PART II.

SECTION I.

Maitreya said:—"O venerable Sir, O preceptor, you have fully described unto me all that I asked you regarding the creation of the universe. But there is a portion of this subject, O foremost of ascetics, which I desire to hear again. Pryavrata and Uttanapada were the two sons of Swayambhuva Manu and you related to me the story of Dhruva, the son of Uttanapada. But, O twice-born one, you did not mention the progeny of Pryavrata and I wish to hear from you an account of his family". Parāçara said:—Prayvrata married Kanya,[233] the daughter of Kardama, and had by her two daughters named Samrat and Kukshi and ten sons, wise, valiant, humble, obedient to their father; named Agnidhra, Agnivāhu, Vapushmat, Dyutimat, Medha, Bhabya, Savalā, Putra. And the tenth of them was Jyotishman; and the significance of this name was made good by him. All the sons of Pryavrata were celebrated for strength and prowess. Of these three, Medha, Agnivāhu and Putra, were given up to religious devotion. And those high-souled ones remembering the actions of their pristine births, did not wish for kingdom. And they diligently and in due time practised the rites of austerities, wholly disinterested and expecting no reward. O Maitreya, O foremost of Munis, Pryavrata conferred the seven islands upon his seven illustrious sons. The father conferred upon Agnidhra the sovereignty of Jamvudwipa; to Medhathiti he gave Plakshadwipa: he made Vapushmat the sovereign over the Dwipa of Salmali: and appointed Jyotishmat, king of Kusadwipa: he made Dutimat the king of Kraunchdwipa, Bhabya the king of Sakadwipa and Savala the sovereign of the Dwipa of Pushkara.

O foremost of Munis, Agnidhra, the king of Jamvudwipa had nine sons, all equal to the patriarchs in prowess.—Nābhi, Kimpurasha, Harwarsha, Ilāvrita, Ramya, Hiranvat, Kuru, Bhadraswa and Ketumala, who was a prince ever devoted to the practice of piety.

Hear next, O Brahman, from me how he divided Jamvudwipa amongst his sons. He conferred on Nabhi the country called Hima, south of Himavān or snowy mountains. And he gave to Kimpurusha the country of Himakuta and to Harivarsha the country of Nishada. And he bestowed upon Ilāvrita the country in the centre of which mount Meru is situated. And he conferred upon Kamya the countries lying between it and the Nila mountain. He gave to Hiravat the country lying to the north of it. He gave to Kuru the country bounded by Sringavar. He gave to Bhadraswa the countries situate on the east of Meru and he gave to Ketumala Gandhamadana which was situate on the west of it. Thus that lord of men, conferred the various portions of his kingdom, upon his sons. And having installed his sons as kings of diverse regions that lord of earth retired to the holy place of pilgrimage Salagrama and engaged in penance, O Maitreya.

O great Muni, the eight countries, Kintpurusha and others are places of perfect enjoyment and spontaneous happiness. In those countries there is no viccissitude of circumstances, no fear of decrepitude or death, no distinction of virtue and vice, better or worse. Nor in these eight countries are to be seen the effects wrought by the cycle of ages.

The high-souled Nabhi, who had obtained the country of Nimahwa as his kingdom, had by his queen Meru, the highly effulgent son Rishabha; and who had again a hundred sons, the eldest of whom was Bharata. Having ruled over the kingdom piously and performed many sacrifices the illustrious Rishabha installed his eldest son Bharata as the lord of the earth and went to the hermitage of Pulastya, being bent upon practising religious penance according to the prescribed rites of an anchoret. He practised religious austerities duly until he was so reduced as to be but a collection of skin and fibres. Thereupon putting a pebble in his mouth he went naked to the great road. And from then the country was handed over to Bharata by his father on retiring to woods and it was called Bhārata.

Bharata had a highly pious son named Sumati. Having ruled the kingdom for some time, the king Bharata, who was fond of sacrifices, conferred it upon his son and invested him with all royal splendours. O Muni, having engaged in austere practices, he renounced his life at the holy place of Salagrama. He was again born in a distinguished family of ascetics, which I shall describe to you later on.

From the illustrious Sumati was born Indradyumna: his son was Pratihara, who had an illustrious son named Pratihartta; his son was Bhava who begot Udgitha, who begot Prastara, whose son was Prithu. Prithu's son was Nakta, whose son was Gaya, whose son was Nara, whose son was Virat. Virat's son was the brave Dhimat who begot Maharta, whose son was Manasyu, whose son was Twashtri, whose son was Viraja, whose son was Raja, whose son was Satyjit, who had a hundred sons, of whom Viswagyotish was the eldest. Under the rule of these princes Bharatvarsha was divided into nine parts and their progeny successively ruled the country for seventy-one cycles.

O Muni, this was the progeny of Swayambhava Manu, by whom the earth was peopled, who was the lord of the first Manwantara in the Kalpa of Varaha.

SECTION II.

Maitreya said:—"O Brāhmana, you have related to me the progeny of Swayartbhuva. I wish to hear from you an account of the earth. It behoveth thee, O Muni to relate to how many oceans there are, how many islands, how many kingdoms, how many mountains, forests, rivers, cities of the gods's; its size, its contents, its nature and its form". Parāçara said:—Do thou hear from me, O Maitreya, a brief account: I cannot give you a detailed account even in a century.

O twice-born one, the earth consists of seven islands namely Jambu, Plaksha, Sālmali, Kusa, Krauncha, Saku and Puskara: and they are severally girt by seven great seas: the sea of salt water (Lavana), of sugar-cane juice (Ikshu), of wine (Sura) of clarified butter (Sarpi), of curds (Dadhi), of milk (Dugdha) and of fresh water (Jala).

Jambudwipa is situated in the centre of all these and in the centre of that island is situate the golden mount Meru, which is eighty-four thousand yojanas in height and sixteen thousand deep into the earth. The diameter, at its top, is thirty-two thousand yojanas and at the base sixteen thousand. And this mountain is like the seed-cup of the lotus of the earth.

On the south Sumeru are the mountains Himavat, Hemakuta and Nishadha and on its north are the boundary mountains Neela, Sweta and Sringhee. The two mountain ranges situate in the centre are a hundred thousand yojanas in extent. And others are ten thousand yojanas lesser in extent. They are two thousand yojanas in height and breadth.

O twice-born one, the first country on the south of Sumeru is Bhārata, then Kimpurusha and then Harivarsha. North of Meru is Ramyaka, next to that is Hiranmaya and beyond the latter is Uttarakuru following the same direction as Bhirata. And each of these Varshas, O foremost of the twice-born ones, is extended over a nine thousand yojanas. Ilābrita is also of the same size and the golden mount Meru is situate in the centre, and the country extends nine thousand yojanas in each direction from the four sides of the mountain. For fortifying the mount Meru four mountains were created as buttresses, each ten thousand yojanas in elevation. The one situate on the east is called Mandara, the one on the south is called Gandhamādana, that on the west is called Vipula and that on the south Suparswa. And on each of these stands severally a Kadamba tree, a Jāmbu tree, a Pipal and a Vata. And all these trees were eleven thousand yojanas in height, standing as if like the banners of the mountains. O great Muni, because a Jāmbu-tree stands on that mountain that insular continent is called Jāmbu-dwipa. And that tree produces Jāmbu-fruits like so many huge elephants. And those huge fruits are crushed into pieces as soon as they fall on the mountain. And out of the juice of those fruits has come out the river Jāmbu. And the inhabitants, who drink the water of that river, do not experience perspiration, bad smell and are not subject to infirmities of age and organic decay. The soil, on the banks of that river, receiving the juice of these fruits and dried up by pleasant breeze, is turned into gold called Jāmbunada out of which the ornament of the Siddhas are made. Vadraswa is situate on the east of Meru and Ketumdlā on the west. And in the middle of these two Varshas, O foremost of Munis, is situate Ilābrita, oh the east is the Chaitrarath forest on the south Gandhamādana, on the west Baibhraju and on the north the forest called Nandana. On the four sides of Meru there are four tanks the water of which is partaken of by the celestials namely Atunoda, Mahabhadra, Sitoda and Manasa. There are some mountain ranges like the filaments from the root of a lotus on the coast of Meru—namely Sitānta Mukunda, Kurāri, Mālayavān and Vaikanta.

And on the south Trikuta, Sisirā, Patanga, Ruchaka and Nishadha, on the west Sikhivasasi Vaidurya, Kapila, Gandhamidana and Jārudho, and on the north Sankhakuta, Rishabha, Nāga, Hansa and Kālanjara. These and others extend from the heart of the Meru.

On the top of mount Meru, O Maitreya, there is a vast city, named after Brahmā, extending for fourteen thousand yojanas, and celebrated in the region of the celestials. And around it in the various quarters and intermediate quarters are situate the magnificent cities of Indra and other deities presiding over various quarters. Originating from the foot of Vishnu, and watering the region of the moon, the Ganges falls from the heaven into the city of Brahmā. Falling there she has divided herself into four branches namely Sitā, Alakakandā, Chakshu and Vadrā. Taking her course towards the east and going from one mountain to another, in the welkin Sitā, watering Vadrawshwa has fallen into the ocean. The Alakakandā flows southwards to the country of Bhārata and dividing herself into seven branches on the way, falls into the ocean, O great Muni. And Chakshu crossing over all the western mountains and passing through the country of Ketumāla falls into the ocean. And Vadrā, traversing the northern mountains and passing through the country of Uttarakuru, falls into the northern ocean, O great Muni.

Meru is thus situated between the mountains Nila and Nishada (on the north and south) and between Mālyavān and Gandhamādana (on the west and east) and it lies there like the peri-carp of a lotus. And the countries of Bhārata, Ketumāla, Vadrāshwa and Kuru, lying outside the mountains, are like petals of the lotus of the world. Jathara and Devakuta are two mountainous ranges extending northward and southward and connecting the mountain Nila and Nishada. The two mountains Gandhamādana and Kailāsha extend towards the east and west for eighty yojanas from sea to sea. Like the two mountains on the east the two ranges Nishahad and Paripātra are situated on the western side of Meru. The two mountains Trisringa and Jārudhi are situated on the north of Meru and they extend east and west from one sea to another. Thus I have described to you the eight mountains, mentioned by the ascetics as bounding the mount Meru, and situate in pairs on four sides. Sitānta and others which have been described to you as filament mountains are extremely charming. The vallies situate in the bosom of those mountains are frequented by Siddhas and Charanas and there are many picturesque cities and forests, containing the palaces of Vishnu, Lakshmi, Agni, Surya and other deities and inhabited by the celestials. And in those pleasant vales Gandharvas, Yakshas, Rākshasas, Daityas and Dānavas sport day and night. These are the abodes of the pious, O Muni and are called the regions of paradise on earth where the vicious, even after a hundred births, do not arrive.

In the country of Vadraswa, O twice-born one, Vishnu resides in his horse-headed form, in Ketumala as the boar and in Bhārata as the tortoise. And in Kuru Janārddana resides as the fish and Hari, the lord of all and everything, resides everywhere in his universal form. And, O Maitreya, he, the soul of the world, is the supporter of all things.

