m. Vishuchi

| +--------------------+ | | 100 sons 1 daughter

SKANDHA V.

TABLE V. PRIYAVRATA.

*SKANDHA V. CHAP. 1.*

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

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

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

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

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

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

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

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

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

*SKANDHA V. CHAP. 2.*

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

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

*SKANDHA V. CHAP. 4-6.*

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

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

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

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

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

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

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

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

*SKANDHA V. CHAP. 7.*

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

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

*SKANDHA V. CHAP. 8.*

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

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

*SKANDHA V. CHAP. 9.*

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

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

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

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

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

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

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

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

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

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

*SKANDHA V. CHAP. 15.*

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

THOUGHTS ON THE LINE OF PRIYA VRATA.

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

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

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

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

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

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

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

The sun god revolves round this central axis.

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

The rotation of the Earth was followed by the separation of layers. The part most removed from the centre was first affected.

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

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

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

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

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

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

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

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

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

The one farthest from the centre is the Pushkara Dvipa.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE EARTH CHAIN, BHUVANA KOSHA.

*SKANDHA V. CHAP. 16.*

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

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

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

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

ILAVRITA IS THE CENTRAL VARSHA.

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

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

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

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

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

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

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

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

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

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

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

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

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

So with the other Varshas.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE GANGES.

*SKANDHA V. CHAP. 7.*

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

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

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

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

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

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

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

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

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

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

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

THE MYSTERIES OF THE VARSHAS.

*SKANDHA V. CHAP. 17-19.*

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

(Svarga is of three kinds: --

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

_Sridhara_.)

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

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

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

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

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

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

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

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

"Om Namo Bhagavate Dharmaya Atma-visodhanaya namah."

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

Then follows a prayer to Hayagriva _Harivarsha_.

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

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

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

_Ketumala._

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

(The mantra and prayer are then given.)

_Ramyaka._

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

(Mantra and prayer follow)

_Hiranmaya._

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

(Mantra and prayer follow)

_Kuru._

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

(Mantra and prayer follow.)

_Kinpurusha._

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

(Mantra and prayer follow.)

_Bharat Varsha._

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

[This mission of Narada is specially noteworthy.]

( Mantra and prayer follow.)

In this Bharata Varsha there are many mountains and rivers.

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

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

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

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

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

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

THE DVIPAS.

*SKANDHA V. CHAP. 20.*

_Plaksha Dvipa_

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

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

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

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

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

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

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

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

(The Mantra is given)

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

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

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

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

_King:_ Yajna-vaha son of Priyavrata.

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

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

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

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

_Presiding deity:_ -- The Moon.

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

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

_King:_ -- Hiranyaretas son of Priyavrata.

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

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

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

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

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

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

_King:_ -- Ghritaprestha son of Priyavrata.

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

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

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

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

_Presiding Deity:_ Apas (Water-God.)

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

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

_King:_ -- Medhatithi, son of Priyavrata.

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

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

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

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

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

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

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

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

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

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

The people of those Varshas worship Brahma by Yajna performances.

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

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

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

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

Jambu Dvipa with Ocean on one side of Meru:

... ... 150,000 Yojanas

Plaksha Dvipa with Ocean on one side of Meru:

... ... 400,000

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

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

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

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

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

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

... ... 6,400,000

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

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

... 3,200,000

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

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

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

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

... ... 83900000 Yojanas

Thus we get Dvipas and Oceans ... 25350000 "

Land beyond Pure Water Oceans ... 15750000 "

The Golden land ... ... 83900000 "

----------

125000000 "

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

Lokaloka

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SVAR AND BHUVAR.

*SKANDHA V. CHAP. 21.*

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

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

Bhuvar is the connecting link of Bhur and Svar.

THE SUN.

*SKANDHA V. CHAP. 21-22.*

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On the West is the seat of Varuna named Nimlochani.

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

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

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

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

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

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

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

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

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

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

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

THE PLANETS AND STARS.

*SKANDHA V. CHAP. 22-23.*

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Sisumara is the Universal manifestation of Maha Purusha.

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

THE PATALAS

*SKANDHA V. CHAP. 24.*

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ANANTA.

*SKANDHA V. CHAP. 25.*

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

THE NARAKAS.

*SKANDHA V. CHAP. 26.*

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

Suka replied: --

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

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

There are twenty-one Narakas: --

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

There are seven other Narakas:

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

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

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

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

SKANDHA VI.

THE STORY OF AJAMILA

*SKANDHA VI. CHAP. 1-3.*

Raja Parikshit asked how men could avoid Naraka.

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

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

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

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

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

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

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

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

THE PROGENY OF DAKSHA.

*SKANDHA VI. CHAP. 4-6.*

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

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

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

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

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

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

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

THE PROGENY OF DHARMA.

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

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

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

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

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

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

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

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

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

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

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

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

(_c_) Dhruva=Dharani | Different towns.

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

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

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

(_g_) Vastu (Dwelling place) = Angirasi | Visvakarma (The cosmic manufacturer) | Chakshusha Manu | --+------+---------+--- | | The Visvadevas The Sadhyas.

(_h_) Vibhavasu = Usha (Dawn) | --+--------------+--+--------------+-- | | | Vyushta Rochisha Atapa. (Dawn) (Bright, shining) (Sun shine) | Panchayama

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

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

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

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

THE PROGENY OF BHUTA.

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

THE PROGENY OF ANGIRASA.

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

THE PROGENY OF KRISASVA.

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

THE PROGENY OF TARKSHA.

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

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

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

THE PROGENY OF KASYAPA

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

Namuchi married Suprabha, the daughter of Svar-bhanu.

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

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

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

*SKANDHA VI. CHAP. 18.*

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

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

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

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

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

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

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

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

THE STORY OF VIVSVARUPA.

*SKANDHA VI. CHAP. 7-8.*

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

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

THE STORY OF VRITRU.

*SKANDHA VI. CHAP. 9-13.*

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

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

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

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

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

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

THE STORY OF CHITRAKETU.

*SKANDHA VI. CHAP. 14-17.*

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

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

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

THE DAITYAS.

*SKANDHA VI. CHAP. 18.*

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

THE MARUTS.

*SKANDHA VI. CHAP. 18-19.*

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

SKANDHA VII.

THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.

*SKANDHA VII. CHAP. 7-1.*

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

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

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

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

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

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

THOUGHTS ON THE ABOVE.

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

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

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

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

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

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

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

In both cases, however, it is the bliss element in us that is worked on by the Daityas and A-dityas. This bliss element is our eternal heritage from Ishvara, and it is this element that saves us in our contact with manifold matter. The measure of bliss, (_ananda_), enables us to judge what matter to accept and what not.

Individuality developed under Hiranyakasipu, and all sorts of blissful experiences were acquired. The sons of Hiranyakasipu were all called Bliss (Hrada), but the perfection of Bliss (Pra-Hrada) was in Prahlada, He found out that the worldly joys were unreal, and that the real joy could be had only from Him above, who was joy itself.

But Prahlada did not realise that there was one life underlying all beings, and that all beings were essentially one and the same. He was separate in his devotion, though unselfish to the extreme. He knew that men had separate existences, and while he attained perfection, others did not. It was therefore his duty to raise others to his level. With all unselfishness and devotion, Prahlada was an Asura, because he worked from the stand point of individual life. The foster-father of Sri Krishna was Nanda, the word meaning also bliss. But the bliss of Gopas and Gopis consisted in forgetting self altogether. The bliss that was then evolved will draw humanity to the highest level of spirituality in our Kalpa.

The reign of the Daityas may be divided into three periods: --

I. -- The period of Hiranyaksha and Hiranyakasipu. II. -- The period of Ravana and Kumbhakarna. III. -- The period of Shishupala and Dantavakra.

I. _Hiranyaksha and Hiranyakasipu._

Jaya and Vijaya are the outer aspects of Vishnu. Vishnu preserves the universe, and He preserves all beings. Existence, consciousness and bliss all proceed from Vishnu, and it is these essential attributes that bring about the involution and evolution of all beings. In minerals, there is existence, but it is Tamasic. Consciousness and bliss are completely eclipsed by the Tamasic opacity of gross matter.

In the vegetables, there is existence and something more -- the bare dawning of perceptive consciousness. There is predominating Tamas in the vegetables also. But Rajas also tries to manifest itself.

In the animals, Rajas asserts itself by increasing activity, and by the action of the senses. The animals exist, they are conscious and they have blissful experiences.

In men, Rajas plays the most important part. Through the ever increasing activities of mind and the development of consciousness, man runs after all sorts of experience, pleasurable and painful, till at last the idea of lasting and real bliss settles down in him, and he knows more of bliss than any other being in the universe. The future evolution of man lies in the permanence of spiritual bliss, which is purely Satvic in its character.

Vishnu preserves all beings in their Tamasic, Rajasic and Satvic stages. For preservation means the maintenance as well as the improvement of beings. Therefore preservation is Satvic, and Vishnu is the Preserver. We live and move onwards in all stages of our being. But in Rajasic and Tamasic stages, it is the attendants of Vishnu, the door-keepers, that preserve us, and the Daityas are the lower manifestations of Jaya and Vijaya. One is Tamasic and the other Rajasic.

Hiranyaksha is Tamasic. He represents the original inertia of matter, its primary resistance to the onward process of evolution. There was existence after Pralayic sleep But it was homogeneous existence, with little or no phenomenal change. Varaha got over this homogeneal tenacity by the killing of Hiranyaksha, and he set going the process of planetary and individual life.

