V. THE STORY OF THE PRACHETAS BROTHERS.

*SKANDHA IV, CHAP. 30-31.* The Prachetas brothers left home in order to discover by Tapas the best mode of enlarging the creation. They went west-ward and had not gone far when Siva rose from beneath a large lake and addressed them thus: -- "Children, you are sons of Barhishad, I know your good resolve. Blessings be on you. By the performance of one's duty in life, one attains the state of Brahma after many births. My abode is still further, inaccessible even to the virtuous. But the votary of Vishnu attains His holy state, only when this life is ended. I and the Devas shall also attain that state after the final break up of our Linga Sarira. Learn therefore this prayer to Vishnu. (Siva then recited the prayer to Vishnu, known as Rudra Gita). Concentrate your mind on this prayer, meditate on it and recite it constantly." The Prachetas brothers entered the waters of the deep and there prayed to Vishnu for a thousand years. Vishnu appeared and asked them to chose a boon and without waiting for a reply addressed them thus: -- "You are dutiful sons and shall ever be known as such. You shall have a son in no way inferior to Brahma. All the three Lokas shall be filled with his progeny. Indra had sent Pramlocha to decoy Kandu Rishi in his penances and the Apsara succeeded in winning the heart of the Rishi. She had by him one daughter whom she brought forth from her pores as she brushed against the tops of the trees. She left her child there and ascended to heaven. The moon nourished the child by putting his nectar-bearing forefinger into her mouth. Have that daughter of the trees for your wife. You are all alike in your virtues and she is like to you all. So she shall be the wife of all the brothers." The brothers then rose up from the waters. They found the earth overgrown with innumerable plants, so high that they almost reached the high heavens. The Prachetas brothers were angry to find such growth in plants and they resolved to destroy them. They emitted fire and air from their mouths, which caused havoc in the vegetable kingdom. Brahma came and pacified the sons of Barhishad. He advised the surviving plants to give their adopted daughter Marisha in marriage to the Prachetas brothers. The offspring of this marriage was Daksha. He is the same as Prajapati Daksha, son of Brahma. His degradation was owing to his former disregard of Siva. The Chakshusa Manvantara witnessed his work of creation. The Prachetas brothers reigned for 1000 Deva years. They were succeeded by Daksha. THOUGHTS ON THE ABOVE. Consciousness in organic life had appeared with Prithu. The table of further evolution may be here reproduced for facility of reference. Prithu. | -+-------------+---+--------+---------+---------+-- | | | | | Vijitasva Haryyaksha Dhumraksha Vrika Dravinas or Antardhana. (East) (South) (West) (North) m. Sikhandini m. Nabhasvati. | | | Havirdhana --+--+------+--------+-- | | | | | Pavaka Pavamana Suchi | | -+----------+-------+---+-----+---------+----------+-- | | | | | | Barhishad Gaya Sukla Krishna Satya Jitavrata _alias_ Prachina Barhis m. Satadruti. | 10 Prachetases m. Marisha | Daksha. Vijitasva could make himself invisible. This may have reference to the state of the body at that stage of evolution. The fires appeared as it is they that give forms. The object corresponding to elemental fire is Rupa or form. Barhishad, the name of one class of Pitris, was the progenitor of the form-producing Linga Sarira with all its potentialities. We find the senses developed in his sons the Prachetas brothers. "Pra" Means perfect and "Chetas" is the perceiving mind. But the mind perceives through the Indriyas, which are ten in number. Therefore they are ten brothers all alike; but they are wedded to one girl Marisha. There is some occult connection between water and sense perception. Barhishad was married to the daughter of the Ocean-god. The