O great Muni, in the eight countries of Kimpurusha and others there is neither grief, exhaustion, anxiety nor hunger. All the subjects are healthy devoid of any fear, freed from all afflictions and live for ten or twelve thousand years. Indra does not send rain there and people live upon the water of the earth and there is no distinction of Satya, Treta and other successive cycles. In each of these countries there are seven principal mountainous ranges from which hundreds of river take their rise, O foremost of twice-born ones.

SECTION III.

Parāçara said:—The country that is situate on the ocean and south of the Himālya is called Bhārata where reside the descendants of Bharata. The extent of this land is nine thousand yojanas, and is the field of action, on account of which men go to heaven or obtain final emancipation. The seven principal mountain ranges in Bhārata are Māhendra, Malaya, Sahya, Suktimat, Riksha, Vindhya and Pāripātra. From this land people attain to heaven or final emancipation or some hence, O Muni, fall into hell or pass into the condition of brutes. From here people obtain heaven, liberation, or the state in mid-air, or the state in the regions under the earth for no other portion of world is the arena of actions.

Do thou again hear of the nine divisions of the country of Bhārata. They are Indra-dwipa, Kasermut, Tāmravarna, Galehastimat, Nāgadwipa, Saumya, Gandharva and Varuna. The last is encircled by the sea and is a thousand yojanas in extent from north to south.

On the east of Bhārata live the Kiratas, and on the west Yavanas in the centre live Brahmanas, Kshatriyas, Vaidyas, and Sudras engaged severally in sacrifice, arms, trade and service.

The rivers Satadru, Chandrabhāga and others have taken their rise from the Himālaya. Vedasmriti and others have taken their rise from the Vindya range. Tapi, Poyoshni, Nirbindhā and others have taken their rise from Riksha; Godaveri, Bhimarathi, Krishnaveni and others have taken their rise from Sahya mountain. And all these remove the dread of sin. Kritamala, Tamraparni and others flow from the Malaya hills; Trisama, Rishikulya and others from the Mahendra; and the Rishikulya, Kumari and others from the Suktimat mountains. There are thousands of rivers like these and the tributaries thereof. The Kurus and Panchalas in the middle districts, the inhabitants of Kāmrupa in the east, the Pundras, Kalingas, Magadhas, and other southern nations, the Saurāsthras, Suras, Bhiras, Arbudas in the west, the Karushas and Mālavas dwelling along the Pāripātra mountains, the Sauviras, the Saindhavas, the Hānas, the Sālwas the inhabitants of Sakala, the Madras, the Rāmas, the Ambasthas and the Parishakas and others drink the waters of these rivers and live on their banks happy and prosperous.

There are four Yugas or ages in the Bhārata-Varsha, O Great Muni, namely the Krita, the Tretā, the Dwāpara, and Kali—there is no such cycle of ages in any other land. Here the ascetics are engaged in penances, the devout offer sacrifices, and the people distribute gifts for the sake of another world. In Jāmbu-Dwipa, Vishnu, all sacrifice, in the shape of sacrificial male, is worshipped by people with sacrifices—there is altogether a different practice in other lands. O Great Muni, Bhārata therefore is the best of all the divisions of Jāmbu-dwipa, for it is the land of actions and all other divisions are places of enjoyment. O sage, it is after many thousand births, and by the accumulation of piety, that living beings are sometimes born in Bhāratavarsa as men. The celestials themselves have chanted "Blessed are those who are born in Bhāratavarsa as men even from the condition of the celestials for this is a land which leads to Paradise and final liberation. And all actions, that are performed by men born in this land and freed from sins, careless of the merited rewards, are consigned by them to the eternal Vishnu, the Great soul and then they emerge in him. We do not know when the actions, that have secured for us heaven, shall bear fruits and when we shall be born again. But Blessed are those who are born in Bhāratvarsha with perfect faculties". O Maitreya, I have, thus in short, described to you the nine divisions of Jambu-dwipa which extend over a hundred thousand yojanas and which is girt, as if by a bracelet, by the ocean of salt water which is similar in dimensions.

SECTION IV.

Parāçara said:—As Jambu-dwipa is encircled all around by the ocean of salt water like a bracelet, so that ocean is also girt by the insular continent Plaksha. The extent of Jambu-dwipa is a hundred thousand yojanas and it is said, O Brahman, that the extent of Plaksha-dwipa is twice as much.

Medhatiti, the king of Plaksha-dwipa, had seven sons, Santabhaya, Sisira, Sukhodhaya, Ananda, Siva, Kshemaka and Dhruva. And all these seven became kings of Plaksha-dwipa. The seven divisions were named after them—Santābhaya-varsa, Sisira-varsa, Sukhada-varsa, Ananda-varsa, Siva-varsa, Kshemaka-varsa, and Dhruva-varsa. These seven varsas had seven mountain-ranges as their boundaries. Do thou hear, from me, the names of these mountains, O foremost of Munis,—Gomeda, Chandra, Nārada, Dundhubi, Somaka, Sumanas, and Vaibhraja. In all these picturesque mountains the sinless inhabitants dwell perpetually along with the celestials and Gandharvas. There are holy villages where people live for a long time, freed from care and pain and enjoying uninterrupted happiness. And in those divisions there are seven rivers all flowing into the ocean—I shall relate their names, bearing which all sins shall be removed. They are the Anutapā, Sikhi, Vipasā, Tridivā, Kramu, Amritā and Sukritā. These are the principal rivers and mountains of Plakshsa-dwipa, which I have described to you; but there are thousands of others of inferior size. Those who partake of the waters of these rivers, always live happy and contented; there is neither the increase nor decrease of the population; the revolution of the four ages is not known there; O thou of great mind, the time there is uniformly of the character of Treta Yuga. In all these Dwipas, O Brahman, people live peacefully for five thousand years, and religious rites are severally performed by diverse castes and divisions of the people. There are four castes which I shall relate to you. They are Aryaka, Kuru, Vivasa and Bhavi corresponding respectively with Brahmanas, Kshatriyas, Vaiçyas and Sudras, O foremost of Munis. As there is a huge Jambu-tree in the Jambu-dwipa so there is a large fig-tree in this insular continent and this Dwipa is called Plaksha after the name of that tree, O foremost of twice-born ones. Hari, the all, the lord of all, the creator of the universe, is worshipped in the form of the moon by the Aryakas and other caste people. Plaksha-dwipa is girt, as if by a disc, by the sea of molasses which is equal to the island in extent. I have thus given to you, O Maitreya, in a brief compass, a description of the island called Plaksha; I shall now describe the island Salmala; do thou hear it.

The heroic Vapusmat is the sovereign of the Salmala-dwipa; do thou hear the names of his seven sons who gave names to the seven divisions of this insular continent. They were Sweta, Harita, Jimuta, Rohita, Vaidyuta, Manasa, and Suprabha. The sea of molasses is girt by this insular continent on all sides, which is twice in extent. There are seven mountain ranges containing precious jems and dividing the Dwipa and there are seven rivers. They are Kumuda, Unnata, Valahaka, Drona, abounding in medicinal herbs, Kanka, Mahisha and Kakkudwat. The principal rivers are Yauni, Toya, Vitrishna, Chandra, Sukla, Vimochani and Nivritti; the waters of all these remove sins. All the varsas namely Sweta, Harita, Vaidyuta, Manasa, Jimuta and Suprava are very charming. All these varsas are peopled by men of four castes. The four castes, O great Muni, who reside in Salmala-dwipa, are severally known as Kapilas, Arunas, Pitas and Rohitas (or tawny, purple, yellow and red) corresponding to Brahmanas, Kshatriyas, Vaiçyas and Sudras, who all perform sacrifices and worship the Great undecaying Vishnu, the soul of all things, in the form of Vayu (wind) with pious rites. The people there enjoy frequent association with the celestials. There is a huge Salmali (silk-cotton) tree in this insular continent, which gives its name and affords delight to gods.

This Dwipa is encircled on all sides by the Ocean named Suroda, which is equal to the island in extent. This ocean Suroda is again girt on all sides by the Kusa-dwipa which is twice the Salmali island in extent. The king Jyotishmat in Kusa-dwipa had seven sons; do thou hear their names. They are Udvida, Venuman, Swairatha, Lavana, Dhriti, Prabhakara and Kapita after whom the seven varshas were severally named. There live men along with the Daityas, Dānavas, gods, Gandharvas, Yakshas, and Kimparushas. The four castes devoted to the performance of their respective duties are called Damis, Sushinis, Snehas, and Mandehas corresponding, in order to Brahmanas, Kshatriyas, Vaiçyas and Sudras. They worship Janārddana in the form of Brahmā, in the Kusa-dwipa according to the rites laid down in the Sastras for the protection of their kingdom and setting aside actions which lead to temporal rewards. There are seven mountain ranges (in this island) namely: Bidruma, Hemasaila, Dyutimat, Pushpavan, Kusheshaya, Havi Mandarachala, O great Muni. There are seven rivers—the names of which I shall relate in order, do thou hear them. They are Dhutapapa, Siva, Pavitra, Sanmati, Bidyudambha and Mahi. They all remove sins. Besides there are thousands of small rivers and mountains. There is a huge clump of Kusa-grass and the island is named after that. It is girt by the Ghrita sea (the ocean of butter) of the same dimension as this insular continent.

The sea of Ghrita is encircled by Krauncha-dwipa which is twice as large as Kusa-dwipa. Dyutiman was the sovereign of this island. The high-souled king named the seven varshas after his seven sons. They were Kusala, Mallaga, Ushna, Pivara, Andhakaraka, Muni and Dundhuvi, O Muni. There are seven boundary mountains highly picturesque and resorted to by the celestials and Gandharvas, O thou of great understanding; do thou hear their names from me. They are Krauncha, Vamana, Andhakaraka, Devavrita, Pundjirikavan, Dundhuvi, and Mahasaila—each of which is double the preceding one in height as each dwipa is twice as extensive as the one before it. In these charming mountains, people reside, freed from fear, along with the celestials. In this island, O great Muni, the Brahmanas, Kshatriyas, Vaiçyas and Sudras are respectively called Pushkara, Pushkala, Dhanya and Tishpa. Do thou, O Maitreya, hear the names of the rivers, the waters whereof are drunk by those men. There are seven principal rivers and hundreds of small rivers. The seven principal rivers are Gauri, Kumudvati, Sandhyā, Ratri, Mānojavā, Kshānti and Pundarikā.

In this island the four caste people worship the great Janārddana in the form of Rudra with various sacrifices. Krauncha is girt by the sea of curds of a similar dimension and that again is encircled by Sāka-dwipa, which is twice as much in extent, O great Muni.

The high-souled Bhavya, the king of Sāka-dwipa had seven sons upon whom he severally conferred the seven portions. They are Jalada, Kumāra, Sukumāra, Manecchaka, Kusumoda, Mandāki and Mahādruma. The seven varsas were named in order after the seven princes. There are seven boundary mountains. Of these one situate on the east is Udayagiri and others are named Jatādhāra, Raivatak, Shyama, Astagiri, Anchikeya and Kesari. They are all charming and excellent mountains. There is a large Sāka (Teak) tree, frequented by the Siddhas and Gandharvas; and the wind produced by its fluttering leaves, spreads joy. The holy lands of this insular continent were inhabited by people of four castes. There are seven sacred rivers which remove all sins—they are Sukumari, Kamari, Nalini, Dhenuka, Ikshu, Benuka and Gavasti. Besides these seven rivers there are numerous rivulets. There are hundreds and thousands of mountains. People residing in Jalada varsa partake of the waters of these rivers. They seem to have come down from heaven to earth. In those divisions there is no decrease of virtue; there is no quarrel and there is no deviation from honesty. The four castes, Nriga, Magadha, Manasa and Mandaga correspond respectively to Brāhmmanas, Kshatriyas, Vaiçyas and Sudras. They worship Vishnu, in the form of the sun, having controlled their minds with diverse pious observances. Sāka-dwipa, O Maitreya, is girt by the sea of milk on all sides, as by a bracelet, which is of the same dimension as the continent.