Hiranyakasipu came next. He was the favoured son of Brahma. He helped the evolution of individual life. Minerals became vegetables. Vegetables became animals, and animals became men. The intellectual power of men rapidly increased, and there was material and moral progress. The limit of moral progress was reached by Prahlada. But the ideal of Prahlada was based upon the conception of differences and of individualities. It is for this reason that Varna and Ashrama Dharma, or the separate duties of life for separate classes of men, is dealt with in the discourses with Prahlada.

But though Prahlada was a son of Hiranyakasipu, he was an exception to the general run of material evolution which was fostered by Hiranyakasipu. Hiranyakasipu hated the development of Satvic virtues, he hated Hari, the embodiment of Satva. Nrisinha killed the great Daitya, and Satva made its appearance in men.

Hiranya means gold.

Hiranyaksha is gold-eyed.

Hiranyakasipu is gold bedded.

II. _Ravana and Kumbhakarna._

Hiranyakasipu represented the gradual development of material and intellectual evolution, till the highest point was reached.

Then there was a period of intellectual abuse. The Intellect of man tried to get a supremacy over the established order of things: Ravana sought to make Nature subservient to his own purposes. The universe existed for man, and not man for nature. This was the perverse idea that guided the people of the Atlantean Continent. The intellectual giants, maddened by this material grandeur, did not look for any world beyond the one they lived in. They cared not for Svarga, nor for the sacrifices that led to Svarga. The flow of evolution, the breath of Ishvara seemed to stand still for a time as it were. The human will tried to override the divine will. There was chaos and disorder, which tended to cause dissolution in the universe. Hence Ravana was a Rakshasa. The Tamasic Kumbhakarna with his six-monthly sleep was the back ground of Ravana.

The spiritual forces that were called forth to put an end to this state of things were equal to the occasion. The great Atlantean Continent was washed away by the sea. The sacred Ganga came rushing forward from the heights of the Himalayas, and eventually Rama appeared to give a finishing stroke to the evolutionary work of the time.

Vishvamitra and others had paved the way for the great work undertaken by Rama. They propounded the Karma Kanda of the Vedas.

Men who knew nothing but the joys and sorrows of this short span of earthly life, and whose ideas and aspirations were all confined to that life, made a great advance when they were taught of an existence after death. When they further knew that life in Svarga was infinitely happier and far more lasting than what they called life on this earth, they made the beginning of a really spiritual life. The Vedic Devas are permanent dwellers in Svarga, and the Vedic Sacrifices establish communion with them by means of Apurva, a spiritual force generated by the performance of sacrifices, and life in Svarga becomes prolonged for a very very long period. People took time to understand this truth, but in time they accepted the performance of Vedic Sacrifices as the only religion for man.

There was however a re-action. The intellectual giants, called Rakshasas, looked down upon Vedic Sacrifices, and they did not care for any life after death. They were the worst enemies of the Vedic Rishis.

Vishvamitra took the help of Rama in protecting the Rishis in the peaceful performance of Yajnas.

But people had grown old in their ideas about Vedic sacrifices. The first seceders were some Kshatriyas. They did not understand why Vedic Sacrifices should be the monopoly of Brahmanas, and they aspired to the position acquired by them. The foremost of these Kshatriyas were the Haihayas and Talajanghas. But they were defeated by Parashurama, who re-established the supremacy of the Brahmanas.

But a silent revolution was going on, in which the Kshatriyas and Brahmanas equally took part. King Janaka and Rishi Yajnavalkya gave the finishing stroke to the Upanishad movement, and side by side with Karma Kanda grew up the Jnana Kanda of the Vedas. Rama brought the two divisions of the Vedas into closer union, as he was himself the resting place of both. And as Vishnu himself, He became the object of Upasana. The three Paths appeared, that of Karma, Bhakti and Jnana. Vedic Sacrifices held their own, and a school grew up which accepted these as the highest Karma which man could perform. Another school, following the very old teachings of Kapila, dissected the transformable parts in man and discriminated the same from the non-transformable. A sister school followed up the teaching with practices in conformity to these, and taught how to concentrate the mind on the discriminated Atma. Another school confined itself to the properties of matter and mind, soul and oversoul, and remained wonder-struck at the superior properties that divided Jiva from Ishvara. Schools of independent thought grew up. Each school had its followers. There were differences and dissensions. There was disunion, self-sufficiency, pride, envy, jealousy and other evil traits of human character that thinks too much of itself. Every one followed his own faith and hated the follower of other faiths. This was the cycle of Shishupala and Dantavakta.

Jarasandha performed Vedic sacrifices, and he put in chains the Vaishnava kings. There were those who believed in the existence of two primary causes, (_Dvivid_). Men, like the king of Kashi, prided themselves on mock wisdom. Religious faiths existed in all possible shades, and their difference was accentuated by dogmatism and mutual jealousy. "The Vedas are different, the Smritis are different. He is not a Muni, who has not some distinctive opinion of his own." This well known verse related strictly to the period of which we are now speaking. Shishupala had respect for the Munis. He was essentially a man of the period.

Sri Krishna taught harmony. He gave the essence of all religions, the eternal truths that formed the ground work of all faiths. He proclaimed in the clearest language possible the One underlying the Many, the eternal Brahman as forming the essence of Jiva and Ishvara. He particularly emphasised the relations of man, Ishvara and the universe, and the duties that followed from these relations. Religion became a science, the law universal, and all teachings found there respective places in the universal religion which He proclaimed. The Rishis bowed down their heads before Him. The Upanishads were never explained so lucidly before. The key-note of all truths and all religions was unravelled beyond all doubt. Such knowledge could proceed only from Ishvara Himself. The Rishis recognised Sri Krishna as the Lord. But Shishupala was slow to believe in this novel revolution. He did not understand why the Rishis gave the first place to Sri Krishna at the Rajasuya sacrifice performed by Raja Yudhisthira. The difference formed a religion with Shishupala. But the age of differences was doomed. The age of unity, of harmony, of spiritual glory was now to reign in the Universe. Hundreds and hundreds of years have passed away, but the scriptures one and all proclaim the glory of the Lord Sri Krishna. What He has done for our universe, we shall see later on.

Danta-vakra was the Tamasic counterpart of Shishupala.

The Asuras advanced as the Kalpic age advanced. There was no end of advancement from the standpoint of self. There is no big jump from individual self to universal self. Though the essential idea of spirituality is unity and the essential idea of materiality is diversity, the one idea develops into the other idea, by an ever widening view of things. Our duties enlarge. Our relations increase. The range of life widens, till it includes the life in Svarga. Vedic Yajna is then performed, though from a pure motive of self-advancement. The advanced self comes very near to the universal self. The performance of Vedic sacrifices is Asuric in so far as it is selfish, but it minimises the self of earthly existence, and gives a transitory character to our worldly joys and sufferings, and it gives the idea of an enlarged self, of widened existence and of higher duties. The Karma Kanda of the Vedas therefore opens the door widely to real spiritual life.

This explains why Vishvarupa, an Asura, guided the Devas for some time. The three heads of Vishvarupa represent the three Vedas. The swallow head is the Rik, the sparrow head is the Saman, and the Tittiri head is proverbially the Yajur. This refers to the prevalence of Karma Kanda. But when better times came, Indra killed Vishva-rupa. The place of Vishva-rupa was however speedily taken, up by Vritra. And Indra had recourse to Atharva, the fourth Veda and to Dadhichi, a votary (represented as the son) of Atharva Veda, the very ideal of self-sacrifice.

And who is this Vritra? The Vedas say: -- _"Sa iman lokan Avrinot etat Vritrasya Vritratvam."_

He spread over (_vri_) all these Lokas, this is the Vritraship of Vritra.

The Bhagavata says: -- "These Lokas are spread over by him in the form of Tvashtri's Tapas. Hence he is called Vritra." VI. -- 9-xviii.

The invocation of Tvashtri is thus described in the Bhagavata: -- "Rise up, O Indra -- Shatru, never give up enmity." VI -- 9-xii.

The word _shatru_ means enemy. Tvastri meant to say "he who is to become the enemy of Indra." But by proper grammatical construction, the expression means, he of whom Indra is to become the enemy. The invocation was therefore defective and it produced a contrary result. Panini points this out as an apt illustration of what bad grammar leads to.

The Vedas thus speak of the invocation: -- "As he said-_Svaha_! O Indra-Shatru! rise up -- so Indra became the enemy of Vritra." Notwithstanding his wisdom, Chitra-ketu was anxious to have a son. He wept bitterly, when the son was lost. He was a votary of Sankarshana, who presides over Ahankara or Egoism. So by devotion he became the king of the Vidyadharas. This selfish devotion, the worship of Gods for the gratification of selfish aspiration, which is so universal, is Vritra.

Vritra was killed by a weapon made of the bones of Dadhichi the Rishi of self-sacrifice. We want to kill thee for thy bones, for they will be of service to the universe, so said the Devas. And Dadhichi felt the height of pleasure in giving himself completely up, that the universe might prosper.

We are told that the fight with Vritra took place in the Vaivasvata Manvantara. The readers will easily understand why this is so.

The fight between the Devas and the Asuras is only a counterpart of struggles on our earth between the forces of materiality and spirituality. With the appearance of Lord Krishna, the ascendancy of the Asuras is virtually over, and however self-seeking we may be by our nature, we bow down before the ideal of unselfishness, of One Life pervading all beings, so prominently held before us by that greatest of all Avataras, and the circle of those that follow this ideal is daily increasing.

