Who put an end to the disorganising, chaos-loving sons of Lanka. The people of Lanka were called Rakshasas as they were working towards the destruction of all order, all progress in the Universe, and rendered everything topsy-turvy in Nature.

Now it was time for Sri Krishna to appear, the greatest of all Avataras in our Kalpa, Who gave the last bent to the progress of humanity. He wedded Himself with all the principles that enter into the constitution of man, so that man may come up to Him. He taught the basic unity of all beings, and laid down the path of Service and Devotion. He established the reign of spiritual life, and ever since His lotus feet sanctified the soil of India, the Scriptures only re-iterate His teachings, and they all sing His glory for ever and ever. We shall find in its true place the Service done by Lord Sri Krishna, and how by His Avatarship humanity has made one more advance in the scale of human evolution. When the Lord appeared, Bhagavati made her appearance too as the daughter of Nanda. It is with Her energy that Sri Krishna performed the mission of His Avatarship.

This is a bare outline of what the Tables teach us, We shall consider them each in its own place. We shall find a detailed account as to how the Universe is preserved. We shall hear of great Rishis, of many Avataras, of the part played by Devas and Asurus. We shall see how the Monads pass through different stages of evolution, till the idea of perfect humanity is presented by Lord Krishna.

The Tables sometimes speak of life Kingdoms, sometimes of human races, sometimes of types and principles, and sometimes of individuals. Sometimes, the names used convey a good deal of hidden meaning, sometimes they are used at random.

In the line of Priyavratra, we find how globes are formed, how continents and countries appear. The solidification of earth is indicated by the muteness of Bharata. Bharata Varsa or India is called the first born of all countries, and other lands are enjoined to follow and to obey their eldest brother.

TABLE A.

*SKANDHA IV. CHAP. 1.*

The names of the first table have been considered before.

TABLE B.

*SKANDHA IV. CHAP. 1.*

Ruchi and Akuti both mean Wish, Desire. Yajna is sacrifice, Dakshina means ordinarily the present made to a Brahmana for officiating at a ceremony. It is also the present made for the performance of a Vedic sacrifice. No Vedic sacrifice is complete without the present of Dakshina to the officiating priest. Dakshina was married to Yajna, for they are inseparable. Possibly Yajna has reference to the elemental or Devic character of life forms in the first Manvantara. That also explains why there was no Indra separate from the Avatara of the Manvantara.

The first Manvantara was one of Pravritti or Descent, Spirit could descend into matters only with the help of Desire. Desire is the father of Kama -- Kama is the characteristic of Vedic Yajna. Yajna therefore guided the First Manvantara. He was the Avatara of Vishnu as well as the Indra of the Devas.

The sons of Yajna were the Devas of the First Manvantara. The Bhagavata calls them Sushita or Bliss gods. The Vishnu Purana calls them Yama Devas. The Manvantara Devas have for their mission the carrying out of the cyclic work of the Manvantara.

TABLE C.

*SKANDHA IV. CHAP. 1.*

Marichi means literally a ray of light. The word is frequently applied to the sun's ray. As the sun's ray breaks up into the component colours, so the line of Marichi broke up into the life kingdoms. Kala means a digit of the moon. Kasyapa was the son of Marichi and Kala. He married the 13 daughters of Daksha, in the line Uttanapada. By his wives, Kasyapa was the father of Suras and Asuras, of elementals, vegetables, animals and men. He is directly connected with the Monads. Marichi and Kala have a special significance in reference to Jivic evolution. Does the pair symbolise the sun's ray reflected on the Moon or the Atmic ray reflected on Buddhi? Any how Marichi and Kala imply the divine ray in the Jivas or Atma-Buddhi.

The monads of individuals are limited by the shells or bodies of Kasyapa's line. (The word Kasyapa means primarily bed, seat). They come through Purnima, daughter of Marichi. The sons of Purnima are Viraja and Visvaga.

Viraja is free from Rajas. Visvaga means one who goes all over the Universe. Viraja and Visvaga are Universal aspects of Jivic Intelligence.

(Viraja is the father of Vairajas). Devakulya is the daughter of Purnima. She flowed from the washings of the feet of Vishnu and became the divine river Ganga.

TABLE D.

*SKANDHA IV. CHAP. 1.*

Atri = _a_ (not ) + _tri_ (three). Not three, but three in one. Anasuya = (not)+*asuya* (envy, intolerance, jealousy).

Atri made severe Tapas for one hundred years for a son like unto the Lord of the Universe. The ascetic fire at last broke forth from his head and instantly Brahma, Vishnu and Siva appeared before him.

"Lords!" said Atri, "I had only one of you in my mind, but you have all Three come to me!"

The Trinity replied: -- "We are three in one. You shall have three sons, one after each of us."

Anasuya begot Soma or the Moon after Brahma, Datta or Dattatreya after Vishnu and Durvasas after Siva.

[The Moon is thus a sort of Brahma or creator to the present Kalpa.]

Atri represents the Creative, the Preservative and the Destructive Intelligence in the individual, all united to carry out the complex process of evolution.

The Brihat Aranyaka certainly refers to one of his aspects in the following passage: --

"Speech is Attri; for by speech food is consumed; for Attri is verily derived from the root Attih (to eat, consume); he is the consumer of all." II-2-4.

TABLE E.

"Where was he, who thus established us? He Is within the mouth; hence is Ayasya. He is Angirasa, because he is the essence of the members." Brihat Aranyaka I-3-8.

Commenting on this passage Sankaracharya says: "Life is also called Angirasa, the essence of causes and effects. Angirasa is a compound of Anga and Rasa -- Anga meaning members, causes, and effects, and Rasa essence, substance; the whole meaning therefore is the substance, upon which causes and effects depend -- It is the essence of every thing, because unless it were present, all would become without effect."

"He who abides in the mouth is Angirasa, for he is the essence (Rasa) of the members (Anga). Life is the essence of the members. This is also Brihaspati. Speech is Brihati. Life is the preserver (_pati_) of Brihati, therefore it is Brihaspati."

B.A. I-3-19 and 20.

Brihaspati or the presiding deity of the planet Jupiter is called Angirasa _i.e._ the son of Angiras. The wife of Angiras is, according to the Bhagavata, Sraddha or Faith, and, according to Vishnu Purina, Smriti or Memory. The latter is a more suggestive name. Brihaspati or Jupiter is the essence of all beings and of the Universe and is connected with the memory of the past.

Angirasa is the Rishi of the 5th Mandala of the Rig Veda. The Mantras of that Mandala are composed in the Brihati or big Metre. This accounts for the name Brihaspati (Brihati+pati).

Brihaspati or Jupiter, as the guide of the Devas, has to play a most important part in bringing about the life evolution of the present Kalpa according to the records of the past and the essence or Rasa of all beings. The Aranyaka therefore calls him life itself.

Utathya, another son of Angiras, is _u+tathya_. _U_ is an interjection, used as an expletive -- _Tathya_ means reality, truth -- Utathya is said to be an incarnation of Vishnu. Both the brothers are said to have distinguished themselves in the Second Manvantara. _Sinivali_ is the day preceding that of new moon or that day on which the moon rises with a scarcely visible crescent. Kuha is new moon day when the moon is altogether invisible.

_Raka_ is the full moon day.

_Anumati_ is the 15th day of the moon's age on which she rises one digit less than full.

The full moon and new moon days have thus a mysterious connection with the essence of all beings. On those days the herbs have their medicinal properties in full and even men have mysterious potencies, which have formed the subject of occult study.

TABLE F.

Pulastya = Pula + Stya.

_Pula_ is large, wide. It also means a thrill of joy or fear.

_Stya_ is he who collects, is connected with, remains in. Agastya = Aga + Stya.

_Aga_ is mountain, unable to walk, fixed.

According to a Pauranik legend, the Vindhya mountain began to rise higher and higher so as to obstruct the path of the sun and moon. The gods being alarmed sought the aid of Agastya who was the teacher of Vindhya. The Rishi approached the mountain and asked it to bend down and give him an easy passage to the south and to retain the same position till his return. Vindhya obeyed the order of his teacher, but Agastya never returned from the south and Vindhya never attained the height of Meru.

According to the Bhagavata, Agastya is the digestive fire of the stomach.

Visravas = Vi (signifying intensity) + Sravas (ear).

Kubera is literally deformed. He is the god of riches and Regent of the North. He is the king of the Yakshas and Kinnaras and a friend of Rudra. His abode is Kailasa. He is represented as having three legs, only eight teeth and a yellow mark in place of one eye.

Ravana, Kumbhakarna and Vibhishana are Rakshasas made famous by the Ramayana.

Ravana is one who makes a loud noise. The Rakshasas reached the height of their power in his time. The Yakshas, before his time, had occupied Lanka or Atlantis under Kubera, but Ravana propitiated Siva by his loud hymns, and acquired easy mastery over his kindred elementals. He ousted the Yakshas from Lanka and made it his own capital. Ravana also controlled the higher Devas of Triloki.

Kumbha karna = Kumbha (pitcher) + Karna (ear). This pitcher-eared brother of Ravana is said to have devoured thousands of beings including sages and heavenly nymphs. He slept for six months at a time. He was ultimately slain by Rama.

Vibhisana, meaning the Terrible, left his brother Ravana and joined Rama. After the death of Ravana, Rama installed him on the throne of Lanka. He is said to be still living.

The Rakshasas are said to have possessed Kama Rupa _i.e._ they could assume any body at will.

In the line of Pulastya we have this strange combination -- the digestive fire of stomach, ears, Yakshas and lastly the Rakshasas who could change their body at will. Altogether we may say, Pulastya is Intelligence which governs animal passions and Kama.

TABLE G.

Pulaha = Pula + ha. _Ha_ is one who gives up.

_Gati_ is motion.

_Karma-Srestha_ is one most skilled in karma or work.

_Variyas_ is excellent, preferable.

_Sahishnu_ is patient, enduring.

Pulaha seems to be the higher aspect of Kama -- the impulses pure and simple, apart from their Kamic generator, or perhaps Pulaha may represent Pranic activity.

TABLE H.

Kratu is a Vedic sacrifice, intelligence, power, ability. Kriya is

## action.

Balakhilyas -- are a class of Rishis 60,000 in number, of the size of the thumb, and are said to precede the sun's chariot. The word literally implies stunted in growth like infants. These Rishis are said to burn brightly with the spiritual fire of asceticism. The number 60,000 is significant. It indicates a correspondence.

Perhaps the Rishis represent the sense perceptions which are guided by the Adhidevas who have their abode in the heart of the sun. The Balakhilya Rishis are therefore said to accompany the sun's chariot. Their connection with Vedic sacrifices is also intelligible, as they are generally directed to the Adhidevas.

TABLE I.

Vasistha is the Controller. He is the spiritual teacher of the Solar Race and represents spiritual Intelligence or Higher Manas. He is the controller of the senses and the lower mind.

Urja is Energy. She is also called Arundhati.

TABLE J.

_Atharvan_ -- The Veda called by that name.

_Dadhichi_ -- The name of a Rishi who accepted death In order to serve the Devas. Visvakarman forged the thunderbolt with his bones and Indra defeated Vritra, the Asura King, with that weapon.

The line of Atharvan represents self sacrifice for universal good as well as magic or occult wisdom.

TABLE K.

_Bhrigu_ -- is the Dweller of Mahar Loka, or the Archetypal plane. Upon the Pralaya of Triloki, the essence of that triple plane and its Karma become embedded in Mahar Loka. The creative process sets in again in strict conformity to the Karma of the past. Bhrigu is therefore father of:

_Dhata_ -- or Universal Karma

_Vidhata_ -- or Individual Karma, and

_Sri_ or _Lakshmi_ -- the wife of Vishnu, the Energy of Preservation.

_Ayati_ -- or potency is the wife of Dhata, Mrikandu and Markandeya, are in this line.

_Niyati_ -- or fate, is the wife of Vidhata. Prana and Vedasiras are in this line.

_Kavi_ -- is another son of Bhrigu and _Usanas_ or _Sukra_ is Kavi's son. But according to some authorities Kavi is the same as Usanas. It is a matter for reflection how Sukra or the presiding Rishi of the planet Venus is connected with Mahar Loka or the trans-personal plane. Mahar Loka is the first approach to universality and therefore may correspond to Higher Manas. However that be, Venus corresponds to the first plane of universality.

The consideration of Tables C to K has proved to be an interesting one. But readers are requested to remember that this is a mere study by an inquiring student and they are left to think for themselves. I might have dwelt at some length on this portion of the subject, but that would be going beyond the scope of the present work.

Briefly speaking then,

_Marichi_ -- is Monadic ray or Atma-Buddhi,

_Atri_ -- is the adjustment of the creative, preservative and destructive tendencies in a Jiva,

_Angiras_ -- is the Essence of Creation, the auric repository of the Jiva,

_Pulastya_ -- is Kamic Intelligence,

_Pulaha_ -- is higher Kamic Intelligence, or it may be Pranic also,

_Kratu_ -- is lower Manasic Intelligence,

_Vasishtha_ -- is Higher Manasic Intelligence.

TABLE L.

_Daksha_ -- is the Able.

_Prasuti_ -- is the Mother, the Procreative Energy. During the First Manvantara Daksha had nothing to do with sexual procreation. He was the father of 16 primal energies. These energies were wedded to Dharma, Agni, the Pitris and Siva -- 13 to Dharma and one to each of the others.

_Dharma_ -- is that which binds the creation. Man and man, man and animal, animal and animal, all forms of creation are kept together by Dharma. The binding forces of creation are the wives of Dharma.

_Sraddha_ or Faith is the first wife of Dharma. Her son is _Satya_ or Truth.

_Maitri_ or Friendliness is the second wife. Her son is _Prasada_ or complacence.

_Daya_ or compassion is the third wife. Her son is _Abhaya_ or Freedom from fear.

_Santi_ or Peace is the fourth wife. Her son is _Sama_ or Tranquility.

The fifth wife is _Tushti_ or contentment. Her son is _Harsha_ or joy.

The sixth wife is _Pushti_ or Fullness. Her son is _Garva_ or Pride.

The seventh wife is _Kriya_. Her son is _Yoga_.

The eighth wife is _Unnati_ or Advancement. Her son is _Darpa_ or Vanity.

The ninth wife is _Buddhi_. Her son is _Artha_.

The tenth wife is _Medha_ or Intellect. Her son is _Smriti_ or Memory.

The eleventh wife is _Titiksha_ or Forbearance. Her son is _Kshema_ or Well-being.

The twelfth wife is _Lajja_ or Shame. Her son is _Vinaya_ or Modesty.

The thirteenth and last wife of Dharma is _Murti_ or Form. Her sons are Nara and Narayana, _i.e._ Humanity and Divinity. The Human Form constitute a Duality. It is in this dual form that Sri Krishna incarnated Himself.

From Dharma we pass to Agni.

[Agni is used in many senses. It means the channel of communication between different kingdoms in nature, specially between Man and Deva, as also a vehicle of consciousness, and sometimes consciousness itself. It also means the Rupa or form-giving principle in the Universe. It is frequently used in the Puranas in the last sense.]

Agni was wedded to _Svaha_, the 14th. daughter of Daksha. His three sons are _Pavaka_ or the Purifier, _Pavaman_ or that which is being purified and _Sachi_ or Pure. They have 45 sons who with their fathers and grandfather form the Forty-nine Fires. They are separately mentioned in the Vedic Sacrifices in honour of Agni.

_Svadha_ is the 15th. daughter of Daksha. She was married to the Pitris. Agnishvatva, Barhishad, Somapa and Ajyapa are the names of the Pitris. They are with fire (Sagni) or without fire (Niragini). Svadha bore two daughters to the Pitris, Vayuna and Dharini. Both of them were well-versed in the Supreme wisdom.

[_Vayana_ is knowledge, wisdom, faculty of perception. _Dharini_ means that which bears, holds, carries, supports. Sometimes the word is used to mean the earth.

This two-fold classification means that some of the Pitris give the _body_, which is the receptacle or carrier, with its sub-divisions, and others give knowledge, wisdom and the faculties of perception].

_Sati_ is the last daughter of Daksha. She was wedded to Siva. We shall specially notice her in the succeeding chapter.

THE QUARREL BETWEEN SIVA AND DAKSHA.

*SKANDHA IV., CHAP. 2.*

Of old the Prajapaties performed a Yajna, and the Devas and Rishis all graced the occasion with their presence. Prajapati Daksha entered the assembly, when all stood up to receive him, except Brahma and Siva. Daksha saluted his father Brahma and with His permission took a seat. But he was so mortified by the conduct of Siva that he could not contain himself, and indignantly broke forth thus: -- "O you, Rishis, Devas and Agni! Witness this disgraceful conduct of Siva my own son-in-law, rather my disciple. This senseless being would not do so much as rise up and receive me. He has no sense of respect and dis-respect, of purity and impurity. He is mindless of all injunctions and observances. Do you know, what he does? He roves like a mad man in the crematories, with his host of Bhutas, Pretas and Pisachas, sometimes laughing, sometimes weeping, his body covered over with the ashes of dead bodies, their bones serving for his ornaments. His name is Siva (auspicious). But he is really A-Siva (inauspicious). He is fond of intoxication, and his companions are the impure and senseless Bhutas. Oh! that I have given my daughter Sati in marriage to him. That was simply to obey the orders of Brahma."

Siva remained unmoved. Daksha went on abusing Him and at last he cursed Siva saying "This vilest of Devas shall not participate in the sacrificial offerings to Indra, Upendra and others." He then left the place in a rage.

Nandisvara, the chief companion of Siva, could not bear the gross and wanton insult done to his master. He retorted in angry tones the unkind words of Daksha and the approbation of some of the councillors. "Siva bears malice to none. It is Daksha who makes differences, where there are none. Ignorant people follow him and blame Siva. The Vedas deal with transitory objects. Worldly attachments receive an impetus from the Karma Kanda of the Vedas and they beget vices and evil deeds. This Daksha looks upon the body as the soul. He shall be as fond of women as a beast and his face shall he that of an Aja (goat). Verily he deserves this, as he looks upon Avidya as Tatvavidya. He publicly insults Siva. The Brahmanas who follow him shall go through the repeated course of births and deaths and shall resort to the apparently pleasing Karma Kanda of the Vedas. These Brahmanas shall have no scruples to eat anything and they shall make a profession of their learning, their Tapas and their austerities (Vrata). They shall consider their riches, their body and their Indriyas to be all in all. They shall beg about from door to door."

Bhrigu, the leader of the Brahmanas, thus returned the curses of Nandi on the followers of Siva: -- "Those that will follow Siva, shall be disregardful of the Sat (real) Sastras and shall be irreligious. With braids of hair on their head, and ashes and bones round their body, they shall frequent places where wine is indulged in. The Vedas have at all times laid down the approved path. The Rishis of old followed their injunctions and Narayana is at their very root. Those that forget all this shall only attain the Tamasic Siva, the Lord of Bhutas and Pishachas."

Siva with his followers then left the place. The Prajapatis performed the Yajna for 1,000 years.

Sometime after, Brahma made Daksha the head of the Prajapatis, and his pride knew no bounds. He commenced a sacrifice called Vrihaspati Yajna and to it he invited all except Siva and his own daughter Sati. Sati heard of the grand preparations made by her father and became impatient to witness the Yajna herself. Siva at last yielded to her expostulations much against His own will. She left for Daksha's house accompanied by the attendants of Siva. At last she reached her father's house and went to the place of sacrifice. But her father would not receive her. She did not find any offering to Siva. She could easily make out that Daksha had disregarded her husband. No attention was also paid to her. She grew furious with rage and addressing her father said: -- "With Siva, all are equal. He has enmity with none. Who else but thee could be envious of his virtues? Thou hast attributed evil things to Siva. But do not the Devas know all that and knowingly worship Him? If the devoted wife cannot kill her husband's calumniators, she must leave the place with ears closed with her hands. But if she is strong enough, she must in the first place sever the tongue of the calumniator from his body by force and then put an end to herself. Thou art the calumniator of Siva. This my body is from thee, so I shall not keep it any longer. If prohibited food is taken, the best thing is to throw it out. True, there are the two Paths of Inclination (Pravritti) and of Renunciation (Nivritti). But one cannot adopt both the Paths at one and the same time. What action is there for Siva? He is Brahma Himself. Thou speakest of His ashes and bones. But hast thou any idea of His Yogic powers, in comparison with which thy powers as a performer of Vedic sacrifices are nothing? But there is no use wrangling with thee. I am ashamed of this body which has connection with thee. The sooner I get rid of it the better."

So saying Sati gave up her body, and there was great uproar. Her attendants made ready for an attack, when Bhirgu, who acted as Adhvaryu, invoked the Ribhus. They appeared and beat the attendants of Siva, who ran away on all sides.

Narada informed Siva of what had happened. Siva bit His lips in anger and tore up a Jata (matted hairtuft) from his head. The Jata glowed with electric fire.

He threw it down on the earth and the terrible Virabhadra sprang from it. His tall body reached the high heavens. He was dark as the clouds. He had one thousand hands, three eyes burning like the sun, teeth terrible to look at, and tufts of hair bright as fire. He had a garland of human skulls round his neck and there were various weapons in his hands.

"What are thy behests, O Lord?" exclaimed Virabhadra. "Thou art clever in fight, child, thou hast nothing to fear from the Brahmanas, for verily thou art part of myself. Go forth at the head of my army. Put an end to Daksha and his Yajna." Such was the command of Siva. Virabhadra rushed forth with trident in hand, and the attendants of Siva followed him with enthusiasm and noise. The priests, the Brahmanas and their wives present at Daksha's sacrifice saw a huge dust storm, as it were, coming from the north. "Can it be the hurricane?" thought they, "but the wind is not strong. Can this be the march of robbers? But King Prachinabarhi is still alive. In his reign there is no fear from robbers. No one is driving cattle. What can be the cause of this approaching volume of dust?" The attendants of Siva arrived in no time. Some of them were brown coloured, some yellow. Some had their belly, some their face, like Makara. They broke the implements of sacrifice and scattered them around. They pulled down the buildings and put out the fires. They made all sorts of sacrilege, ran after the Rishis and Devas and frightened the women. Maniman caught hold of Bhrigu and tied him up. Virabhadra captured Daksha; Chandesa captured Suryya and Nandisvara captured Bhaga. Seeing this, the other Brahmanas and Devas took to flight, but they were grievously hurt by the stones cast at them by the followers of Siva. Virabhadra began to uproot the beard of Bhrigu, for while scoffing Siva he made his beard prominent. Nandishvara pulled out the two eye-balls of Bhaga, for he had encouraged Daksha by side glances. Virabhadra did not also spare Pushan, and pulled out all his teeth. Pushan had showed his teeth while smiling in approval of Daksha's abuse. But the crowning act of Virabhadra was still to come. He sprang upon Daksha and made several attempts to cut off his head. But the head resisted all his strokes. Wonder-struck, he took at last the weapons of sacrifice and easily severed the head of Daksha even as it were the head of a beast of sacrifice. Loud were the lamentations at the place of sacrifice when Virbhadra with his followers left it for Kailasa.