The sea of milk, O Brahman, is again encircled on all sides by the insular continent of Pushkara, which is twice the extent of Sāka-dwipa. The king Savala of Pushkara had two sons; one was named Mahavira and the other Dhataki; and the two varsas were named after them. O great sage, there is only one mighty range of mountains, named Mānosattara, which runs in a circular direction like an armlet. It is fifty thousand yojanas in height and the same in breadth, circular on all sides, and divides the island in the middle, as if like a bracelet into two divisions. And being divided into two portions by that mountain they are also of a circular form. There the people live for ten thousand years, freed from disease, sorrow, anger and jealousy. There is neither virtue nor vice, killer nor slain: there is no jealousy, envy fear, hatred, malice, nor any moral delinquency. The varsa situate on the outside of Mānosattara is called Mahavira and the one situate inside is called Dhataki: they are both frequented by the celestials and Dānavas. And in that island of Pushkara there is neither truth nor falsehood. And in that insular continent divided into two portions there is no other mountain nor river. All men and celestials here have the same form and dress. There is no distinction of caste or order; they do not perform rites and the three Vedas, Puranaa, ethics, polity and the laws of service are unknown there. These two portions, O Maitreya, might be denominated as paradise on earth. In these two varsas of Dhataki and Mahavira, where time affords delight to the inhabitants who are freed from sickness and decay. There is a Nyagrodha-tree (Fisucus-indica) on this insular continent which is a favourite resort of Brahmā and where he lives worshipped by the celestials and Asuras. Pushkara is encircled by Syaduka ocean (sea of fresh water) which is of equal extent with the island.

In this way the seven insular continents are encircled by seven seas and each ocean and island is twice the dimension of that which precedes it. The water, in all these oceans, remains the same at all seasons and never increases or diminishes. Like the water in a cauldron, which expands in consequence of heat, the waters of the oceans swell with the increase of the moon, O foremost of Munis. Except in the light and dark fortnights the waters neither increase nor decrease. O great Muni, the rise and fall of the waters is five hundred and ten inches. In this island of Pushkara, O Brahman, foods are produced spontaneously and people there enjoy viands of various flavours.

Beyond the sea of fresh water, there is the land of gold which is twice its extent where no living beings dwell. Beyond that is the mountain Lokaloka which is a ten thousand yojanas in height and as many in breadth. The other side of the mountain is enshrouded with perpetual darkness which again is encircled by the shell of egg.

Such, O Maitreya, is the earth with all its continents, mountains and oceans and exterior shell. The extent of the earth is five hundred millions. It is the mother and nurse of beings, the foremost of all elements and the stay of all the worlds.

SECTION V.

Parāçara said:—The extent of the earth has been related to you by me. I have also said, O twice-born one, that the depth below the surface is seventy thousand yojanas. O foremost of Munis, each of the seven regions of Pātāla, extends over ten thousand yojanas. They are seven in number—namely Atala, Vitala, Nitala, Gavastimat, Malmtala, Sutala and Pātāla. Thus soil is severally white, black, purple, yellow, sandy, stony and of gold. They are adorned with numberless palaces in which reside Dānavas, Daityas, Yakshas and serpents by hundreds, O great Muni. Once on a time Nārada, after coming back to heaven from these regions, declared amongst the gods that Pātāla was much more charming than heaven. He exclaimed "What can be compared with Pātāla where Nāgas are adorned with beautiful and brilliant and pleasure-diffusing gems? This region is embellished with the daughters of Daityas and Dānavas. Who does not find delight in Pātāla? Even those who have retired from the world find delight therein. By day, the rays of the sun diffuse joy and not heat; by night the moon diffuses illumination and not cold. There the sons of Danu, always happy in the enjoyment of sweet foods and good wines, do not know how the time glides away. There are many charming forests, rivers and ponds abounding in lotuses and the skies are resonant with the Koil's song. Charming ornaments, fragrant perfumes, unguents, the sweet music of the lute, pipe and tabor are always enjoyed by the Daityas, Dānavas and serpents who dwell in the regions of Pātāla".

Below the regions of Patala there is a form of Vishnu called Sesha[234] which is the outcome of the quality of darkness. The Daityas and Dānavas are incapable of counting the glories of this Deity. This is called Ananta by the ascetics of accomplished piety and is worshipped by the celestials and great sages. He has a thousand heads which are adorned with mystic lines. For the behoof of the world he illuminates all the quarters with the jewels on his thousand fangs and all the Asuras are disabled thereby. His eye rolls perpetually in consequence of inebriation; he has an excellent Kundala, a diadem on his head and a wreath upon each brow. He shined brilliantly like a white mountain topped with flame. He always wears a purple raiment, is always drunk, and adorned with a white necklace and appears like another Kailasha with sable clouds and the Ganges flowing. In one hand he holds a plough and in the other a mace. And he is being worshipped by the Goddess of wealth incarnate and Vāruni (the goodness of wine). At the time of great dissolution proceeds from his mouth the venomed fire in the form of Rudra, which devours the three Worlds. This Sesha form of the great God worshipped by celestials, is in Pātāla, bearing the entire world on his head like a diadem. Even the celestials are not capable of describing or knowing his strength, prowess, form and nature. Who can describe his prowess who holds the entire earth like a garland of flowers tinged with purple dye by the brilliance of jems on his crests?

When this Ananta, with his eyes rolling with intoxication, yawns the entire earth with its oceans, rivers and forests trembles; the Gandharvas, the Apsaras, Siddhas, Kinnaras, serpents and Charanas have not been able to find out the end of the qualities of his Being without end and hence he is called Ananta. The sandal paste, which is ground by the wives of the Nagas, is spread around by his breath and scatters fragrance all over the quarters.

Having worshipped him the ancient sage Garga obtained from him a knowledge of astronomy, of the planets and of the good and evil presaged by the aspects of the heavens.

The earth is supported by that Great Serpent, upon his head; and the earth again holds the garland of spheres along with men, celestials and Asuras.

SECTION VI.

Parāçara said:—O Brahman, there are some hells below the earth and the waters into which sinners fall. I shall give you an account, O great Muni.

The names of the various hells are: Raurava, Sukara, Rodha, Tala, Visāsana, Mahajwala, Taptakumbha, Lavana, Vimohana, Rudhirāndha, Vaitarani, Krimishā, Krimibhojana, Asipatravana, Krishna, Lalābhaksha, Daruna, Puyavāha, Pāpa, Vahnijwala, Adhosiras, Sandansa, Kālasutra, Tamas, Avichi, Swabhojana, Apratishtha, and another Avichi. These are the dreadful hells constituting the various provinces of the kingdom of Yama dreadful with his instruments of torture, into which are hurled down those persons, who are addicted to sinful actions.

Those who give false evidence, those who act as mediators through partiality, those who speak untruth, are thrown into the Raurava (dreadful) hell. He, who causes abortion, devastates a town, kills a cow, or strangles a man to death goes to the Rodha hell (or that of obstruction). He who drinks intoxicating liquors, destroys a Brāhmana, steals gold or associates with them who perpetrate these crimes, goes to the Sukara (swine) hell. He, who murders a Kshatriya or a Vaiçya or commits adultery with the wife of his preceptor, is despatched to the Tālā (padlock) hell. And one, who holds incestuous intercourse with his sister or slays royal emissary, goes to Taptakumbha (heated jar) hell. One, who sells his chaste wife, the jailor, one who deals in horses and forsakes his followers, is sent to Taptalohā (red-hot iron) hell. One who commits incest with a daughter-in-law and daughter is sent into Mahajawla hell. That vile of a man who disrespects his spiritual guide or his betters, who reviles the Vedas or sells them and who associates with women to whom they should not go, is sent into Lavana hell. A thief and a hater of prescribed rites fall into Vimohana hell. He who disrespects his father, the Brahmanas and the gods, or one who spoils gems, falls into the Krimibhoksha hell. He, who practises magic rites to injure others, falls into Krimisa hell. That vile of a man who takes his meals before offering food to the gods, to the manes and guests is despatched into Lalabhoksha hell (where saliva is given for food.) One who makes arrows is sent into Vidhaka hell. He, who makes lances, swords and other weapons, is sent into the dreadful hell of Visashana (murderous.) He who takes bribes is sent into Adhomukha hell (in which head is inverted) as well as he who offers sacrifices to improper objects and predicts the movements of stars and planets. One who eats alone sweetmeats, a Brāhmana who deals in lac, flesh, liquors, sesamum, or salt, one who commits violence, and those who rear up cats, cocks, goats, dogs, hogs and birds are despatched into hell Puyavaha (or where matter flows.) The Brāhman who leads the life of an actor, fisherman, who depends upon a person born in adultery, who is a prisoner, an informer, one who lives by his wife's immoral habits, who looks to secular affairs on Parva days, who is an incendiary, a faithless friend, a soothsayer, who vends birds, performs religious rites for the rustics, who sells the juice of some trees is thrown into Rudhirandha hell (whose wells are blood). He, who spoils honey or devastates a village, is sent into Vaitarani hell. He, who causes impotence, trespasses upon others' lands, is impure and lives on magic rites, is sent into the Krishna hell (black). He who uselessly cuts down trees goes to Asipatravana hell; Those who tend on sheep, those who hunt deer and those who give fire to unbaked vessels are sent to Vahnijwāla hell or of fiery flame. One, who violates his own vow or transgresses the rules of his own order, goes into the Sandansana (or the hell of pincers.) The religious student who sleeps in the day and becomes defiled and those who receive instruction from their children go to the hell called Swābhojana (where they feed upon dogs).