But why is Atharva Veda spoken of as the Veda of unselfishness? The popular idea about that Veda is quite the contrary.

People resort to it for Tantric malpractices. The Vajra or thunderbolt is an electric current, which in the hands of Indra has the power of spiritualisation. The Asuras dread the subtle forces of nature which reach them even in the regions of Patala. Who knows what purpose the electric discharges serve in the economy of nature? Who knows of the subtler currents of spiritual forces that silently bring about the grandest revolutions in nature? Atharva Veda inculcates an intimate acquaintance with the subtle forces of nature. It opens the door alike to White as well as Black Magic. But at the present day, the Black Magic only survives, making the Atharva a name of opprobrium and reproach.

Marut is Vayu. The Maruts are forms of Pranic energy. They are 49 in number, corresponding to the 49 forms of Agni. These 49 forms include all sorts of Pranic energy in the spiritual, intellectual and material planes. As the whole process of evolution is dependent on life activities, and as life itself is essentially divine, the Maruts are the companions of Indra. As by life, we understand individual life as imprisoned in Jivic centres, the Maruts are by birth Daityas.

We have lingered so long over the Daityas. The Danavas are also called Asuras, but they are essentially different from the Daityas. Every individual has got two aspects -- Prakritic and Purushic. The Purusha aspect in him is limited by the individual Prakriti. The individual limitation appertains to the Daityas. The Prakritic element in man is Danavic. The chief Danava, Maya, is an aspect of Maya. Maya is a great magician, as the essence of Prakriti is illusion. Duryodhana and his brothers could not discriminate between the illusory aspect of the assembly-ground prepared by Maya. To the Pandavas, the followers of Sri Krishna, there was no illusion. The Danavas lead men away from spirituality, so much so that they may be estranged completely from their spiritual nature. These dark forces in nature have no redeeming feature in them. Fortunately for the history of the universe, we do not hear much of them.

THE STORY OF HIRANYAKASIPU.

*SKANDHA VII. CHAP. 2-4.*

Upon the death of Hiranyaksha, Hiranyakasipu collected his companions and told them that Vishnu was no longer keeping that neutrality and impartiality which he had observed of yore. On the contrary, he had taken the side of the Devas, under the pretence of Upasana.

He then consoled his nephew and his brother's wife by words of wisdom explaining to them the transitory character of the world and the permanence of Atma. He also told them several stories to illustrate the point.

Hiranyakasipu vowed enmity to Vishnu. He prayed hard for immortality and supremacy over the Triloki. Brahma became pleased with his asceticism and enquired what boon he wanted. Said Hiranyakasipu: -- "Let me have no death from any one created by Thee. Let not those that are not created by Thee kill me inside or outside, by day or by night, with any weapon, either on the earth or in the air. Let no man or animal, with or without life (asu) Deva, Daitya or serpent kill me. As thou art without a rival in battle, the one glorious lord of all beings and all Lokapalas, so let me be too. Let me possess all the Siddhis, (Anima &c.)" Brahma said, Amen.

Hiranyakasipu then ruled the Universe. He took the place of Indra. All the Devas worshipped him.

Brahmanas and other Grihasthas performed Yajna in his honor and gave offerings to him. The earth yielded plenty even without much effort. There was prosperity all around. The Shastras were however not duly respected. (All this is a description of the material period, the reign of Materiality). A long, long time passed on in this way. At last the Lokapalas could bear it no longer. They prayed to Vishnu for relief. The Devas heard a voice from heaven "Wait ye all. The time has not yet come for the fall of Hiranyakasipu. He shall be the enemy of his own son. I kill him then." -- Assured by these words, the Devas went to their own place.

HIRANYAKASIPU AND PRAHLADA.

*SKANDHA VII. CHAP. 4-9.*

Hiranyakasipu had 4 sons. Of these Prahlada was great in his virtues. He was respectful, well-behaved, truthful, self-controlled, friendly to all beings, and great in his devotion. Even in his infancy, he gave up play and constantly meditated on Vasudeva. The things of the world had no relish for him. In the exuberance of devotional feelings, he sometimes laughed, sometimes wept, sometimes sang and sometimes danced. At times when the feelings were profound, he remained quiet with hair standing on end while tears flowed down his cheeks.

Shanda and Amarka, sons of Shukra, had charge of the education of Prahlada. He heard and learned whatever they had to say, but he inwardly did not like the teachings about mine and thine and about the transitory things of the world.

Once Hiranyakasipu placed Prahlada on his lap and asked him -- "What do you consider to be righteous (_Sadhu_)?"

Prahlada replied: -- "Human souls enshrined in bodies are always distracted on account of false perceptions. O great Asura, I therefore consider it righteous to leave the house, which like a dark well causes the downfall of Atma, in order to go to the forest and take the shelter of Vishnu."

Hiranyakasipu smiled and said: -- "It is thus that boys are spoiled by others. Take him back to the house of his teachers and let them see that Vaishnavas in disguise may not confound his Buddhi."

The teachers brought him to their house and asked him in gentle and sweet words: -- "Child, do not conceal any thing from us. We are your teachers. Tell us whether this perversity is spontaneous in you or whether it is acquired from others." Said Prahlada: -- "I and others, this is mere false perception caused by the Maya of Bhagavan. So salutations to Him. When Bhagavan becomes kind, it is then only that the difference-making perception of men disappears. As the iron moves of itself in the presence of a magnet, so the distraction in my Budhi, if you like to call it so, rises of itself in the presence of Vishnu."

"Get the cane," said one of the teachers, "This wicked boy will put us all to shame. He is a disgrace to his family. It is but meet to punish him. The Daityas are sandal trees and this boy is a thorn plant amongst them. Vishnu is the one for the extirpation of the sandal forest, and this boy is his handle."

They threatened Prahlada in various ways and taught him Dharma, Artha and Kama, and the different devices to subdue one's enemies. At last they thought Prahlada had been well trained. So they took him to the king.

The king embraced the child and said "Prahlada, my boy, you have been so long with your teachers. Tell me what you have learned, as the best of all."

Prahlada replied: -- "Hearing of Vishnu, recital of His glory, constant remembrance of Him, attendance on Hari, His worship, adoration, service, and friendship, and offering oneself entirely to Him this is ninefold Bhakti. This Bhakti is to be offered to Vishnu and acted upon. This I deem to be the best teaching."

Hiranyakasipu reproved the teachers in anger. They told him, it was neither from themselves nor from any one else that Prahlada had these teachings, but that they were spontaneous with him. The Asura king then addressing his son said: -- "If you have not learned these things from your teachings, whence could you have such a vicious inclination."

Prahlada replied: -- "Inclination for Vishnu does not come to the Grihastha either from himself or from any other. One blind man cannot lead another. It is the company of Mahatmas alone that can give such an inclination."

Hiranyakasipu could bear it no longer. He threw down the child from his embrace, and asked the Asuras to kill him at once or expel him. They cried out "kill him, kill him," and struck the five year old child with their spears. But Prahlada was deeply concentrated in Bhagavan, so he felt not the spears at all. This put Hiranyakasipu in fear, and he devised means to kill the boy.

He tried big elephants, venomous serpents, Tantric practices, throwing down the child from the hills, enclosing him in cavities, poisoning, starvation, cold, air, fire, water, but failed to kill his innocent son. He then thought his end was near at hand and became melancholy. Shanda and Amarka told him not to entertain fears, but to wait till Shukra came. The king asked them to take charge of the boy once more. They again commenced to teach him their sciences. One day the teachers left the house on business. The boys were all engaged in play, and they invited Prahlada into their midst. Prahlada took the opportunity to instruct the boys. He explained to them in eloquent terms the transitoriness of all joys and sorrows and the vanity of all worldly attachments. He taught them the imperishable character of Atma, and dilated on its relation to the body and the universe. He then preached in glowing words friendliness to all beings and devotion to Bhagavan. He then told the boys that he had learned these things himself from Narada.

The boys expressed wonder, for they knew Prahlada to have been always under the tuition of Shanda and Amarka.

Prahlada informed them that when Hiranyakasipu had gone to the Mandara mountain for prayer, the Devas attacked his kingdom, and Indra carried away his wife. Prahlada was then in her womb. Narada kept Hiranyakasipu's wife in his own Ashrama till he had taught to her, more for the child in the womb than for the mother, the whole of Atma Vidya.

Prahlada again continued the discourse and impressed on his companions in the most eloquent words, full of wisdom, the utility and nature of devotion. (The original discourse will repay perusal).

The teachers returned and found the contagion of Vaishnavism had also spread amongst other boys. They instantly reported the matter to Hiranyakasipu. The king became all wrath and angry. He sent for Prahlada. Prahlada approached him with all respect and humility. The king thundered forth thus: -- "What makes thee so often disobey me, thou vile enemy of thy own race? Dost thou not know that I will instantly put thee to death? All Triloki dreads me and trembles when I am enraged. But thou dost break my words without the least fear in thy mind."

"Father," said Prahlada, "Bhagavan is my only strength. He is not only my strength, but also yours and that of the whole world. Look upon all as your own self, father."

"Unfortunate that thou art", said Hiranyakasipu, "Tell me, who else is there besides myself whom thou callest Bhagavan or Ishvara. Where is he?" Said Prahlada, "He is everywhere."

"Why not then in this pillar?"

"Yes, I see him there."

"Well, let me sever your head from your body and see how your Hari can preserve you."