The Devas after this signal defeat went to Brahma. Brahma and Vishnu knew what was to happen at Daksha's sacrifice, so they had kept themselves aloof. When the Devas had related their mishap, Brahma explained to them that they had done wrong in not allowing Siva to

## participate in the Yajna offering. There was no help now but to appease

the Astral Lord, Who could destroy the Universe at His will. So saying Brahma himself went with the Devas to Kailasa the abode of Siva. He found there higher beings than men perfected by birth, herbs, Tapas, Mantra or Yoga and Yakshas, Kinnaras, Gandharvas and Apsarasas. The river Nanda (Ganga) traced its course round Kailasa. High up on the mount was the abode called Alaka and the garden called Saugandhika (sweet-scented). On two sides of Alaka were the two rivers Nanda and Alakananda, sanctified by the dust of Vishnu's feet. Alaka is the abode of Kubera, the Yaksha king. The Kinnaras occupied the Saugandhika garden. Near it was a large fig tree (Vata) 800 miles (100 Yojanas) high, the branches spreading over 600 miles. Below that tree, the Devas found Siva in deep meditation for the good of the Universe. Brahma asked Him to pardon Daksha and his followers who had slighted Him by withholding Yajna offerings. "Through thy favour let the Yajna be completed now. Let Daksha get back his life. Let the eyes of Bhagadeva, the head of Bhrigu, the teeth of Pushan, be restored. Let the Devas and the sacrificial Rishis be relieved of all pain in their broken limbs. Since now, the remnants of Yajna offerings are all Thine. Take Thy offerings, and let the sacrifice be completed this day."

Siva replied with a smile thus: -- "Daksha is a mere child. I do not even think of him as an offender. But I have to set right those that are led astray by Maya. Daksha's head is burnt up. So let him have the head of a goat. Bhagadeva shall find his Yajna offerings through the eyes of Mitra. Pushan shall have _pishta_ (crushed or ground up things) for his offerings. In company with other Devas, however, he shall have the use of the sacrificer's teeth. Let the broken limbs of the Devas be rehabilitated. But those that have lost their limbs shall use the arms of Asvinikumara and the hands of Pushan. So let it be with the Rishis too. Bhrigu shall have the beard of a goat."

The Devas thanked Siva for His great kindness and invited Him to the sacrifice. Brahma accompanied Siva. Daksha regained life and looked on Siva with reverence. He acquired wisdom and became purified in mind. The sacrifice was duly performed. Daksha sat in meditation and, lo! Vishnu appeared on the back of Garuda.

All rose up and saluted Him. Spontaneous prayers broke forth from one and all. Vishnu participated in the Yajna offerings. Addressing Daksha He said: -- "Only ignorant people see the difference between Me and Siva. I, Siva and Brahma are Three in One. For the creation, preservation and dissolution of the Universe, We assume three different Names. We, as the triune Atma, pervade all beings. Wise men therefore look upon all others as their own selves."

Such is the story of Sati's death. She took birth again as the daughter of Himalaya and became wedded once more -- the union with Siva this time was permanent.

THOUGHTS ON THE ABOVE.

Brahma, Vishnu and Siva are the three aspects of the Second Purusha.

Brahma brings into manifestation the Prajapatis, and the Prajapatis bring into manifestation the individuals and life forms. The other Prajapatis mostly represent the principles that enter into the constitution of life-forms, while Daksha represents the combination of principles forming a life unit.

Daksha had sixteen daughters -- thirteen he gave in marriage to Dharma, one to Agni, one to the Pitris and one to Siva.

Agni or the god of Fire is the Rupa or form-giving Deva. Fire is used in sacrifice, because it changes the form of things offered and makes them acceptable to the gods by change of form.

If Agni represents Rupa Devas or Devas with forms, Dharma might represent Arupa Devas or Devas without forms.

The Pitris, of whom four classes are only mentioned (Agnishvatvas, Barhishads, Saumyas and Ajyapas), are also divided into two classes, -- one with fire and one without fire.

The attendants of Siva were dwellers of the astral or Bhuvar plane.

For the sake of convenient reference we shall call the dwellers of Svarga Loka Devas and the dwellers of Bhuvar Loka, Astrals. The different classes of Devas and Astrals are described in the 20th. chapter of the 4th. Skandha. The Devas and Astrals were brought into manifestation by Daksha, whose position in creation was next to that of Brahma. Therefore all stood up to receive him at the sacrifice except Brahma.

Siva first appeared as Kumara Nila Lohita or Rudra. And all beings thereafter got the potentiality of dissolution, phenomenal change, death and decay. But in the first stage of life process, phenomenal change, decay or dissolution was not in requisition, as Monads went on in their downward journey, not by dissolution, but by evolution. They remained what they were, and they acquired in addition a more material form. As the material form became prominent the Deva form and the astral form became suppressed.

Consciousness in Deva form manifests itself as mind, in the astral form as animal desire and sense perception. In the mineral form it can hardly shew itself.

Siva works out the decay and dissolution of mineral matter, so that the astral element may once more assert itself and there may be sense perception in the mineral metamorphosed into the vegetable. The process is carried further in the animal kingdom, and the animals get a constitution in which Kama or animal desire can manifest itself. The animals evolve themselves by death. Death frees them from the trammels of one set of experience, and carries them onwards till the human body is reached.

The work of dissolution proceeds in various ways. Our sleep is partial dissolution. It is brought on by the astral attendants of Siva.

Dissolution is caused by Tamas. Tamas begets inaction, and inaction causes death and decay. There is no phenomenal change without dissolution, death or decay.

There are so many material tendencies in us that they require rejection. Siva gives us the power of rejection, as Vishnu, the power of preservation -- preservation of all that is good in us. Death makes the man, where moral teachings fail, The Consort of Siva is the Energy through Whom He guides the life process of Monads or Jivas. In the first stage of life process She is called Sati or the Lasting. For the body of the Jiva was lasting during the period of evolution. But Her mission was to act on the Monad itself, to cause the material tendency in it by means of Tamas.

In the second stage, She is the Energy of dissolution, death and phenomenal change. In the third stage, she is over and above that the Energy of rejection (of all that is evil in us.) She is the kind mother, who has been nourishing all Jivas in their course of evolution.

When the Mineral form was reached by the primal elemental Jiva, the creative process had done its work and the process of dissolution was to assert itself. There was to be a revolution in the life process. Sati gave up her own nature and became re-born in another character in the Mineral Kingdom. The creative process was materially changed. Daksha lost his original head, and he acquired the head of a goat. The goat symbolises sexual connection. All this happened during the reign of Prachina-Barhis. The Prachetas brothers were his sons. Daksha reappeared as the son of the Prachetas brothers.

The Adityas or gods of preservation who formed Daksha were Pushava and Bhaga. They were the preserving deities of the first stage of life process. When the next stage came in, they lost their activity. This explains the breaking of teeth and the uprooting of eyes of two of the Adityas. The subjoined Table of correspondences taken from the 11th. Chapter of the Twelfth Skandha shews that Pushana and Bhaga correspond to the months of Pausha (December) and Magha (January) when the rays of the sun are the least powerful. These Adityas preserve Jivas in their downward course. Pushana was a favorite god of the Aryan shepherd.

------------------------------------------------------------------------------------------------------------------------ NO MONTH ADITYA RISHI YAKSHA RAKSHAS NAGA GANDHARVA APSARAS ------------------------------------------------------------------------------------------------------------------------ 1. Chaitra Dhatri Pulastya Rathravit Heti. Vasuki. Tumburu. Kritusthali. ------------------------------------------------------------------------------------------------------------------------ 2. Baisaka Aryaman Pulaha Athaujas. Praheti. Kachnira Narada Punjikasthali. ------------------------------------------------------------------------------------------------------------------------ 3. Jyaistha Mitra. Atri Rathasvana Paurusheya Takshaka Haha. Menaka. ------------------------------------------------------------------------------------------------------------------------ 4. Asarha Varuna. Vasistha. Chitrasvana Sahajayna Sukra. Huhu. Rambha. (Sahajanya) ------------------------------------------------------------------------------------------------------------------------ 5. Sravana Indra. Angiras. Sroti. Varya Elaptara Visvavasu Pramlocha. ------------------------------------------------------------------------------------------------------------------------ 6. Bhadra Vivasvat Bhrigu. Asarana. Vyaghra. Sankhahala Ugrasena. Anumlocha. ------------------------------------------------------------------------------------------------------------------------ 7. Magha Pushan. Gautama. Suruchi. Vata. Dhanjaya. Sushena. Ghritachi. ------------------------------------------------------------------------------------------------------------------------ 8. Falguna Parjanya Bharadhvaja Ritu. Vorcha. Airavatra Visva. Senajit. (Savitri) ------------------------------------------------------------------------------------------------------------------------ 9. Agrahayana Ansu. Kasyapa. Ritusena. Vidyatsatru Mahasankha Ritusena. Urvasi. (Vidhatri) ------------------------------------------------------------------------------------------------------------------------ 10. Pausha. Bhaga. Kratu. Urna. Sphurja. Karkotaka. Arishtanemi Purvachitti ------------------------------------------------------------------------------------------------------------------------ 11. Asvina Tvastri. Jamadagni. Satajit. Brahmapeta. Kambala. Dhritarashtra Tilottama. ------------------------------------------------------------------------------------------------------------------------ 12. Kartika Vishnu. Visvamitra. Satyajit. Makhapeta. Asvatara. Suryyavarcha. Rambha. ------------------------------------------------------------------------------------------------------------------------

TABLE M.

There is not much to detain us in this Table. It will be enough if readers will please note the meanings of the names used.

TABLE N.

We must divide this Table into the following heads: -- I. The story of Dhruva, II. The story of Pirthu, III. The story of Prachina Barhis, IV. The allegory of Puranjana, and V. The story of the Prachetasas.

I. THE STORY OF DHRUVA.

*SKANDHA IV. CHAP. 8-12.*

Uttanapada is one of the sons of the First Manu. Uttanapada means "with uplifted foot". This perhaps refers to the period when the Jiva, having still the spiritual element strong in him, was not fixed in the course of material descent, but had one foot towards Mahar-Loka. Uttanapada had two wives Suruchi (with good graces) and Suniti (of good morals). Uttama or the Highest was the son of Suruchi. Dhruva or the fixed was the son of Suniti. Once upon a time, Dhruva found Uttama on his father's lap and he wished to be there himself. For fear of Suruchi, Uttanapada did not dare stretch forth his hands towards Dhruva, while Suruchi herself taunted the boy for his impudent aspiration. Stung to the quick by the bitter words of his stepmother Dhruva forthwith left the place and went straight to his mother and related to her his grievances. Suniti advised her son who was only five years old to make Tapas. Dhruva did not lose time but left home to make Tapas as directed by his mother. Narada met him on the way. "Thou art a child Dhruva" said the great Rishi. "How is it possible for thee to find out Him by Tapas, Who is attainable by intense Yoga concentration and freedom from passion practised for several births. Desist my boy, for the present. Try, when thou hast enjoyed all the things of the world and hast grown old". But Dhruva was fixed in resolve and he importuned Narada to teach him how to meditate. Narada initiated Dhruva into the mysteries of the Mantra "Om Namo Bhagavate Vasudevaya", told him how to meditate on Vasudeva and asked him to make Tapas at Mathura where Bhagavan permanently resides. Dhruva passed his days in austere asceticism, standing on one foot and living on air. The prince at last controlled his breath and with deep concentration saw the Divine Light in the heart. Bhagavan withdrew that Light from the heart, and on the break of Samadhi, Dhruva found the same Divinity outside, standing before him. Words he had none for a time. Bhagavan addressing him said: -- "O Thou Kshatriya boy! I know thy resolve. Do thou ever prosper. I give thee a place which is ever bright and where Nirvana is constant. The planets and stars are all attached to that place. Those that live for a Kalpa will die, but that place shall never be destroyed. Dharma, Agni, Kasyapa, Indra and the seven Rishis with all the luminaries of the sky are constantly revolving round the place. Thou shalt succeed thy father on the throne and reign for 36,000 years. Thy brother Uttama shall disappear in a forest. Thy stepmother Suruchi shall die in pursuit of her son. The place where thou shalt finally go is my own abode, higher than that of the Rishis, and there is no return from it."

Dhruva returned to his parents and was placed by his father on the throne. He married Bhrami, the daughter of Sisumara, and had two sons by her, Kalpa and Vatsara. He had another son Utkala by Ila. Uttama was killed by a powerful Yaksha while out on a hunt. Dhruva went out to the north to take revenge on the Yakshas for his brother's death. He killed several thousands of innocent Yakshas, Rakshasas and Kinnaras in battle. Manu took pity on them and asked his grandson to desist from fight. Dhruva bowed in obedience to Manu and so Kubera the king of Yakshas became much pleased with him and blest him too. After thirty six thousand years, Sananda and Nanda, two companions of Vishnu came with a chariot and took Dhruva to the promised abode.

Utkala was the eldest son of Dhruva and he was entitled to succeed his father. But he was a sage and had united himself with Brahma. He declined the throne. Bhrami's son Vatsara became the king. Vatsara married Subithi and had six sons by her, -- Pushparna, Tigmaketu, Isha, Urja, Vasu and Jaya. Pushparna had two wives, -- Pravha and Dosha. Prabha had three sons, -- Pratar, Madhyandina and Sayam, Dosha had three sons, -- Pradosha, Nisitha and Vyushta. Vyushta married Pushkarini. His Son was Sarvatejas, afterwards called Chakshus. Chakshus had one son, -- Nadvala Manu.

THOUGHTS ON THE ABOVE.

[The line of Uttanapada, as I have said above, represents the appearance of individual life-forms. Limitation had to be put to the life-periods of individuals. We commence with Dhruva, who presides over the polar star, and lives for one Kalpa. His sons are Kalpa and Vatsara. "Vatsara" means year. The sons of Vatsara are the six seasons. "Pushparna" is the flower season or spring. "Tigmaketu" means fierce-rayed. The word denotes summer season. "Isha" means full of sat and is the name of the month of Asvina. But it means here the rainy season. "Urja" is the name of the month of Kartika. It is indicative of autumn. "Vasu" meaning wealth is the season between autumn and winter, when paddy becomes ripe. "Prabha" is light. "Dosha" is darkness. "Pratar," "Madhyandina" and Sayam are morning, midday and evening, respectively. "Pradosha" is first part of the night, "Nisitha" is midnight. "Vyushta" is day break. "Sarva-tejas" is all-fire. He was subsequently called Chakshus or eye. The names other than Chakshus indicate different capacities of individual life, ranging from portions of a day to the whole Kalpa. When the downward flow of Jivas was the rule, Dhruva had to make great sacrifice to remain fixed on the spiritual plane. Hence he worshipped Vishnu, as directed by Narada. Sarva-tejas or Chakshus perhaps indicates the appearance of perceptive faculties. The son of Chakshus is glorified with the title of Manu. This is significant. He is called Nadvala, or one made of reeds. This marks a new era in the progress of Monads. As the reed is made up of sheaths over-lapping each other, so the sons of this Manu were constituted of overlapping principles. Why Nadvala is called Manu, has to be found out in the circumstances that attended the progress of the Monads from the mineral to the vegetable stage. The son of this Manu was Anga or the limbs. And Anga was wedded to the daughter of the death god. So there was no death up to the Nadvala form of life, and no limbs. It was something like the appearance of protoplastic matter, with all its potentialities of evolving life forms. Thus we can understand the importance of Nadvala as a Manu. Death or decay made the inorganic to develop organs or anga.]

II. THE STORY OF PRITHU.

*SKANDHA. IV. CHAP. 13-23.*

Nadvala had twelve sons; one of them being Ulmuka (fire-brand, torch). He had six sons, one of them being Anga or the members of the body. Anga married Sunitha, the daughter of Death. The iniquitous Vena was the son of Anga. When he became king, he issued a proclamation prohibiting all worship and sacrifices. The sages strongly remonstrated with him but when he turned a deaf ear to their words, they killed him with their incantations. The kingdom was now without a ruler and there was great disorder. The Rishis then churned the thigh of the dead body, until a dwarfish, deep black person came out. The Rishis told him to 'sit down and wait.' Hence he was called Nishada. They then churned the two arms, and a pair arose. "This male is an incarnation of Vishnu," said the Rishis, "and this female is an incarnation of Lakshmi. They shall marry each other. He shall be called Prithu and his wife, Archis. Prithu shall be the King and he shall preserve all beings." Prithu accepted the duty of preserving the people. He saw there was no vegetation on the earth. His subjects suffered from hunger. He thought that the earth had eaten up the seeds and was not bringing forth the plants. In anger Prithu took up his bow and aimed at the earth. She assumed the form of a cow and began to run away chased by the King. But she at last yielded and requested him to spare her life. "Thou art Lord of this Universe," exclaimed the earth, "Thou knowest very well that the forms of vegetable life created by Brahma could not be used in Yajna so long. I have therefore preserved them within myself. If I had not done so, they would have been destroyed long ago and no Yajna could be performed in future. True, they are now rotting in me. But think about the best means to bring them out. Find out a calf, a milk-pot and a milker. I will secrete all desired objects as my milk. But first of all make my surface flat and level." Prithu rejoiced at these words. He made Svayambhuva Manu the calf and milked all vegetables into his own hands. Others followed him. The Rishis made Vrihaspati their calf and drew out the Vedas into their Indriyas.

The Devas made Indra their calf and milked out into their golden pot Amrita and energy of body, of mind and of the Indriyas.

The Daityas and Danavas made Prahlada their calf and milked out wine into their iron pot. The Gandharvas and Apsaras made Visvavasu their calf and milked out into their lotus vessel, fragrance, beauty and sweet words.

The Pitris made Aryaman their calf and extracted into their unburnt earth vessel the Kavya offerings. The Siddhas made Kapila their calf and milked out the Siddhis (animan &c). (And so other instances are given). Prithu was so glad that he called earth his daughter and hence she is called Prithivi or the daughter of Prithu. The King also crushed the mountains and made the earth's surface level.

Prithu then commenced a series of Asvamedha Yajnas. During the performance of the hundredth, Indra twice stole away the sacrificial horse, but Prithu's son restored it on both the occasions. The performer of one hundred Asvamedha sacrifices becomes an Indra. This was the cause of Indra's fear. Prithu could not bear the disgraceful conduct of Indra and he resolved to kill him. The Rishis dissuaded him and even Brahma and Vishnu appeared to soothe the offended King and restore his friendship with Indra. Vishnu explained to Prithu that he had enough to do as a king of the earth and as a preserver of the people and that he should not aspire to become Indra, who had his duties as well.

Sometime after, the Sanat Kumar brothers appeared before the King and taught him the way to Mukti. He made over the kingdom to his son Vijitasva and retired into the forest. At last he gave up the body and went to Vaikuntha.

THOUGHT ON THE ABOVE.

[We left the Monad in its protoplasmic state. The protoplasmic mass began to spread out limbs (Anga). But the development of limbs was not an unmixed blessing, for Anga became wedded to the daughter of Death.

There was no death in the protoplasm. The offspring of the first connexion with death was Vena.

The root _ven_ means to move. The first moving protoplasmic mass had too much of unruliness in it, and it was not therefore fitted for _yajna_ or evolution. It had to be brought under the law and the black element was churned out. That black element of Tamas had to wait till the time of the great dissolution. Vishnu had to incarnate at this stage as Prithu to suffuse the material mass with _satva_ and thereby make it conscious. The course of evolution received a great impetus. The Monad had passed through elemental and mineral stages. Organic life had already appeared. Matter had passed through the grossness and immobility of Tamas and the irregular, impulsive and purposeless movements of Rajas, till it became permeated with Satva, when those movements assumed the regularity of conscious acts. The consciousness of Satva made the future evolution or _yajna_ teem with big possibilities. Earth could no longer keep back the seeds of the vegetable creation in her bosom. Her surface became levelled and she looked green with vegetation. She brought forth all her latent life-energies and life-evolution commenced in right earnest under the guidance of the first King energised by Vishnu for the preservation of the universe. But that King was not to exceed the proper bounds. He was not to usurp the functions of Indra. The Devas are the executive officers of the Rishis in the cyclic administration of the universe and their work is more on cyclic than on individual lines. The kings however as representing Manu have to deal directly with Monads and Egos and have to guide them according to the light of the Rishis. Prithu was asked by Vishnu to keep himself within the bounds of kingly duties.]

III. THE STORY OF THE PRACHINA BARHIS OR BARHISHAD.

*SKANDHA IV. CHAP, 24.*

The eldest son of Prithu was Vijitasva. He was so called for having restored the sacrificial horse stolen by Indra. Indra taught him the art of becoming invisible. Hence he was also called Antardhana. He had four brothers -- Havyaksha, Dhumrakesha, Vrika and Dravinas. To them he gave the east, the south, the west and the north respectively. By his wife Sikhandini, Vijitasva had three sons -- Pavaka, Pavamana, and Suchi.

These fire-gods descended by the curse of Vasishtha but the descent was only temporary. Antardhana had by his other wife Nabhasvati one son, Havirdhana. Havirdhana had six sons -- Barhishad, Gaya, Sukla, Krishna, Satya and Jitavrata. Of these, Barhishad was a great votary of Kriya, (action) and he constantly performed Yajnas. Even while he was performing one Yajna, the place for another was preparing close by. Hence he was called Prachina-Barhis. King Prachina-Barhis married Satadruti, the daughter of the Ocean-god. And he had by her ten sons, all of whom were called Prachetas. The King ordered his sons to enlarge the creation. They went out to make Tapas for one thousand years. Narada came to the King and told him that the way to Mukti was not through Kriya Kanda. By. performing sacrifices he was only acquiring new karma. The only way to attain liberation was to know oneself. The Rishi illustrated his teachings by the famous allegory of Puranjana. The King heard the story and its explanation from Narada. He did not wait for the return of his sons. But he called his ministers together and delivered to them his mandate that his sons were to succeed him on the throne. He went to the Asrama of Kapila for Tapas and attained liberation.

IV. THE ALLEGORY OF PURANJANA.

*SKANDHA IV. CHAP. 25-29.*

There was a king called Puranjana. He had a friend, but the king knew not his name nor his doings. Puranjana went in search of a place to live in. He went about on all sides, but found no suitable abode. At last while roaming south of the Himalayas, he found one Puri (town) in Bharata Varsha (India), The marks were all favourable. There were nine gateways. In one of the gardens he found a most beautiful young lady. She had ten attendants. Each of them had hundreds of wives. One five-headed serpent was the warder of the town and he constantly guarded his mistress. The lady was on the look out for one to be her lord. Puranjana broke forth into words of love, and asked who she was. "O thou greatest of men!" exclaimed the lady, "I know not who I am or who thou art. Nor do I know who made us both. This only I know, that I now exist. I do not know even who made this town for me. These are my companions male and female. This serpent guards the town, even when we are all asleep. Luckily hast thou come here. I shall try with all my companions to bring to thee all objects of desire. Be thou the lord of this Puri for one hundred years. And accept all enjoyments brought by me." Puranjana entered the Puri and lived in enjoyment there for one hundred years.

Of the nine gateways, seven were upper and two lower -- five on the east (Purva, which also means front), one on the south (Dakshina), one on the north (Uttara) and two on the west (Paschima). Two of them Khadyota and Avirmukhi were close to each other and Puranjana used them whenever he would go out to see Vibhrajita in the company of Dyumat.

Nalini and Nalini were also two passages built together. Puranjana used them with the help of Avadhuta in order to repair to Saurabha.

The Mukhya passage was used for Apana and Bahudana. Through the southern passage Pitrihu, Puranjana went with Srutadhara to Dakshina Panchala and through the northern passage Devahu, to Uttara Panchala.

Through the western passage called Asuri, Puranjana went with Durmada to Gramaka. The other western passage was called Nir-riti, Through that passage Puranjana went with Lubdhaka to Vais-asa.

There were two blind gates _i.e._ without opening, viz: -- Nirvak and Pesaskrita. Puranjana used them for motion and action. He went inside the town with Vishuchina. There he experienced Moha (delusion), Prasada (contentment) and Harsha (joy), caused by his wife and daughters.