Besides these there are hundreds and thousands of other hells, where persons, perpetrating diverse iniquities, are visited with various punishments. There are thousands of hells like the numberless crimes committed by men, in which they are punished according to the nature of their offences. And those who swerve from the obligations laid upon them by their caste or order, in thought, word or deed are thrown into these hells. The celestials are seen by those who are thrown into these hells, with their own heads inverted and the celestials also behold the inhabitants of hell with their heads downwards. After undergoing the sufferings of hell the sinners go through the various stages of existence, namely:—inanimate things, the aquatic animals, birds, animals, men, pious men, gods and liberated spirits. O great sage, each of these stages is in succession a thousand degrees superior to that which precedes it. People go through these stages until they obtain emancipation. There are as many inhabitants in hell as are in heaven: those who commit sin and do not make an expiation of guilt proceed to hell. Becoming acts of expiation for every short of iniquity have been laid down by the great sages. O Maitreya, Swayambhuba and others have dictated severe penances for great crimes, and light ones for ordinary offences. Amongst the numerous arduous penances laid down by them, the remembrance of Hari is the foremost. For them, who are penitent after having committed many iniquities, the greatest penance is the remembrance of Hari. If a man meditates upon Hari either in the morning, at sunset, midday or at night he is released from all sins. By meditating upon Vishnu he is released from the heap of worldly afflictions. He obtains final emancipation considering even heaven as impediment. He, whose mind is devoted to Vāsudeva in prayer, burnt offering or adoration, considers, O Maitreya, even the dignity of Indra as an obstacle to the acquirement of final liberation. What is the use of going to heaven whence it is necessary to come back to earth? And how different is the meditation of Vāsudeva which leads to final liberation. Therefore, O Muni, the man, who meditates upon Vāsudeva day and night, is released from all sins and does not go to Naraka after death. O foremost of twice-born ones, that which gives delight to mind is heaven, and that which gives pain is hell, hence vice is denominated as hell and virtue as heaven. The self-same thing some times gives delight, sometimes produces pains, sometimes excites jealousy and sometimes anger. Therefore every thing (in this world) is the source of miseries.[235] The same thing at one time brings on anger and again conduces to our delight. Therefore nothing in itself is either pleasurable or painful; pleasure, pain and the like merely denominate the various states of the mind. Therefore true wisdom consists only in the knowledge of Brahmā, which brings on confinement to the world. True wisdom pervades through the whole universe and there is the existence of no other thing but this; ignorance and knowledge are therefore comprised in true wisdom, O Maitreya. O twice-born one, I have thus described to you the entire earth, all the divisions of the region under the earth and the hells, the oceans, the mountains, the insular continents, and the rivers. I have described all to you in short, what again do you hear?

SECTION VII.

Maitreya said:—The entire earth has been described to me by you. O Brahman, I wish to hear now, O Muni, an account of the regions above the world, the Bhuvar-loka, the situation and dimension of the heavenly bodies. Do you relate them to me, O great sage. Parāçara said—The terrestrial sphere (or Bhurloka) comprising the oceans, rivers and mountains extends as far as it is illuminated by the rays of the sun and the moon. The atmospheric sphere (or the Bhuvar-loka), of the same extent both in diameter and circumference, spreads upwards, O twice-born one, as far as the heaven. The solar region is situated a hundred thousand yojanas from the earth; and the region of the moon is situated at an equal distance from the sun. About the same distance above the moon is situated the orbit of all the lunar constellations. And two hundred thousand yojanas, upwards, O Brahman, is situated the region of the planet Budha (Mercury). And at the same distance above that is situate the planet Sukra (Venus). And at the same distance above that is Angaraka (Mars). And at the same distance above that is the priest of gods (Vrihaspati or Jupiter). And Sani (Saturn) is two hundred and fifty thousand yojanas above Jupiter. O foremost of twice-born ones, one hundred thousand leagues above that is the region of seven Rishis. And at a similar distance above that is Dhruva (the pole-star) the axis of the circle of planets. Thus I have described to you, O great Muni, the elevation of three spheres, which constitute the region of the fruits of works. And the land of works is also here namely Bhārata. At a distance of one Koti yojanas above Dhruva is Maharloha (the region of saints) the inhabitants of which live for a Kalpa (or a day of Brahmā). And at a distance of two Koti yojanas above that is Janaloka where reside the pure-minded sons of Brahmā, Sananda and others, of whom I had described to you before, O Maitryeya. And at a distance of eight Koti yojanas is Tapa-loka where reside the celestials named Baibhrajas, unconsumable by fire. At six times the distance from Tapa-loka is situated Satya-loka, wherein the inhabitants do not know death and which is otherwise named Brahmā-loka. Wherever earthly object exists which may be trodden by feet, that makes up Bhur-loka whose dimensions I have already described to you. The region that extends from the earth to the sun is called Bhur-loka, inhabited by the Siddhas, Munis and others and which is called the second sphere, O foremost of sages. The distance, between the Sun and Dhruva which extends over fourteen hundred thousands leagues, is called Swar-loka by those who are conversant with the position of planets. These three spheres are called transitory, O Maitreya and three, Jana, Tapa and Satya, are termed durable. And Mahar-loka, which is situated between these two, partakes of the nature of the both and though it becomes devoid of all beings at the end of Kalpa it is not finally destroyed. I have thus described to you, O Maitreya, the seven Lokas, and the seven Pātālas constituting the extent of the whole world.

As the seed is covered by its rind so the world is girt on every side and above and below by the shell of the egg of Brahmā. And this shell again, O Maitreya, is encircled by water which extends over space equal to ten times the earth. And the waters again are encompassed on the outer surface by fire. And this fire is encompassed by the air, and the air by the sky, the sky by the origin of the elements and that again by the intellect, O Maitreya. And each of these even extends ten times the breadth of one it encircles, O Maitreya. And the last is encircled by the Chief-Principle.[236] This supreme nature has no end and cannot be measured. It is therefore called endless, immeasurable and the cause of all existing things. This Prakriti, O Muni, is the source of the endless universe and of thousand, ten thousands and millions and thousands of millions of mundane eggs. As fire exists in wood, oil exists in sessamum, so the self-conscious, all-spreading and self-irraviating soul exists in this Pradhāna. O thou of great intellect, this nature and soul exist as dependants and are encompassed by the energy of Vishnu, which is the soul of the universe. O thou of great mind, this energy of Vishnu separates them at the time of dissolution and unites them at the time of creation. And this at the beginning of creation is the cause of this agitation. As the wind agitates the surface of water in a hundred bubbles so this energy of Vishnu which is at one with the nature and soul influences the universe.[237] As a tree, containing root, stem and branches, originates from an original seed and produces other seeds, from which grow other trees, similar in kind to the first, so from Pradhanā germinate intellect and other rudiments of things—from them grow grosser elements—from them Asuras and others and who again are followed by sons and sons of sons. As the first tree is not spoiled when another grows out of it so there is no waste of beings by the creation of others. As space, time and the like are the cause of the tree so the divine Hari is the cause of the developments of the universe. As all the portions of the plant remaining in the seed of rice, or the root, the culm, the leaf, the short, the stem, the bud, the fruit, the milk, the grain, the chaff, the ear, grow up when they come in contact with those things which help their growth (earth and water), so the celestials, men and other beings, remaining in the states to which they are destined in consequence of their good or bad actions, appear in their full growth by virtue of the energy of Vishnu. He is Vishnu, the great Brahmā, from whom the creation of the universe has proceeded, who is the world, in whom the world exists and in whom it will be dissolved. He is Brahmā, the excellent abode, the excellent state, the essence of all that is visible and invisible, from whom proceeds, the creation, animate and inanimate. He is the primary nature, manifestation of the universe, in whom all beings exist and in whom all beings will finally immerge. He is the performer of all devotional rites, he is the sacrifice; he is the fruit that it confers and he is the tools by which it is celebrated. There is no other thing but Hari.

SECTION VIII.

Parāçara said:—I have described to you the system of the universe in general: I shall now describe the situations and dimensions of the sun and other luminaries.

O foremost of Munis, the chariot of the sun is nine thousand leagues in length and the pole is of twice that size; the axle is more than fifteen millions and seven hundred thousand yojanas long, on which a wheel is placed with three naves,[238] five spokes and six peripheries. It is undecaying and continues for the year and consequently all the cycles of the time are placed herein. The second axle of his chariot is forty five thousand, five hundred leagues long. O thou of great mind, the two halves of the yoke are respectively as long as two axles. The short axle and the short yoke are supported by pole star: the end of the longer axle to which is fixed the wheel is situate on Manasa mountain. The seven steeds which draw the sun's car are the metres of the Vedas Gāyatri, Vrihati, Ushnih, Jayati, Tristubh, Anustubh and Pankti.

The city of Vāsava is situated on the eastern side of the Mānosottara mountain, on its southern side is the city of wealth, on its western side is the city of Varuna and on the northern side is the city of Soma. I shall relate the names of those cities; do thou hear them. The city of Sakra is named Vaswoksārā, that of Yama is called Samyamani; that of Varuna is named Mukhyā and that of Soma Vibhāvari.

O Maitreya, the glorious sun moves speedily like a dart on his southern course attended by the constellations of the Zodiac; He creates day and night and is the divine path of the sages who have got over the worldly afflictions.

O Maitreya, while in one insular continent the sun shines in midday, in the opposite Dwipas it will be midnight; rising and setting thus take place at all seasons and are always opposed in the different cardinal and intermediate points of horizon. Wherever the sun is visible he is said to rise there and wherever he disappears from view he is said to be set. In sooth, their is neither rising nor setting of the sun; for he always exists; the appearance and disappearance of the sun are merely called rising and setting.

When the sun is in the cities of Sakra and others, the three cities and two intermediate points are illuminated; and when he is in an intermediate point he extends light to the two cities and three intermediate points. From the time of his rising till midday the rays of the sun gradually increase; and from then he moves towards setting with his diminishing rays. By the rising and the setting of the sun the east and west quarters are ascertained. As far as the sun shines in front so far he shines behind, and thus on both the sides illuminating all the places except the court of Brahmā which is situate on the summit of Meru—the mountain of the celestials. When the rays of the sun reach the court of Brahmā they are repelled and driven back by the radiance which prevails there. Consequently there is the alternation of day and night in northern quarter in as much as all the insular continents are situated on the north of Meru.

The radiance of the sun, after its setting, is deposited in fire and hence fire is visible even at a greater distance in night. During day the rays of fire enter into the sun by virtue of which the sun becomes more brilliant. Elemental light and heat, proceeding respectively from the sun and fire and mixing with each other, prevail in diverse degrees both by day and night. When the sun prevails either in the northern or southern hemisphere day or night goes into waters according as they are attacked by darkness or light; it is for this reason that waters appear dark by day because night is within them and white by night because when the sun is set the light of the day enters therein.

When the sun goes to Pushkara Dwipa, a thirtieth part of the circumference of the globe, his course is equal in time to one Muhurtta; and whirling round like the circumference of the wheel of a potter he alternately spreads day and night on the surface of the earth. At the beginning of his northern course the sun passes to Capricornus, thence to Aquarias, thence to Pisces, successively passing from one sign of the Zodiac to another. After he has gone through them the sun gets at the vernal equinox when he makes the day and night of equal duration. From then the length of the night decreases and the day grows longer until the sun reaches the end of Gemini when he follows a different course and entering Cancer begins his declension to the south. The sun moves quickly on his southern course like the circumference of a potter's wheel revolving respectively. He glides along his course with the velocity of the wind and traverses a great distance in a short time. In twelve Muhurttas it goes through thirteen lunar asterisms and a half during the day, and during the night, it goes through the same distance only in eighteen Muhurttas. As the centre of the potter's wheel revolves more slowly than the circumference so the sun in his northern course revolves with less rapidity and passes over a less space of the earth in a longer time, until at the end of his northern route the day is again eighteen Muhurttas long and the night twelve the sun passing through them by day and night respectively in those periods. As the lump of the clay on the centre of the potter's wheel revolves most slowly, so the polar star, which is the centre of the Zodiacal wheel, moves very slowly and always remains in the centre like the clay. The relative length of the day or night is dependant upon the greater or less motion with which the sun revolves through the degrees between the two points of horizon. During the midday when his diurnal course is quickest his nocturnal is slowest and when he moves quickly by night he moves slowly by day. The length of his journey in both the cases is the same; for during the day and night he travels through all the signs of the Zodiac or six by night and six by day. The length and shortness of the day are measured by the extent of the signs; and the duration of day and night is measured by the period which the sun takes to pass through them. When he declines towards the north the sun moves quickest by night and slowest by day and when he declines towards the south the case is thoroughly the reverse.