So saying, Hiranyakasipu took sword in hand and violently struck the pillar with his fist. A great noise was heard at the time, and the fearful Nrisinha came out of the pillar, half man, half lion. Hiranyakasipu with wonder saw He was neither man nor animal. Nrisinha placed the Asura king on his thighs and tore him with His nails to death. (For a description of Nrisinha and of the fight refer to the original).

The Devas all collected and prayed to Him one after the other. But Nrisinha was still in a rage and they dared not approach Him. Brahma at last sent Prahlada to pacify Him.

Prahlada approached Him slowly and prostrated himself at His feet; Nrisinha became full of tenderness and placed his hand on the head of Prahlada. That divine touch removed all evil from Prahlada and illumined his mind with Brahma Vidya. He then broke forth into a prayer, (perhaps the most sublime in the Bhagavata Purana).

THE PRAYER OF PRAHLADA

*SKANDHA VII. CHAP. 9.*

"Brahma and other Devas, Rishis and wise men, full of Satva, have failed to adore Thee in suitable words. How can this Asura boy please Thee, O Hari: But I think, it is not wealth, good birth, beauty, asceticism, learning, power, intellect, or even Yoga that is so much suited for the worship of Parama Purusha as Bhakti. It is by Bhakti that the elephant king pleased Bhagavan. _Even a Chandala, (an outcaste) is much superior to a Brahmana, who has all the 12 virtues, but has no devotion to Vishuu._ For the Chandala who offers his Manas, his words, his Karma, his wealth and even his Prana to Vishnu, purifies not only himself, but his whole line, while, the proud Brahmana does not even purify himself." (Without devotion, the virtues only serve to increase pride. They do not purify the mind. _Sridhara_.)

(The Almighty Vishnu does not want any offering from the ignorant for himself. He is possessed of all things. But the man who gives offerings to Him can alone keep them to himself, for verily the paintings on the real face are to be seen in the image. The self in man is only a reflection of Atma or Manas. Therefore if a man does any thing that affects his Manas only, it does not concern his real self. If an offering is made to Ishvara, that reaches his real self).

"Therefore though of low birth, I have no hesitation in reciting thy glory as much as I can, for such a recital is sure to purify a man.

"Withdraw, O Lord! this terrible form, and be cooled. Look! the world trembles at Thee.

"I am not afraid, however, even of this form, as I am afraid of the wheel of births. Give shelter at thy feet, that I may gain Moksha.

"I have been scorched by the fire of misery in all births. The only remedy is devotion to Thy service. For Thy servant by Thy favor gets the company of Mahatmas. By their company, he gets rid of all worldly attachments and sings the glory of Bhagavan. Then the miseries of life cannot overpower him.

"The parents are not the protectors of the child; medicine is not the remedy for the diseased; the boat is not a shelter for the drowning; for they cannot save from a recurrence of evils. And even the little that others do is promoted by the Prompter of all.

"When Purusha wishes, Maya disturbed by Kala creates the Sukshma Sharira, headed by Manas. That Manas is drawn into a world of recurring births, characterised by the transformations of Maya": (5 Jnanendriyas, 5 Karmendriyas, 5 Bhutas and Manas). "I am being squeezed in this wheel, like the sugar-cane in the mill.

"Draw me unto Thee, O Lord! or I am lost in the whirl."

(Some platitudes and a short account of the part taken by Vishnu in the creation follow).

"Thou dost incarnate as man, animal, Rishi and Deva in order to guard all beings, to destroy the enemies of the world and preserve Dharma, according to the requirements of every Yuga. But in Kali Yuga, Thou concealest Thyself. Hence (from manifestating only in three Yugas), Thou art called Triyuga.

"Lord of Vaikuntha, this mind does not take pleasure in discourses about Thee, as it is vitiated, prone towards the outside, unmanageable, passionate and affected by the three promptings -- joy, sorrow and fear. How can I with such a mind think of Thee?

"I am drawn on all sides by the Indriyas, and I am as miserable as a man with many wives.

"I am not the only sufferer. Look! all men remain fallen by their own karma in the Vaitarani (River at the gate of Yama) of recurring births. They are afraid of births and deaths and of danger from each other. They are mutually both friends and enemies. Take pity on these bewildered creatures, O Thou that art on the other side of the river, and preserve them this very day by taking them across the Vaitarani (_i.e._ the relativity's of Triloki existence).

"O guide of the Universe! what is thy difficulty in saving all men? For Thou art the cause of the creation, preservation and destruction of the Universe. Thou hast much kindness for the ignorant. Thou art the friend of the afflicted. What then by saving us only who serve thy favorite men the Mahatmas (for, those who serve the Mahatmas are already saved).

"O Thou Supreme, I am not the least anxious for myself about the Vaitarani (Triloki existence), however difficult to cross it may be, for my mind is plunged in the nectar ocean of singing thy glory. But I mourn for the ignorant, those that care only for the gratification of the senses and for the means of such gratification while they remain estranged from Thee.

"Generally, O Deva! the Munis are desirous of their own Moksha, they hold their tongue, and roam in solitude without caring for the good of others. But I do not like to be liberated alone, leaving behind me the afflicted round me; I find no other shelter for these misguided people, besides Thee.

"They are not happy, O Lord, in the enjoyment of the objects of the senses. For like itching, it is not a pleasure by itself but seems to be so, as long as Thou art not known.

"It is said that holding the tongue (_mouna_) vowed observance (Vrata), sacred knowledge (Sruta), austerity (Tapas), reading (Adhyayana), the observance of rules pertaining to one's caste (Sva Dharma), exposition of Shastras (Vyakhya), living in solitude (Rahas), recital of Mantra (Japa), and Samadhi also lead to Moksha. But generally it is seen that these are only means of livelihood for those that have no control over their senses. And for proud people they are sometimes the means of livelihood and sometimes not. But pride in itself is not a good thing.

"Thou art not separate from the Universe. Both cause and effect are thy forms. It is not by avoiding the ways of Universe but by seeing Thee everywhere by means of Bhakti, that the right course is followed. It is by striking one stone against another that fire comes out, and not otherwise."

[Let the words of the Asura boy resound from one end of India to the other. Let the sublime words of compassion and universal love be written in characters of gold, and let them be engraven in the hearts of all Indians]. Prahlada was made the king of the Asuras.

VARNA AND ASHRAMA.

*SKANDHA VII, CHAP. 11 TO 15.*

Narada related the story of Prahlada to King Yudhisthira at the Rajasuya sacrifice. That story revealed the highest devotion that was possible for a Jiva to attain with the idea of separate existence. But separation also gives rise to the idea of difference. And as differences become established in society, duties and relations become manifold. Yudhisthira therefore appropriately asked Narada about the Varnasrama duties.

The general rules to be observed by all castes are first given, ethical, spiritual and devotional. The specific duties and indications of each caste are then given, much the same as given in Manu Sanhita, as also the duties of women. The following significant passage occurs at the end: --

"The indications of each caste are given above (e.g. restraint of the senses, contentment, &c., for Brahmanas; courage, strength, &c., for Kshatriyas; reverence, energy, &c., for Vaishyas; and humanity, service &c., for Shudras). If however the indications of one caste are found in a man belonging to another caste, he is to be specified by the caste of his indications and not the caste of his birth." VII -- 35.

The commentary of Sridhara is explicit on this passage. This shews the liberality of the Bhagavata Purana. According to this Purana, the divisions of caste at the present day, (for one must not forget that the Vaishnava movement belongs comparatively to a later period), are not to be determined by birth, but they are indicated by the virtues of each particular individual.

The duties of each Asrama are next enumerated in detail. The enumeration follows the Smritis, with a word for Bhakti Yoga where necessary. Some very useful hints are given for a Grihastha, for which please refer to the original.

The paths called Pitriyana and Devayana are next described. Hints on Yoga and the recital of Pranava are also given.

SKANDHA VIII.

YAJNA.

*SKANDHA VIII. CHAP. 1.*

An account has been given above of the progeny of Devahuti and Prasuti. Yajna is the son of Akuti. In the First Manvantara, when Asuras and Rakshasas were going to devour Manu, Yajna killed the former, with the help of his sons, the Yama Devas. He ruled over Svarga as the Indra of that Manvantara.

[This brings us to the end of the 1st Manvantara. The narration at several places took us to later Manvantaras, and the account of the Asuras especially took us to Vaivasvata Manvantara. The account of the first Manvantara is illustrative of the succeeding Manvantaras. Details have therefore been given at times which might not properly pertain to the 1st Manvantara, but which fit in with other Manvantaras at those stages of the narration. Necessarily the account of the succeeding Manvantaras is very meagre.]

*END OF THE FIRST MANVANTARA.*

THE SECOND MANVANTARA.

*SKANDHA VIII. CHAP. 1.*

Svarochisha is the 2nd Manu. (Svarochisha = Self refulgent). He is the son of Agni; Dyumat, Sushena, Rochishmat and others are the sons of this Manu. (Dyumat and Rochishmat also mean bright, refulgent). Rochana was the Indra (Rochana = bright illuminating). Tushita and others were the Devas. Urjastambha and others were the seven Rishis well versed in Brahma Vidya.

There was one Rishi named Veda Siras. His wife was Tushita. He had by her _Vibhu_, the Avatara of this Manvantara. Vibhu took the vow of Brahmacharya and never married. 80,000 Rishis learned his Vrata.

(The Second Manvantara is in Theosophical language the second ascending half of the 1st round. The spiritual character of this Manvantara is manifest from the use of words meaning "bright," "refulgent." The Avatara is Vibhu or All-pervading. The vow of Vibhu also denotes spirituality. Agni also, the father of the Manu, is almost a name for spirituality).