Puranjana became thus attached to Karma. He slavishly followed whatever the Queen did. If she heard, the King heard. If she smelt, the King smelt. If she rejoiced, the King rejoiced. If she wept, the King wept. Puranjana merged his self entirely in that of his wife.

Once upon a time, the King went out hunting into the forest Panchaprastha, His chariot had five swift going horses, two poles, two wheels, two axles, three flags, five chains, one bridle, one charioteer, one seat for the charioteer, two yoke ends, seven fenders, and five courses. He had a golden armour and an endless supply of arrows. Brihadbala was the commander of his forces. The King forgot his wife for the time being in the chase of deer. But he got tired and returned home. The Queen would not speak to him in feigned anger. The King appeased her with gentle and flattering words of love.

So passed the days in utter delusion. The King had 1100 sons and 110 daughters. He gave them in marriage to duly qualified persons. Puranjana's sons had 100 sons each. The kingdom of Panchala became filled with the progeny of Puranjana. The King performed sacrifices for the welfare of his children and killed animals for the purpose.

Chandavega, a Gandharva king, had a strong force of 360 white Gandharvas. Each of them had one black wife. By turns these Gandharvas robbed the town of Puranjana. The serpent-warder could not fight long against such odds, it lost strength day by day. The King and all the citizens became extremely anxious.

There was a daughter of Kala who went about the world for a husband. But no one received her for a wife. She went to Narada and on the refusal of the sage cursed him to become a wanderer for ever. She was referred however by Narada to Fear, the King of Yavanas. King Fear would not accept her for his wife. But he addressed her as his sister and assured her that she would enjoy all beings on earth, if only she attacked them unnoticed. His Yavana troops would always accompany her as well as his brother Prajvara.

The Yavana troops of King Fear under Prajvara and the daughter of Kala attacked the Puri of Puranjana. The old serpent gave way. The Puri was burnt up by Prajvara. There was wailing all round. The Serpent left the Puri. Puranjana was dragged out of it. The sufferings he had caused to others in sacrifices or otherwise reacted upon him. Long he suffered forgetting even his old friends. His mind had been tainted by the constant company of women and he had thought of his wife till the last moment. So he became a female in the next birth. She was born as the daughter of the Vidarbha king. Malayadhvaja, King of Pandya, defeated other princes in the fight for her hand and the princess became his wife. She bore to the King one black-eyed daughter and seven sons. The sons became kings of Dravida and each of them had millions of sons, Agastya married the daughter of the King, and had by her a son called Dridhachyta. His son was Idhmavaha. King Malayadhvaja divided the kingdom amongst his sons; and ascended the hills for devotional meditation. His wife accompanied him. One day the princess found the body of her husband cold in death. With loud lamentations, she prepared the funeral pyre, placed the King's body upon it and put fire thereon. She then resolved to burn herself on the same pyre.

The former friend now appeared. Addressing the Queen he said: --

"Who art thou? Who is he lying on the funeral pyre that thou mournest aloud? Dost thou know me, thy friend, thy former companion? Dost thou remember even so much that thou hadst a friend, whom thou canst not recognise? Thou didst leave me in search of some earthly abode and enjoyment. We were two Hansas (swans) on the Manasa Loka and we lived together for one thousand years. Desirous of worldly enjoyments thou didst leave me for the earth and there didst find a town with a woman as its mistress. The company of that woman spoiled thy vision and effaced thy memory. Hence thou hast attained this state. Thou art not the daughter of the Vidarbha King, nor is this King thy husband. Nor wast thou the husband of Puranjana. By my _maya_ thou misconceivest thyself as a man or a woman. But in reality both myself and thyself are Hansas. Wise men find no difference between us. If there is any difference between a man and his image, that is the difference between me and thyself."

The other Hansa now regained his lost consciousness and was reawakened to his former state.

This is the story of Puranjana. Now its explanation by Narada: --

Puranjana is Purusha -- he who illumines the Pura with consciousness.

The unknown friend is Ishvara.

The Pura or Puri or town is the human body.

"The marks were all favourable" -- there were no deformities in the body.

"The nine gateways" are the nine openings of the body.

The young lady Puranjani is Buddhi.

She is the mistress of the body.

The ten male attendants are the five _jnanendriyas_ or organs of perception and the five _karmendriyas_ or organs of action.

The wives of the attendants are the functions of the Indriyas.

The five-headed serpent is Prana. The five heads are its five sub-divisions.

"One hundred years" is the full term of man's life.

"Khadyota," literally glow-worm, is the left eye, for, it has not the illumining capacity of the right eye.

"Avirmukhi" or the great illuminator is the right eye.

"Vibhrajita" is Rupa or object of sight.

"Dyumat" is the perceiving eye.

"Nalini" and "Nalini" are the left and right nostrils respectively.

"Avadhuta" is Vayu. In the story, it means the perceiving nose.

"Saurabha" is Gandha or smell.

"Mukhya" is mouth.

"Apana" is speech.

"Bahudana" is eating.

"Panchala" is Pancha (five) + ala (capable) that which is capable of bringing to light such of the five objects of the senses, as cannot be otherwise cognised; Sastra or spiritual teachings.

The right ear is stronger than the left ear. Therefore it is more prominent and useful in _hearing_ the Sastras, of which the first to be heard is Karma Kanda.

A man by the observance of Karma Kanda is called to the Pitris, _i.e._ he reaches, after death, the path called Pitriyana.

"Pitrihu" is therefore the right ear. "Devahu" is the left ear corresponding to Devayana.

"Uttara Panchala" is Pravritti Sastra or teachings of worldliness.

"Dakshina Panchal" is Nivritti Sastra or teachings of renunciation.

"Nirriti" is death. The anus is called death, because ordinarily the Linga Sarira goes out through that passage after death.

"Lubdhak" is Payu.

"Vaisasa" is excrement.

"Nirvak" is foot.

"Pesaskrita" is hand.

Of the Indriyas, hand and foot are blind, as there are no openings in them.

"Vishuchina" is mind.

Moha is the result of Tamas, Prasada of Satva and Harsha of Rajas.

The aforesaid names indicate enjoyment in the Jagrat or waking state.

The hunting represents enjoyment in the Svapna or dream state.

The "Chariot" is the body in dream consciousness.

The five horses are the five organs of perception.

The two poles are "I-ness" and "Mine-ness."

The two wheels are merit and demerit.

The axle is Pradhana.

The three flags are the three Gunas.

The five chains are the five Pranas.

The bridle is Manas the seat of desires.

The charioteer is Buddhi.

The yoke-ends are sorrow and delusion.

The seven fenders are the seven Dhatus or essential ingredients of the body.

The five courses are the five organs of action.

The gold color of the armour is due to Rajas.

Brihadbala is the even perceiving mind.

The sons are the transformations of perception.

The daughters are the concepts following such transformations.

"Chandavega", the Gandharva king, is the year, every year of human life.

The Gandharvas are days.

Their wives are nights.

The 360 Gandharvas are the 360 days of the year. With their wives or nights they form the number 720.

The daughter of Kala is Jara or decrepitude.

The Yavanas are diseases or infirmities.

Fear is the King of all diseases and infirmities viz., Death.

Prajvara is destructive fever.

As long as Purusha does not know his real self, but identifies himself with the Gunas of Prakriti, he becomes subject to births and deaths. The only remedy for this malady is pure devotion to Guru and to Bhagavan. By such devotion, dispassion and wisdom are both acquired.

"Darbha" is Kusa grass, symbolical of Yajna. "Vidarbha" is pure land. "Malaya" or the Deccan is famous for Vishnu worship.

"Malayadhvaja" is therefore a Vaishnava king.

[It appears that Vaishnavism had its rise and growth in the South of India before it overspread Northern India. This would be natural considering the hold of Vedic Brahmanism in Northern India.]

The daughter of Malayadhvaja is Devotion. The seven sons are the seven divisions of Bhakti, viz. --

1) _Sravana_ or hearing the glory of Vishnu, 2) _Kirtana_ or reciting the glory of Vishnu, 3) _Smarana_ or constant remembrance of Vishnu, 4) _Padasevana_ or shewing respect to Vishnu, 5) _Archana_ or worship of Vishnu, 6) _Bandana_ or adoration of Vishnu, 7) _Dasya_ or consecration of one self to the service of Vishnu.

The other two divisions, _Saukhya_ or companionship with Vishnu and _Atma nivedana_ or complete resignation are not mentioned in this connection as they relate to a highly advanced spiritual state.

These modes of Bhakti worship are prevalent in Dravida.

The millions of sons are sub-divisions of Sravana, &c.

"Agastya" is mind.

"Dridhachyuta" is one confirmed in dispassion.

"Idhmavaha" is one who goes to Guru, fuel in hand, for instructions.

Isvara, the unknown friend, called Himself and the Purusha two Kansas of the Manasa Lake. Hansa is one absolutely pure. Manasa Lake is the Heart.

"For one thousand years" -- Both Jiva and Isvara remained together as friends, the same in essence and in form, during the one thousand years of Maha Pralaya, at the end of a Kaipa. During Manvantaric Manifestation, the Jiva parts from his Friend Isvara and launches into a wild course of enjoyments, of joys and sorrows. The touch of that fascinating lady Buddhi destroys all previous remembrances and the Jiva plays several characters in the drama of life, in dream and delusion.

Narada concluded his explanation of the allegory with this eloquent exhortation: --

"Know thou, O King, the deer, skipping in the flower-garden, in company with its sweet-heart, deeply attached to the sweets of that garden, devouring with eager ears the humming music of _bhramaras_, little caring for the wolves on its way or for the arrows of the huntsman that pierce its back.

"The flowers are but women who bloom only to droop. The fragrance and honey, the sweets of the garden, are the enjoyments brought on by the _karma_ of another birth."

"The music of _bhramaras_ is the pleasing conversation of women and others. The wolves are the days and nights. The huntsman who stealthily flings arrows at the deer is Death. The deer is thy own self."

"Consider Well the efforts of the deer. Concentrate _chitta_ into the heart and all perceptions into _chitta_. Give up the company of woman. Turn a deaf ear to all idle talks. Be devoted to that one true Friend of Jivas -- Isvara. Retire, retire from all others."

King Prachina Barhis wondered why such beautiful teachings were with held by his teachers. Or forsooth, they knew not themselves. He requested Narada however to remove two doubts that were still lurking in his mind. -- Purusha acquires _karma_ in one body, but he reaps the fruits of that _karma_ in another body. One body is the doer while another is the enjoyer and sufferer. To one body, the fruits of its own work are lost. To another body, there is an acquisition of fruits it did not sow. How can this be? This was the first doubt.

What is done is done. Nothing apparently remains of our _karma_. How can then the sequences be accounted for? This was the second doubt.

Narada replies: --

Purusha reaps the fruits in that very body without break in which it acquires _karma_, but that body is the Linga Sarira, inclusive of Manas. As in dream man works out the impressions of the wakeful state without changing the body, so he enjoys the fruits of _karma_ created in one birth in the Karma-made body of another birth.

And the doer of Karma is verily the Manas and not the Sthula body. "These are mine," "I am so and so," only such concepts of the mind produce re-birth, and not anything in the Sthula body. So the mind sows and the mind reaps. The body is merely the vehicle of birth producing thoughts.

This is in answer to the first question. Now to the second.

How do you know there is chitta or mind? All the senses are at one and the same time in contact with the objects of all the senses. But still you perceive only one thing at a time. Hence you infer the existence of the mind. Similarly by marking the tendencies of the mind their connection with a former birth is inferred. Otherwise why should there be one mental affection at a time and not another?

Then, in this life you never realise a thing which you never heard or saw or felt before. How can the mind then reproduce matters you never experienced before?

The mind by its present characteristics gives an insight into the past as well as into the future.

It sometimes happens that things are perceived in the mind with strange combinations in time, space and action, as in dream.

But men are endowed with mind and the mind perceives one after another the objects of the senses in an enormous variety, and the perceptions are lost again. So (in the long run) not one experience is altogether strange.

(For instance, a man sees in dream that he is a king. He must have been a king in some birth or other. The present combination in the dream is untrue but not so the kingly experience. The experience is always true with reference to some time, some space, some action or other).

When the mind is intensely Satvic (calm, pure and transparent) and becomes constantly devoted to Bhagavan, the whole universe is reflected on it.

In Jiva there is never a break in the egoistic experience as long as the Linga Sarira continues.

There is only a seeming break in sleep, swoon and-deep distress such as death and fatal illness, but such break is due to a collapse of the perceiving senses.

There is similarly a break in the foetal stage and in extreme childhood. But such break is due to imperfection of the senses; The moon though not visible on the new moon night does still exist.

The connection with gross objects does not cease because there is a temporary absence of such objects. For, are not thoughts about objects potent in their effects in dream?

The Linga Sarira, consisting in their essence of the five pure elements (Tanmatra), subject to the three Gunas, extending over the sixteen transformations (of the Sankhya category), permeated with consciousness, is called Jiva.

It is with this Ling Sarira that Purusha enters into a body or comes out of it, and it is with this Sarira that he experiences joy, sorrow, fear, misery and happiness.

As the leech has its hold on the first blade of grass till it connects itself with another, so the Jiva identifies itself with one body till it enters another.

Manas only acquires _karma_ by its contemplation of the objects of the senses. The bondage is thus created by Avidya.

Therefore do thou meditate on Hari to free thyself from all worldly attachments and to be fixed in Him for ever.

V. THE STORY OF THE PRACHETAS BROTHERS.

*SKANDHA IV, CHAP. 30-31.*

The Prachetas brothers left home in order to discover by Tapas the best mode of enlarging the creation. They went west-ward and had not gone far when Siva rose from beneath a large lake and addressed them thus: -- "Children, you are sons of Barhishad, I know your good resolve. Blessings be on you. By the performance of one's duty in life, one attains the state of Brahma after many births. My abode is still further, inaccessible even to the virtuous. But the votary of Vishnu attains His holy state, only when this life is ended. I and the Devas shall also attain that state after the final break up of our Linga Sarira. Learn therefore this prayer to Vishnu. (Siva then recited the prayer to Vishnu, known as Rudra Gita). Concentrate your mind on this prayer, meditate on it and recite it constantly."

The Prachetas brothers entered the waters of the deep and there prayed to Vishnu for a thousand years. Vishnu appeared and asked them to chose a boon and without waiting for a reply addressed them thus: -- "You are dutiful sons and shall ever be known as such. You shall have a son in no way inferior to Brahma. All the three Lokas shall be filled with his progeny. Indra had sent Pramlocha to decoy Kandu Rishi in his penances and the Apsara succeeded in winning the heart of the Rishi. She had by him one daughter whom she brought forth from her pores as she brushed against the tops of the trees. She left her child there and ascended to heaven. The moon nourished the child by putting his nectar-bearing forefinger into her mouth. Have that daughter of the trees for your wife. You are all alike in your virtues and she is like to you all. So she shall be the wife of all the brothers."

The brothers then rose up from the waters. They found the earth overgrown with innumerable plants, so high that they almost reached the high heavens. The Prachetas brothers were angry to find such growth in plants and they resolved to destroy them. They emitted fire and air from their mouths, which caused havoc in the vegetable kingdom. Brahma came and pacified the sons of Barhishad. He advised the surviving plants to give their adopted daughter Marisha in marriage to the Prachetas brothers. The offspring of this marriage was Daksha. He is the same as Prajapati Daksha, son of Brahma. His degradation was owing to his former disregard of Siva. The Chakshusa Manvantara witnessed his work of creation.

The Prachetas brothers reigned for 1000 Deva years. They were succeeded by Daksha.

THOUGHTS ON THE ABOVE.

Consciousness in organic life had appeared with Prithu. The table of further evolution may be here reproduced for facility of reference.

Prithu. | -+-------------+---+--------+---------+---------+-- | | | | | Vijitasva Haryyaksha Dhumraksha Vrika Dravinas or Antardhana. (East) (South) (West) (North) m. Sikhandini m. Nabhasvati. | | | Havirdhana --+--+------+--------+-- | | | | | Pavaka Pavamana Suchi | | -+----------+-------+---+-----+---------+----------+-- | | | | | | Barhishad Gaya Sukla Krishna Satya Jitavrata _alias_ Prachina Barhis m. Satadruti. | 10 Prachetases m. Marisha | Daksha.

Vijitasva could make himself invisible. This may have reference to the state of the body at that stage of evolution. The fires appeared as it is they that give forms. The object corresponding to elemental fire is Rupa or form. Barhishad, the name of one class of Pitris, was the progenitor of the form-producing Linga Sarira with all its potentialities.

We find the senses developed in his sons the Prachetas brothers. "Pra" Means perfect and "Chetas" is the perceiving mind. But the mind perceives through the Indriyas, which are ten in number. Therefore they are ten brothers all alike; but they are wedded to one girl Marisha.

There is some occult connection between water and sense perception. Barhishad was married to the daughter of the Ocean-god. The Prachetas brothers remained submerged for a thousand years in the waters. The protozoa and protophytes must of necessity be aquatic, as it were, for the development in them of sense perceptions.

It is in Touch that the sense perceptions find a common basis. Touch underlies all other perceptions. It is touch of the object by one sense or other that gives rise to one perception or the other. "Kandu" is primarily scratching or itching, secondarily touch. Marisha was nourished by the moon and brought up by the plants.

The period refers to the stage of evolution when the vegetables formed the predominant creation. It corresponds somewhat to the geological period of tree-ferns and lycopods in our Manvantara.

The development of sense perceptions is the result of a communion with Vishnu, under the auspices of Rudra. This means a further infusion of Satva by Vishnu, which was made possible by the Dissolving influence of Siva. And the son of the Prachetas brothers is verily Daksha, the Prajapati of procreation, reincarnated under better auspices for the purpose of extending the creation. So we find the Trinity acting as three in one in the creative process.

With the appearance of Daksha Jiva evolution comes to an end in the first Manvantara.

TABLE V.

Priyavrata | By Bathishmati | By another wife ----------+----------------+--------------------+-------- | | 10 sons (Agnidhra, Idhmajihva, Uttama Yajnavahu, Mahavira, Tamasa, and Hiranyaretas, Ghritapristha, Raivata, the Savana, Medhatithi, Vitihotra, Manus. and Kavi ) and one daughter *Urjasvati* married to Sukracharyya. Agnidhra m. Purvachitti | --+--------------+------------+------+---------------+---------+--------\ | | | | | | Nabhi Kimpurusha Harivarsha Ilavrita Ramyak | m. Merudevi m. Ptatirupa m. Ugradanstri m. Lata m. Ramya | | | | | |Hiranmaya Kuru Bhadrasva Ketumat | | | m. Syama m. Nadi m. Bhadra m. Devaviti | | \----------------------------------------------------/ | RISHABHA m. Jayanti | ---+--+-----------+-----------+------------+----------+-------+--\ | | | | | | | Bharata Kusavartu Ilavrita Brahmavarta Malaya Ketu | (Ajanabhavas | Bhadrasena, Indrasprik, Vidarbha, Kikata, | called after him | Kavi, Havis, Antariksha, Prabuddha, | Bharatavarsha) | Pippalayana, Avirhotra, Dravida, Chamasa, | m. Panchajani | Karabhojana, and 81 more sons. | | \----------------------------------------------/ | --+----+------+--------------+--------+------------+ | | | | | Sumati Rashtrabhrit Sudarsana Abharana Dhumraketu m. Vriddhasena | Devatajit m. Asuri | Devadyumna m. Dhenumati | | Paramesthin m. Suvarchala | | --+------+----------+-------------+ | | | Pratihartri Pratistotri Udgatri m. Stuti | +-----+-----------------+--- | | Aja Bhuman m. Rishikulya m. Devakula | | Udgitha Prastava m. Virutsa | Vibhu m. Rati | Prithusena m. Akriti | Nakta m. Riti | Gaya m. Gayanti | -----+--------------+---------------+---------+------- | | | Chitraratha Sugati Abhirodhana m. Urva | Samrat m. Utkala | Marichi m. Vindumati | Vindumat m. Saragha | Madhu m. Sumanas | Viravrata m. Bhoja | +----+--------------------------+ | | Manthu Pramanthu m. Satya | Bhauvava | Tvastri m. Vitochana | Viraja m. Vishuchi | +--------------------+ | | 100 sons 1 daughter

SKANDHA V.

TABLE V. PRIYAVRATA.

*SKANDHA V. CHAP. 1.*

Priyavrata was, from the beginning, under the influence of Narada. So he declined to take part in the rule of the universe; till at last Brahma persuaded him not to shirk his assigned work. King Priyavrata married Barhishmati, the daughter of Visvakarma. By her he had ten sons Agnidhra &c., all names of Agni.

Of these ten, Kavi, Mahavira and Savana were spiritually inclined and they became Parama Hansas (Parama Hansa is one who gives up the world entirely and becomes fixed in Brahma). Priyavrata had by another wife three sons: Uttama, Tamasa and Raivata. They all became Manus.

Priyavrata reigned for 400,000,000 years. The Sun-god Aditya moves round the Sumeru Mount and sends his rays up to the Loka-loka range, illumining half the regions while the other half remains dark. King Priyavrata in the exuberance of spiritual power determined to illuminate the dark regions and to make it all day and no night. He followed the Sun-god seven times with a chariot as swift and bright as that of the Sun-god himself even as though he were a second Aditya. Brahma appeared saying "Desist, O Son, this is not thy assigned duty in the universe." The ruts caused by the wheel of Priyavtata's chariot are the seven oceans, which gave rise to the seven Dvipas -- Jambu, Plaksha, Salmali, Kusa Krauncha, Saka and Pushkara.

Of these Dvipas, each succeeding one is twice as large as the one preceding it. The seven oceans respectively consist of:

1) Kshara (Salt), 2) Ikshu (Sugarcane juice), 3) Sura (wine), 4) Ghrita (clarified butter), 5) Kshira (milk), 6) Dadhi (curd) and 7) Suddha (pure water).

They are like ditches round the Dvipas and their dimensions are the same as those of the corresponding Dvipas.

King Priyavrata divided the seven Dvipas among his seven sons thus: --

To Agnidhra, he gave Jambu Dvipa. " Idhmajihva, " " Plaksha Dvipa. " Yajnavahu, " " Salmali Dvipa. " Hiranyaretas, " " Kusa Dvipa. " Ghritapristha, " " Krauncha Dvipa. " Medhatithi, " " Saka Dvipa. " Vitihotra. " " Pushkar Dvipa.

He gave his daughter Urjasvati in marriage to Sukra. The famous Devayani was their daughter.

*SKANDHA V. CHAP. 2.*

King Agnidhra presided over Jambu Dvipa. He saw the Apsara Purva-chitti and became love-stricken, so much so that he became a _jada_ (Jada is literally fixed, materialized hence idiotic, mad.)

The King had by her nine sons Nabhi, Kimpurusha, Harivarsha, Ilavrita, Ramyak, Hiranmaya, Kuru, Bhadrasva and Ketumala. Each of them presided over the Varsha of his name. They were respectively wedded to the following nine daughters of Meru, -- Merudevi, Pratirupa, Ugradanstri, Lata, Ramya, Syama, Nari, Bhadra and Devaviti.

*SKANDHA V. CHAP. 4-6.*

Nabhi had for his son RISHABHA an Incarnation of Vishnu. Rishabha knew his Varsha to be the field of Karma. He married Jayanti and had by her one hundred sons. The eldest and most qualified of his sons was Bharata, Bharatavarsha is named after him.

The chief amongst the remaining ninety-nine sons were Kusavarta, Ilavarta, Brahmavarta, Malayaketu, Bhadrasena, Indrasprik, Vidarbha and Kikata. These nine were the immediate successors of Bharata and were attached to him.