Prachetas brothers remained submerged for a thousand years in the waters. The protozoa and protophytes must of necessity be aquatic, as it were, for the development in them of sense perceptions. It is in Touch that the sense perceptions find a common basis. Touch underlies all other perceptions. It is touch of the object by one sense or other that gives rise to one perception or the other. "Kandu" is primarily scratching or itching, secondarily touch. Marisha was nourished by the moon and brought up by the plants. The period refers to the stage of evolution when the vegetables formed the predominant creation. It corresponds somewhat to the geological period of tree-ferns and lycopods in our Manvantara. The development of sense perceptions is the result of a communion with Vishnu, under the auspices of Rudra. This means a further infusion of Satva by Vishnu, which was made possible by the Dissolving influence of Siva. And the son of the Prachetas brothers is verily Daksha, the Prajapati of procreation, reincarnated under better auspices for the purpose of extending the creation. So we find the Trinity acting as three in one in the creative process. With the appearance of Daksha Jiva evolution comes to an end in the first Manvantara. TABLE V. Priyavrata | By Bathishmati | By another wife ----------+----------------+--------------------+-------- | | 10 sons (Agnidhra, Idhmajihva, Uttama Yajnavahu, Mahavira, Tamasa, and Hiranyaretas, Ghritapristha, Raivata, the Savana, Medhatithi, Vitihotra, Manus. and Kavi ) and one daughter *Urjasvati* married to Sukracharyya. Agnidhra m. Purvachitti | --+--------------+------------+------+---------------+---------+--------\ | | | | | | Nabhi Kimpurusha Harivarsha Ilavrita Ramyak | m. Merudevi m. Ptatirupa m. Ugradanstri m. Lata m. Ramya | | | | | |Hiranmaya Kuru Bhadrasva Ketumat | | | m. Syama m. Nadi m. Bhadra m. Devaviti | | \----------------------------------------------------/ | RISHABHA m. Jayanti | ---+--+-----------+-----------+------------+----------+-------+--\ | | | | | | | Bharata Kusavartu Ilavrita Brahmavarta Malaya Ketu | (Ajanabhavas | Bhadrasena, Indrasprik, Vidarbha, Kikata, | called after him | Kavi, Havis, Antariksha, Prabuddha, | Bharatavarsha) | Pippalayana, Avirhotra, Dravida, Chamasa, | m. Panchajani | Karabhojana, and 81 more sons. | | \----------------------------------------------/ | --+----+------+--------------+--------+------------+ | | | | | Sumati Rashtrabhrit Sudarsana Abharana Dhumraketu m. Vriddhasena | Devatajit m. Asuri | Devadyumna m. Dhenumati | | Paramesthin m. Suvarchala | | --+------+----------+-------------+ | | | Pratihartri Pratistotri Udgatri m. Stuti | +-----+-----------------+--- | | Aja Bhuman m. Rishikulya m. Devakula | | Udgitha Prastava m. Virutsa | Vibhu m. Rati | Prithusena m. Akriti | Nakta m. Riti | Gaya m. Gayanti | -----+--------------+---------------+---------+------- | | | Chitraratha Sugati Abhirodhana m. Urva | Samrat m. Utkala | Marichi m. Vindumati | Vindumat m. Saragha | Madhu m. Sumanas | Viravrata m. Bhoja | +----+--------------------------+ | | Manthu Pramanthu m. Satya | Bhauvava | Tvastri m. Vitochana | Viraja m. Vishuchi | +--------------------+ | | 100 sons 1 daughter SKANDHA V. TABLE V. PRIYAVRATA. *SKANDHA V. CHAP. 1.* Priyavrata was, from the beginning, under the influence of Narada. So he declined to take part in the rule of the universe; till at last Brahma persuaded him not to shirk his assigned work. King Priyavrata married Barhishmati, the daughter of Visvakarma. By her he had ten sons Agnidhra &c., all names of Agni. Of these ten, Kavi, Mahavira and Savana were spiritually inclined and they became Parama Hansas (Parama Hansa is one who gives up the world entirely and becomes fixed in Brahma). Priyavrata had by another wife three sons: Uttama, Tamasa and Raivata. They all became Manus. Priyavrata reigned for 400,000,000 years. The Sun-god Aditya