THE THIRD MANVANTARA.

*SKANDHA VIII. CHAP. 1.*

The third Manu is Uttama, son of Priya Vrata. Pavana, Srinjaya, Yajnahotra and others were his sons. The sons of Vasistha, Pramada and others, were the seven Rishis.

Satya, Veda Sruta, and Bhadra were the Devas. Satyajit was Indra.

Dharma had by Sunrita one son named Satya-Sena. He was the Avatara of this Manvantara. He was born with others called Satya-Vrata. He killed wicked Yakshas and Rakshasas given to falsehood, and Bhutas who injured others.

[The characteristic mark of this Manvantara which is the first half of the second Round is Truth. Satya or Truth enters into the names of one class of Devas, of the Indra and of the Avatara. The name of the Avatara's mother was also truth. The Yakshas and Rakshasas were given to falsehood].

THE FOURTH MANVANTARA.

*SKANDHA VIII. CHAP. 1-4.*

The fourth Mann was Tamasa, brother of Uttama. He had ten sons, Prithu, Khyati, Nara, Ketu and others.

Satyaka, Hari and Vira were the Devas. Trisikha was Indra.

Jyotirdhaman and others were the seven Rishis. The Vedas had been lost in time. The sons of Vidhriti, called Vaidhritis, however preserved them by their own energy. They are also the Devas of this manvantara.

The Avatara Hari incarnated as the son of Harimedhas by Harini. He saved the Elephant king from the crocodile.

THE STORY OF THE ELEPHANT KING.

*SKANDHA VIII. CHAP. 2-4.*

An elephant king resided on the summits of Trikuta. He roamed about with his female herd, intoxicated with the juice that exuded from his temples. Finding a lake, he plunged himself into its waters and quenched his thirst. He then took water in his trunk and passed it on to the young herd and the females. A powerful crocodile attacked him in rage. They fought for one thousand years, each trying to draw the other unto him. The elephants on the bank raised a piteous cry, but they could not be of any use to their companion. The Elephant King got tired at last, but the crocodile being in his own element did not feel any fatigue. The elephant devoutly and ardently prayed to the supreme Purusha. In response to that prayer, Hari appeared with the Devas, seated on the back of Garuda. He drew out the crocodile, cut off its head with the chakra and thus saved the Elephant King.

The Elephant was a Gandharva, named Huhu. He was playing with his wives in a tank. Rishi Devala went there to bathe. The Gandharva drew the Rishi himself by his feet. The Rishi cursed him to become a crocodile. The elephant was king Indradyumna of Pandya. He was under a vow of silence while engaged in meditation. Rishi Agastya came with his disciples, but the king could not receive him with any word of welcome. "O thou of untrained intellect like an elephant, be an elephant thyself." Such was the curse of the Rishi to him.

[The Elephant represents the characteristic Jiva of this Manvantara. The elephant becomes excited and mad when the juice exudes from his temples. In the story, madness represents the prevalence of Kama. The elephant was passionately attached to his wives. The Jiva had given himself too much to Kama, and he was carried away helplessly by the demon, he knew not where. His better sense could not prevail without some extraordinary help and that help was given by Hari, an incarnation of Vishnu. Possibly the story represents the development of animal instincts].

THE FIFTH MANVANTARA.

*SKANDHA VIII. CHAP. 5.*

Raivata was the fifth Manu. He was the brother of Tamasa. His sons were Arjuna, Bali, Vindhya and others. Vibhu was Indra. Bhuttaraya and others were the Devas.

The seven Rishis were Hiranya-romay, Vedasiras, Urddhabahu and others.

The presiding deity of Vaikuntha incarnated in partial manifestation as the son of Subhra and Vikuntha. He was the Avatara of this Manvantara. [This is the first half of the Third Round. The incarnation of the Lord of Vaikuntha may have some significance, but what is not clear from the text.]

THE SIXTH MANVANTARA.

*SKANDHA VIII. CHAPTER 5.*

The Sixth Manu was Chakshusha, son of Chakshus. Puru, Purusha, Sudyumna and others were his sons. Mantra Druma was Indra. Apya and others were the Devas; Haryasma, Dviraka and others were the Rishis.

The Avatara was Ajita, son of Vairaja by Deva-Sambhuti. He assumed the form of Kurma or the Tortoise, and helped in the churning of the Milk Ocean.

THE CHURNING OF THE OCEAN.

*SKANDHA VIII. CHAP. 5-12.*

In the fight with the Asuras, the Devas lost their lives. They fell down and did not rise up again. By the curse of Durvasas, Indra and the three Lokas became shorn of Sri or Lakshmi (wife of Vishnu in Vaikuntha: Preservative energy). Consequently there were no performances such as Yajna. (Durvasas once saw Indra on the elephant Airavata. He gave him the garland of his own neck. Indra proud of his own Sri or wealth, placed the garland on the head of the elephant. The elephant threw it down and tore it to pieces with his feet. Durvasas got angry and cursed Indra that he and his Triloki were to lose Sri). Indra did not know what to do and the Devas all went over to the seat of Brahma on the top of Meru. Brahma, saw the Lokapalas lifeless and lustreless, as it were, the Lokas beset with evils and the Asuras full of life and energy. He meditated on Parama Purasha with concentrated mind and then addressed the Devas thus.

"Purusha has resort to Rajas, Satva and Tamas respectively for Creation, Preservation and Dissolution. This is just the time for Preservation. For the good of all beings, He shall now be possessed of Satva. So let us take the shelter of the guide of the universe. He shall now befriend the Devas and do what is best for us."

The Devas with Brahma then went to Ajita. Brahma prayed to Him as the Preservative aspect of Virat Purusha. Vishnu appeared before the Devas and addressed them thus: --

"The Asuras favored by Sukra are now victorious. Make peace with them so long as you are not strong yourselves. Lose no time in churning the Milk Ocean for Amrita in concert with the Asuras. By drinking Amrita even dead persons become immortal. Throw all creepers and herbs into that ocean. Make Mandara mountain the churning rod and make Vasuki the rope. Then with my help, churn the ocean with all diligence. The Asuras shall have all the trouble to themselves, while you shall reap the fruits. If the Asuras ask for any concession, you had better approve of that. Do not be afraid of any poison that may arise. Have neither greed nor anger nor desire in respect of the things that will arise."

So saying Vishnu disappeared. The Devas went to the Asura King Bali and Indra explained to him what Vishnu had said about the churning. The Asuras approved of the plan and made friends with the Devas. They then went together and uprooted the golden mountain Mandara and carried it towards the ocean. After going a long way, they felt fatigued and dropped the mountain. Several Devas and Asuras were crushed by its fall. Vishnu appeared on Garuda and revived them all. He then easily placed the mountain on the back of Garuda and went towards the ocean, followed by the Devas and Asuras.

The Serpent King Vasuki was assured of a share in Amrita and he consented to become the rope. The Mountain was then surrounded by Vasuki. Vishnu followed by the Devas held the mouth of the serpent. But the Asuras said: -- "We have learned the Vedas, we know the Sastras, it is improper for us to hold the tail of a serpent. We will not do that. It is inauspicious." Vishnu smiled. He and the Devas gave up the mouth end and held the tail.

The churning then commenced. The Mountain was however heavy and it sank down to the bottom of the ocean. The Devas and Asuras became mournful. Vishnu then assumed the form of a Tortoise, went into the water and raised the Mountain. He then remained like a Dvipa one lakhsa Yojanas in expanse with the mountain on his back. He infused his influence all round. Energised by Him, the Devas and Asuras vigorously carried on the churning. At last fire and smoke came out from the thousand mouths of Vasuki. This overpowered the Asuras and the Devas -- but the Devas were refreshed by clouds, rains, and winds sent by Vishnu.

After a good deal of churning, poison came out first. It spread out on all sides and the Prajapatis and their progeny in terror took the shelter of Siva. Siva felt compassion for them and with the approval of Durga, he drank up the whole of the poison. It made his throat blue.

The Churning recommenced. Out came Surabhi (the fabulous cow of plenty). The Vedic Rishis took that Cow for the necessaries of Yajna. Then came the horse Uchchaih-Sravas. Bali desired to have it. But Indra as directed by Vishnu made no desire. Then came the elephant Airavata, then the 8 space elephants and their 8 female partners.

Next arose Kaustubha, the celebrated lotus-colored gem. Vishnu wished to have it as an ornament for His breast. Next came Parijata, then the Apsaras.

Illumining all sides with her lustre arose Lakshmi. All paid homage to her. She looked on all sides, but found none, whom she could accept. If there was an ascetic he could not control his anger. If there was a Jnani (sophist) he could not get over attachments. There might be a Mahatma, but he had not conquered his passion of love. How could he be called Isvara, who depended on others, (and no one but Isvara could claim Lakshmi). If there was Dharma any where, there was not friendliness for all beings. If there was sacrifice, it was not for liberation. There was power but it could not resist the flow of time. If there was one void of likes and dislikes, he did not take a companion. If there was any one long lived, he had neither good nature (_Sila_) nor auspiciousness (_Mangala._) If one had good nature and auspiciousness, he was not long lived. If one had all the Virtues he was out of his element with her. If he was all that she wanted he did not want her.

Considering everything, Lakshmi at last accepted Vishnu for her husband. He placed her on His breast. She favored the Devas, so they became possessed of all the virtues. She showed indifference to the Asuras, so they lost their might, energy and modesty and became greedy.