Following them were Kavi, Hari, Antariksha, Prabuddha, Pippalayana, Abirhotra, Dravida, Chamasa and Karabhajana. They were devoted to Bhagavan. Their story will be related in the 11th. Branch of this Purana.

The younger eighty one sons were devoted to karma and they were great performers of Yajna.

Rishabha called his sons together and gave them proper advice. He taught them Atma Vidya and revealed to them his own nature as the all pervading Purusha, free from Avidya.

"This my body is inconceivable. My heart is pure Satva. All impurities were cast off by me. Therefore good people call me 'Rishabha' (primarily a bull, secondarily the best). You are all born of my heart and so you all are great; follow your brother Bharata willingly. By serving him you will do your duty by your subjects."

So saying, he made over the reins of government to Bharata and himself became a Parama Hansa. He took the vow of silence and never spoke again. He looked blind, dumb and deaf like one obsessed and mad. He went everywhere in this state, heedless of what others said. People flocked round him wherever he went. At last he thought the rush of people to be an impediment to yoga and took the vow of Ajagara life (Ajagara is a huge python that does not move, but eats whatever comes within reach of its mouth). He remained fixed at one place.

The yoga powers (Sidhis) sought him but he spurned them all. When he foresaw the end of his _prarabdha karma_ Rishabha went about at will and travelled in Kanka, Venkata, Kutaka and South Karnataka. While in the forest of Kutaka he thrust some stones into his mouth. At that time the wind blew high and the bamboo tops caught fire and the body of the King was consumed. In Kali Vuga, King Arhat of Kanka, Venkata and Kutaka will hear of the deeds of Rishabha and in the name of religion will introduce all sorts of sacrilegious practices as sanctioned by Rishabha's example.

*SKANDHA V. CHAP. 7.*

King Bharata married Panchajani, the daughter of Visva. He had by her five sons -- Sumati, Rashtrabhrit, Sudarsana, Abharana and Dhumraketu. This Varsha was formerly called Ajanabha. When Bharata became king, it was named after him Bharata Varsha. King Bharata performed the Vedic Yajnas and made offerings to the Devas. But he knew the Devas as manifestations only of Vasudeva. His mind became pure and filled with Satva. He lost himself in devotion to Vasudeva. At last he divided his kingdom amongst his sons and himself went for Tapas to the hermitage of Pulaha in the _kshetra_ of Hari on the Sacred Gandaki. He meditated in his heart on the lotus feet of Bhagavan and became suffused with ecstasy.

Bharata invoked the golden Purusha in the rising sun by a special Rik (Vedic Mantra) and addressed Him thus, "Let us attain the spiritual rays of luminous Savitri that are beyond Rajas and that are the generators of Karmic effects. By His Manas He created this universe. He preserves the Jiva again by permeating this universe."

*SKANDHA V. CHAP. 8.*

Once upon a time king Bharata had bathed in the Gandaka and after performing the daily practices was meditating on Pranava on the river-side. A deer came to drink water at the time. While the animal was quenching her thirst a lion roared not far off and she in terror jumped into the river. As she happened to be big with child, she was delivered of it at the time. Exhausted, the deer got back to the river side only to die. The new born fawn was being washed away, having no one to take care of it. Bharata took pity on the little fawn. He took it up and brought it to his hermitage. He brought it up as his own child and became deeply attached to it. He constantly thought of the deer-child, even so much so that when death approached he could not forget it and became re-born in another birth as a deer.

But though born as a deer, Bharata did not lose the memory of his former birth. He reflected that the mind that had been trained and controlled in the worship of Vasudeva went astray only for the sake of one deer-child. He left the Kalanjara hills where he was born as a deer and sought for Salagram, sacred with the Asramas of Pulastya and Pulaha. He waited calmly for the exhaustion of Karma that had given rise to his deer life. He then gave up his body in the sacred waters of the Gandaka.

*SKANDHA V. CHAP. 9.*

A Brahmana of the line of Angiras had nine sons by one wife. They were all well versed in the Vedas, He had one son by another wife and one daughter. This son was said to be an incarnation of Bharata. He was afraid of _sanga_ (company), so much so that he would not even speak to any one for fear of acquiring new Karma. People took him for an idiot. His father strove hard to teach him the Vedas but did not succeed. His parents died and his half brothers had charge of him. Their wisdom was that of the Vedas. They had not learned Atma Vidya. So they did not understand the nature of Bharata and neglected him. They gave him poor meals for the day's work in the fields.

At one time a thief wanted to propitiate the goddess Bhadra Kali by human sacrifice in order that he might be blessed with a child. The victim that was procured somehow untied himself and fled. The attendants searched for him on all sides in vain. They at last fell upon Bharata who was watching in the fields in a peculiar way. They found him most suited for sacrifice and tied him up and carried him to the altar of Kali. He was duly consecrated and the priest took up a sharp instrument to cut off his head. Kali could no longer remain unconcerned. She rushed forth in rage from out of her image, wrested the knives from the hands of the thieves and cut off their heads.

Once upon a time Rahugana King of Sindhu and Saubira was travelling in a palanquin. The chief palanquin bearer on reaching the river Ikshumati went in search of a bearer and on finding Bharata deemed him to be a god-send. He found his limbs strong and well-built and thought him capable of bearing the palanquin. He forced Bharata into the service. Bharata though quite unfit for this menial work did his utmost. But he was in the habit of looking forward for the distance of an arrow throw and then taking steps in advance, so that he might not unwarily kill some animal under his feet. He could not therefore keep pace with the other bearers and the palanquin lost its balance. King Rahugana became angry and reproached the bearers. They complained against the new recruit. The king taunted Bharata with these words; "Oh my friend I dare say you are tired -- for have you not carried me long and for a long distance too -- and you appear to be thin indeed and weak. Are you suffering from decrepitude? Are not these your fellow-mates."

Bharata kept quiet. For these taunting remarks did not touch him. He was crystallised in wisdom and was no longer troubled with the false perceptions of "I and mine."

The palanquin again lost its balance. The king lost his temper and broke forth thus; "What is this? are you alive or dead? Do you thus disregard my orders and think of living? You must be a madman, like the Death-god I will punish your madness and bring you to your senses." King Rahugana was proud of his learning and his kingship. He was inflated with Rajas and Tames. He had therefore no hesitation in reproaching that lord of Yoga, Bharata.

Bharata smiled and thus replied: -- "Thy taunts are true, O king! There is no doubt, I am neither tired nor did I travel long. For thy weight does not affect me nor have I any distance to travel. Nor could I be called fat. For the body is fat and not I. It is by falsely attributing the bodily attributes to self that one is said to have thickness, leanness, disease, hunger thirst, fear, enmity, desire, sleep, attachment, anger, egotism, pride and sorrow. But I have no such false perception.

"Thou sayest I am dead even when alive. But such is the case with all beings for they are all subject to constant transformations.

"Thou chargest me with disregarding the orders of my Master. But only if the relationship of Master and servant does really subsist, might there be command and obedience. But where is that relationship? If thou sayest, in the ways of the world, thou art my king momentary though these ways be, please tell me thy behests.

"Thou callest me a mad man and dost want to punish me and bring me to my senses. But I am not mad, though I may look so, for I am fixed in the meditation of Brahma. But still if thou thinkest me to be a madman it will be useless to punish or to teach a senseless being."

So saying Bharata continued to carry the king. Rahugana came down from the palanquin and fell at Bharata's feet. He expressed regret for having slighted such a sage in disguise and prayed for a fuller explanation of the philosophy involved in his weighty words. This led to an explanation by Bharata of the Advaita philosophy from the stand point of the Puranas, a denunciation of Vedic and Tantric rites, and an allegorical description of the worldly life as trading in the forest (the world being the forest and the traders being men in search of wealth). The allegory was explained by Suka to Parikshit. [The enquiring student is referred to the original for details (V. 11-14.)]

*SKANDHA V. CHAP. 15.*

We must hurriedly refer to the line of Bharata. Sumati was the son of Bharata. Ill guided men in the Kali Yuga will call him a God. In his line Pratiha was master of Atma Vidya. Coming lower down by far the most renowned king in the line of Bharata was Gaya Viraja was also well known. Of the hundred sons of Viraja, the eldest was Satajit or the Conqueror of the hundred.

THOUGHTS ON THE LINE OF PRIYA VRATA.

Priya Vrata means literally one of welcome (_Priya_) deeds (_Vrata_).

Priya Vrata, was under the influence of Narada from the beginning and he declined to go along the Descending path or Pravritti Marga. He was wedded to the daughter of Vishva Karma.

Vishva Karma is the cosmic manufacturer. The work of this Prajapati extends over the whole of Triloki and he is the architect of all systems and chains included in the Triloki -- Priya Vrata, as we shall see later on, represents the earth chain only or the system known as Bhur.

What we generally call the Solar system is a misnomer. For the sun stands between Bhur Loka and Svar Loka and illumines both the Lokas with its rays. The Solar System is therefore properly speaking the whole of the Triloki. In speaking of Priya Vrata, therefore, the Bhagavata restricts itself to the regions illumined by the sun as well as by the moon (V-15-I.)

We shall enter into a detailed description of the whole system in the next chapter. Let us take here a passing glance of the line of Priya Vrata.

We take Priya Vrata to be the Earth chain complete in itself or rather the progenitor of the Earth chain.

Meru or Sumeru is the axis of Bhur Loka, its highest point being the highest point of Bhur Loka.

The sun god revolves round this central axis.

The Earth-god Priyavrata also revolved round Meru _i.e._ the Earth rotated round its own axis at a very rapid rate for some time during its infancy.

The rotation of the Earth was followed by the separation of layers. The

## part most removed from the centre was first affected.

In this way seven distinct layers were formed. The layer towards the circumference was the most spiritual. That towards the centre was the most material.

The reason of this is to be found in the action of the three Gunas and Tamas.

Satva is: on the material plane, light, transparent, with upward motion. On the mental plane, buoyant and cheerful, with true perception, spiritual.

Rajas is: on the material plane, constantly moving, translucent, with motion on the same plane, without levity or gravity.

On the mental plane, constantly active, partly joyful, partly sorrowful, with partially true and partially false perception, intellectual.

Tamas is: on the material plane, heavy, opaque, with downward motion.

On the mental plane indolent, melancholy, nonperceptive or dull.

The centripetal force is the action of Tamas and is connected with materiality. The centrifugal force is the action of Satva and is connected with spirituality.

Of the seven Dvipas, the central is the Jambudvipa, which is the most material.

The one farthest from the centre is the Pushkara Dvipa.

The spaces intervening between the layers or Dvipas are the seven oceans. They partake of the characteristics of the Dvipas, which they respectively surround. Thus the salt ocean surrounding the Jambu Dvipa is the most material. The materiality is indicated by the word "salt," which implies gross matter.

Priyavrata, it is said, went seven times round Meru, and at the time of each rotation, one ocean and its corresponding Dvipa were formed.

But when the Dvipas and the oceans were all formed that particular motion of the whole system was lost.

Since then days and nights are solely caused by the motion of the sun round Meru along the Manasottara range.

The seven Dvipas may be the Globes A, B, C, D, E, F, and G of Theosophical literature.

The rulers of these seven Globes are seven sons of Priyavrata, named after Agni or Fire.

Agni is here the form-giving Energy of each Globe.

Of the ten sons of Priyavrata, seven only became Rulers of the Globes, but the other three Kavi, Mahavira and Savana, had nothing to do with the creative process. They are highly spiritual entities beyond the plane of the seven Globes.

The daughter of Priyavrata was Urjasvati. The word means full of Energy. She was wedded to Sukra, the presiding god of the planet Venus.

Her daughter is the renowned Devayani, who was married to King Yayati. She stands for Devayana, the Radiant Path of the Upanishads, which transcends the Triloki.

Of the sons of Priyavrata, we of Jambu Dvipa or Globe D are directly concerned with Agnidhra, who presided over its earliest destinies.

The Bhagavata does not relate the genealogy of the other sons as at present we have nothing to do with the life-evolution on these globes.

The process of materialisation is indicated by the Jada state of Agnidhra on seeing the Apsaras Purvachitti.

The sons of Agnidhra are the nine Varshas or Continents. We shall learn the details of these Varshas subsequently. Of these Varshas again, we are directly concerned with Nabhi. The word Nabhi means navel, which is at the centre of the body. The Nabhi Varsha is the pivot on which the other Varshas hang. The Nabhi Varsha is what we know as our Earth. The nine Varshas are also placed layer over layer, as the Dvipas are.

When Nabhi underwent further transformation, Rishabha became his son. In Rishabha, we come to a turning point. He is said to be an Incarnation of Vishnu. The word "Rishabha" means bull. But that meaning does not give us any help in understanding Rishabha and his work.

Priyavrata moved rapidly round Meru, till the globes were formed. This is in accordance with the Nebulous theory of Laplace. When the globes were formed, the Earth became denser. As the density increased, the movement of the Earth became irregular, till at last, the planet became fixed. This is not the western idea. The Pauranic idea is that the sun moves round the Earth, and the Earth remains fixed in its position. The story of Priyavrata's line is based upon this idea. Another idea of the ancients was that the planets had speech, till they became solidified.

Rishabha took upon himself the vow of silence. His son Bharata became speechless as a deer.

It was necessary to put a limit to the materiality of the Earth. The hard crust that formed the shell of the planet could not be allowed to affect its heart. The Earth was not to lose all spirituality. Therefore Vishnu incarnated in Rishabha so that spirituality might be stored in our planets, for the evolution of those Jivas that dwelt over it. Look at a Parama Hansa; the ascetic that neither speaks nor moves. Judging from outside, he is no better than a mute animal, but he is all spirituality within. Such is the nature of our mother Earth.

The thrusting of stones into the mouth of Rishabha is suggestive.

The sons of Rishabha are the countries of our Earth. Of these Bharata (India) was the first-born. The spiritual character of this holy land is shewn by the story of Bharata.

Bharata was obeyed and imitated by nine brothers, of whom Brahma-varta is well-known as described by Manu. Malaya is Malabar. Vidarbha is Berar and Kikata is Bihar.

The sons of Rishabha very likely include all the countries of the Earth.

Rishabha called his sons and asked them to follow Bharata. Will other lands now follow that advice?

THE EARTH CHAIN, BHUVANA KOSHA.

*SKANDHA V. CHAP. 16.*

Said Parikshit: -- "Thou hast given the bare outline of these regions of the universe which are lighted by the sun and where the moon and the luminous starry host are also seen.

"Thou hast hereby mentioned the seven oceans and the seven Dvipas, but thou hast not given the details thereof." Suka replied: --

Imagine the Bhu-mandala or the Earth chain to be the pericarp of a lotus. Imagine there are seven sheaths immersed in it -- the seven Dvipas. The central sheath is Jambu Dvipa. It is Niyut Yojanas in area (Niyut= 1,000,000 But Sridhara Svami here explains Niyuta as meaning one laksha or 100,000. So according to Sridhara the area of Jambu Dvipa is 800,000 miles). Jambu Dvipa is round like the lotus leaf.

There are nine Varshas in Jambu Dvipa, each nine thousand Yojanas in area completely divided by eight mountain ranges. (Bhadrasva and Ketumala form exceptions, for they extend over 34,000 Yojanas. Some take nine thousand Yojanas to be the expanse between the Nila and Nishadha ranges. The Vayu Purana describes the position thus: -- Two Varshas are situated like two bows north and south. Four are placed longways. Ilavrita is as it were with four petals. _Sridhara_. This gives 7 x 9000 + 34000 = 97000).

ILAVRITA IS THE CENTRAL VARSHA.

Sumeru is situated in the navel of this Varsha. This king of mountains is gold all through. It is a laksha Yojanas high. If the Earth chain be taken to be a lotus, this Meru is its pericarp. It is 32,000 Yojanas as the top and 16,000 Yojanas at the foot and 16,000 Yojanas under the ground.

(By saying 16000 Yojanas at the foot, 84000 Yojanas are left out. Thus the Vishnu Purana says -- the Meru is 84000 Yojanas over the ground and 16000 under the ground, at the top 32000 and at the foot 16000. _Sridhara_. 16000 + 84000=100000).

On the north of Ilavrita are the three mountain ranges Nila, Sveta and Sringavan in order. They are respectively the boundary ranges of Ramayak, Hiranmaya and Kuru. They spread east and west up to the salt ocean. They are two thousand Yojanas wide. In length, each succeeding one is a little over one tenth part shorter than the preceding one. (There is no difference in height and in width. _Sridhara_).

So on the south of Ilavrita are the three ranges Nishadha, Hemakuta and Himalaya spreading east and west like the preceding ones. They are 10,000 Yojanas in height. They are the boundary ranges respectively of Harivarsha, Kinpurusha and Bharata. (This -- 10,000 Yojanas -- is also the height of Nila, Sveta and Sringavna. The width of these ranges again is that of Nila, and others. By Bharata we are to understand Nabhi.

On the west of Ilavrita is the Malyavat range and on the east lies the Gandha Madana range, These ranges extend north up to the Nila range and on the south up to the Nishadha range. They are two thousand Yojanas wide. They are the boundary ranges of Ketumala and Bhadrasva respectively. (East and west there is the Meru surrounded by Ilavrita, then there are the two ranges Malyavat and Gandha Madana, and the two varshas Bhadrasva and Ketumala and nothing besides).

North and south, there is the Meru then Ilavrita, 6 mountain ranges and 6 Varshas, 3 on each side and nothing else.

[Where do you then get a _laksha_ of Yojanas? It is said: -- Meru has a diameter of 16,000. Ilavrita has 18,000. The 6 Varshas have 6 x 9,000 = 54,000. The 6 mountain ranges have together a width of 6 x 2,000 = 12,000. Thus north and south, we have 16,000 + 18,000 + 54,000 + 12,000 = 100,000.

East and west we have 34000 (9000 + 16000 + 9000) across Meru and Ilavrita and the two mountain ranges 2 x 2000 = 4000.

The expanse of the two Varshas up to the ocean side is 62000. This gives us 34000 + 4000 + 62000 = 100,000. Thus there is no conflict. _Sridhara_.]

[This discussion of Sridhara throws immense light on the text. We find that the area is measured by the diameter. We find that 16000 is the diameter of Meru at the foot. We find that Ilavrita has 9000 from Meru to Nila and 9000 from Meru to Nishadha. We understand also why Bhadrasva and Ketumala were said to be exceptions, their expanse being 34,000. A diagram will now best illustrate what we say.]

[Illustration: A diagram of Jambu-Dvipa.]

[Bharata as a Varsha must not be mistaken for India. For Bharata here stands for Nabhi or the whole of our known earth.

Bharata Varsha extends from the base of the Earth opposite the Himalayas on the side of America to the highest point of the Himalayas.]

Kinpurusha Varsha, so called from its dwellers, extends from the highest point of the Himalayas as its base to the highest point of Hemakuta.

So with the other Varshas.

It will be seen, that we have no idea of any of the mountains, besides the Himalayas.

Ilavrita stands on the same level with Ketumala and Bhadrasva. If these three be taken as one, we get the number _7_. Five other Dvipas have _7_ Varshas only.]

On the four sides of Meru are the four mountains -- Mandara, Meru Mandara, Suparsna and Kumua. They are ten thousand Yojanas in height and expanse.

(There are two mountains east and west, their expanse being north and south. There are other two north and south, their expanse being east and west. Otherwise if these mountains were to encircle Meru, Ilavrita would not be in existence. _Sridhara_).

On these four mountains respectively are four big trees of Mango, Jamboland, Kadamba and the sacred Fig. They are the banners as it were of the Mountains. They are 11000 Yojanas high and they also spread over this area. Their width is one hundred Yojanas.

There is one lake below each of these trees: milk, sugarcane juice and pure water respectively. The use of these fluids gives natural Yogic powers to the Upadevas (lesser devas).

There are also four gardens of the Devas, _viz._ Nandana, Chaitraratha, Vaibhrajoka and Sarvato-bhadra.

The Devas, adored by the Upadevas amuse themselves in those gardens.

Big fruits with nectar-like juice fall from the mango tree on Mandara.

(The Vayu Purana gives the measure of the fruit. The Rishis who perceive truths give the measure of the fruits to be 108 cubits with the fist closed (_aratvi_) and also 61 cubits more. _Sridhara_)

When these fruits drop down, they give out a very sweet, very fragrant, profuse reddish juice which collects to form the river called Arunoda, having water of the color of Aruna or the morning Sun. This river waters the Eastern part of Ilavrita. The use of its water gives such a sweet scent to the body of the female attendants of Durga that the wind carries that scent to ten Yojanas around.

So the Jambu river is formed by the juice of the fruits that drop down from the Jambolova tree in Meru Mandara. It waters the southern part of Ilavrita.

The land on the banks of these rivers is soaked by their juice and worked on by air and light and is thus converted into gold called Jambunada, which gives ornaments to the Devas.

Aruna is the morning Sun, as well as the color of the morning Sun. The river with Aruna water is also gold producing.

The Kadamba tree on Suparsva has cavities from which flow five streams of honey, each 5 Vyamas wide (Vyama = the space between the tips of the fingers of either hand when the arms are extended.) These streams water the western part of Ilavrita. The fragrant breath of those that use them spreads over one hundred Yojanas all round.

The fig tree (Vata) called Satavolsa on the summit of Kumuda has branches which give rise to rivers that bring forth milk, curd, honey, clarified butter, molasses, edibles, carpets, cloths, ornaments, in fact all objects of desire. These rivers fall from Kumuda and water the northern part of Ilavrita.

Those that use the waters of those rivers are free from all Infirmities, diseases, secretions, old age and death. They live in absolute bliss all their lives.

There are twenty more mountains on all sides of Meru, at its foot. They are Kuranga, Kurara, Kusumbha Naikovka, Trikuta, Sisira, Patanga. Ruchoka, Nishadha Sitivasa, Kapila Sankha, Vaidurya, Jarudhi, Housas, Rishabha, Naga, Kalanjara, Nirada and others.

Two mountains, Jatharu and Devakuta, are situated on the east of Meru. They are two thousand Yojanas in height and in width. To the north they spread over 18,000 Yojanas.

So on the west there are the two mountains Pavana and Pariyatra.

On the south there are Kailasa and Karavira, which expand towards the east. So on the north, there are Trisringa and Makara. (If different measures are given in Vishnu and other Puranas, they are with reference to different Kalpas. _Sridhara_).

The sages say that in the central portion of the top of Sumeru is the abode of Brahma, made of gold, 10,000,000 Yojanas in area, and of four equal sides.

Surrounding the abode of Brahma are the eight abodes of the eight Lokapalas situated respectively in the directions presided over by these Lokapalas. Each of these abodes has the color of its own Lokapala and each extends over 2 1/2 thousand yojanas. (The names of these abodes are given in other Puranas. Thus:

Manovati is the abode of Brahma. Amaravati " " Indra. Tejovati " " Agni. Sanyavati " " Yama. Krishnangana " " Nairita. Sradhavati " " Varuna. Gandhavati " " Vayu. Mahodaya " " Kubera. Yasovati " " Isa.

THE GANGES.

*SKANDHA V. CHAP. 7.*

The Avatara Vamana asked Bali, the Daitya King, for as much space as he could cover in three steps. The first step covered the earth. Vamana then raised his foot over the heavens and the stroke of his left toe-nail caused a hole in the cosmic egg. Water entered the hole from outside, water that carried the washings of Vishnu's feet and that was consequently capable of purifying all the impurities of the world and that was in itself very pure, water that was then called Bhagavat pudi. In a thousand yugas the stream reached the highest point of Svar Loka, called Vishnupada.

Dhruva carried the stream on his own head with ever increasing devotion.

The seven Rishis (of the Great Bear) carry the sacred water in their braided tufts of hair, as something better than Mukti, for the stream of devotion flows from Vishnu direct.