The night is called Ushā and the day is called Vyushta and the intervening time between them is called Sandhyā. When the dreadful Sandhya sets in, the awful Rākshasas named Mandehas attempt to devour the sun. O Maitreya, the Patriarch Brahmā imprecated this curse upon them that they should perish by day and revive at other times. For this reason a fierce contest takes place daily between them and the sun. At this time, O great Muni, the pious Brahmins scatter water purified by the mystical Omkāra and consecrated by the Gayatri[239] and by means of this water as by a thunder-bolt the dreadful Rākshasas are destroyed. While during the course of morning rites the first oblation is offered with solemn invocations, the sun, having thousand rays, appears with unclouded splendour. Omkāra is the glorious Vishnu, the essence of the three Vedas, the lord of speech; and by its mention the Rākshasas are slain. The sun is a principal portion of Vishnu and light is his immutable essence, the manifestation of which is made by the mystic syllable Om. Light, spread by the utterance of Omkāra, becomes radiant and burns up completely the Rākshasas denominated as Mandebas. Therefore one should not be dilatory in the performance of Sandhyā sacrifice; for he, who neglects it, is guilty of the murder of the sun. Being thus protected by the Brahmanas called Bālakhilyas the sun proceeds to protect the world.

Fifteen Nimeshas (twinkling of the eye) make a Kāshthā; thirty Kāshthās make one Kalā; thirty Kalās a Muhurtta and thirty Muhurttas a day and night; the divisions of the day become longer or shorter in the way explained before. But as regards increase or decrease Sandhyā is always the same for it is only one Muhurtta. From the time when half of the sun's orb is visible to the expiration of three Muhurttas the interval is called Prātar (morning) forming a fifth portion of the day. The next portion or three Muhurttas from morning is called Sangava (forenoon); the three next Muhurttas make the midday; the three next Muhurttas constitute the afternoon; the three next Muhurttas make the evening; and thus the fifteen Muhurttas of the day are divided into five portions of three each. But the day comprises fifteen Muhurttas only at the Equinoxes and increases and diminishes in number as the sun declines towards the north or the south, when the day encroaches upon the night and the night upon the day. The equinoxes take place during the spring and autumn when the sun enters the signs of Aries and Libra. When the sun enters Capricorn his progress towards the north begins and when he enters Cancer his progress towards the south commences. Fifteen days of thirty Muharttas each are called a Paksha (fortnight); two fortnights make one month and two months a solar season and three seasons make one Ayana (a northern or southern declination) and two Ayanas make one year. Years are made up of four kinds of months[240] and five years make one Yuga or cycle. The years are respectively called Samvatsara, Parivatsara, Idvatsara, Anuvatsara and Vatsara. This is the time called a Yuga.

The mountain that is situate in the north of Bhāratvarsa is called Sringavān for its having three principal horns or peaks, one to the north, one to the south and one in the centre. The last is called equinoctial for the sun goes there in the middle of the two seasons of spring and autumn, arriving at the equinoctical points in the first degrees of Aries and Libra and making day and night of equal duration of fifteen Muhurttas each. When the sun is in the first degree of Kirtikā and the moon in the fourth of Visakhā or when the sun is in the third degree of Visakhā and the moon is in the head of Kirtikā that equinoctial season is holy and is called the Mahāvishubha. At this time devout persons should make offering to the celestials and the manes and gifts to the Brahmans, for such gifts produce happiness. Liberality at the equinoxes is always fruitful to the donor, and day and night seconds, minutes and hours, intercalary months, the day at full moon (Paurnamāsi); the day of conjunction, when the moon rises invisible, the day when it is first seen, the day when it first disappears, the day when the moon is quite round and the day when one digit is deficient are the seasons when gifts prove meritorious.

The sun declines towards the north in the months of Tapas, Tapasya, Madhu, Mādhava, Sukra and Suchi and declines towards the south in the months of Nabhas, Nabhashya, Isha; Urja, Sahas, Sahasya.

There live four devout protectors of the world on the mount Lokāloka of which I had mentioned to you formerly. These are severally named Sudhāman, Sankhapād—the two sons of Kardama, Hiranyaroman and Ketumat. These four protectors of the world live around the mountain Lokāloka. They are devoid of malice, haughtiness, are active and have not taken to wives.

On the north of Agastya, and south of Ajabithi (the line of the Goat) and outside the Vaiswānarapath is situate the road of the Pitris. There live the great Rishis who offer oblations to the fire. They read those portions of the Vedas which contain injunctions for the multiplication of the progeny. They perform the duties of ministrant priests and at the end of yugas they make new rules of conduct and re-establish the interrupted ritual of the Vedas. And after their death they proceed by the southern course. Mutually descending from each other in successive births, progenitor coming from descendant and descendant from progenitor, they repeatedly appear in different houses and races along with their prosterity, austere practices and established rites, residing to the south of the solar orb as long as the moon and stars endure.

The path of the celestials is situate on the north of the solar sphere of the Nāgavithi and south of the seven Rishis. There reside the Siddhas of subdued senses, continent and pure, not desirous of having offspring and consequently victorious over death. Eighty-eight thousand of these continent ascetics live in the regions north of the Sun till the time of dissolution. They are freed from covetousness and concupiscence, love and hatred and are not engaged in the work of procreation. They always detect the deficiency of the properties of elementary matter and being freed from these desires they do not meet with any obstacle in the way of asceticism. For these reasons they are highly pure and have attained to immortality. By immortality is meant existence to the end of the Kalpa: living as long as three regions exist is exemption from death. The consequences of the acts of impiety or piety such as Brahmanicide and Aswamedha last until the end of a Kalpa when all within the interval between Dhruva and the earth is destroyed. The region between the seven Rishis and Dhruva, the third region of the sky is the excellent celestial path of Vishnu and is the splendid abode, O twice-borne one, of the ascetics, who have controlled their senses and are freed from sins and in whom virtue and vice are annihilated. Those in whom virtue and vice are annihilated and who are freed from the consequences of piety or iniquity go to this excellent place of Vishnu where they never suffer sorrow. There live Dharma, Dhruva and other spectators of the world radiant with the superhuman faculties of Vishnu obtained by virtue, of religious meditation. With this excellent place of Vishnu, O Maitreya, are interwoven all that is and all that ever shall be, animate or inanimate. The seat of Vishnu is being meditated upon by the wisdom of Yogis at one with supreme light as the radiant eye of heaven. In this portion the splendid Dhruva is stationed as the pivot of atmosphere. On Dhruva are placed the seven great planets and on them depend the clouds. O great Muni, from clouds, proceed the rains; from them the water which is the nutriment and delight of all the celestials and the rest. The celestials who receive oblations, being pleased by burnt offerings, cause the rain to fall for the support of created beings. This holy seat of Vishnu is the stay of the three worlds as it is the source of the rain.

From this region, O Brahman, proceeds the river Ganges, that removes ail sins, embrowned with the unguents of the nymphs of heaven. She issues from the nail of the great toe of Vishnu's left foot.

Dhruva, with devotion, holds her on his crown day and night. And thence the seven Rishis practise their devout austerities in her water wreathing their braided locks with her waves. The orb of the moon, surrounded by her accumulated current, increased in lustre by her contact. Having issued from the moon she falls on the mount Sumeru and thence to purify the world, flows to the four quarters of the earth. Sitā, Alakanandā, Chakshu and Bhadrā are only the four divisions of one river and are named so after the regions towards which it proceeds. Alakanandā, which flows towards the south, was borne delightedly on his head by Mahādeva for more than a hundred years. And having issued from the braided locks of Sambhu and washed the sins of the sinful sons of Sagara it raised them to heaven. O Maitreya, the iniquities of any man, who bathes in this river, are instantly removed and they obtain unprecedented virtue. And its water, if offered reverentially for three years by the sons to their manes, gives them rare gratification. Having worshipped the excellent Purusha, the lord of sacrifices, with sacrifices in this river, many, born in the race of twice-born ones, obtain whatever they desire either here or in heaven. Saints, who are purified by bathing in the waters of this river, and whose minds are devoted to Kesava, obtain final liberation. The sacred river, when heard of, desired, seen, touched, bathed in, or hymned, day by day purifies all beings. And those who living even at a distance of hundred yojanas exclaim "Gangā and Gangā" are relieved of the sins committed during the three previous existences. The place from which this river has issued for the purification of the three Worlds, is the third division of the celestial region—the seat of Vishnu.

SECTION IX.

Parāçara said:—The form of the glorious Hari containing the constellations, in the shape of a porpoise in the tail of which is attached Dhruva, is seen in heaven. As Dhruva revolves, it makes the moon, the sun and stars to revolve also, and all the planets follow in its circular path; for the sun, moon and all the luminaries are in sooth tied to the polar star by aerial cords. The porpoise figure of the celestial sphere, which has been described by me to you, is upheld by Nārāyana, who himself, the source of all radiance, is seated in its heart. And having worshipped the lord of people, Dhruva, the son of Uttānpāda shines in the tail of the steller porpoise. Janārddana, the lord of all, is the supporter of this porpoise-shaped sphere—and this sphere is the supporter of Dhruva; and by Dhruva the sun is upheld. O Brahman, I shall describe how this earth is upheld by the sun; do thou listen to it attentively.

During eight months of the year the sun attracts the waters of the earth, and during the remaining four months he pours them upon the earth: from rain grows corn and by corn the whole world is upheld. The sun absorbs the moisture of the earth by means of his scorching rays and nourishes the moon thereby. And the moon through tubes of air distributes them to the clouds which are made of smoke, fire and wind. The clouds are called Abhras because their contents are not dispersed. The waters in the clouds, being driven by the wind, and freed from impurities by the sweetening process of the time, descend (upon earth), O Maitreya. The glorious sun, O Maitreya, exhales moisture from four sources, namely—seas, rivers, the earth and the living creatures. He immediately pours down on earth, without turning it into cloud, the water that he absorbs from Gangā of the skies, and people who are touched by this water are freed from all iniquities and are not constrained to see hell. This is called celestial ablution. When the sun comes in view and the water comes down from the sky without cloud then the waters of the Gangā in the skies are sprinkled by the rays of the sun. And the water that falls from the sky when the sun is in the mansion of Kirtikā and the other asterisms counted by odd numbers, the water of the Gangā is scattered by the elephants of the spheres. The water, that falls from the bright and cloudless sky when the sun is in the mansion of Rohini and other even asterisms, is distributed by his own beams. O twice-born one, both the waters are holy and they wash away the sins of the people: it is the water of the Gangā in the skies and is termed celestial ablution.