Then arose a lotus eyed girl called Varuni (Spirituous liquor.) The Asuras accepted her.

Then arose Dhanvantari, part of a part of Vishnu, with a pot of Amrita in hand. Seeing the pot of Amrita, the greedy Asuras took that by force. They quarrelled with each other, some saying "First myself," "First myself," others saying "Not you" "Not you," whilst the weaker amongst them finding that they were going to be deprived, cried out in jealousy "The Devas are also entitled to an equal share. They have also toiled with us."

At this time Vishnu became a most beautiful young woman. She filled the hearts of the Asura Chiefs with passion. They asked the tempting girl to settle their differences and to make a proper distribution of Amrita amongst them. "But how can you trust a woman," said the girl. But the Asuras had fallen in love with her, so they made over the Amrita pot to her without further thought. She consented to distribute Amrita on the condition that the Asuras should put up with whatever she did, right or wrong. The Asuras consented. She then made the Devas and Asuras sit in two separate rows. She distributed the whole of the Amrita amongst the Devas. Only one Asura, named Rahu, sat with the Devas. The Sun and the Moon pointed him out to the girl Vishnu. Vishnu then and there severed the head from the body of the Asura, but as the head had touched Amrita, it became immortal. Brahma made it a planet. Rahu still pursues the Sun and Moon at eclipses out of enmity.

When the Amrita was wholly spent, Vishnu assumed His own form and in the presence of all left the place on the back of Garuda.

The Asuras found they had been deceived and they became very angry. They could not bear the success of their enemies but they instantly engaged in fight with them. The fight was personal between the chiefs of both sides. (It is interesting to note the antagonistic names, as they give the correspondences between the Deva and Asura chiefs.) Indra fought with Bali, Kartikeya with Taraka, Varuna with Heti, Mitra with Praheti, Yama with Kalanabha, Visvakarma with Maya, Tvastri with Sambara, Savitri with Virochana, Aparajita with Namuchi. The Asvini Kumaras with Vrishaparvan, Surya (Sun) with the hundred sons of Bali, Vana and others, Chandra (Moon) with Rahu, Vayu with Puloman, Bhadra Kali with Sumbha and Nishumbha, Vrishakapi with Jambha, Vibhavasu with Mahisha, the sons of Brahma with Ilvala and Vatapi, Brihaspati with Sukra, Sani with Naraka, the Maruts with the Nivatakavachas, the Vasus with the Kaleyas, the Visvadevas with the Poulamas and the Rudras with the Krodhavasas. (Those who want to make a deep study will do well to note these correspondences as they will serve to explain points which I have not touched upon as beyond the scope of the present work).

The Asuras used all the weapons of tempting Maya and conquered the Devas, Vishnu then came to their rescue and they became victorious (The details of the fight might be interesting from an occult point of view, for which the reader must refer to the original.)

Siva heard that Vishnu had assumed an enchanting female form. To satisfy his curiosity he went to Him with Bhavani. Vishnu assumed that form again to satisfy Siva. The Astral Lord became passionate and ran after that female form and embraced her. The female Vishnu got out of the embrace and re-assumed His own form. Siva was then restored to himself.

THOUGHTS ON THE ABOVE.

We have already seen that the ascent of spirit commenced in the Vaivasvata Manvantara. If the fourteenth Manvantara or the second half of the Seventh Round he left out of consideration, as the Manvantara of Dissolution or Pralaya, the middle of the remaining 13 Manvantaras will be in the Vaivasvata Manvantara. But the ascent could not commence without preparation. That preparation was made in the Chakshusha Manvantara or during the latter half of the Third Round.

Sri or Lakshmi is the Satvic energy of preservation. This energy was so much overpowered by Materiality, that she was not to be found in Triloki. The spiritual forces, the Devas, lost life and energy. The Asuras were at the height of their power. But as the ascending arc was near at hand, the Devas were promised Amrita _i.e._ immortality for the remaining part of the Kalpa. But that Amrita was to be obtained, the arc of spiritual evolution was to be raised by the churning of the ocean of Milk.

The ocean of Milk does not appertain to Jambu Dwipa, but it is the ocean of Saka Dwipa. The seven oceans are transformations of Prakriti, differing in the admixture of Satva, Rajas and Tamas and determining the character of the globe they surround. Vishnu, as the Third Purusha, is the divine source of evolution in every Jiva. The seat of that Vishnu is the ocean of Milk, the ocean where Satva prevails.

It is Vishnu who from His seat in the Ocean of Milk sends down Pranic Energy and the mineral becomes a vegetable. He sends down the power of perception and then the power of conception and the vegetable becomes an animal and at last a man. Throughout this course of evolution, there is a development of the self element in us. There is no idea of self in the mineral or in the vegetable. It faintly asserts itself or rather makes an effort to assert itself in the animal kingdom. The early history of humanity is the development of the selfish element in him. The Jiva has two sides in himself and non-self. The self side is caused by limitation due to his own senses They put him in contact with the outside world, and make him a centre of sense perceptions. He becomes lost entirely in the sense products, which form a world by themselves. The non-self side of a Jiva, is his spiritual nature. He begins with this spiritual nature. But the development of selfishness eclipses this nature, the true, the real nature of Jiva, and he identifies himself entirely with the acquired and false nature.

Then comes a crisis in the evolution of Jivas. Were men to be lost for ever to their spiritual, their real nature? Were they to be tempted away by the senses, which had done their work of training, past all chance of return?

Vishnu, the God of human evolution, willed otherwise. He caused a re-adjustment of the Daivic and Asuric forces, and the Devas by His help got the better of the Asuras. This is the churning of the Ocean of Milk. It averted a crisis and is therefore a great event in the history of the Universe.

The Asura element could not be altogether wiped away. For the Deva or spiritual nature evolves out of Asura or selfish and material nature. Unselfishness grows out of selfishness, spirituality rises out of materiality.

In the act of churning, the Devas could not do without the Asuras. Churning itself, implies the action and reaction of two contending forces. "Make peace with them, as long as you are not strong yourselves." The compromise of the Devas with the Asuras is the development of spiritual faculties out of the personal element in man. It is the grafting of higher Manas on lower Manas. The element of mind is in the Asuras as well as in the Devas. But the Asuric or lower mind thinks of self as separate from other selves. The Daivic or higher mind breaks through the trammels of personality and finds oneness all round.

To use a better expression, we shall say higher self and lower self, rather than self and non-self.

Jivas are carried on in their course of life evolution by the force of past tendencies, and nature unaided produces the personal man. But when the past tendencies are exhausted, there is nothing to keep on the Jivas in their course of evolution.

Kurma comes to the help of humanity at this stage. He gives a new power to men, the power of discrimination. With this power men become free agents, and they become responsible for their actions. They then generate new Karma for themselves, which takes them through infinite births and becomes a most potent factor in their future evolution.

The three Purushas have three Oceans as their correspondences. The first ocean (Karana) gives the materials of the Jiva body. The Second ocean (Garbhoda), gives the germs of all Jivas. The third (Kshira) is the ocean of Jiva evolution. This ocean is churned for the spiritual evolution of Jivas, and it yields all that is necessary for that evolution. Vishnu himself appears as Kurma and becomes the sustaining force of that evolution.

It is a Kalpic revolution. Vasuki sustains the earth and its inhabitants for one Kalpic period. The thousand hoods represent the thousand Maha yugas of every Kalpa. The Asuras held the mouth end of the serpent king and the Devas held the tail end. And the Devas acted wisely. For as the Kalpa waned, they got the supremacy.

The tortoise thrusts out its limbs and draws them in. Man is drawn outside by his senses during material descent and he is drawn in by his spiritual ascent. It is by the power of discrimination when fully developed that a man returns to his higher nature.

Sri or Lakshmi is the divine energy of Vishnu. She is the Energy of preservation, of evolution and progress She works out all that is good, all that is beautiful, and all that is powerful in this Universe. The possibilities of purely material development or of Nature's own evolution, are limited, and they are worked out in time. Then there is a void. There was this void in our universe and Triloki become deprived of Sri. This was the curse of Durvasas, an Avatara of Siva.

The Churning took place as a remedy for this evil. Fresh forces had to be brought into requisition, fresh elements that could secure the spiritual evolution of the universe. Lakshmi herself reappeared in a most enchanting form, as the energy of a new evolution, the very best that man was capable of. The necessaries of this evolution also appeared and became powers in the hands of those that had to take part in the spiritual evolution of the universe.

All evolution is preceded by dissolution. Unless we give up the evil element in us, we can not acquire the good. The evil has to be destroyed and the Lord of destruction, in his infinite compassion, accepted this poison for himself, to do away with the evils of the Universe.

The Poison only opens the door for Amrita, the spiritual nectar. The famous Purusha Sukta says: -- "He placed Amrita or eternal bliss in the higher three Lokas." The Bhagavata renders this famous saying into the eighteenth sloka of the 6th. chapter of the Second Skandha. Commenting on this sloka, Sridhara says, bliss in our Triloki is only transitory and the dwellers of Mahar Loka have also to leave their abode for the higher Jana Loka, when they are oppressed by the fire of Kalpic dissolution. Amrita was secured to the higher Lokas, as there is no selfishness in them. (III. 10-9.) Could the Asuras, the gods of selfishness, aspire to have life immortal and unlimited bliss. Vishnu decided otherwise.

The way was thus prepared for the Vaivasvata Manvantara, when men learned to discern between right and wrong.