Thence the stream passes through the path of the Devas, studded with thousands and thousands of starry chariots, till it overflows the lunar regions and fall down on the abode of Brahma in Meru.

There the stream divides itself into four parts called Sita, Alakananda, Vankshu and Bhadra.

The Sita flows from the abode of Brahma through the highest mountain ranges, she comes down to Gandha Madana, thence through Bhadrasva Varsha she falls into the salt ocean towards the east.

So the Vankshu flows through the Malyavat range into Ketumala Varsha and falls on the west into the Salt ocean.

The Bhadra flows north from the Sumeru peak through several mountain ranges down to Sringavat range and passes through Kuru in to the Salt ocean.

The Alakananda flows south from the abode of Brahma through several mountain ranges to Hema Kuta and thence to Himalaya till it reaches Bharata Varsha (_i.e._ Nabhi Varsha) and at last flows through it into the Salt ocean.

There are a thousand other rivers and a thousand other mountains in each Varsha.

[The real source of the Ganges is not the melting of snow in the Himalayas. That may be the source of the waters that swell the bed of the Ganges, as we see it. But the Ganges is something more than a volume of waters. There is a spiritual current underlying its waters. That current comes from regions higher than the highest peak of the Himalayas. Hence the great sanctity attached to it].

THE MYSTERIES OF THE VARSHAS.

*SKANDHA V. CHAP. 17-19.*

Of the nine Varshas, Bharata is the field of Karma (I must now once for all remind my readers that Bharata when mentioned as a Varsha means Nabhi Varsha, the whole of this visible earth from the highest point of the Himalayas downwards). The other Varshas are places of fruition of the merits of those that go to Svarga. Hence they are called terrestrial (Bhouma) Svargas.

(Svarga is of three kinds: --

a. Divya viz. Svarga proper or Swar Loka. b. Bhouma or terrestrial and c. Bila or Patalic.

_Sridhara_.)

_Ilavrita._ -- The dwellers of this Varsha live for ten thousand years of human measure. They are like Devas. They have the vitality of ten thousand elephants. Their body is strong like the thunderbolt They enjoy with women all their lives and only one year before death do the women bear children. They always live as it were in Treta Yuga.

Narayana -- the Maha Purusha pervades all the Varshas for their good, in different forms of His Chatur Vyuha (Vasudeva, Sankarshana, Pradyumna and Anirudha).

In Ilavrita, Bhava or Siva is the only male. Other males do not enter that Varsha, for they know the curse of Bhavani (Durga) that whoever should enter the Varsha was to become a female.

Bhava is adored by millions of women. He meditates on the fourth, the Tamasa Murti of Mahapurusha _viz._ Shankarshana. He recites the following mantra and runs about: --

"Om Namo Bhagavate Maha Purushaya Sarva-guna Sankhaynaya Anantaya Avyaktaya Namaha."

"Om, Salutations to Bhagavat Maha Purusha, salutations to the manifester of all Gunas, the Endless, the Unmanifested."

Then follows a prayer to Sankarshana for which readers are referred to the original _Bhadtasva_.

Bhadrasravas is the lord of Bhadrasva. He and his followers dwell there, they meditate on the Hayasirsha aspect of Vasudeva, they recite the following mantra and run about.

"Om Namo Bhagavate Dharmaya Atma-visodhanaya namah."

"Om salutations to Bhagavat Dharma; salutations to him who purifies the soul."

Then follows a prayer to Hayagriva _Harivarsha_.

The renowned saintly Daitya Prahlada with the dwellers of this Varsha adore Him and recite the following mantra.

"Om Namo Bhagavate Sri Nara Sinhaya Namastejastejase Aviravir bhava vajranakha vajra-danstra Karma-Sayan randhaya randhaya tamo grasa om Svaha Abhayam Abhoyam Atmani bhuyisthuh om kshroum."

"Om salutations to Bhagavat Sri Hrisinha, Salutations to the fire of all fires! Manifest Thyself! Manifest thyself O thunder-nailed! O thunder-toothed! Burn up, burn up all desires! devour Tamas! Om Svaha! Freedom from fear, freedom from fear be in us. Om! Kohraum!"

_Ketumala._

Pradyumna or Kamadeva presides over Ketumala in order to please Lakshmi Samvatsara (one year), the daughters of Samvatsara _viz:_ the nights and Sons of Samvatsara _viz:_ the days. The days and nights are 36,000 in number _i.e._ as many as are contained in the full term of a man's life (one hundred years). These days and nights are the lords of Ketumala Lakshmi with whom the dwellers of Ketumala adore Kamadeva.

(The mantra and prayer are then given.)

_Ramyaka._

Matsya (The Fish Incarnation) presides over Ramyaka. Manu is the King.

(Mantra and prayer follow)

_Hiranmaya._

Kurma (the Tortoise Incarnation) presides over Hiranmaya. Aryaman the chief of the Pitris dwells there with others.

(Mantra and prayer follow)

_Kuru._

Varsha or the Boar Incarnation presides over Kuru. Bhur with the dwellers of Kuru adore him.

(Mantra and prayer follow.)

_Kinpurusha._

In Kinpurusha, Hanuman with the dwellers of the Varsha worship the Adipurusha Rama, brother of Lakshamana and husband of Sita.

(Mantra and prayer follow.)

_Bharat Varsha._

Nara Narayana presides over this Varsha. There are various (castes) and Asramas in this Varsha. Narada of great devotion leads the people of this Varsha. His object in so doing is to teach to Savarni, the coming Manu, the Sankhya and Yoga (as related in the Bhagavat Gita) together with the full realisation of Bhagavat (as related in the Pancharatras).

[This mission of Narada is specially noteworthy.]

( Mantra and prayer follow.)

In this Bharata Varsha there are many mountains and rivers.

Maloya, Mangalaprastha, Mainaka, Trikuta, Rishava, Kutaka, Konva, Sahya, Rishyamuka, Srisaila, Venkata, Mahendra, Varidhara, Vindhya, Saktiman, Riksha, Paripatra, Drona, Chitrakuta, Gobardhana, Raivatak, Kakubha, Nila, Gokamukha, Indrakila, Kamagiri and hundreds and thousands of other mountains are situated in this Varsha.

The following are the principal rivers Chandvavasa, Tamvaparni, Avatoda, Kritamala, Vaihayasi, Kaveri, Venua, Payasvini, Sarkaravarta, Krishnavenua, Bhimrathi, Godabari, Nirvindhya, Payoshni, Tapi, Reva, Surasa, Narmada, Charmanvati, Andha, Sona, Mahanadi, Vedasmriti, Rishikulya, Trisama, Kousiki, Mandakini, Yamuna, Sarasvati, Drishadvati, Gomati, Saraju, Aghavati, Shasthavati, Saptavati, Satadru, Sushoma, Chandrabhaga, Maruduridha, Vitasta, Asikini and Visva.

Those that acquire birth in this Varsha have recourse to Svarga, humanity and Naraka respectively, according as their Karma is White (Satvic), Red (Rajasic) or Black (Tamasic). The People acquire Moksha in this Varsha in accordance with their Varna (Caste). (This is because Karma according to caste prevails in this Varsha, not that Moksha is not otherwise attainable. _Sridhara_).

And what is moksha in this Varsha? It is the Companionship of Mahatmas (Mahapurushas) brought about by the destruction of the bonds of Avidya caused by various births. And that Moksha is in reality unceasing, unselfish devotion to the All-pervading, Indestructible, Causeless Paramatma Vasudeva.

Even the Devas say: -- "How fortunate are these people of Bharat Varsha! For Hari is kind to them, even without many performances and they are so adapted for communion with Hari by devotion. We have attained Svarga by the performance of Yajna. But we shall have to be born again after the end of the Kalpa. What good is in this state, which does not bring us in direct communion with Vishnu? These people of Bharat Varsha even with their short lives acquire the state of Hari. If there be any Karma left to us after the enjoyment of Svarga may we be born as men that we may worship Hari."

Some say there are eight upadvipas in Jambu Dvipa, formed by the sons of Sagara when they dug up this earth in search of the sacrificial horse. They are Svarna Prastha, Chandra Sukla, Avartana, Ramanaka, Manda-harina, Panchajanya, Sinhala and Louka.

THE DVIPAS.

*SKANDHA V. CHAP. 20.*

_Plaksha Dvipa_

Jambu Dvipa is surrounded by the salt ocean on all sides. That ocean extends over Laksha Yojanas. That salt ocean is again surrounded on all sides by Plaksha Dvipa, which extends over 2 laksha of Yojanas.

There is one golden Plaksha tree in that Dvipa as high as the Jambu tree in Jambu Dvipa and the Dvipa itself takes its name from that tree. There Fire is seven tongued,

Idhmajihva son of Priyavrata ruled over this Dvipa. He divided the Dvipa into seven Varshas and named them after his seven sons each of whom ruled over the Varsha of his name.

Siva, Vayasa, Subhadra, Santa, Kshema, Amrita and Abhoya are the Varshas.

Manikuta, Vajrakuta, Indrasena, Jyotishmat, Subarna, Hiranyasthiva and Meghmala are the seven chief mountains.

Aruna, Nrimana, Angirasi, Savitri, Supravata, Ritambhara and Satyambhara are the seven great rivers.

Hansa, Patanga, Urdhayana and Satyanga are the corresponding castes.

The dwellers of the Dvipa live for one thousand years. They look like Devas and procreate after Deva fashion. They worship the Surya (Sun-god) of the Vedas.

(The Mantra is given)

In Plaksha, Salmali, Kusa, Krouncha and Saka, the inmates have their age, Indriyas, strength, power and Budhi by their very birth and not by Karma.

The Dvipa is surrounded by the Sugar cane juice ocean which extends over 2 laksha of Yojanas.

_Salmali Divpa:_ -- Twice as large as Plaksha Dvipa. The ocean of wine surrounding it is equally large.

_Tree:_ -- Salmali (Bombax Malabaricum) as high as the Plaksha tree said to be the seat of Garuda.

_King:_ Yajna-vaha son of Priyavrata.

_Seven Varshas and seven sons of Yajnavaha:_ -- Surochana, Soumanasya, Ramanaka, Devvarha, Paribhadra, Apyayana and Abhijhata.

_Seven principal mountains:_ -- Surasa, Sata Sringa, Vamadeva, Kunda, Kumuda, Pushpa Varsha and Sahosra.

_Seven great rivers:_ -- Anumati, Sinivati, Sarasvati, Kuhu, Rajani, Nanda and Raka.

_Divisions of people:_ -- Srutidhara, Viryadhara, Vasundhara, and Ishundhara.

_Presiding deity:_ -- The Moon.

_Kusa Dvipa:_ -- Twice as large as Salmali Dvipa surrounded by an ocean of clarified butter equally large.

_Tree:_ -- Clusters of Kusa grass glowing and glittering.

_King:_ -- Hiranyaretas son of Priyavrata.

_Seven Varshas:_ -- Vasu, Vasudana, Dridharuchi, Nabhigupta, Satyavrata, Bikranama, and Devanama.

_Seven mountains:_ -- Babhra, Chatur-Sringa, Kapila Chitra Kuta, Devanika, Urdharomau and Dravina.

_Seven Rivers:_ -- Raaskulya, Madhukulya, Mitravinda, Srutavinda, Deva Garbha, Ghutachynta, and Mantramala.

_Divisions of People:_ -- Kusala, Kovida, Abhiyukta and Kulaka.

_Presiding Deity:_ -- Agni (Fire-god).

_Krouncha Dvipa:_ -- Twice as large as Kusa, surrounded by an ocean of milk equally large. Named after the Krouncha Mountain. The Krouncha Mountain was attacked by Kartikeya and injured too. But the Milk Ocean and the presiding deity Varuna saved it.

_King:_ -- Ghritaprestha son of Priyavrata.

_Seven Varshas:_ -- Atma, Madhuruha, Meghapristha, Sudhawan, Bhrajistha, Lohitarna, Vanaspati.

_Seven Mountains:_ -- Sukla, Vardhaman, Bhajana, Upavarhaha, Nauda, Nandana and Sarvato-bhadra.

_Seven Rivers:_ -- Abhoya, Amritougha, Aryuka, Tirthavati, Rupavati, Pavitravati and Sukla.

_Divisions of people:_ -- Purasha, Rishabha, Dravina and Devaka.

_Presiding Deity:_ Apas (Water-God.)

_Saka Dvipa:_ -- 32 laksha Yojanas. Surrounded by an ocean of curds -- equally extensive.

_Tree:_ -- Saka (Teak wood tree) very fragrant.

_King:_ -- Medhatithi, son of Priyavrata.

_Seven Varshas:_ -- Purojava, Manojava, Vepamana, Dhumranika, Chitrarepha, Bahurupa and Visva-dhara.

_Seven Mountains:_ -- Isana, Uru Sringa, Balabhadra, Sata Kesara, Sahasra-srotas, Devapala and Mohanasa.

_Seven Rivers:_ -- Anagha, Ayurda, Ubhayaspriti, Aparajita, Punchapadi, Sahasra Sruti and Nijadhriti.

_Division of people:_ -- Ritavrata, Satyavrata, Danavrata and Anuvrata.

_Presiding Deity:_ -- Vayu (Wind-god).

_Puskkara Dvipa:_ -- Twice as large as Saka Dvipa surrounded by an ocean of pure water -- equally extensive: There is a big Pushkara or Lotus plant with thousands of golden leaves. The Lotus is known as the seat of Brahma.

Standing between two Varshas, eastern and western, is the Manasattara Mountain ten thousand Yojanas high. On the four sides of this Mountain are four abodes of the Lokapalas = Indra and others.

Over these abodes the Sanvatsava or Uttarayana Dakshinayana wheel (_chakra_) of the Sun's chariot moves in its course round Meru.

Vitihotra, Son of Priyavrata, is the king of this Varsha.

His two sons Ramanaka and Dhataka are the lords of two Varshas named after them.

The people of those Varshas worship Brahma by Yajna performances.

Beyond the Ocean of pure water is the Lokaloka (Loka and Aloka) Mountain, dividing Loka, the regions lighted by the sun, from Aloka or the regions not lighted by the sun.

As much land as there is between Manasottara and Meru, so much golden land is there on the other side of the pure water ocean. It is like the surface of the mirror. If any thing is thrown on that land, it is not regained. It is therefore forsaken by all beings. [The land between Manasottara and Meru is one krore and a half _plus_ seven and a half lakhs. There is as much land on the other side of the Pure Water Ocean. There are living beings in that land. Beyond that is the golden land. That land is eight krores and thirty nine laksha yojanas wide. It is thus that the distance between Meru and Lokaloka comes to be 12 1/2 krores as mentioned below. This is also said in the Siva Tantra.

Two krores 53 lakshas and 50 thousand this is the measure of the seven Dvipas with the Oceans. Beyond that is the golden land which is 10 Krores of Yojanas. This is used by the Devas as their play-ground. Beyond that is Lokaloka. The ten krores include the previously mentioned land, "Forsaken by all beings" -- this is to be understood with the exception of the Devas, for it is mentioned as the play-ground of the Devas. _Sridhara._]

In order to understand the commentary of _Sridhara_, let us examine the figures.

Jambu Dvipa with Ocean on one side of Meru:

... ... 150,000 Yojanas

Plaksha Dvipa with Ocean on one side of Meru:

... ... 400,000

Salmali Do. ... ... 800,000

Kusa Do. .. ... 1,600,000

Krouncha Do. .. ... 3,200,000

Saka Do. .. ... 6,400,000

Pushkar Do. . ... 12,800,000

Deduct Pure water Ocean as it is not included between Meru and Manasottara:

... ... 6,400,000

------------ 18,950,000

Manasottara stands half way in Pushkara, as it stands between two Varshas. Deduct distance between Manasottara and Pure Water Ocean:

... 3,200,000

------------ 15,750,000

The distance between Meru and Manasottara is 1 1/2 Krores and 7 1/2 lakhs.

According to Sridhara, there is this much land on the other side of the Pure Water Ocean.

Beyond that land is the Golden land which according to _Sridhara_ is:

... ... 83900000 Yojanas

Thus we get Dvipas and Oceans ... 25350000 "

Land beyond Pure Water Oceans ... 15750000 "

The Golden land ... ... 83900000 "

----------

125000000 "

Thus we get the 12 1/2 krores of Sridhara. Beyond the Golden land is the Lokaloka Mountain. This will also explain the quotation from Siva Tantra. The following Diagram will partially illustrate the points.

Lokaloka

* * * * * * * * * * * * * * * * --------------------------------

The Golden Land --------------------------------

Land beyond Pure Water Ocean --------------------------------

Pure Water Ocean --------------------------------

P u s h ( * * Manasottara k a r a

-------------------------------

Milk Ocean -------------------------------

Saka -------------------------------

Sour Milk Ocean -------------------------------

Krouncha -------------------------------

Clarified Butter Ocean -------------------------------

Kusa -------------------------------

Wine Ocean -------------------------------

Salmali -------------------------------

Sugarcane Juice Ocean -------------------------------

Plaksha -------------------------------

Salt Ocean -------------------------------

* Meru, Jambu -------------------------------

The Lokaloka is the boundary of three Lokas, Bhur, Bhuvar, and Svar.

The rays of the numerous bodies from the Sun up to Dhruva illuminate the regions on the Triloka side of Lokaloka but they can never reach its other side. For such is the height and expanse of Lokaloka -- (It is even higher than Dhruva. So it is the boundary of Triloki. _Sridhara_).

The Bhu-Golaka or the Bhur system measures 50 Krores. And Lokaloka is one-fourth of that _i.e._ 12 1/2 Krores (on one side of Meru. _Sridhara_).

Over this Lokaloka, Brahma placed 4 Elephant Kings in four different directions _viz:_ Rishabha, Pushkarachura, Vamana and Aparajita. This is for the preservation of the Lokas.

Bhagavan Maha Purusha (Vishnu) Himself remains there. He infuses various powers into the Elephant Kings and into the Lokapalas (preservers of the Lokas) Indra and others who are but His manifestations. He pervades all. He manifests His pure Satva. The characteristics of that satva are the eight Siddhis.

Dharma, Jnana, Vairagya, Aisvarya &c., Vishvaksena and His other Companions are with Him. His own weapons are in his hands. He remains there for the good of all Lokas.

To the end of the Kalpa, Vishnu remains in this way pervading all for the preservation of the Universe formed by His own Maya.

The measure of Aloka is also 12 1/2 Krores (on one side of Meru. _Sridhara_).

Beyond Aloka is Visuddha (very pure region) where only masters of Yoga can go.

The Sun stands in the centre of the Egg. That is also the middle ground between Svar and Bhur. Between the Sun and the Circumference of the Egg is 25 Krores.

The Sun is called Martanda (Mrita and anda) because in Mrita or dead matter he infused life as Vairaja. He is called Hiranya Garbha (Gold wombed) because he came out of the Golden Egg.

The sun divided space into Bhur, Bhuvar and Svar. The Sun divides the regions of enjoyment and Moksha. He divides the Narakas and Patalas. He is the Atma of Devas, men, animals, plants and other Jivas. He is the manifester of sight.

SVAR AND BHUVAR.

*SKANDHA V. CHAP. 21.*

The localisation, measure and other details of Bhur have been given above. (By expanse 50 Krores and by height 25 Krores. _Sridhara_).

The measure of Svar is the same as that of Bhur -- Just as one cotyledon gives the measure of the other cotyledon in a flower.

Bhuvar is the connecting link of Bhur and Svar.

THE SUN.

*SKANDHA V. CHAP. 21-22.*

The Sun from the Bhuvar Loka sends forth his rays to Triloki.

(Here follow astronomical details which need not be given.)

When the Sun is between the Autumn and spring Equinoxes it is called Uttarayana (or going towards the north.) Then the Sun's motion is said to be slow.

When the Sun is between the spring Equinox and Autumn Equinox, it is Dakshinayana (Going towards the south.) The Sun's motion is then said to be Quick.

When the sun is at the Equinoxes it is Vishuva. The Sun's motion is then said to be Even.

When it is Dakshinayana, the days increase. When it is Uttarayana the nights increase.

The sages teach 9 Krores and 51 lakhs of Yojanas as the Circumference of Manasottara.

[On both sides of Meru up to Manasottara is 3 Krores and 15 lakhs. The Measure of the above circle is obtained from this (diameter). _Sridhara_.]

[A full diagram of the Bhur system will now have to be given, to explain the above figures. For the sake of convenience, the Dvipa and its ocean are given as one.]

[Illustration: A diagram of the Bhur system.]

From Meru to Lokaloka on one side ... 12 1/2 Krores on both sides ... 25 " Loka loka on both sides ... 25 " Measure of Bhur system ... 50 " Distance from Meru to Manasottora 15,750,000 On both sides ... 31,500,000

The Manasottara range is a circle of which the last figure is the diameter.

The circle is obtained by multiplying the diameter by a little over 3.

The circle is thus given to be -- 9 Krores and 51 Lakshas.

The Manasottara is the path of revolution of the sun round Meru.

On the East side of Meru in the Manasottara is the seat of Indra named Devadhani.

On the South side is the seat of Yama named Sanyamani.

On the West is the seat of Varuna named Nimlochani.

On the North is the seat of the Moon named Vibhavari.

Sunrise, midday, Sunset and night on those seats cause action and inaction in beings, according to the time with reference to the side of Meru.

(For those that live to the south of Meru, their east &c. commence from the abode of Indra, of those that live to the west from the abode of Yama, of the northern people, from the abode of Varuna, of the eastern people from the abode of the Moon. _Sridhara_.)

Those that live on the Meru have the Sun always over their heads.

The Sun's chariot makes one round along Manasottara in one year. The wheel or chakra of the chariot is therefore called Sanvatsara.

The 12 months are the 12 spokes of that wheel. The six seasons form 6 arcs.

The pole of that chariot extends to the top of Meru. The other end of the pole is on the Manasottara. (It is either to be thought that the wheel is placed more than 50,000 Yojanas over the Manasottara in the regions of air or the wheel is to be considered as high as that distance, otherwise the Manasottara being 10,000 Yojanas high and Meru being 84 Yojanas high, 16 thousand being under ground, there will be a difference of planes in the Sun's revolution. _Sridhara_.)

There is another movement of the Sun round Dhruva. The radius of that revolution is one fourth the distance between Meru and Manasottara. (_i.e._ 1/4 X 15,750,000 = 3,937,500).

The movement round Dhruva is caused by the action of air.

The seat within the chariot is 36 laksha of Yojanas wide. The yoke is also of the same measure. The seven horses are the seven Vedic metres (Gayatri, Ushnik, Anustup, Vrihati, Pankti, Tristup and Jagati). They are driven by Aruna.

The thumb sized Balikhilya Rishis stand in front of the chariot and chant hymns in honor of Aditya.

THE PLANETS AND STARS.

*SKANDHA V. CHAP. 22-23.*

The moon is one laksha of Yojanas over the Sun. The growing Moon makes the day of the Devas and the waning Moon is the life of all Jivas, in fact he is Jiva.

He is Manomaya, Annamaya and Amritamaya. From him therefore proceed the life and advancement of Devas, Pitris, Men, Animals and Plants.

Two laksha of Yojanas over the Moon are the 27 Zodiacal constellations and also the star Abhijit ( a mysterious star between Uttarashadha and Sravana) attached to the wheel of time.

Two laksha of Yojanas over them is Sukra or Venus. His movements are like those of the Sun. He is ever favourable to men. His progression is generally accompanied by showers of rain. He also subdues those planets that counteract the rains.

Two laksha of Yojanas over Sukra is Budha or Mercury. He is much like Sukra in his movements and is generally favourable to men. But when he transgresses the Sun, there is fear of high winds, rainless clouds and drought.