The water that the clouds distribute upon earth is in fact the ambrosia of living beings, for it sustains the plants which are the support of their existence. By this water all vegetables grow and are matured and become the means of bringing about the well being of mankind, seen and unseen. Those men, who have got holy scriptures as their eyes, perform sacrifices with them and give gratification to the celestials. In this wise all sacrifices, all celestials, Brāhmanas and other castes, all infernal creatures, all animals and the whole world are supported by the rains which produce food. O great Muni, this rain, which is the source of manifold blessings, proceeds from the sun. And the sun, O foremost of Munis, is upheld by Dhruva, which is again supported by the porpoise-shaped sphere which is at one with Nārāyana; for the ever-existing glorious Nārāyana, the supporter of the universe and the primary deity, is seated in the heart of the porpoise-shaped steller sphere.

SECTION X.

Parāçara said:—Between the extreme northern and southern points the sun has to travel in a year one hundred and eighty degrees, ascending and descending. His car is guided by divine Adityas, Rishis, Gandharvas, Apsarās, Yakshas, serpents, and Rākshasas. The Aditya Dhatri, the sage Pulastya, the Gandharva Tumburu, the nymph Kratusthalā, the Yaksha Rathakrit, the serpent Vāsuki and the Rākshasas Heti, live in the sun's car as its seven guardians, in the month of Madhu or Chaitra. In the month of Vaisākha or Mādhava the seven are Aryamat, Pulaha, Nāreda, Punjikāsthali Rathaujas, Kachanira and Praheti. In the month of Suchi or Jaistha they are Mitra, Atri, Hāhā Menā, Rathaswana, Takshaka, and Paurusheya. In the month of Sukra or Ashādha they are Varuna, Vasishtha, Huhu, Sahajanyā, Rathachitra, Nāga and Budha. In the month of Nabhas or Srāvana they are Indra, Angiras, Viswāvasu, Pramlochā, Srotas and Elapatra. In the month of Bhādrapada they are Vivaswat, Bhrigu, Ugrasena, Anumlocha, Apurana, Sankhapāla and Vyāghra. In the month of Aswin they are Pushan, Gautama, Suruchi, Ghritachi, Sushena, Dhananjaya and Vāta. In the month of Kārtik they are Parjanya, Bharadwāja, (another) Viswāvasu, Viswāchi, Senajit, Airāvata and Chāpa. In Agrahāyana or Mārgasirsha they are Ansu, Kasyapa, Chitrasena, Urvasi Tarkshya, Mahapadma and Vidyut. In the month of Pausha, Bhaga, Kratu, Urnayu, Purvachitti, Arishtanemi, Karkotaka, and Sphurja are the seven who live in the sun's orbit and distribute light throughout the universe. In the month of Māgha the seven are, Twashtri, Jāmadagni, Dhritarāshtra, Tillattamā, Ritajit, Kambala, and Brahmāpeta. In the month of Phālghuna those living in the sun are Vishnu, Visvamitra, Suryaverchchas, Rambhā, Satyajit, Aswatara and Yajnāpeta.

In this wise, O Maitreya, a group of seven celestial beings supported by the energy of Vishnu lives, during the several months, in the orb of the sun. The sage chants his glory, the Gandharva sings and the nymph dances before him; the night-rangers attend upon his steps; the serpent harnesses his horses and the Yaksha trims the reins and the Bālakhilyas surround his chariot. O foremost of Munis, these seven groups, residing in the suns, orb at their respective seasons, become the instrumentals in the distribution of cold, heat and rain.

SECTION XI.

Maitreya said:—I have heard as described by you, O holy preceptor, the seven groups of beings who are present in the sun's orb and are the agents in the distribution of heat and cold. You have also described the individual functions of the Gandharvas, serpents, Rākshasas, sages, Bālakhilyas Apswarās and Yakshas who, supported by the energy of Vishnu, remain as guardians in the sun's car but you have not described the function of the sun himself. If the seven beings stationed in the sun's ear are the agents in the distribution of heat, cold and rain, how can it also be true, as mentioned by you before, that rain proceeds from the sun? If the act of the collective seven be same then why the people say that the sun rises, reaches the meridian or sets?

Parāçara said:—O Maitreya, hear what you have asked The sun, though at one with seven beings in his orbit, is separate from them being their head. The whole and great energy of Vishnu, which is called the three Vedas,—Rich Yajush and Sāman lightens the whole universe and destroys its iniquity. This energy exists as Vishnu for the preservation of the universe and abiding as the three Vedas within the sun. And wherever in every month the sun exists there is the Vishnu-energy composed of the three Vedas. The Richas shine in the morning, the hymns of Yajush at noon and Vrihadrathantara and other portions of the Sāman in the afternoon. This threefold manifestation of Vishnu designated under the three Vedas is the energy of Vishnu that Influences the divine positions of the sun.

The energy of Vishnu docs not exist only in the rob of the sun but is also manifest in Brahmā, Vishnu and Kudra. At the time of creation it is Brahmā consisting of the Rig-veda in the work of preservation it is Vishnu composed of the Yajur-Veda;—and in the work of destruction it is Rudra formed of the Sāma-Veda, the utterance of which is therefore inauspicious.

In this way the energy of Vishnu composed of the three Vedas exists in the sun encircled by the seven beings. And the glorious sun becomes radiant by that energy of Vishnu and destroys the entire darkness of the universe. The sages chant his glories, the Gandharvas sing and the nymphs dance before him; the Rākshasas follow his steps, the serpents harness his steeds and the Yakshas trim his reins and the Bālakhilyas are seated around him. The seven beings in the sun's orb rise and set every month, but Vishnu, in the shape of his energy, never rises nor sets and is at once the sevenfold sun and distinct from it. As a man, nearing a mirror kept on a stand, observe in it his own image so the energy of Vishnu is never disjoined but remains month by month in the sun which he there placed.

The sovereign sun gratifying the manes, gods and men, revolves being the instrument of day and night. The moon is cherished by the Sushumna ray of the sun. And in the dark fortnight of the month the ambrosia of its substance is drunk by the celestials. And at the last day of the half month the two remaining digits are drunk by the manes; then the celestials and the progenitors are nourished by the sun. The moisture which the sun attracts from the earth he again distributes for the nourishment of animals and plants and thus the sun is the source of subsistance to every living being—gods, manes, mankind and the rest. The sun gratifies the celestials for a fortnight, the progenitors once a month, and men and other animals every day.

SECTION XII.

Parāçara said—The car of the moon has three wheels and is drawn by ten steeds white as the Jasmine—five on the right half and five on the left. The asterisms upheld by Dhruva move before the sun. And the cords that fasten the moon are tightened or relaxed in the same manner like those of the sun. O foremost of Munis, like the steeds of the sun, the horses of the moon, sprung from the waters, drag its car for a whole Kalpa. O Maitreya, when the moon is reduced, having its rays drunk up by the celestials, to a single Kalā, the radiant sun supplied it with a single ray. And as the moon is gradually exhausted by the celestials it is replenished in the same way every day with his rays by the sun, the plunderer of waters. Thus, O Maitreya, when in the half month the ambrosia is deposited in the moon, the celestials drink it for it constitutes their food, Thirty-six thousand three hundred and thirty three divinities drink the ambrosia of the moon. When two kalās remain the moon enters the orbit of the sun and lives in the ray called Amā and the period is accordingly called Amavasyā. During this period the moon is first immersed for a day and night in the water; thence it enters the branches and shoots of the trees and thence it proceeds to the sun. Hence any person, who cuts off a branch or casts down a leaf when the moon is in the trees is guilty of the crime consequent upon the destruction of a Brāhmin. When the remainder of the moon contains but a fifteenth portion the manes near it in the afternoon and drink the last but sacred Kalā which is composed of ambrosia and contained in the two digits. The nectar that comes from the rays of the moon on the day of conjunction is drunk by the progenitors—and they remain satisfied thereby for a month. The progenitors are divided into three classes:—Saumyas, Varhishadas, and Agnishwātta. In this wise, the moon, with its cooling rays, nourishes the celestials in the light fortnight and Pitris in the dark fortnight. It nourishes the plants with its cool nectary aqueous atoms. And through the development of those plants it sustains men, animals and insects and satisfies them with its radiance.

The chariot of Budha, the son of the moon, is made of the wind and fire and is drawn by eight bay horses gifted with the velocity of the wind. The huge car of Sukra (Venus) is carried by earth-borne horses, equipped with a protecting fender and a floor, armed with arrows and adorned with a pennon. The magnificent car of Bhauma (Mars) is made of gold, of an octagonal shape, drawn by eight steeds of a ruby red originated from fire. Vrihaspati (Jupiter) in a golden car drawn by eight pale-coloured steeds, travels, at the end of the year, from one sign to another. The slow-paced Sani (Saturn) travels in a car drawn by piebald horses. O Maitreya, the chariot of Rāhu are drawn by eight black horses, which once harnessed are attached to it for ever. At the time of lunar and solar eclipses the Rāhu travels from the sun to the moon and comes back again from the moon to the sun. The car of Ketu is is drawn by eight horses having fleetness of the wind and of the dusky red colour of lac or of the smoke of burning straw.

I have thus described to you, O Maitreya, the chariots of the nine planets all of which are fastened to Dhruva by aerial cords. To Dhruva are attached the orbs of all the planets, asterisms and stars. And they all move in their respective orbits being kept in their places by their respective cords of air. As many are the stars so many are the aerial cords by which they are fastened to Dhruva. As they turn round they cause the pole-star to revolve. As the oilman goes round the spindle and makes it revolve, so the planets revolve suspended by the aerial cords which are also whirling round a centre. The air is called Pravāha because it bears along the planets like a disc of fire driven by the aerial wheel.

I have related to you, O foremost of Munis, that Dhruva is fitted to the tail of the celestial porpoise: I shall now describe in detail the constituent parts; hear them as they are of great efficacy. People are freed from the sins committed by them during the day when they behold the celestial porpoise in the hight. And those who behold it live as many years as there are stars in it, in the sky or even more. Uttānpada is the upper jaw and sacrifice the lower jaw of that celestial porpoise. Dhruva is situated on its brow and Nārāyana in its heart. The Aswinis are its two fore-feet and Varuna and Aryamat are its two hinder legs. Samvatsara is its sexual organ and Mitra is its organ of execretion. Agni, Mahendra, Kasyapa and Dhurva are successively placed in its tail; which four stars in this constellation never set.

I have thus related to you the situation of the earth and the stars. I had already described to you the Varshas and rivers and the animals living there. I shall again describe them in short: hear them.

From the waters which constitute the person of Vishnu originated the lotus-shaped earth with its seas and mountains. The stars are Vishnu, the words are Vishnu: forests, mountains, regions, streams, seas are Vishnu—all that is, all that shall be—all that is not are Vishnu. The glorious Vishnu is identical with knowledge. He has got endless forms but is not a substance. All the mountains, oceans and the various divisions of the earth you must consider to be the illusions of the apprehension. When knowledge is pure, real, universal, independent of actions, freed from defect then the varieties of substance, which are the fruits of the tree of desire, cease to exist in matter. What is substance? What thing is that which has got no beginning, no middle and no end? And which is of one uniform nature? How can that object be called real which is subject to change and which reassumes no more its original character? The earth is seen as a jar; the jar is divided into two halves which are again broken into pieces: they again become dust and the dust is again reduced into atoms. Is this reality? And although it is considered so by man it is because his self-knowledge is obstructed by his own acts. Therefore, O Brahman, there is nothing anywhere, or anything real at any time save discriminative knowledge. On account of the diversity of their actions, people, having diverse temperaments, consider that one knowledge as manifold. Knowledge perfect and pure, freed from pains and renouncing attachments towards all these which cause affliction—knowledge, single and eternal is the supreme Vāsudeva, besides whom there is nothing. I have thus communicated to you the truth—the knowledge which is truth; and all that differs from it is false. That which is seen by the knowledge is but illusion of a temporal and worldly nature. I have also described to you the sacrifice, the victim, the fire, the priests, the acid, juce, the celestials, the desire for heaven, the path followed by acts of devotion and the worlds that are their outcome. In this universe which I have described to you only those people travel who are subject to the influence of actions. But he, who knows Vasudeva to be eternal, immutable, and of one unchanging, universal form, should so perform them that he may enter into the deity.