THE SEVENTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

Sraddha Deva son of Vivasvat or Surya is the seventh Manu. He is reigning at present. Ikshvaku, Nabhaga, Dhrishta, Saryati, Narishyanta, Nabhaga, Dishta, Tarusha, Prishadhra, and Vasumat are his ten sons.

The Adityas, the Vasus, the Rudras, the Visvadevas, the Maruts, the Asvini-kumaras and the Ribhus are the Devas. Purandara is their Indra. Kasyapa, Atri, Vasistha, Visvamitra, Goutama, Jamadagni and Bharadvaja are the seven Rishis.

The Avatara of this Manvantara is Vamana, the youngest son of Aditi by Kasyapa.

(The Purana will revert to this Manvantara after giving a general account of the succeeding Manvantaras).

THE EIGHTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

Savarni is the son of Vivasvat by his wife Chaya. He shall be the eighth Manu -- Nirmoka, Virajaska (without Rajas) and others shall be his sons. Sutapas, Viraja (without Rajas) and Amrita Prabha shall be the Devas. Bali, son of Virochana, shall be the Indra.

Galava, Diptiman, Parasurama, Asvatthama, Kripa, Rishya Sringa and Vyasa shall be the seven Rishis.

Sarvabhouma, son of Devaguhya by Sarasvati, shall be the Avatara. He shall wrest the kingdom of Svarga Loka from Purandara and make it over to Bali.

(The eighth Manvantara is the Second half of the Fourth Round and should be the spiritual half according to Theosophical ideas. But we find the Asura King Bali, who was removed from the kingdom of Triloki in the Vaivasvat Manvantara, restored to the kingdom of Svarga).

Amongst the Rishis we find Parasurama who fought with Rama and Asvatthama and Kripa who ranged themselves against the Pandava brothers in the battle of Kurukshetra.

All this shews that spirituality was developed out of materiality. The sons of Manu are Nirmoka and Virajaska. _Moka_ is the cast off skin of an animal and may well represent the sthula body. Nirmoka is one without Moka.

Virajaska is without Rajas. So the course of evolution shews a tendency in the first place to cast off the sthula body and to overcome the Rajas.

THE NINTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

The ninth Manu is Daksha Savarni. He is the son of Varuna Bhutaketu, Diptaketu and others shall be his sons. Para, Marichi garbha and others shall be the Devas and Adbhuta their Indra. Dyu timat and others shall be the Rishis.

Rishabha, son of Ayushmat by Ambudhara, shall be the Avatara.

THE TENTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

Brahma Savarni is the tenth Manu. He is the son of Upasloka. Bhurishena and others shall be his sons. Havishmat, Sukrita, Satya, Jaya, Murti and others shall be the Rishis; Suvasana, Aviruddha and others shall be the Devas and Sambhu their Indra.

Vishvaksena, son of Visvasrij by Visuchi, shall be the Avatara.

THE ELEVENTH MANVANTARA.

*SKANDHA VIII. CHAP. 13*

Dharma Savarni is the eleventh Manu. Satya-Dharma and others shall be his ten sons. Vihangama, Kalagama, Nirvana-ruchi and others shall be the Devas, Vaidhrita their king, and Aruna and others the Rishis. Dharma-Setu, son of Aryaka by Vaidhrita shall be the Avatara.

THE TWELFTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

Rudra-Savarni is the twelfth Manu. Devavat, Upadeva, Devasrestha and others shall be his sons (men shall be evolved into Devas In this Manvantara). Harita and others shall be the Devas, Ritadhaman their Indra. Tapomurti, Tapasvin, Agnidhraka and others the Rishis; Svadhaman, son of Satya-sahas by Sunrita, shall be the Avatara.

THE THIRTEENTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

Deva Savarni is the thirteenth Manu. Chitra Sena, Vichitra and others shall he his sons, Sukarma and Sutrama the Devas, Divaspati their Indra and Nirmoka, Tatvadarsa, and others the Rishis.

Yogesvara, son of Devahotra by Vrihati, shall be the Avatara.

THE FOURTEENTH MANVANTARA.

*SKANDHA VIII. CHAP. 13.*

Indra Savarni is the fourteenth Manu. Uru, Gambhira, Vradhna and others shall be his sons.

Pavitra and Chakshusha the Devas, Suchi their Indra, Agni, Vahu, Suchi, Suddha Magadha and others the Rishis.

Brihat-bhanu, son of Satrayana by Vitana, shall be the Avatara (_i.e._ the great sun shall absorb everything.)

THE ADMINISTRATION OF A MANVANTARA

*SKANDHA VIII. CHAP. 14.*

Said Raja Parikshit: -- Tell me, O Rishi, what are the respective duties of Manu and others in the Manvantaras.

Suka replied: -- The _Avatara_ of each Manvantara guides the Manu, the sons of Manu, the Rishis, the Indra and the Devas of that Manvantara. (Each Manvantara has its own place in the history of the Kalpa, and the general evolution has to be worked out in the way best adapted to that Manvantara. The administration of each Manvantara is in the hands of a separate set of kings and ministers. Vishnu incarnates in each Manvantara, as the king of all who serve as administrative officers of that Manvantara and he is as such called the special Avatara for that Manvantara. The divine kings, the Rishis, the Devas, all work under His direction. He gives the law that is to be administered. He shews the path, which evolution is to take in any particular Manvantara.)

Yajna and others are Avataras of Purusha. Guided by them, Manu and others lead the course of the universe.

_Rishis_: -- At the end of every four Yugas, the Srutis become devoured by time. (The human races have a life period timed to the four Yugas. They have their infancy, as it were, in Satya Yuga, and they have to be guided by wise sayings, which form the Srutis of those races. The Srutis become better understood with the growth of racial intelligence and other texts take the place of old ones. When the races do not require the help of the earlier texts, those texts become lost in time. When the races begin another life cycle, they require again the help of teachings, which become revealed to the Rishis. The Rishis then give those teachings to the races.) The Rishis find out the Srutis, by means of Tapas. The eternal Dharma proceeds from the Srutis. (People know their duties from the scriptures.)

_Manus_. -- The Manus then take up the Dharma, and each in his own time devotedly promulgates it on the earth.

_Manu's sons_. -- The sons of Manu preserve the Dharma, generation after generation, till the end of the Manvantara.

_Devas and Indra_. -- Indra, with the Devas that participate in sacrificial offerings, protects the three Lokas and gives rains.

(Besides this general administration, there are other ways also of managing the affairs of the universe and these are mentioned incidentally in the following slokas. _Sridhara_.)

Hari appears as the Siddhas (Sanaka and others) and expounds divine wisdom (Jnana) in every Yuga. He appears as Rishis (Yajnavalkya and others) and expounds Karma. As Lords of Yoga (Dattatreya and others), He expounds Yoga.

THE STORY OF BALI.

*SKANDHA VIII. CHAPS. 15-23.*

Bali, son of Virochana and grandson of Prahlada, was once defeated by Indra. His Guru, Sukra, advised him to perform the Visvajit sacrifice. When _ghee_ was offered at the sacrifice, one chariot, some green coloured horses, one lion-marked flag, one golden bow, two quivers with an inexhaustible store of arrows, and one divine _kavacha_ (protective charm) arose from the fire. Bali gladly accepted these things. Prahlada also gave him a fresh garland and Sukra gave him a conch.

Equipped with these things Bali attacked Svarga. Brihaspati told Indra the time was inauspicious and the Devas could not succeed without the help of Vishnu. He advised them to give in and to remain concealed somewhere, till the time came for their ascendancy. The Devas followed the advice of Brihaspati and Bali became the king of Triloki.

Sukra advised Bali to perform one hundred Asvamedha sacrifices.

Aditi became disconsolate at the down-fall of her sons. She asked her husband Kasyapa what to do for her sons. The Prajapati advised her to observe Payoravata in honor of Vishnu (for details, see the original). She observed the Vrata for 12 days when Vishnu appeared before her and assured her He would incarnate as her son.

Vamana was born of Aditi at midday, on the 12th day of the moon, during the white quarter in the month of Bhadra, while the moon was in the first part of Sravana, in the Abhijit.

(Vamana = Dwarf). Vamana heard that Bali was performing Asvamedha on the banks of the Narmada. He went there and Bali received him duly and enquired what he wanted, expressing his willingness to gratify him fully. Vamana asked for only three paces of ground. Bali laughed at this modest prayer and asked him to take more land. But Vamana excused himself, saying a Brahmana should be content with small things only. Bali laughed again and at once said "Then accept." He then took the water pot to make the formal gift. Sukra perceived the object of Vishnu. He tried to dissuade Bali from carrying out his promise. "This is not a dwarf Brahmana but Vishnu Himself. By one pace he will cover the whole of Bhur Loka and Bhuvar Loka. By the second pace, He will cover Svar Loka and what then will become of the third pace? You will have to go to Naraka for not being able to fulfil your promise. And where shall you yourself remain after giving over all you have? Therefore desist from what you are doing. No doubt truth is preferable. But the Vedas also allow untruth in extreme cases."

Bali replied: -- "The grandson of Prahlada shall never speak an untruth. I will give to this Brahmana boy what I have promised, even if he be Vishnu and my enemy too."

Sukra said in anger -- "You disregard the words of your Guru. So you shall forthwith lose everything."