Two laksha of Yojanas over Budha is Mangala or Mars. He moves round the Zodiac in three fortnights. He is generally unfavourable to men, causing miseries, unless he proceeds by retrogression.

Two laksha of Yojanas over Mars is Brihaspati or Jupiter. He moves in each sign of the Zodiac for one Parivatsara (year of Jupiter), if there is no retrogression. He is generally unfavorable to the Brahmanas.

Two laksha of Yojanas over Jupiter is Sanaischara or Saturn. He loiters in each sign of the Zodiac for thirty months. He completes his round in thirty Anuvatsaras. He is generally unfavourable to all and causes unrest.

Eleven laksha of Yojanas over Saturn are the Rishis. Their influence is for the good of all people. They revolve round the Supreme abode of Vishnu.

Thirteen laksha of Yojanas beyond the Rishis is Dhruva, which is the Supreme abode of Vishnu.

All luminous bodies attached to the wheel of time move round Dhruva being propelled by Vayu while Dhruva remains fixed.

The planets and stars remain fixed in their relative positions, under the union of Prakriti and Purusha by the future made for them by their Karma.

Some however say that the luminous bodies become fixed in their relative positions by the Yoga support of Vasudeva, being held together in the shape of Sisumara (the Gangetic porpoise). The Sisumara has its face downwards and its body is coiled.

Dhruva is at the end of its tail. Prajapati, Agni, Indra and Dharma are in the lower part of the tail. Dhata and Vidhata are at the root of the tail. The seven Rishis are in the middle. On the right side are the fourteen Stars from Abhijit to Punarvasu. On the left side are the 14 stars from Pushya to Uttara Sarha. So on, all the stars and planets. (For details refer to the original).

The Sisumara is the Universal manifestation of Maha Purusha.

[The following Geo-centric diagram is given, as illustrative of the positions of the planets.]

[Illustration: Positions of the planets.]

THE PATALAS

*SKANDHA V. CHAP. 24.*

Ten thousand Yojanas below the Sun is Rahu, son of Sinhika. Though an Asura, by favour of Bhagavan he became a planet and immortal too like the Devas.

Ten thousand Yojanas below Rahu is the abode of the Siddhas, Charanas and Vaidyadharas.

Below that is the abode of the Yakshas, Rakshasas, Pisachas, Pretas, and Bhutas. This abode extends down to the regions of air and clouds.

One hundred Yojanas below that is the Earth. The details of the Earth's surface have been given above.

Underneath the Earth are the seven Patalas: -- Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. They are ten thousand Yojanas apart from each other.

In these nether Svargas, Daityas, Danavas and Nagas dwell. Their enjoyments, power, joys and luxuries are even greater than those of the Devas of Svarga. Their houses, gardens and playgrounds are very rich. They are always joyous. They are attached to their wives, sons, friends and attendants. By the grace of Isvara, their desires are always gratified.

Maya, the Danava Magician, has built wonderful houses, gardens &c. in these regions with precious stones.

There are no divisions of time, as the Sun's rays do not enter those regions and no disturbances from such divisions. All darkness is removed by the light of the precious stones on the head of the serpent king.

The people of Patala use divine herbs and medicines, and consequently they have no infirmities, diseases, old age, languor and offensive secretions.

They have no death except by the Chakra of Bhagavan (_i.e._ final extinction).

_Atala:_ -- Bala, the son of Maya resides in Atala (Maya is a masculine form of Maya the root Prakriti). He created here 96 forms of Maya. The Mayavins (those who practice Magic) still have recourse to those forms. When he yawns, three classes of women spring into existence viz:

1. Svairini (self willed loose women), 2. Kamini (passionate women) and 3. Punschali (unchaste women).

If any one enters Atala these women completely allure him by their Hataka (golden) charm, and when the man is completely overcome by their allurements, he says "I am Isvara", "I am Siddha."

[The women are only forms of Maya because Maya is personified as an alluring woman. A man in Atala is completely under the domination of Maya and becomes estranged from spirit. So Maya is all in all to him and he knows no other.]

_Vitala_: -- Below Atala is Vitala. There Bhava (Siva) the king of Gold reigns in company with his consort Bhavani, attended by Bhutas. He remains there for the benefit of the Prajapati creation. The fluid of intercourse with Bhavani gives rise to a river called Hataki (Golden). Agni kindled by Vayu drinks up that river and gives out the gold called Hataka which is used in ornaments by the Asuras who dwell there.

(We have known Siva as the Astral Lord. We find him here engaged in the work of creation. The text speaks of a mysterious connection between him and the gold called Hataka. The occult varieties of gold such as Jamvanada and Hataka form a fit subject of study. Hataka refers to the Prajapati creation. There is duality in Vitala, as distinguished from the singleness of Maya in Atala).

_Sutala_: -- Below Vitala is Sutala. There the renowned Bali son of Virochana still dwells. Vamana, the Dwarf Incarnation of Vishnu, took away the Triloki from him and replaced him here. His enjoyments even here are greater than those of Indra. He performs Sva-dharma and worships Vishnu. His sins are all removed.

(A full account of Bali will be given below.)

_Talatala_: -- Below Sutala is Talatala. Maya, the Danava king, rules there. His "Three Puras" (abodes) were destroyed by Siva who is hence called Tripurari. But Siva favoured him again and placed him in Talatala. He is the preceptor of all Mayavins. He is preserved by Siva and he has no fear from Sudarsana (the chakra weapon of Vishnu, which symbolises Time.)

(Bali and Maya, Triloki and Tripura, the seizure of one and the destruction of the other, the restoration of Bali to Sutala and of Maya to Talatala, the favour shown to them in those regions, the correspondences of Sutala and Talatala are worth careful consideration. In the case of one, Vishnu or the Preservative aspect of the Second Purusha is the actor, and in the other, Siva, the Destructive aspect.)

_Mahatala_: -- Below Talatala is Mahatala. Many headed serpents, the progeny of Kadru, dwell there. The chief amongst them are Kuhaka, Takshaka, Kaliya, Sushena, and others. They are always afraid of Garuda, the Vehicle of Vishnu, and they are therefore seldom seen to indulge in pleasure-trips outside.

_Rasatala_: -- Below Mahatala is Rasatala; Daityas, Danavas and Panis, named Nivatakavachas, Kalakeyas and Hiranyapuravasins dwell there. They are the enemies of the Devas. They are powerful from their very birth. They are subdued by the Sudarsana of Vishnu. They are like serpents. They fear even the threats of Sarama, the bitch of the gods who is Indra's messenger to them. They fear Indra also.

_Patala_: -- Below Rasatala is Patala. The Nagas dwell there. Vasuki is their chief. The other principal Nagas are -- Sankha, Kulika, Maha Sankha, Sveta, Dhananjaya, Asvatara, and Devadatta. Their hood is very large and they are very furious. Some of them are five headed, some 7 headed, some 10 headed, some a thousand headed. The precious stones on their hoods dispel all darkness in Patala.

ANANTA.

*SKANDHA V. CHAP. 25.*

At the root of Patala, thirty thousand Yojanas beyond, is the Tamas aspect of Bhagavan called Ananta. Those that worship the Chaturvyuha aspect call him Sankarshana. He has a thousand heads. The earth held up on one of these heads looks but like a mustard seed. When the time for dissolution comes, Ananta assumes His Tamas form and becomes Rudra -- other wise called Sankarshana, a host of eleven, with three eyes, three tufts of hair and with tridents on their heads. At other times, Ananta withdraws His Tamas and abides for the good of all Lokas. His eyes roll as it were by intoxication. His garments are blue. He has one ear-ring. He has a plough on his back.

THE NARAKAS.

*SKANDHA V. CHAP. 26.*

Where are the Narakas, O Rishi, asked Parikshit? Are they particular localities? Are they outside the Triloki or inside?

Suka replied: --

They are inside the Triloki on the south side below the earth, over the waters, where Agnishvatta and other Pitris deeply meditate on the welfare of their respective descendants.

There, Yama, the Death-god, metes out just punishment to the dead.

There are twenty-one Narakas: --

1. Tamisra 2. Andha Tamisara 3. Rourava 4. Maharourava 5. Kumbhipaka 6. Kala Sutra 7. Asipatravana 8. Sukara Mukha 9. Andha Kupa 10. Krimi bhajana 11. Sandansa 12. Tapta Surmi 13. Vajra-Kantaka Salmali 14. Vaitarani 15. Puyoda 16. Pranarodha 17. Vaisasana 18. Lalabhaksha 19. Sarameyadana 20. Avichi and 21. Ayahpana.

There are seven other Narakas:

1. Kshara Kardama 2. Rakshogana bhojana 3. Sulaprota 4. Danda Suka 5. Avata-nirodhana 6. Parya vartana and 7. Suchi mukha.

(For details of these Narakas, the reader is referred to the original. They are more for the exoteric than for the esoteric reader.)

There are hundreds and thousands of such Narakas in the realms of Yama. The vicious enter them by turns. The meritorious go to Svarga. But the Karma of men is not exhausted in Svarga or Naraka. For that which remains unexhausted, they enter life again by re-birth.

(The mention of Pitris and Yama connects the Narakas with the astral plane.)

SKANDHA VI.

THE STORY OF AJAMILA

*SKANDHA VI. CHAP. 1-3.*

Raja Parikshit asked how men could avoid Naraka.

SUKA replied: -- It is by Prayaschitta (expiation) that men can avoid Naraka. But it is not Vedic Prayaschitta, not fasting by Chandrayana and other Vratas. These Vedic performances cannot root out vicious tendencies, for the performer is seen again to indulge in vices. They do not purify the mind. They simply counteract the Karmic effect of the act for which Prayaschitta is performed. The real Prayaschitta is devotion to Vishnu.

Ajamila was the son of a Brahmana. He was dutiful, virtuous, modest, truthful, and regular in the performance of Vedic injunctions. One day in obedience to his father he went into the forests and there collected fruits, flowers, sacrificial wood and _Kusa_ -- on returning he saw a Sudra in company with a slave-girl. He tried much to subdue his passions but did not succeed. He spent the whole of his patrimony to win the love of that girl. He gave up his own wife and kept company with that slave girl. He had by her several sons of whom the youngest was Narayana. Ajamila lost all his good qualities in low company and he forgot his daily practices. To support the woman and her children, he had recourse to all sorts of vicious and unlawful acts. Narayana was the favorite among his sons. He caressed him always. At last his end approached. He thought even then of his youngest son who was playing at a distance. Three fierce-looking messengers of Yama appeared, with ropes in hand. Terrified at the sight Ajamila cried out "Narayana, Narayana." Instantly the Messengers of Vishnu appeared. At the time when the servants of Yama were drawing out the Jiva from the heart of Ajamila, the attendants of Vishnu stopped them with a strong voice. "But who are you" said they "to interfere with the just sway of Yama." The bright attendants of Vishnu only smiled and asked: "What is Dharma? Does your lord Yama hold the sceptre of punishment against all who perform Karma? Is there no distinction made?"

The astral messengers replied: -- "The performance of Vedic Injunctions is Dharma and their disregard is Adharma. This Ajamila in his earlier days duly respected the Vedas. But in company with the slave-girl, he lost his Brahmanism, disregarded the Vedas and did things which a Brahmana should not do. He justly comes for punishment to Yama."

The attendants of Vishnu expressed wonder at these words. "And you are servants of him, who is called the king of Dharma, and you do not know that there is something above the Vedas too. This Ajamila consciously or unconsciously took the name of Narayana and that saved him from your clutches. It is in the nature of fire to consume fuel and so it is in the nature of Vishnu's name to destroy all sins. If one unconsciously takes some powerful medicine, does it not have effect? It matters not whether Ajamila meant his youngest son or not but still he took the name of Narayana. So you must retire."

Wonder-struck the servants of Yama left their hold over Ajamila. They went away and complained to their Master. "There must be one law and one dispenser of that law. Otherwise some will be punished and others not. Why should there be this difference? We know Thee to be the sole dispenser of the Law for the vicious. But just now the attendants of Vishnu came and wrested from our hands a transgressor against the Vedas."

"True my sons", replied Yama, "there is some one above me and it is Vishnu. His ways are mysterious.

"The whole Universe is in Him. His attendants always save His votaries. Only twelve of us know his Dharma, which is Bhagavata and no one else. These twelve are Brahma, Siva, Sanat Kumara, Narada, Kapila, Manu, Prahlada, Janaka, Bhishma, Bali, Suka and myself."

Ajamila heard the conversation between the messengers of Yama and Vishnu. He became sorely penitent (the repentance is strongly described). He overcame his attachments, left the house and went to Haridvara. There he meditated on Vishnu with concentrated mind. The former attendants of Vishnu appeared once more and took him on a chariot to Vishnu Loka.

THE PROGENY OF DAKSHA.

*SKANDHA VI. CHAP. 4-6.*

[We left the line of Uttanapada with Daksha, the son of the Prachetas brothers. We were told of his work of creation in the Chakshasha Manvantara. But we have to take up the line just now, to introduce the story of Visva Rupa.]

Daksha first carried on the work of creation by Manasic reproduction. But he found this sort of reproduction was not adequate for the enlargement of creation. He went to a place near the Vindhyas and prayed hard to Vishnu. Vishnu became pleased with his prayers and advised him to marry Asikni, the daughter of Prajapati Panchajana. "Take her for your wife and have sexual intercourse with her. By sexual reproduction, you shall have a large progeny and that form of reproduction shall prevail among your sons too".

By Asikni, Daksha had at first 10 thousand sons called Haryasva. He asked them to take up the work of creation. They went westwards to where the river Sindhu falls into the ocean. They began to make Tapas there for their progeny. Narada appeared before them and dissuaded them from Pravritti Marga. He gave them instructions for obtaining Moksha and they followed the path of its attainment.

Daksha heard that his sons were killed by Narada and he became very sorry.

He again had one thousand sons names Subalasva. They also went out to the very same place and prayed to Vishnu for progeny. Narada again dissuaded them and they never returned to their father.

Daksha became restless in sorrow and thus cursed Narada on meeting him. "Thou shalt roam all over Triloki and shalt find no resting place."

Daksha had then 60 daughters. Ten he gave to Dharma, 13 to Kasyapa, 27 to the Moon, two each to Bhuta, Angirasa, and Krisasva and four to Tarksha.

THE PROGENY OF DHARMA.

(1) _By Bhanu_: -- Devar-shabha or the chief Devas.

(2) _By Lamba_: -- Vidyota (flash of lightning) | The clouds.

(3) _By Kakud_: -- Sankata | Kikata (the elementals presiding over earth-cavities).

(4) _By Yami_: -- Svarga. | Nandi.

(5) _By Visva_: -- The Visvadevas (Vedic-gods).

(6) _By Sadhya_: -- The Sadhyas -- attainment of desires.

(7) _By Mavutvati_: -- Marutvat and Jayanta, otherwise called Upendra.

(8) _By Muhurta_: -- The Muhurta Devas or Devas presiding over the moments.

(9) _By Sankalpa_: -- Sankalpa (Desire).

(10) _By Vasu_: The eight Vasus (Vedic-gods), _viz_

(_a_) Drona = Abhimati | --+---------+---+----- | | Harsha (Joy) Soka (Sorrow) &c.

(_b_) Prana = Urjasvati | --+---------------+-----+-----+--- | | | Saha (strength) Ayus (age) Purojava.

(_c_) Dhruva=Dharani | Different towns.

(_d_) Arka = Vasana (tendency) | ---+-----+------+-- | | Tarsha (desire) &c.

(_e_) Agni (Fire) = Dhara | --+----------------------+--+------------+-- | | | Skanda Dravinaka &c. (otherwise known as (Gold, wealth) Kartikeya, the son of Siva by Krittika) | Visakha &c.

(_f_) Dosha = Sarvari (night) | Sisumara (Gangetic porpoise the symbol of Triloki).

(1 Yama = 1/3 part of day = 3 hours. There are 8 yamas in day and night. Pancha yama = 5 yamas when men do their work).

[The 8 Vasus are sub-manifestations of Brahma or the creative Purusha. They are energies that help creation in various ways. They find no place in the Hindu worship now. They are invoked only in marriage ceremonies when their appropriateness is evident. The Vedic gods can be analysed thus:--:

Purusha | --+------------------------+-----------------------+-- | | | Creative or Brahma Preservative or Vishnu Destructive or Siva 8 Vasus. 12 Adityas. 11 Rudras.

These are 31 gods. Then there are Prajapati and Indra, making the number 33. The Brihat Aranyaka says that the 33 Krores of Devas are only sub rays of these primary 33].

THE PROGENY OF BHUTA.

_By Sarupa_: -- Millions of Rudras and the chief Pretas.

THE PROGENY OF ANGIRASA.

(1) _By Svadha_: -- Pitris (comet). (2) _By Sati_: -- The Veda known as Atharva-Angirasa.

THE PROGENY OF KRISASVA.

(1) _By Archis_: -- Dhuma ketu (comet). (2) _By Dhishana_: -- Vedasiras, Devala, Vayuna and Manu.

THE PROGENY OF TARKSHA.

(1) _By Vinata_: -- Garuda (the vehicle of Vishnu) and Aruna (the charioteer of the Sun.)

(2) _By Patangi_: -- Birds. (3) _By Yamini_. -- Moths and locusts. (4) _By Kadru_: -- the serpents.

_The Moon_: The Moon married the 27 stars. But he is consumptive (_i.e._ he is consumed?). Therefore he has no progeny. (What is meant by the consumption of a planetary body like the Moon?)

THE PROGENY OF KASYAPA

(1) _By Timi_: -- Aquatic animals. (2) _By Sarama_: -- Wild beasts, such as Tigers. (3) _By Surabhi_. -- Cloven-footed animals. (4) _By Tamra_: -- The Vultures. (5) _By Muni_: -- The Apsarasas. (6) _By Krodhavasa_: -- Serpents such as Danda Suka and others. (7) _By Ila_: -- Plants. (8) _By Surama_: -- The Rakshasas. (9) _By Aristha_: -- The Gandharvas. (10) _By Kastha_: -- Beasts other than cloven-hoofed. (11) _By Danu_: -- 61 Danavas the chief of them being Dvi Murdha, Sambara, Aristha, Hayagriva, Vibhavasu, Ayomukha, Sanku Siras, Svarbhanu, Kapila, Putoma, Vrisha Prava, Eka-Chakra, Anutapana, Dhumra-Kesa, Virupaksha, Vipra-chitti and Durjaya.

Namuchi married Suprabha, the daughter of Svar-bhanu.

King Yayati married Sarmistha, the daughter of Vrisha-parvan.

Vaisvanara was another son of Danu. He had four daughters. Upadanavi, Haya-siras, Puloma and Kalaka. Puloma and Kalaka had 60,000 valiant sons named Poulama and Kalakeya. Arjuna alone killed all of them in Svarga. Bipra Chitti had by his wife Sinhika 101 sons. The eldest of them is Rahu. The other hundred are Ketus. They all became planets.

(12) _By Aditi_: -- The 12 Adityas -- Vivasvat, Aryaman, Pushan, Tvastri, Savitri, Bhaga, Dhatri, Vidhatri, Varuna, Mitra, Indra, and Vishnu. _Vivasvat_ had by his wife Sanjna two sons Sraddhadeva Manu and Yama (the death god), and one daughter the river Yamuna. This Sanjna became also a mare and produced the twin Asvini Kumaras. He had also by Chaya two sons Sanaischara (Saturn) and Savarni Manu and one daughter Tapati. Tapati had for her husband Sanvarana. Matrika is the wife of _Aryaman_. He had by her sons called Charshani. (For Charshani _vide Supra_.) The human race has been moulded after them by Brahma. Pushan is childless, and broken toothed. He partakes only of powdered food. This has been related in the story of Daksha. Rachana is the wife of _Tvastri_. She is the daughter of a Daitya. Prajapati Tvastri had by her one son Visvarupa. Though connected on the mother's side with the Asuras, Visvarupa was made a Purohita by the Devas, when Brihaspati (Jupiter) their former preceptor left them.

*SKANDHA VI. CHAP. 18.*

_Savitri_ had, by his wife Prisni, three daughters, Savitri (Gayatri), Vyahriti (Bhur, Bhuvar, Svar, Mahar &c.) and the Trayi; (Rik, Yajur, and Saman). His sons were Agnihotra, Pasu Yaga, Soma Yaga, Chaturmasya Yaga and the 5 Maha Yajnas.

_Bhaga_ had, by his wife Siddhi, three sons Mahimart, Vibhu and Prabhu and one daughter Asis.

_Dhatri_ had, by his wife Kuhu, one son Sayam (evening), by his wife Sinivau, Darsa (the new moon day), by his wife Raka, Pratar (morn) and by his wife Anumati, Purnamasa (full Moonday).

_Vidhatri_ had, by his wife Kriya, five Agnis called Purishya. Charshani is the wife of _Varuna_. Bhrigu incarnated as his son. It is said that the great Rishi Valmika is also Varuna's son. Mitra and Varuna once felt love for Urvasi. Agastya and Vasishtha were then born of that Apsaras.

_Mitra_ had, by Revati, Utsarga, Arishta and Pippala.

_Indra_ had, by Paulomi, Jayanta, Rishabha and Midhusha.

_Vishnu_, as son of Aditi, is known as the Vamana incarnation. He had by his wife Kirti one son Brihat Sloka (great fame). His sons were Sambhoga and others.

(13) _By Diti_: Hiranyakasipu, Hiranyaksha and the Maruts.

THE STORY OF VIVSVARUPA.

*SKANDHA VI. CHAP. 7-8.*

Indra surrounded by the Devas, was seated on the throne of _Triloki_. He felt the pride of his position. Brihaspati, the preceptor and guide of all Devas came, but Indra did not rise up to receive him. Thus insulted, Brihaspati left the place at once and abandoned the Devas. The Asuras took this opportunity to put down the Devas and carried on a severe struggle under the lead of Sukra. The Devas were worsted in the fight and they went to Brahma for redress. Brahma advised them to accept the guidance of Visvarupa, son of Tvastri. They gladly went to Visvarupa and he consented to be their preceptor. Visvarupa initiated Indra into the mysteries of Narayana Kabacha (an invocation to Vishnu which preserves one against all danger. The invocation must be read in the original, so no attempt has been made to render it into English). With the help of that Kabacha, Indra easily conquered the Asuras and firmly established once more the Kingdom of Triloki.

Visvarupa had three mouths. With one he used to drink Soma, with another he used to drink wine and with the third he used to take his food. While performing Yajna, he openly gave oblations to the Devas, but secretly reserved some for his mother's relations the Asuras. Indra once found out this treachery. He became angry and cut off the three heads of Visvarupa. The Soma drinking head became Chataka (the Swallow, supposed to live only on rain drops). The liquor imbibing head became Chataka (the Sparrow). The food eating head became Tittiri (the francoline partridge). The sin of killing a Brahmana attached to Indra. He divided it into equal parts and distributed them between earth, water, trees and woman. Earth accepted her part on receiving the boon that her cavities would be filled up by nature. But the sin manifests itself in the barren lands. The trees took their part in return for the boon that the wounds on their cuticle should naturally heal up of themselves. But the sin shows itself in the exudation. Water was persuaded by the boon that it could mix with any other substance. But the sin shows itself in bubbles and foam.

THE STORY OF VRITRU.