SECTION XIII.

Maitreya said:—"O respected Sir, all that I ask of you, has been perfectly related by you, namely the situation of the earth, seas, mountains, rivers, and planets, the system of the three worlds of which Vishnu is the support; you have also related that the holy knowledge is pre-eminent. You said that you would relate the story of Bharata, the lord of the earth: it becomes you now to relate that. Bharata, the protector of the earth, lived at the holy pilgrimage of Sālagrām. And he was engaged in devotion with his mind ever attached to Vāsudeva. Living at a sacred place he was always devoted to Hari: Why then he failed to obtain final liberation, O twice-born one? And why was he born again as a Brahmin, O foremost of Munis? It becomes you to relate this".

Parāçara said:—The illustrious lord of the earth, O Maitreya, lived for a long time at Sālagrām having his mind wholly devoted to the glorious God. And having been considered, on account of his kindness and other virtues, the foremost of the virtuous, he secured in the highest degree, the entire control over his mind. The Raja was ever repeating the names Yajnesa, Achyuta, Govinda, Mādhava, Ananta, Keshava, Krishna, Vishnu, Hrishikesa. And nothing else than this did he utter even in his dreams: nor did he meditate upon anything, but those names and their significance. He accepted fuel, flowers and holy grass for the worship of the deity and did he celebrate no other religious observance being entirely given to disinterested abstract devotion.

One day he went to the river Mahānadi for the purpose of ablution. And having bathed there he engaged in after ceremonies. Whilst thus engaged there came to the same spot a doe big with young who had come out of the forest to drink of the stream. Whilst the doe was drinking there was audible a dreadful uproar of a lion capable of striking terror into all creatures. Thereupon, the doe, greatly terrified, jumped out of the water on the banks; on account of this great leap her fawn was suddenly brought forth and fell into the river. And beholding it carried away by the stream the king suddenly caught hold of the young one and saved it from being drowned. The injury which the doe had received on account of the violent exertion proved fatal. She lay down and died. Having observed this the royal ascetic took the fawn in his arms and came back to the hermitage. There he fed it and nursed it every day: and under his fostering care it throve and grew up. It frolicked about the hermitage and grazed upon the grass in its neighbourhood. And sometimes afraid of a tiger it used to come to the ascetic. In this wise the young one sometimes wandered far away in the morning and came back to the hermitage in the evening and frolicked in the leafy bower of Bharata.

His mind, O twice-born one, was thus attached to that animal, playing either in the neighbourhood or at some distance and he was unable to think of anything else. And the king, although he had severed all bonds of attachments towards his friends, his kingdom, his son and wife, grew inordinately attached to this fawn. When absent for an unusually long time he would think that it had been carried away by wolves, devoured by a tiger or slain by a lion. He used to cry out,—'The earth is embrowned with the prints of its hoofs. What has become of the fawn that was born for my delight? How happy I should become if he had come back from the forest. I felt his budding antlers rubbing against my arm. These tufts, of sacred grass, the heads of which have been nibbed by his new teeth, look like pious lads chanting the Shama-Veda.'

Whenever this fawn used to absent itself for a long time from the hermitage the ascetic would think thus. And he was delighted and his countenance grew animated whenever it neared him. His mind being thus engrossed by the fawn his abstraction was interrupted although he had renounced family, wealth and kingdom. His mind became unsettled with the wanderings of the fawn. Whenever it wandered away to a great distance the king's mind followed it and when it was silent his mind became settled. Thus in the course of time the king became subject to its influences and was watched by the deer with tearful eyes like a son mourning for the father. And the king, when he died, saw the young fawn only before him; and having his mind engrossed by him, O Maitreya, he did not see anything else.

On account of such feeling at such an hour he was born again in Jambumarga forest as a deer with the faculty of recollecting his former life. Cherishing a distaste for the world on account of this recollection he left his mother and again repaired to holy place of Salagram. Living there upon dry grass and leaves he expatiated the acts which had led to his being born in such a condition: and upon his death he was born as a Brahmin still retaining the recollection of his former life. He was born in a devout and illustrious family of ascetics who rigidly observed devotional practices. Having been gifted with true knowledge and acquainted with the spirit of all sacred writings he observed soul as contra-distinguished from Prakriti (matter). And acquainted with the knowledge of self he observed the celestial and all other beings as the same. When he was invested with the Brahminical thread he did not read the Vedas with a preceptor, did not perform the ceremonies nor did he read the scriptures. And requested again and again he replied incoherently in ungrammatical and unpolished speech. His body was unclean and he used to wear dirty clothes. Saliva dribbled from his mouth and he was treated with hatred by the people. Undue respect from the people obstructs abstraction and hence the ascetics, disregarded by people, attain to the consummation of their asceticism. Without polluting the way treaded by the saints the ascetics should so behave that the ordinary folk might hate them and not come in their company. Having thus thought of this saying (Bharata) gifted with high intellect assumed the appearance of a crazy idiot in the eyes of the people. He used to live on raw pulse, potherbs, wild fruit and grains of corn and whatever came in his way as a part of necessary but temporary infliction.

On the death of his father he was set to work in the field by his brothers and nephews and fed by them with wretched food. He was firm and stout like a bull and used to act like a simpleton and people used to make him work and give him food only as his wages.

Once on a time the gate-keeper of the king of Sauvira, regarding him as an idle uneducated Brahmin, considered him a worthy person to work without pay and took him into his master's service to assist in carrying the palanquin. One day O Brahman, the king wished to go in palanquin to the hermitage of the great sage Kapila, situated on the banks of the river Ikshumati, to consult the sage, who was conversant with the virtues leading to liberation, what as most desirable in a world abounding with care and sorrow. And he was one of those, who had, at the order of the head servant, been compelled to carry the palanquin gratuitously. And that Brahman, gifted with the only universal knowledge and recollecting former birth, although compelled to do this, bore the burden as the means of expatiating the sins for which was desirous to atone. While the other bearers proceeded with alacrity, he, fixing his eyes upon the pole, moved tardily. And perceiving the palanquin carried unevenly the king exclaimed 'Ho bearers! what is this? keep equal space.' Still it went on unsteadily and the king again cried out. ‘What is this? How irregularly are you going?' When this had again and again taken place the palanquin bearers at last replied to the king, 'It is this man who lags in his space.' ‘How is this' said the king to the Brahmin, 'Are you exhausted? You have carried your burden only a little way. Are you unable to bear exhaustion? But you look very robust' To which the Brahmin replied—‘It is not I, O king, who am robust nor is it I who carry your palanquin. I am not exhausted, O king! nor am I capable of fatigue.' The king said, ‘I distinctly perceive that you are stout and the palanquin is carried by you, and a heavy burden is wearisome to all persons.' The Brahmin said: ‘Tell me first what you have distinctly seen of me and then you may distinguish my properties as strong or weak. The statement, that you behold the palanquin borne by me or placed on me, is unreal. Listen, O king, to my arguments about it. Both the feet are placed on the ground: the legs are supported by the feet; the thighs rest upon the legs; and the belly rests upon the thighs; the chest is supported by the belly and the arms and shoulders are supported by the chest; the palanquin is carried by the shoulders and then how can it be considered as my burden? This body which is seated in the palanquin is known as "thou" thence what is elsewhere called this is here distinguished as thou and I. I and thou and others are made of elements and elements, influenced by qualities, assume a bodily shape. Qualities depend on acts, and acts perpetrated in ignorance influence the condition of all beings. The soul is pure, imperishable, tranquil, devoid of qualities, distinct from nature and is without increase or diminution; and if it is freed from increase or diminution then with what prosperity you say to me, ‘I see that you are robust? If the palanquin is placed on the body, the body on the feet, the feet the ground, then the burden is carried as much by you as by me. Why are not others, O king, feeling the burden of this palanquin. If I am exhausted with a burden that is being carried on another's shoulder, then why with the weight of this palanquin, people may be worn out with the weight of mountains, trees, houses and even of the earth, When the nature of men is different, either in its essence or its cause, then it may be said that fatigue is to be undergone by me. The material, with which the palanquin is made, is the substance of you and me and of all others being a collection of Elements collected by individuality.'

Parāçara said:—Having said this the Brahman became silent and went on carrying the palanquin; the king too speedily got down from it and touched his feet. The king said: O Brahman, leave off the palanquin and be propitiated with me. Tell me who art thou under the disguise of a fool? The Brahman replied "Hear me, king. Who I am it is not possible to say; I go anywhere for receiving the fruits of good and bad luck. The body is produced for the enjoyment of pleasure and endurance of pain. Pleasure and pain originate from virtue and vice; therefore the soul assumes bodily shape for enjoying pleasure and enduring pain consequent upon virtue and vice. The universal cause of all living creatures is virtue or vice, why therefore enquire after the cause of my coming to this earth."

The king said:—"That virtue and vice are the causes of all actions and that people migrate into various bodies for receiving their consequences, there is not the least doubt about it; but as regards what you have said that it is not possible for you to say who you are, it is a matter which I wish to have explained. O Brahman, how cannot a man declare himself to be that which he (really) is: there can be no harm to one's self from applying to it the word 'I'".

The Brahmana said:—"To use the word ‘I' undoubtedly is detrimental; but it is not improperly used if it is applied merely to the soul. But the term is erroneous in as much as it conceives that to be the self or soul which is not self or soul. The tongue articulates the word ‘I' assisted by the lips, the teeth and the palate; and these are the origin of the expression, as they are the causes of the production of speech.

"If by these instruments speech can utter the word 'I' it is not at all proper to say that speech itself is ‘I.' O king, the body of a man having hands, feet and other limbs is composed of various parts: to what part shall we apply the word ‘I'? If another being had existed in this body quite different from me, then it may be said, O king, that this is I, that is the other; while one soul inhabits the whole body, then such questions as 'Who are you? Who am I?' are useless. Thou art a monarch; this is a palanquin: these are the bearers: these are thy followers; yet it is untrue that these are thine. This palanquin, in which thou art seated, is made of timber got from trees. Then tell me, what name, tree, timber or palanquin, shall be applied to it, O king. The people shall not say that their monarch is seated on a tree or on a timber but they shall say that he is in the palanquin. The artificial assemblage of the pieces of timber is called the palanquin: judge yourself, therefore, O king, in what the palanquin differs from the wood. Again consider the sticks of the umbrella, in their separate state. What then is the umbrella? Apply this argument to thee and to me. A man, a woman, a cow, a goat, a horse, an elephant, a bird, a tree, are names given to various bodies, which they assume on account of their primitive actions. Man is neither a god, nor a man, nor a beast, nor a tree: these are the various shapes which he assumes on account of his acts. O king, your name is Vasuraja and another name is Rajabhat—besides you have got various other names—but none of these names is real and is nothing but the work of imagination. And what thing is there in the world, O king, which being subject to changes, does not in the course of time, go by different names? You are called the king of the world, the son of your father, the enemy of your foes, the husband of your wife, the father of your children, what name the shall I apply to you? What is your situation? Are you the head or the belly? Or are they yours? Are you the feet or are they yours? You are, O king, separate in nature from the members of your body. Then considering properly, do you think who I am. And since the truth has been got at, how is it possible for me to recognize the distinction and to apply to my individual the expression 'I'".