Bali remained unmoved. He worshipped the Brahmana boy and read out the formal Mantra of giving over three paces of land. Vindhyavali, the virtuous consort of Bali, at this time placed a golden pitcher filled with water before her husband. He washed the feet of Vamana with that water, and sprinkled it over his head. Then Vamana wonderfully grew in size. The whole Universe became visible in him. He seized the whole of Bhur Loka with one pace the whole of Bhuvar Loka with his body, and the directions in space with his hands, so that even the whole of Svar Loka became insufficient for the second pace. But nothing remained for the third pace. For the second pace of Vamana passed through Mahar Loka, Jana Loka, Tapas Loka and reached even Satya Loka.

The Asuras exclaimed: -- "By what an unjust device has our king been deprived of all! It is no sin to fight with this disgrace of a Brahmana, this deceitful Vishnu." So they engaged in fight with the followers of Vishnu, but were defeated by them.

Bali told his followers there was no use fighting, for Kala was against them. The same Bhagavan who had favored them was now in opposition.

Garuda, knowing the intention of Vishnu, tied Bali with the noose of Varuna.

Vamana then addressing Bali said: -- "Where is your promised ground for my third pace? You have told a lie. You do not carry out your promise to a Brahmana. For this you will have to go to Naraka."

Bali said: -- "Do not think I told an untruth or that I mean to deceive thee. Here is my head for the third pace. I am not so much afraid of the Naraka thou art speaking of, nor of this noose, nor of any troubles I may undergo, nor of any punishment thou mayest inflict on me as I am afraid of doing anything for which good people will blame me. I deem this punishment an act of favor a favor shewn perhaps out of consideration for my grand-father Prahlada. For this kingdom only maddened me with power and made me forget my end. And what shall I do with this body too? True thou art my enemy, but this loss of kingdom has brought me nearer to thee."

Prahlada appeared at this time. He bowed down to Vamana and said: -- "It is thou that didst give the kingdom of Triloki to Bali and it is thou that hast taken it away and really thou hast shewn him a favor by doing so. For power maddens a man and blinds him as to his real self."

Vindhyavali said: -- "O Lord, Thou art the Creator, the Preserver, and the Destroyer of Triloki. Who else could own it besides Thyself? It was the height of presumption to pretend to give the Triloki to you." Brahma said: -- "O Deva of Devas, all-pervading Lord, thou hast taken away everything from this Bali. He has also given himself up entirely to Thee, without being moved in the least. He does not now deserve to remain tied up."

Bhagavan said: -- "O Brahma, I take away all his riches from him whom I favor. For one proud of riches disregards both myself and others. When after many births the Jiva happens to become a man, and when in that birth he is found not to entertain any pride of birth, karma, age, beauty, wisdom, power, wealth and other things, you should know that to be my favor. One constantly devoted to me is not led away by anything apt to beget pride.

"This king of Danavas and Daityas has now conquered Maya. So he is not beside himself even in grief. His wealth gone, his position lost, himself overpowered and chained by enemies, forsaken by friends, reviled and cursed by his own preceptor, and what not, this Bali did not give up Truth.

"I will give him a place, difficult for others to attain. He shall be the Indra of Savarni Manvantara. Till then let him reside in Sutala. By my wish, the dwellers of Sutala shall have no mental or bodily pain, no fatigue, no sleepiness, no defeat and no misfortune. Bless thee, O Maharaj, go to Sutala with thy clan. Sutala is even wished for by those that dwell in Svarga. Even the Lokapalas shall not be able to overpower thee. What of others? If any Daitya does not follow thee, I will kill him by my Chakra. By all means I will preserve thee and thy followers. There you shall always find me at your door. Thy Asura nature shall be there entirely destroyed under my influence."

Prahlada was also ordered by Bhagavan to accompany Bali to Sutala. So they all went to Sutala.

THOUGHTS ON THE ABOVE.

We now find Bali shorn of all materialism and restored to spiritual purity. We can well understand the removal of Bali from the kingdom of Triloki, for the cyclic movement was tending that way since the last Manvantara, and the Devas were to have supremacy over Triloki. We have to study the future of Bali, as holding further light for us.

We must repeat here the distinction made between the two classes of Asuras: Daityas and Danavas. The Daityas trace their origin to the gate-keepers of Vishnu. They had inherent Satva in them, which was eclipsed in their downfall. Therefore, though they acted as materialistic forces following the cyclic tendency, they were themselves not incapable of spiritual development Thus we find words of wisdom and spirituality in Vritra, in Hiranyakasipu, unselfish devotion in Prahlada, and complete resignation in Bali. Hiranyaksha and Hiranyakasipu went back to their old place in Vaikuntha. Vritra became united with Sankarshana. Prahlada is immortal in his unselfish mission, and we have just heard the future of Bali. The Maruts become Devas after their very birth.

Therefore there is no extinction for the Asuras, except for those that do not follow Bali and do not place themselves under the influence of Vishnu. The cyclic weapon or Chakra is ever ready to destroy those that hopelessly go against the law.

Now a word about Sutala. The arrangement of Patalas as given in the text is the reverse of what they should be in point of spirituality, for Atala is the most and Patala the least removed from spirituality.

The influence of Vishnu does not extend beyond Sutala, and nothing can save those that transgress the limits of this nether plane. For in Vitala the destructive Purusha reigns and a passage to that plane is only a door to utter extinction. And in Atala there is not a trace of spirituality, the work of destruction is already done, and mother Nature dissolves the material elements for some better use in future.

The special provision for Sutala is therefore a cyclic necessity. For Jivas have to be preserved from an undesirable end. Therefore Bali was given a post, the proud privilege of seeing that Jivas do not undergo utter extinction. Sutala was also fortified with an accession of spirituality.

The example of self-abnegation, the ideal of self-sacrifice, Bali is to become the king of Devas in the succeeding Manvantara.

THE MATSYA AVATARA.

*SKANDHA. VIII. CHAP. 24.*

Towards the end of the previous Kalpa, Brahma was falling asleep and the Vedas fell from his mouth. The Asura Hayagriva took them up. Seeing this Vishnu became a small fish. King Satyavrata was making Tarpana (_i.e._ offering libations of water), when the fish found its way into his hands. He threw it into the river. The fish implored the King to preserve him. So he took it home and placed it in a small waterpot. The fish increased in size so much that all tanks and rivers were tried, but they could not contain it. At last the king took the fish to the sea, but it implored him not to throw it away into the sea. The king then said: -- "This fish must be the Deity Himself, otherwise how could it grow so large?" The fish then addressed the king thus: "On the seventh day from this, the Triloki shall be plunged into the Pralaya waters. Then a big Ark shall come to thee. Take all plants, all seeds, all animals, and the seven Rishis with you and get into that ark. When the wind shakes that ark, tie it with a serpent to myself. I will remain with that ark in the Pralaya Ocean till the awakening of Brahma. I will manifest supreme wisdom in thee."

So saying the fish disappeared and on the seventh day the Pralaya waters deluged the Triloki. Satya Vrata did as he was told. He got the highest wisdom from the Fish Incarnation.

That Satya Vrata is Sraddhadeva, our present Manu.

SKANDHA IX.

THE VAIVASVATA MANVANTARA.

SUDYUMNA.

*SKANDHA IX. CHAP. 1.*

Sraddhadeva Manu had no child for some time. Vasistha performed a sacrifice in honor of Mitra-varuna that he might obtain progeny. Sraddha, wife of the Manu, went to the chief priest and asked for a daughter. So Manu had a daughter named Ila. He took Vasistha to task for having had a daughter. Vasistha thought the priest had done something wrong. He prayed to Bhagavan for the change of Ila's sex. So Ila became a male named Sudyumna and in company with others went on horse back to the chase. He entered a forest called Sukumara, below the Meru, which is the play ground of Siva and his consort. He and his companions were all transformed into females, for such is the mandate of Siva for those that enter the forest. In this changed condition, Sudyumna with his female companions went to Budha. Budha took a fancy for Sudyumna and had by her one son Pururavas.

Vasistha took pity on Sudyumna again and prayed to Siva to change his sex. By the favor of Siva, Sudyumna became a male for one month and a female for another month. He had three sons. Utkala, Gaya and Vimala.

IKSHVAKU BROTHERS.

*SKANDHA IX. CHAP. 2.*

Manu prayed to Vishnu for one hundred years for other sons. He got ten sons like unto himself. Ikshvaku was the eldest:

Manu | --+------+-----+--------+-------+--------+---------+------------\\ | | | | | | | | Ikshvaku Nriga Saryati Dishita Dhrishta Karusha Narishyanta | | --+---------+-------/ | | Prishadhra Nabhaga Kavi

(8). PRISHADHRA.

While residing in the house of his Guru, Prishadhra was placed in charge of cattle. It was raining one night, when a tiger entered the fold. The cattle strayed about in fear and bellowed aloud. Prishadhra ran after the tiger. The night was dark. He missed his aim and cut off the head of the cow, which the tiger had seized. He found out the mistake in the morning and informed his Guru about it. The Guru said: -- "You shall become a Sudra, as the fruit of your Karma." Prishadhra accepted the curse. He became an ascetic, and roamed about the earth as the friend of all beings. Eventually He ended his life in fire.

(10). KAVI.

Kavi attained wisdom in his youth. He did not marry.

(6). KARUSHA.

The sons of Karusha were the Karushas, a race of pious Kshatriyas, who guarded the north.

(5). DHRISHTA.

Dharshtas were the sons of Dhrishta. Though born as Kshatriyas, they became Brahmanas on this earth.

(2). NRIGA. | Sumati | Bhutajyoti | Vasu | Pratika | Oghavat | --+-+-----------------+---- | | Oghavat Oghavati