*SKANDHA VI. CHAP. 9-13.*

Tvastri became enraged at the death of his son. He gave offerings to Agni for the destruction of Indra. A huge and fearful Asura rose out of the sacrificial fire. The Devas threw their weapons at him, but he swallowed them all. Wonderstruck they prayed to Vishnu for help. Vishnu asked them to go to Dadhichi and pray for his body and assured them that the weapon made of his bones by Visvakarma would cut off the head of Vritra. The Devas went to Dadhichi and got his body. Visvakarma made the thunderbolt instrument (Vajra) out of his bones. Indra went with this instrument at the head of the Devas to fight with Vritra. _The fight took place at the commencement of Treta Yuga in the first Yuga cycle of Vaivasvata Manvantara,_ on the banks of the Narmada. After a severe fight, the chances shewed themselves favourable to the Devas. The Daitya and Danava chiefs began to shew their backs to the enemies. "What is this my companions?" exclaimed Vritra, "Is not death inevitable? And what death is more enviable than that with honor and glory? There are two modes of death, rare though they be, that are given the palm in all religious books -- one is by control of the Pranas by means of Yoga and the other is by facing enemies foremost of all, in the battle field."

But the Asuras heeded him not. The Devas ran after them. "O ye cowards?" exclaimed Vritra, "What glory do you gain by running after those that fly away. Come and approach those that are in the field." So saying he attacked Indra. Indra in anger threw a large club at him. Vritra easily took it up with his left hand. He struck it with force on the head of Airavata, the elephant of Indra. The elephant receded 28 cubits and vomitted blood, The magnanimous Vritra seeing the distress of the animal did not strike it again. Indra softly touched the injured animal, trying to give it relief and he took respite for some time. Vritra remembered the wicked deeds of Indra and addressed him thus "O thou assassinator of a Brahmana! Thou didst kill thy own Guru, my brother Visvarupa. Thou didst raise faith and trust in my brother's mind and still thou didst kill that innocent, wise Brahmana, your own Guru, having been initiated by him in Yajna. Your karma makes you worse than even Rakshasas. It is meet that I shall kill thee with this Trident and make over thy body as food for vultures. And if thou, O Indra, cuttest off my head, I shall be free from the bond of Karma, by offering my body as Bali (sacrificial food) to the animals. Here I stand before thee. Why dost thou not strike with the Vajra. Thou hast been favoured by Vishnu and by Dadhichi. Victory and all the virtues always follow Vishnu. I will do as advised by my deity Sankarshana and attain after death the state of Yogins by sacrificing this body. O Bhagavat, may I ever and ever remain in the Service of thy votaries. This I deem a thousand times more desirable than the attainment of the Supreme Abode, or of Siddhis or of Mukti."

Vritra then took the trident in hand and attacked Indra -- Indra then had recourse to Vajra and he easily cut off both the trident and one hand of Vritra. Vritra took a club in the other hand and struck both Indra and the elephant. The Vajra slipped out of the hands of Indra and he felt ashamed to pick it up in the presence of his enemy. "Pick it up, O King of Devas, and kill your enemy. This is no time for shame or sorrow. It is not you or I that are the real actors. Bhagavan is guiding us all. He guides the whole Universe. Look at me. I have been worsted, hand and weapon gone, still I am trying my best to kill you. This our fight is but like the game of dice in which the life of one of us is the stake."

Indra could not help wondering at the wisdom and magnanimity of Vritra. He exclaimed "O king of Danavas! thou hast got over the Maya of Vishnu. The Asura nature has altogether- left thee and thou art fixed in devotion to Vishnu. Verily thou art a Mahatma now."

They again engaged in fight. This time Indra cut off both the club and the other hand with the help of Vajra -- Vritra then opened his mouth and swallowed Indra. There was loud wailing and lamentation all round. But Indra broke through the interior of Vritra with the help of Vajra, and he then forcibly applied the bolt to cut off the head of Vritra. The bolt though actively employed could only sever the head of the Asura King in 360 days. The flame of self from Vritra's body merged in Shankarshana in the presence of the Devas.

The sin of killing a Brahmana a second time followed Indra in the form of a hideous old outcaste woman. He fled away into the Manasa lake and entered the filament of a lotus stalk. He remained there concealed for one thousand years. King Nahusha reigned in Svarga during that time. But as he became maddened in pride, Sachi the wife of Indra made him a serpent. The Brahmanas then called back Indra to Svarga, and he reigned there again.

THE STORY OF CHITRAKETU.

*SKANDHA VI. CHAP. 14-17.*

Chitraketu, the King of Surasena had ten millions of wives, but he had no son. Rishi Angiras once came to him. The King expressed regret for his childlessness. Angiras performed a Yajna in honor of Tvastri, and gave the sacrificial remnants to the eldest wife. "You shall have a son, O King!" said Angiras. "But he will give you joy and sorrow both." In time the eldest Queen bore a son. Her co-wives grew jealous and poisoned the child. Chitraketu was deeply moved, and he wept profusely. At the time Narada and Angiras came to him. They taught him the worship of Shankarshana. Chitraketu became fixed in the meditation of this second manifestation of Chaturvyuha, and this made him very powerful. He became the King of the Vidyadharas.

Once Chitraketu was roaming over the firmament on the chariot given him by Vishnu, when he saw Siva surrounded by his attendants openly embracing His consort Bhavani. Chitraketu made some taunting remarks in the hearing of all. Siva simply smiled, and so did His attendants. But Bhavani cursed Chitraketu with an Asura birth. Chitaketu accepted the curse with an unruffled mind, saying it was the way of all beings to meet with things pleasant and unpleasant in this perishable world, and he only asked Bhavani to pardon him, if he had offended her. "Look how bold the followers of Vishnu are!" exclaimed Siva, "They fear no body in this world. I am also a follower of Vishnu. So I took no offence at the words of the King Vidyadhara."

Chitraketu became Vritra by this curse, but his magnanimity and devotion to Vishnu were not lost.

THE DAITYAS.

*SKANDHA VI. CHAP. 18.*

KASYAPA = Diti. | ---+-----------------+----------------+-- | | | Hiranyakasipu Hiranyaksha 49 Maruts. = Kayadhu = Bhanu | ---+-------------+---------+-------------+---------+--- | | | | | Sanhrada Anuhrada Hrada Prahlada Sinhika = Mati = Surya. = Dhamanti = Drarvi. = Viprachit | | | | | Panchajana +----+---+ +-+----+ | Rahu. | | | | | Vashkala. Mahisha. Vatapi Ilvala | | Virochana. Bali = Asana | --+----+------+-- | | Bana 99 sons.

THE MARUTS.

*SKANDHA VI. CHAP. 18-19.*

Diti was very much grieved by the loss of her sons, caused by Indra. She ardently wished to have a son who could kill Indra. With this object, she served Kasyapa with all her heart and pleased him much. Kasyapa offered to give her any boon, and she prayed for an immortal son that would kill Indra. Sorely perplexed in mind, the Rishi thought within himself of a device. He said "I grant you the boon, but you shall have to observe Punsavana Vrata for one full year." This is a Vaisnava Vrata, the performance of which requires absolute purity of body and mind. Kasyapa related the details to his wife, (for which refer to the original). His object was to give an immortal son to Diti and to purify her mind by this Vrata, so that she might cast, off all enmity against Indra. He also thought it possible that his wife might not observe the strict rules for such a long time. Diti however accepted the conditions, and she bore a son. Indra became very much frightened, and he closely watched his step mother to discover a breach of the rules. He followed and served Diti always and tried to please her. One day Diti became very much tired, and she fell asleep after eating before she could wash her hands, mouth and feet. Finding this opportunity, Indra, by his Yogic powers entered the womb and split the child into 7 parts. The Maruts wept and requested their half-brother not to kill them. Indra consoled them saying that they need have no fear from him, and he would make them his companions. He then split each of the seven into as many parts again. By the favour of Vishnu, the Maruts were not destroyed, but came out all alive from the womb of Diti. It was a little short of one year still. Indra made them drinkers of Soma and his chief companions. Diti woke up, and she was astonished to find 49 sons by her. "Tell me Indra if thou knowest" said she, "how is it I have these 49 sons instead of one. Pray do not conceal any thing." Indra gave the whole story to Diti and expressed great repentance. He assured Diti that the Maruts would be his best companions. Diti's mind had been purified, and she allowed her sons to become Devas. Thus the Maruts, though born as Daityas, became immortal Devas. (Marut Vayu air. Vayu corresponds to the sense of touch and to vital energy).

SKANDHA VII.

THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.

*SKANDHA VII. CHAP. 7-1.*

Raja Parikshit said: -- "To Bhagavan, all beings are equal, and He is the dear friend of all. Why did he kill the Daityas for the sake of Indra, as if He was not above partiality. Supreme Bliss Himself, He had nothing to gain from the Devas. Being above the control of the Gunas, He had no fear from the Asuras, and he did not bear any unfriendly feeling for them. We are in doubt as to the virtues of Narayana. Please clear up the doubt."

Suka replied: -- Void of Gunas, without beginning, without manifestation, beyond Prakriti, Bhagavan pervades and permeates the Gunas of His Maya. Hence His seeming relations. Satva, Rajas and Tamas are not His Gunas, but they are the Gunas of Prakriti. These attributes or tendencies of Prakriti do not all prevail at one and the same period; but they have got their periods of increase and decrease. (That is, since the beginning of the universe, the general tendency which guides all beings is different at different times. Thus at the very outset there was inertia, Tamas. This inertia was got over by Rajas, which predominated in the Prajapatis, and the life-forms appeared on the globes. There was Tamas again in the mineral kingdom, which had to be conquered by Rajasic activity. And Rajas was in full swing till humanity reached a certain stage. Then Satva manifested itself for the evolution of men. The spiritual regeneration will be brought about by the ever increasing prevalence of Satva).

When Satva prevails, Bhagavan favours the Devas and Rishis. When Rajas prevails, He favours the Asuras. When Tamas prevails, He favors the Yakshas and Rakshasas. He follows in fact the periodic tendency.

It is Kala (Periodicity) that now brings up Satva. So the Lord seems to favour the hosts of Devas, in whom Satva prevails. He also seems to put down the hosts of Asuras, who are opposed to the Devas being full of Rajas and Tamas.

It is also to favour the Asuras that He kills them. For we have seen above, how the gate-keepers of Vishnu became Hiranyaksha and Hiranyakasipu by the curse of the Kumara brothers. They had to become Asuras for three successive births. In the second birth, they became Ravana and Kumbhakarna, when they were killed by Rama. In their last birth, they became Shishupala and Danta-vakra, when they were killed by Sri Krishna. Then they became finally liberated and restored to their place in Vaikuntha.

(The Spiritual ascent commenced finally on the appearance of Sri Krishna. It was to prevail for the remaining life period of the universe. The Asuras had done their work by this time, and therefore they finally returned to Vaikuntha).

THOUGHTS ON THE ABOVE.

The Daityas and the Danavas are both called Asuras. But there is a radical difference between the two classes.

The Daityas are opposed to the A-dityas. The root verb _da_ means to cut to pieces, to separate. _Diti_ is that which separates. _Aditi_ is that which does not separate. Jivatma is the same in all beings. One life principle animates all the forms of creation. The idea of separateness did not exist from before. The elementals that began life in this Kalpa from the spiritual plane, have hardly any idea of separate existence. The Devas and Pitris are described as classes (_ganas_), and not as individuals. In the Mineral Kingdom, again, there is no individual existence. Individuality has to be worked out, and the sons of Diti bring about this great work in the evolution of life forms.

When we have the sense of separate existence strong in us, we become capable of further evolution. By our individual experiences, we know what is right and what is wrong, what is pleasurable and what is painful. Things that give joy give pain as well. It is the measure of pleasure or pain that teaches us what to covet and what to shun. Then we have the fact that by our very existence we have duties to perform. The teachings of other ages that are revealed to the Rishis and proclaimed by them, give us a better idea of things, and they tell us more than we can know of by our own experience. The Asuras lead us on and on, till we reach the highest point that, with a sense of individuality, we may attain.

When the individual soul gathers all experience that may be acquired by the idea of separateness, it traces back its way to that spiritual home whence it came. In the return journey, it is helped by the Adityas, who gradually efface the idea of separateness, by an ever increasing infusion of Satva: Vishnu himself became Aditya and taught men the unity of all souls.

The Adityas who guided the early elementals had to be crushed, so that separateness might grow. Pushan and Bhaga were therefore overpowered by the attendants of Siva at the sacrifice of Daksha.

The Adityas who guide humanity in their return to spirituality are themselves high spiritual energies, the highest Devas of our Triloki.

Our evolution is thus two-fold -- individual and non-individual. When we work as individuals, we are under the influence of Daityas. When we want to cast off separateness, we are under the influence of the Adityas.

In both cases, however, it is the bliss element in us that is worked on by the Daityas and A-dityas. This bliss element is our eternal heritage from Ishvara, and it is this element that saves us in our contact with manifold matter. The measure of bliss, (_ananda_), enables us to judge what matter to accept and what not.

Individuality developed under Hiranyakasipu, and all sorts of blissful experiences were acquired. The sons of Hiranyakasipu were all called Bliss (Hrada), but the perfection of Bliss (Pra-Hrada) was in Prahlada, He found out that the worldly joys were unreal, and that the real joy could be had only from Him above, who was joy itself.

But Prahlada did not realise that there was one life underlying all beings, and that all beings were essentially one and the same. He was separate in his devotion, though unselfish to the extreme. He knew that men had separate existences, and while he attained perfection, others did not. It was therefore his duty to raise others to his level. With all unselfishness and devotion, Prahlada was an Asura, because he worked from the stand point of individual life. The foster-father of Sri Krishna was Nanda, the word meaning also bliss. But the bliss of Gopas and Gopis consisted in forgetting self altogether. The bliss that was then evolved will draw humanity to the highest level of spirituality in our Kalpa.

The reign of the Daityas may be divided into three periods: --

I. -- The period of Hiranyaksha and Hiranyakasipu. II. -- The period of Ravana and Kumbhakarna. III. -- The period of Shishupala and Dantavakra.

I. _Hiranyaksha and Hiranyakasipu._

Jaya and Vijaya are the outer aspects of Vishnu. Vishnu preserves the universe, and He preserves all beings. Existence, consciousness and bliss all proceed from Vishnu, and it is these essential attributes that bring about the involution and evolution of all beings. In minerals, there is existence, but it is Tamasic. Consciousness and bliss are completely eclipsed by the Tamasic opacity of gross matter.

In the vegetables, there is existence and something more -- the bare dawning of perceptive consciousness. There is predominating Tamas in the vegetables also. But Rajas also tries to manifest itself.

In the animals, Rajas asserts itself by increasing activity, and by the

## action of the senses. The animals exist, they are conscious and they

have blissful experiences.

In men, Rajas plays the most important part. Through the ever increasing

## activities of mind and the development of consciousness, man runs after

all sorts of experience, pleasurable and painful, till at last the idea of lasting and real bliss settles down in him, and he knows more of bliss than any other being in the universe. The future evolution of man lies in the permanence of spiritual bliss, which is purely Satvic in its character.

Vishnu preserves all beings in their Tamasic, Rajasic and Satvic stages. For preservation means the maintenance as well as the improvement of beings. Therefore preservation is Satvic, and Vishnu is the Preserver. We live and move onwards in all stages of our being. But in Rajasic and Tamasic stages, it is the attendants of Vishnu, the door-keepers, that preserve us, and the Daityas are the lower manifestations of Jaya and Vijaya. One is Tamasic and the other Rajasic.

Hiranyaksha is Tamasic. He represents the original inertia of matter, its primary resistance to the onward process of evolution. There was existence after Pralayic sleep But it was homogeneous existence, with little or no phenomenal change. Varaha got over this homogeneal tenacity by the killing of Hiranyaksha, and he set going the process of planetary and individual life.

Hiranyakasipu came next. He was the favoured son of Brahma. He helped the evolution of individual life. Minerals became vegetables. Vegetables became animals, and animals became men. The intellectual power of men rapidly increased, and there was material and moral progress. The limit of moral progress was reached by Prahlada. But the ideal of Prahlada was based upon the conception of differences and of individualities. It is for this reason that Varna and Ashrama Dharma, or the separate duties of life for separate classes of men, is dealt with in the discourses with Prahlada.

But though Prahlada was a son of Hiranyakasipu, he was an exception to the general run of material evolution which was fostered by Hiranyakasipu. Hiranyakasipu hated the development of Satvic virtues, he hated Hari, the embodiment of Satva. Nrisinha killed the great Daitya, and Satva made its appearance in men.

Hiranya means gold.

Hiranyaksha is gold-eyed.

Hiranyakasipu is gold bedded.

II. _Ravana and Kumbhakarna._

Hiranyakasipu represented the gradual development of material and intellectual evolution, till the highest point was reached.

Then there was a period of intellectual abuse. The Intellect of man tried to get a supremacy over the established order of things: Ravana sought to make Nature subservient to his own purposes. The universe existed for man, and not man for nature. This was the perverse idea that guided the people of the Atlantean Continent. The intellectual giants, maddened by this material grandeur, did not look for any world beyond the one they lived in. They cared not for Svarga, nor for the sacrifices that led to Svarga. The flow of evolution, the breath of Ishvara seemed to stand still for a time as it were. The human will tried to override the divine will. There was chaos and disorder, which tended to cause dissolution in the universe. Hence Ravana was a Rakshasa. The Tamasic Kumbhakarna with his six-monthly sleep was the back ground of Ravana.

The spiritual forces that were called forth to put an end to this state of things were equal to the occasion. The great Atlantean Continent was washed away by the sea. The sacred Ganga came rushing forward from the heights of the Himalayas, and eventually Rama appeared to give a finishing stroke to the evolutionary work of the time.

Vishvamitra and others had paved the way for the great work undertaken by Rama. They propounded the Karma Kanda of the Vedas.

Men who knew nothing but the joys and sorrows of this short span of earthly life, and whose ideas and aspirations were all confined to that life, made a great advance when they were taught of an existence after death. When they further knew that life in Svarga was infinitely happier and far more lasting than what they called life on this earth, they made the beginning of a really spiritual life. The Vedic Devas are permanent dwellers in Svarga, and the Vedic Sacrifices establish communion with them by means of Apurva, a spiritual force generated by the performance of sacrifices, and life in Svarga becomes prolonged for a very very long period. People took time to understand this truth, but in time they accepted the performance of Vedic Sacrifices as the only religion for man.

There was however a re-action. The intellectual giants, called Rakshasas, looked down upon Vedic Sacrifices, and they did not care for any life after death. They were the worst enemies of the Vedic Rishis.

Vishvamitra took the help of Rama in protecting the Rishis in the peaceful performance of Yajnas.

But people had grown old in their ideas about Vedic sacrifices. The first seceders were some Kshatriyas. They did not understand why Vedic Sacrifices should be the monopoly of Brahmanas, and they aspired to the position acquired by them. The foremost of these Kshatriyas were the Haihayas and Talajanghas. But they were defeated by Parashurama, who re-established the supremacy of the Brahmanas.

But a silent revolution was going on, in which the Kshatriyas and Brahmanas equally took part. King Janaka and Rishi Yajnavalkya gave the finishing stroke to the Upanishad movement, and side by side with Karma Kanda grew up the Jnana Kanda of the Vedas. Rama brought the two divisions of the Vedas into closer union, as he was himself the resting place of both. And as Vishnu himself, He became the object of Upasana. The three Paths appeared, that of Karma, Bhakti and Jnana. Vedic Sacrifices held their own, and a school grew up which accepted these as the highest Karma which man could perform. Another school, following the very old teachings of Kapila, dissected the transformable parts in man and discriminated the same from the non-transformable. A sister school followed up the teaching with practices in conformity to these, and taught how to concentrate the mind on the discriminated Atma. Another school confined itself to the properties of matter and mind, soul and oversoul, and remained wonder-struck at the superior properties that divided Jiva from Ishvara. Schools of independent thought grew up. Each school had its followers. There were differences and dissensions. There was disunion, self-sufficiency, pride, envy, jealousy and other evil traits of human character that thinks too much of itself. Every one followed his own faith and hated the follower of other faiths. This was the cycle of Shishupala and Dantavakta.

Jarasandha performed Vedic sacrifices, and he put in chains the Vaishnava kings. There were those who believed in the existence of two primary causes, (_Dvivid_). Men, like the king of Kashi, prided themselves on mock wisdom. Religious faiths existed in all possible shades, and their difference was accentuated by dogmatism and mutual jealousy. "The Vedas are different, the Smritis are different. He is not a Muni, who has not some distinctive opinion of his own." This well known verse related strictly to the period of which we are now speaking. Shishupala had respect for the Munis. He was essentially a man of the period.

Sri Krishna taught harmony. He gave the essence of all religions, the eternal truths that formed the ground work of all faiths. He proclaimed in the clearest language possible the One underlying the Many, the eternal Brahman as forming the essence of Jiva and Ishvara. He

## particularly emphasised the relations of man, Ishvara and the universe,

and the duties that followed from these relations. Religion became a science, the law universal, and all teachings found there respective places in the universal religion which He proclaimed. The Rishis bowed down their heads before Him. The Upanishads were never explained so lucidly before. The key-note of all truths and all religions was unravelled beyond all doubt. Such knowledge could proceed only from Ishvara Himself. The Rishis recognised Sri Krishna as the Lord. But Shishupala was slow to believe in this novel revolution. He did not understand why the Rishis gave the first place to Sri Krishna at the Rajasuya sacrifice performed by Raja Yudhisthira. The difference formed a religion with Shishupala. But the age of differences was doomed. The age of unity, of harmony, of spiritual glory was now to reign in the Universe. Hundreds and hundreds of years have passed away, but the scriptures one and all proclaim the glory of the Lord Sri Krishna. What He has done for our universe, we shall see later on.

Danta-vakra was the Tamasic counterpart of Shishupala.

The Asuras advanced as the Kalpic age advanced. There was no end of advancement from the standpoint of self. There is no big jump from individual self to universal self. Though the essential idea of spirituality is unity and the essential idea of materiality is diversity, the one idea develops into the other idea, by an ever widening view of things. Our duties enlarge. Our relations increase. The range of life widens, till it includes the life in Svarga. Vedic Yajna is then performed, though from a pure motive of self-advancement. The advanced self comes very near to the universal self. The performance of Vedic sacrifices is Asuric in so far as it is selfish, but it minimises the self of earthly existence, and gives a transitory character to our worldly joys and sufferings, and it gives the idea of an enlarged self, of widened existence and of higher duties. The Karma Kanda of the Vedas therefore opens the door widely to real spiritual life.

This explains why Vishvarupa, an Asura, guided the Devas for some time. The three heads of Vishvarupa represent the three Vedas. The swallow head is the Rik, the sparrow head is the Saman, and the Tittiri head is proverbially the Yajur. This refers to the prevalence of Karma Kanda. But when better times came, Indra killed Vishva-rupa. The place of Vishva-rupa was however speedily taken, up by Vritra. And Indra had recourse to Atharva, the fourth Veda and to Dadhichi, a votary (represented as the son) of Atharva Veda, the very ideal of self-sacrifice.

And who is this Vritra? The Vedas say: -- _"Sa iman lokan Avrinot etat Vritrasya Vritratvam."_

He spread over (_vri_) all these Lokas, this is the Vritraship of Vritra.

The Bhagavata says: -- "These Lokas are spread over by him in the form of Tvashtri's Tapas. Hence he is called Vritra." VI. -- 9-xviii.

The invocation of Tvashtri is thus described in the Bhagavata: -- "Rise up, O Indra -- Shatru, never give up enmity." VI -- 9-xii.

The word _shatru_ means enemy. Tvastri meant to say "he who is to become the enemy of Indra." But by proper grammatical construction, the expression means, he of whom Indra is to become the enemy. The invocation was therefore defective and it produced a contrary result. Panini points this out as an apt illustration of what bad grammar leads to.