SECTION XIV.

Parāçara said:—Having heard his words pregnant with the true essence of things the king humbly said to the twice-born one; "What you have said, O revered sir, is undoubtedly the truth—but in hearing this my mind has been greatly worked up. What you have shown, O twice-born one, in various creatures to be understanding and discriminative knowledge, is very grand and distinct from plastic nature. I have not carried the palanquin nor is it placed on my shoulders. The body, which has carried the palanquin, is different from me. The three qualities influence the actions of the animals and these three qualities are again influenced by destiny. This reaching my ears, O thou conversant with profound truth, my mind has been greatly disturbed for knowing that real and holy truth. O twice-born, I had already addressed myself for going to the great ascetic Kapila, to learn of him what in this life is the most desirable object. But what you have said in the interim has attracted my mind towards you for being acquainted with the profound truth. O Brahmin, the great ascetic Kapila is a portion of the glorious Vishnu, who is at one with all elements. He is born on earth to remove the illusions of the world. But what you have said convinces me that the great Kapala, for my well-being, has appeared within my vision. To me, who am thus asking, O twice-born one, explain what is the best of things, for you are an ocean overflowing with the waters of the divine wisdom". The Brāhmana said—"You ask me, O lord of earth, what is the best of all things, not the great end of life. There are many things which are best in the world and there are many truths of life. O king, some worshipping the gods desire for wealth, prosperity, children or kingdom: these are the best things in their estimation. A sacrifice that gives heavenly pleasures is also the best. That, which gives best rewards though not asked for, is also the best. To him, who with concentration meditates upon the great soul, union with it is the best. Thus there are hundreds and thousands of best things but these are not profound truths. Hear, I shall describe to you what is the profound truth. If wealth is the end of life then why do people spend it for the acquisition of piety and for acquiring desired-for objects? O lord of men, if son is the end of life then the father of that son is another's end of life and he again is another's. If then every action becomes the end of every cause then there exists no supreme or final truth in this world. And if the acquirement of sovereignty be characterized as the great end of life then finite ends would sometimes be and some times cease to be. If you consider the rites laid down by Rik, Yayur and Shāma Vedas as the ends of life, hear what I have got to say on that head. Anything, that is the outcome of the instrumentality of earth, partakes of its character and consists of clay. So any act, that is performed by such perishable things as fuel, clarified butter and Kusha grass, must be in nature perishable. The great end of life must be considered by wise men as eternal and it would be transient if it were accomplished through transitory things. If you consider that which gives no reward to be the true end of life then that which brings on final liberation is not the true end of life. If the union of the individual soul with the Great soul is considered as the supreme end of life then this becomes false: for one substance cannot become substantially another. Thus there are undoubtedly very many best things in this world: hear from me, in short O king, the true end of life. It is soul, one, all-pervading, uniform, perfect supreme over nature, freed from birth, growth and destruction, omnipresent undecaying, made up of true knowledge, independent and not connected with unreal things, with name, species and the rest and in time, present, past and future. The spirit, which is essentially one in one's own and in all other bodies, is the true wisdom of one who knows the unity and the true principles of things. As air spreading all over the world going through the perforation of a flute is distinguished as the notes of the scale so the (true) nature of the great spirit is one though it assumes various forms consequent upon the fruits of actions. When the difference, between the various forms, such as that of god and man, is destroyed then the distinction of things ceases".

SECTION XV.

Parāçara said—Having heard those words the king became speechless and engaged in meditation and the Brahmin told a tale illustrating the principles of unity.

The Brahmin said—"Hear O great king what in the days of yore Ribhu said for the instruction of illustrious Nidagka. The great patriarch Brahmā had a son by Ribhu, who was by nature, O king, conversant with true wisdom. A son of Pulastya by name Nidagha became his disciple and (Ribhu) greatly delighted gave him various instructions. O lord of men, he being thus instructed, Ribhu did not doubt of his being fully confirmed in the doctrines of unity.

"The residence of Pulastya was at Viranagara, a big, beautiful city, situated on the banks of the river Devika. And there lived in a beautiful grove near this river, Nidagha, the disciple of Ribhu, acquainted with all devotional practices. After a thousand divine years Ribhu went to the city of Pulastya to see his pupil who stood at the gate after the completion of the sacrifice to Viswadevas. He was beheld by his pupil who came there specially to offer him Arghya, (the usual present) and led him into the house. And when his hands and feet were washed and he was seated Nidagha requested him respectfully to eat.

"Ribhu said—‘O foremost of Brahmins, tell me what food is there in your house? I do not like wretched food.'

"Nidagha said—‘There are cakes, of meal, rice, barley and pulse in my house. Eat, O reverend Sir, whatever pleases you best.'

"Ribhu:—O twice-born one, these are wretched viands. Give me sweet meats. Give me rice boiled with sugar, wheaten cakes and milk with curd and molasses.'

"Nidagha said—'O dame, quickly prepare whatever is most excellent and sweet in my house and satisfy him therewith.'

"Having been thus addressed the wife of Nidagha in consonance with her husband's behest prepared sweet food and placed it before the Brahmin. And, O king, he then, spoke humbly to the great Muni, who was delightedly eating the meal.

"Nidagha—‘Have you been greatly delighted with this meal, O twice-born one? Has your mind obtained contentment? Where is your residence, O Brahmin and where are you going? And tell me, whence art thou coming, O twice-born one?'

"Ribhu said:—‘O twice-born one, he, who has got appetite, is pleased with his meals. I have got no appetite and hence have got no satisfaction: why do you question me in vain? Hunger is created, when by fire the earthly element is dried; and thirst is produced when the moisture of the body is absorbed by internal heat. These are the the functions of the body, O twice-born one, not mine—I am satisfied with that by which they are removed. And pleasure and contentment are the faculties of the mind, O twice-born one; ask those men about it whose minds are affected by them. As regards your three other questions—Where I dwell, wither I go and whence I come, hear my reply.

"'Man goes everywhere and penetrates everywhere like the ether. Then is it rational to ask "Where is thy residence? Whence are you coming? And where will you go?" I am not coming from anywhere. I shall not go anywhere and I do not live in one place. Such is the case with you and other men. What people see of you is not real you; what people see of other men are not real they, and what people see of me is not real I. I made distinction between the sweetened and not sweetened food only to hear of your opinion about that: do thou hear my explanation about this, O twice-born one. Is there anything really sweet and not sweet to him who takes meals? That which is considered sweet is no longer so when it causes the sense of repletion, and that which is not sweet, becomes so when a man considers it as such. What food is there which is equally delightful from the first to the middle and last? As a house built of clay is strengthened by fresh plaster so this earthly body is maintained by earthly atoms. And barley, wheat, pulse, butter, oil, milk, curds, treacle, fruits and the like are made of earthly atoms. You have now understood what is sweet and what is not; do you so act that you may be impressed with the notion of identity which leads to final liberation.'

"Having heard those words explaining the true end of life, the illustrious Nidagha humbly bowed to him and said—'Be then propitiated with me, O twice-born one. Thou hast come here for my welfare. Tell me whence thou hast come? Hearing thy words the infatuation of my mind is removed'.

"Ribhu said:—'O twice-born one, I am thy preceptor Ribhu. I have come here to confer upon thee the true knowledge. Now I depart; for you have been acquainted with the true end of life. Consider again this universe to be one undivided nature of the supreme spirit Vāsudeva'.

"Having said 'so be it' Nidagha reverentially bowed to and worshipped him. And Ribhu too repaired to his wished-for quarter".

SECTION XVI.

"After the expiration of another thousand years Ribhu again repaired to that city for conferring knowledge upon him. The ascetic beheld Nidagha at the outside of the city when the king was about to enter it with a huge army and a host of relations. He saw his illustrious pupil standing at a distance avoiding the crowd—his throat was parched with hunger and thirst consequent upon carrying thicket fuel and holy grass. Beholding Nidagha and saluting him Ribhu said—'Why are you standing aloof, O twice-born one?'

"Nidagha said:—'There is a great rush of people for the lord of men is entering this huge and picturesque city; I am staying to avoid the crowd'.

"Ribhu said 'O foremost of twice-born one, who is the king amongst these? And who are his attendents. Methinks you know all these. Tell me'.

"Nidagha said:—'He, who is seated on the infuriated elephant, huge as a mountain, is the king: and all others are his attendents'.

"Ribhu said;—'You have simultaneously pointed out to me both the king and the elephant, but you have not particularly said, who is the king and which is the elephant. Therefore O illustrious one, tell me in particular, who is the king and which is the elephant; I am anxious to know it'.

"Nidagha said:—'That which is under is the elephant and one who is above is the king. Who is not aware, O twice-born one, of the relation between that which bears and that which is borne?'

"Ribhu said:—'Explain to me in the way in which I can understand it. What is meant by the word underneath and what is meant by the word above?'

"As soon as he had said this Nidagha jumped upon Ribhu and said—'Hear what you have asked of me. I am above like the king, you are underneath like the elephant. I show this example, O Brahman, for your better information'.

"Ribhu said—'O foremost of Brahmins, it seems that you are as if the king and I am the elephant and tell me now which of us two is you and which is I'.

"Ribhu having said this, Nidagha speedily got down and falling at his feet said, 'Sure thou art my saintly preceptor Ribhu. The mind of no other person is so much acquainted with the principles of unity as that of the mind of my preceptor. Therefore I know that thou art he'.

"Ribhu said:—'O Nidagha, I am your preceptor Ribhu. Pleased with the attention which you had shown to me before, I have come here to give you instructions O you gifted with a high mind. I have briefly described to you the divine truth, the essence of which is the none-quality of all'.

"Having said this the learned Ribhu went away. Nidagha, too by his instructions, was impressed with belief in unity. He began to observe all beings in no way distinct from him. And being devoted to Brahmā he obtained final liberation.

"Therefore, O king, O thou, conversant with duty, do thou, consider thyself as one with all beings, regarding equally friend or foe, the same sky looks apparently as white or blue so Soul, which is in reality one, appears diversified to erroneous vision. That, which exists in the universe, is one which is Achyuta. There is nothing distinct from Him. He is I. He is thou. He is all. This universe is His form. Give up therefore the misconceived notion of distinction".

Parāçara said:—The Brahmin having uttered this the king became cognizant of the true end of life. He renounced all idea of distinction and the Brahmin, who, on account of the recollection of former lives, had obtained perfect knowledge, now acquired liberation from future births.

He, who will reverentially hear this story of Bharata or narrate it, will have his mind illuminated and will not mistake the nature of individuality. And he who remembers it even shall be considered an object of reverence.

THE END OF PART II.