The Vedas thus speak of the invocation: -- "As he said-_Svaha_! O Indra-Shatru! rise up -- so Indra became the enemy of Vritra." Notwithstanding his wisdom, Chitra-ketu was anxious to have a son. He wept bitterly, when the son was lost. He was a votary of Sankarshana, who presides over Ahankara or Egoism. So by devotion he became the king of the Vidyadharas. This selfish devotion, the worship of Gods for the gratification of selfish aspiration, which is so universal, is Vritra.

Vritra was killed by a weapon made of the bones of Dadhichi the Rishi of self-sacrifice. We want to kill thee for thy bones, for they will be of service to the universe, so said the Devas. And Dadhichi felt the height of pleasure in giving himself completely up, that the universe might prosper.

We are told that the fight with Vritra took place in the Vaivasvata Manvantara. The readers will easily understand why this is so.

The fight between the Devas and the Asuras is only a counterpart of struggles on our earth between the forces of materiality and spirituality. With the appearance of Lord Krishna, the ascendancy of the Asuras is virtually over, and however self-seeking we may be by our nature, we bow down before the ideal of unselfishness, of One Life pervading all beings, so prominently held before us by that greatest of all Avataras, and the circle of those that follow this ideal is daily increasing.

But why is Atharva Veda spoken of as the Veda of unselfishness? The popular idea about that Veda is quite the contrary.

People resort to it for Tantric malpractices. The Vajra or thunderbolt is an electric current, which in the hands of Indra has the power of spiritualisation. The Asuras dread the subtle forces of nature which reach them even in the regions of Patala. Who knows what purpose the electric discharges serve in the economy of nature? Who knows of the subtler currents of spiritual forces that silently bring about the grandest revolutions in nature? Atharva Veda inculcates an intimate acquaintance with the subtle forces of nature. It opens the door alike to White as well as Black Magic. But at the present day, the Black Magic only survives, making the Atharva a name of opprobrium and reproach.

Marut is Vayu. The Maruts are forms of Pranic energy. They are 49 in number, corresponding to the 49 forms of Agni. These 49 forms include all sorts of Pranic energy in the spiritual, intellectual and material planes. As the whole process of evolution is dependent on life

## activities, and as life itself is essentially divine, the Maruts are the

companions of Indra. As by life, we understand individual life as imprisoned in Jivic centres, the Maruts are by birth Daityas.

We have lingered so long over the Daityas. The Danavas are also called Asuras, but they are essentially different from the Daityas. Every individual has got two aspects -- Prakritic and Purushic. The Purusha aspect in him is limited by the individual Prakriti. The individual limitation appertains to the Daityas. The Prakritic element in man is Danavic. The chief Danava, Maya, is an aspect of Maya. Maya is a great magician, as the essence of Prakriti is illusion. Duryodhana and his brothers could not discriminate between the illusory aspect of the assembly-ground prepared by Maya. To the Pandavas, the followers of Sri Krishna, there was no illusion. The Danavas lead men away from spirituality, so much so that they may be estranged completely from their spiritual nature. These dark forces in nature have no redeeming feature in them. Fortunately for the history of the universe, we do not hear much of them.

THE STORY OF HIRANYAKASIPU.

*SKANDHA VII. CHAP. 2-4.*

Upon the death of Hiranyaksha, Hiranyakasipu collected his companions and told them that Vishnu was no longer keeping that neutrality and impartiality which he had observed of yore. On the contrary, he had taken the side of the Devas, under the pretence of Upasana.

He then consoled his nephew and his brother's wife by words of wisdom explaining to them the transitory character of the world and the permanence of Atma. He also told them several stories to illustrate the point.

Hiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality and supremacy over the Triloki. Brahma became pleased with his asceticism and enquired what boon he wanted. Said Hiranyakasipu: -- "Let me have no death from any one created by Thee. Let not those that are not created by Thee kill me inside or outside, by day or by night, with any weapon, either on the earth or in the air. Let no man or animal, with or without life (asu) Deva, Daitya or serpent kill me. As thou art without a rival in battle, the one glorious lord of all beings and all Lokapalas, so let me be too. Let me possess all the Siddhis, (Anima &c.)" Brahma said, Amen.

Hiranyakasipu then ruled the Universe. He took the place of Indra. All the Devas worshipped him.

Brahmanas and other Grihasthas performed Yajna in his honor and gave offerings to him. The earth yielded plenty even without much effort. There was prosperity all around. The Shastras were however not duly respected. (All this is a description of the material period, the reign of Materiality). A long, long time passed on in this way. At last the Lokapalas could bear it no longer. They prayed to Vishnu for relief. The Devas heard a voice from heaven "Wait ye all. The time has not yet come for the fall of Hiranyakasipu. He shall be the enemy of his own son. I kill him then." -- Assured by these words, the Devas went to their own place.

HIRANYAKASIPU AND PRAHLADA.

*SKANDHA VII. CHAP. 4-9.*

Hiranyakasipu had 4 sons. Of these Prahlada was great in his virtues. He was respectful, well-behaved, truthful, self-controlled, friendly to all beings, and great in his devotion. Even in his infancy, he gave up play and constantly meditated on Vasudeva. The things of the world had no relish for him. In the exuberance of devotional feelings, he sometimes laughed, sometimes wept, sometimes sang and sometimes danced. At times when the feelings were profound, he remained quiet with hair standing on end while tears flowed down his cheeks.

Shanda and Amarka, sons of Shukra, had charge of the education of Prahlada. He heard and learned whatever they had to say, but he inwardly did not like the teachings about mine and thine and about the transitory things of the world.

Once Hiranyakasipu placed Prahlada on his lap and asked him -- "What do you consider to be righteous (_Sadhu_)?"

Prahlada replied: -- "Human souls enshrined in bodies are always distracted on account of false perceptions. O great Asura, I therefore consider it righteous to leave the house, which like a dark well causes the downfall of Atma, in order to go to the forest and take the shelter of Vishnu."

Hiranyakasipu smiled and said: -- "It is thus that boys are spoiled by others. Take him back to the house of his teachers and let them see that Vaishnavas in disguise may not confound his Buddhi."

The teachers brought him to their house and asked him in gentle and sweet words: -- "Child, do not conceal any thing from us. We are your teachers. Tell us whether this perversity is spontaneous in you or whether it is acquired from others." Said Prahlada: -- "I and others, this is mere false perception caused by the Maya of Bhagavan. So salutations to Him. When Bhagavan becomes kind, it is then only that the difference-making perception of men disappears. As the iron moves of itself in the presence of a magnet, so the distraction in my Budhi, if you like to call it so, rises of itself in the presence of Vishnu."

"Get the cane," said one of the teachers, "This wicked boy will put us all to shame. He is a disgrace to his family. It is but meet to punish him. The Daityas are sandal trees and this boy is a thorn plant amongst them. Vishnu is the one for the extirpation of the sandal forest, and this boy is his handle."

They threatened Prahlada in various ways and taught him Dharma, Artha and Kama, and the different devices to subdue one's enemies. At last they thought Prahlada had been well trained. So they took him to the king.

The king embraced the child and said "Prahlada, my boy, you have been so long with your teachers. Tell me what you have learned, as the best of all."

Prahlada replied: -- "Hearing of Vishnu, recital of His glory, constant remembrance of Him, attendance on Hari, His worship, adoration, service, and friendship, and offering oneself entirely to Him this is ninefold Bhakti. This Bhakti is to be offered to Vishnu and acted upon. This I deem to be the best teaching."

Hiranyakasipu reproved the teachers in anger. They told him, it was neither from themselves nor from any one else that Prahlada had these teachings, but that they were spontaneous with him. The Asura king then addressing his son said: -- "If you have not learned these things from your teachings, whence could you have such a vicious inclination."

Prahlada replied: -- "Inclination for Vishnu does not come to the Grihastha either from himself or from any other. One blind man cannot lead another. It is the company of Mahatmas alone that can give such an inclination."

Hiranyakasipu could bear it no longer. He threw down the child from his embrace, and asked the Asuras to kill him at once or expel him. They cried out "kill him, kill him," and struck the five year old child with their spears. But Prahlada was deeply concentrated in Bhagavan, so he felt not the spears at all. This put Hiranyakasipu in fear, and he devised means to kill the boy.

He tried big elephants, venomous serpents, Tantric practices, throwing down the child from the hills, enclosing him in cavities, poisoning, starvation, cold, air, fire, water, but failed to kill his innocent son. He then thought his end was near at hand and became melancholy. Shanda and Amarka told him not to entertain fears, but to wait till Shukra came. The king asked them to take charge of the boy once more. They again commenced to teach him their sciences. One day the teachers left the house on business. The boys were all engaged in play, and they invited Prahlada into their midst. Prahlada took the opportunity to instruct the boys. He explained to them in eloquent terms the transitoriness of all joys and sorrows and the vanity of all worldly attachments. He taught them the imperishable character of Atma, and dilated on its relation to the body and the universe. He then preached in glowing words friendliness to all beings and devotion to Bhagavan. He then told the boys that he had learned these things himself from Narada.

The boys expressed wonder, for they knew Prahlada to have been always under the tuition of Shanda and Amarka.

Prahlada informed them that when Hiranyakasipu had gone to the Mandara mountain for prayer, the Devas attacked his kingdom, and Indra carried away his wife. Prahlada was then in her womb. Narada kept Hiranyakasipu's wife in his own Ashrama till he had taught to her, more for the child in the womb than for the mother, the whole of Atma Vidya.

Prahlada again continued the discourse and impressed on his companions in the most eloquent words, full of wisdom, the utility and nature of devotion. (The original discourse will repay perusal).

The teachers returned and found the contagion of Vaishnavism had also spread amongst other boys. They instantly reported the matter to Hiranyakasipu. The king became all wrath and angry. He sent for Prahlada. Prahlada approached him with all respect and humility. The king thundered forth thus: -- "What makes thee so often disobey me, thou vile enemy of thy own race? Dost thou not know that I will instantly put thee to death? All Triloki dreads me and trembles when I am enraged. But thou dost break my words without the least fear in thy mind."

"Father," said Prahlada, "Bhagavan is my only strength. He is not only my strength, but also yours and that of the whole world. Look upon all as your own self, father."

"Unfortunate that thou art", said Hiranyakasipu, "Tell me, who else is there besides myself whom thou callest Bhagavan or Ishvara. Where is he?" Said Prahlada, "He is everywhere."

"Why not then in this pillar?"

"Yes, I see him there."

"Well, let me sever your head from your body and see how your Hari can preserve you."

So saying, Hiranyakasipu took sword in hand and violently struck the pillar with his fist. A great noise was heard at the time, and the fearful Nrisinha came out of the pillar, half man, half lion. Hiranyakasipu with wonder saw He was neither man nor animal. Nrisinha placed the Asura king on his thighs and tore him with His nails to death. (For a description of Nrisinha and of the fight refer to the original).

The Devas all collected and prayed to Him one after the other. But Nrisinha was still in a rage and they dared not approach Him. Brahma at last sent Prahlada to pacify Him.

Prahlada approached Him slowly and prostrated himself at His feet; Nrisinha became full of tenderness and placed his hand on the head of Prahlada. That divine touch removed all evil from Prahlada and illumined his mind with Brahma Vidya. He then broke forth into a prayer, (perhaps the most sublime in the Bhagavata Purana).

THE PRAYER OF PRAHLADA

*SKANDHA VII. CHAP. 9.*

"Brahma and other Devas, Rishis and wise men, full of Satva, have failed to adore Thee in suitable words. How can this Asura boy please Thee, O Hari: But I think, it is not wealth, good birth, beauty, asceticism, learning, power, intellect, or even Yoga that is so much suited for the worship of Parama Purusha as Bhakti. It is by Bhakti that the elephant king pleased Bhagavan. _Even a Chandala, (an outcaste) is much superior to a Brahmana, who has all the 12 virtues, but has no devotion to Vishuu._ For the Chandala who offers his Manas, his words, his Karma, his wealth and even his Prana to Vishnu, purifies not only himself, but his whole line, while, the proud Brahmana does not even purify himself." (Without devotion, the virtues only serve to increase pride. They do not purify the mind. _Sridhara_.)

(The Almighty Vishnu does not want any offering from the ignorant for himself. He is possessed of all things. But the man who gives offerings to Him can alone keep them to himself, for verily the paintings on the real face are to be seen in the image. The self in man is only a reflection of Atma or Manas. Therefore if a man does any thing that affects his Manas only, it does not concern his real self. If an offering is made to Ishvara, that reaches his real self).

"Therefore though of low birth, I have no hesitation in reciting thy glory as much as I can, for such a recital is sure to purify a man.

"Withdraw, O Lord! this terrible form, and be cooled. Look! the world trembles at Thee.

"I am not afraid, however, even of this form, as I am afraid of the wheel of births. Give shelter at thy feet, that I may gain Moksha.

"I have been scorched by the fire of misery in all births. The only remedy is devotion to Thy service. For Thy servant by Thy favor gets the company of Mahatmas. By their company, he gets rid of all worldly attachments and sings the glory of Bhagavan. Then the miseries of life cannot overpower him.

"The parents are not the protectors of the child; medicine is not the remedy for the diseased; the boat is not a shelter for the drowning; for they cannot save from a recurrence of evils. And even the little that others do is promoted by the Prompter of all.

"When Purusha wishes, Maya disturbed by Kala creates the Sukshma Sharira, headed by Manas. That Manas is drawn into a world of recurring births, characterised by the transformations of Maya": (5 Jnanendriyas, 5 Karmendriyas, 5 Bhutas and Manas). "I am being squeezed in this wheel, like the sugar-cane in the mill.

"Draw me unto Thee, O Lord! or I am lost in the whirl."

(Some platitudes and a short account of the part taken by Vishnu in the creation follow).

"Thou dost incarnate as man, animal, Rishi and Deva in order to guard all beings, to destroy the enemies of the world and preserve Dharma, according to the requirements of every Yuga. But in Kali Yuga, Thou concealest Thyself. Hence (from manifestating only in three Yugas), Thou art called Triyuga.

"Lord of Vaikuntha, this mind does not take pleasure in discourses about Thee, as it is vitiated, prone towards the outside, unmanageable, passionate and affected by the three promptings -- joy, sorrow and fear. How can I with such a mind think of Thee?

"I am drawn on all sides by the Indriyas, and I am as miserable as a man with many wives.

"I am not the only sufferer. Look! all men remain fallen by their own karma in the Vaitarani (River at the gate of Yama) of recurring births. They are afraid of births and deaths and of danger from each other. They are mutually both friends and enemies. Take pity on these bewildered creatures, O Thou that art on the other side of the river, and preserve them this very day by taking them across the Vaitarani (_i.e._ the relativity's of Triloki existence).

"O guide of the Universe! what is thy difficulty in saving all men? For Thou art the cause of the creation, preservation and destruction of the Universe. Thou hast much kindness for the ignorant. Thou art the friend of the afflicted. What then by saving us only who serve thy favorite men the Mahatmas (for, those who serve the Mahatmas are already saved).

"O Thou Supreme, I am not the least anxious for myself about the Vaitarani (Triloki existence), however difficult to cross it may be, for my mind is plunged in the nectar ocean of singing thy glory. But I mourn for the ignorant, those that care only for the gratification of the senses and for the means of such gratification while they remain estranged from Thee.

"Generally, O Deva! the Munis are desirous of their own Moksha, they hold their tongue, and roam in solitude without caring for the good of others. But I do not like to be liberated alone, leaving behind me the afflicted round me; I find no other shelter for these misguided people, besides Thee.

"They are not happy, O Lord, in the enjoyment of the objects of the senses. For like itching, it is not a pleasure by itself but seems to be so, as long as Thou art not known.

"It is said that holding the tongue (_mouna_) vowed observance (Vrata), sacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the observance of rules pertaining to one's caste (Sva Dharma), exposition of Shastras (Vyakhya), living in solitude (Rahas), recital of Mantra (Japa), and Samadhi also lead to Moksha. But generally it is seen that these are only means of livelihood for those that have no control over their senses. And for proud people they are sometimes the means of livelihood and sometimes not. But pride in itself is not a good thing.

"Thou art not separate from the Universe. Both cause and effect are thy forms. It is not by avoiding the ways of Universe but by seeing Thee everywhere by means of Bhakti, that the right course is followed. It is by striking one stone against another that fire comes out, and not otherwise."

[Let the words of the Asura boy resound from one end of India to the other. Let the sublime words of compassion and universal love be written in characters of gold, and let them be engraven in the hearts of all Indians]. Prahlada was made the king of the Asuras.

VARNA AND ASHRAMA.

*SKANDHA VII, CHAP. 11 TO 15.*

Narada related the story of Prahlada to King Yudhisthira at the Rajasuya sacrifice. That story revealed the highest devotion that was possible for a Jiva to attain with the idea of separate existence. But separation also gives rise to the idea of difference. And as differences become established in society, duties and relations become manifold. Yudhisthira therefore appropriately asked Narada about the Varnasrama duties.

The general rules to be observed by all castes are first given, ethical, spiritual and devotional. The specific duties and indications of each caste are then given, much the same as given in Manu Sanhita, as also the duties of women. The following significant passage occurs at the end: --

"The indications of each caste are given above (e.g. restraint of the senses, contentment, &c., for Brahmanas; courage, strength, &c., for Kshatriyas; reverence, energy, &c., for Vaishyas; and humanity, service &c., for Shudras). If however the indications of one caste are found in a man belonging to another caste, he is to be specified by the caste of his indications and not the caste of his birth." VII -- 35.

The commentary of Sridhara is explicit on this passage. This shews the liberality of the Bhagavata Purana. According to this Purana, the divisions of caste at the present day, (for one must not forget that the Vaishnava movement belongs comparatively to a later period), are not to be determined by birth, but they are indicated by the virtues of each

## particular individual.

The duties of each Asrama are next enumerated in detail. The enumeration follows the Smritis, with a word for Bhakti Yoga where necessary. Some very useful hints are given for a Grihastha, for which please refer to the original.

The paths called Pitriyana and Devayana are next described. Hints on Yoga and the recital of Pranava are also given.

SKANDHA VIII.

YAJNA.

*SKANDHA VIII. CHAP. 1.*

An account has been given above of the progeny of Devahuti and Prasuti. Yajna is the son of Akuti. In the First Manvantara, when Asuras and Rakshasas were going to devour Manu, Yajna killed the former, with the help of his sons, the Yama Devas. He ruled over Svarga as the Indra of that Manvantara.

[This brings us to the end of the 1st Manvantara. The narration at several places took us to later Manvantaras, and the account of the Asuras especially took us to Vaivasvata Manvantara. The account of the first Manvantara is illustrative of the succeeding Manvantaras. Details have therefore been given at times which might not properly pertain to the 1st Manvantara, but which fit in with other Manvantaras at those stages of the narration. Necessarily the account of the succeeding Manvantaras is very meagre.]

*END OF THE FIRST MANVANTARA.*

THE SECOND MANVANTARA.

*SKANDHA VIII. CHAP. 1.*

Svarochisha is the 2nd Manu. (Svarochisha = Self refulgent). He is the son of Agni; Dyumat, Sushena, Rochishmat and others are the sons of this Manu. (Dyumat and Rochishmat also mean bright, refulgent). Rochana was the Indra (Rochana = bright illuminating). Tushita and others were the Devas. Urjastambha and others were the seven Rishis well versed in Brahma Vidya.

There was one Rishi named Veda Siras. His wife was Tushita. He had by her _Vibhu_, the Avatara of this Manvantara. Vibhu took the vow of Brahmacharya and never married. 80,000 Rishis learned his Vrata.

(The Second Manvantara is in Theosophical language the second ascending half of the 1st round. The spiritual character of this Manvantara is manifest from the use of words meaning "bright," "refulgent." The Avatara is Vibhu or All-pervading. The vow of Vibhu also denotes spirituality. Agni also, the father of the Manu, is almost a name for spirituality).

THE THIRD MANVANTARA.

*SKANDHA VIII. CHAP. 1.*

The third Manu is Uttama, son of Priya Vrata. Pavana, Srinjaya, Yajnahotra and others were his sons. The sons of Vasistha, Pramada and others, were the seven Rishis.

Satya, Veda Sruta, and Bhadra were the Devas. Satyajit was Indra.

Dharma had by Sunrita one son named Satya-Sena. He was the Avatara of this Manvantara. He was born with others called Satya-Vrata. He killed wicked Yakshas and Rakshasas given to falsehood, and Bhutas who injured others.

[The characteristic mark of this Manvantara which is the first half of the second Round is Truth. Satya or Truth enters into the names of one class of Devas, of the Indra and of the Avatara. The name of the Avatara's mother was also truth. The Yakshas and Rakshasas were given to falsehood].

THE FOURTH MANVANTARA.

*SKANDHA VIII. CHAP. 1-4.*

The fourth Mann was Tamasa, brother of Uttama. He had ten sons, Prithu, Khyati, Nara, Ketu and others.

Satyaka, Hari and Vira were the Devas. Trisikha was Indra.

Jyotirdhaman and others were the seven Rishis. The Vedas had been lost in time. The sons of Vidhriti, called Vaidhritis, however preserved them by their own energy. They are also the Devas of this manvantara.

The Avatara Hari incarnated as the son of Harimedhas by Harini. He saved the Elephant king from the crocodile.

THE STORY OF THE ELEPHANT KING.

*SKANDHA VIII. CHAP. 2-4.*

An elephant king resided on the summits of Trikuta. He roamed about with his female herd, intoxicated with the juice that exuded from his temples. Finding a lake, he plunged himself into its waters and quenched his thirst. He then took water in his trunk and passed it on to the young herd and the females. A powerful crocodile attacked him in rage. They fought for one thousand years, each trying to draw the other unto him. The elephants on the bank raised a piteous cry, but they could not be of any use to their companion. The Elephant King got tired at last, but the crocodile being in his own element did not feel any fatigue. The elephant devoutly and ardently prayed to the supreme Purusha. In response to that prayer, Hari appeared with the Devas, seated on the back of Garuda. He drew out the crocodile, cut off its head with the chakra and thus saved the Elephant King.

The Elephant was a Gandharva, named Huhu. He was playing with his wives in a tank. Rishi Devala went there to bathe. The Gandharva drew the Rishi himself by his feet. The Rishi cursed him to become a crocodile. The elephant was king Indradyumna of Pandya. He was under a vow of silence while engaged in meditation. Rishi Agastya came with his disciples, but the king could not receive him with any word of welcome. "O thou of untrained intellect like an elephant, be an elephant thyself." Such was the curse of the Rishi to him.

[The Elephant represents the characteristic Jiva of this Manvantara. The elephant becomes excited and mad when the juice exudes from his temples. In the story, madness represents the prevalence of Kama. The elephant was passionately attached to his wives. The Jiva had given himself too much to Kama, and he was carried away helplessly by the demon, he knew not where. His better sense could not prevail without some extraordinary help and that help was given by Hari, an incarnation of Vishnu. Possibly the story represents the development of animal instincts].

THE FIFTH MANVANTARA.

*SKANDHA VIII. CHAP. 5.*

Raivata was the fifth Manu. He was the brother of Tamasa. His sons were Arjuna, Bali, Vindhya and others. Vibhu was Indra. Bhuttaraya and others were the Devas.

The seven Rishis were Hiranya-romay, Vedasiras, Urddhabahu and others.

The presiding deity of Vaikuntha incarnated in partial manifestation as the son of Subhra and Vikuntha. He was the Avatara of this Manvantara. [This is the first half of the Third Round. The incarnation of the Lord of Vaikuntha may have some significance, but what is not clear from the text.]

THE SIXTH MANVANTARA.

*SKANDHA VIII.