moves round the Sumeru Mount and sends his rays up to the Loka-loka range, illumining half the regions while the other half remains dark. King Priyavrata in the exuberance of spiritual power determined to illuminate the dark regions and to make it all day and no night. He followed the Sun-god seven times with a chariot as swift and bright as that of the Sun-god himself even as though he were a second Aditya. Brahma appeared saying "Desist, O Son, this is not thy assigned duty in the universe." The ruts caused by the wheel of Priyavtata's chariot are the seven oceans, which gave rise to the seven Dvipas -- Jambu, Plaksha, Salmali, Kusa Krauncha, Saka and Pushkara. Of these Dvipas, each succeeding one is twice as large as the one preceding it. The seven oceans respectively consist of: 1) Kshara (Salt), 2) Ikshu (Sugarcane juice), 3) Sura (wine), 4) Ghrita (clarified butter), 5) Kshira (milk), 6) Dadhi (curd) and 7) Suddha (pure water). They are like ditches round the Dvipas and their dimensions are the same as those of the corresponding Dvipas. King Priyavrata divided the seven Dvipas among his seven sons thus: -- To Agnidhra, he gave Jambu Dvipa. " Idhmajihva, " " Plaksha Dvipa. " Yajnavahu, " " Salmali Dvipa. " Hiranyaretas, " " Kusa Dvipa. " Ghritapristha, " " Krauncha Dvipa. " Medhatithi, " " Saka Dvipa. " Vitihotra. " " Pushkar Dvipa. He gave his daughter Urjasvati in marriage to Sukra. The famous Devayani was their daughter. *SKANDHA V. CHAP. 2.* King Agnidhra presided over Jambu Dvipa. He saw the Apsara Purva-chitti and became love-stricken, so much so that he became a _jada_ (Jada is literally fixed, materialized hence idiotic, mad.) The King had by her nine sons Nabhi, Kimpurusha, Harivarsha, Ilavrita, Ramyak, Hiranmaya, Kuru, Bhadrasva and Ketumala. Each of them presided over the Varsha of his name. They were respectively wedded to the following nine daughters of Meru, -- Merudevi, Pratirupa, Ugradanstri, Lata, Ramya, Syama, Nari, Bhadra and Devaviti. *SKANDHA V. CHAP. 4-6.* Nabhi had for his son RISHABHA an Incarnation of Vishnu. Rishabha knew his Varsha to be the field of Karma. He married Jayanti and had by her one hundred sons. The eldest and most qualified of his sons was Bharata, Bharatavarsha is named after him. The chief amongst the remaining ninety-nine sons were Kusavarta, Ilavarta, Brahmavarta, Malayaketu, Bhadrasena, Indrasprik, Vidarbha and Kikata. These nine were the immediate successors of Bharata and were attached to him. Following them were Kavi, Hari, Antariksha, Prabuddha, Pippalayana, Abirhotra, Dravida, Chamasa and Karabhajana. They were devoted to Bhagavan. Their story will be related in the 11th. Branch of this Purana. The younger eighty one sons were devoted to karma and they were great performers of Yajna. Rishabha called his sons together and gave them proper advice. He taught them Atma Vidya and revealed to them his own nature as the all pervading Purusha, free from Avidya. "This my body is inconceivable. My heart is pure Satva. All impurities were cast off by me. Therefore good people call me 'Rishabha' (primarily a bull, secondarily the best). You are all born of my heart and so you all are great; follow your brother Bharata willingly. By serving him you will do your duty by your subjects." So saying, he made over the reins of government to Bharata and himself became a Parama Hansa. He took the vow of silence and never spoke again. He looked blind, dumb and deaf like one obsessed and mad. He went everywhere in this state, heedless of what others said. People flocked round him wherever he went. At last he thought the rush of people to be an impediment to yoga and took the vow of Ajagara life (Ajagara is a huge python that does not move, but eats whatever comes within reach of its mouth). He remained fixed at one place. The yoga powers (Sidhis) sought him but he spurned them all. When he foresaw the end of his _prarabdha karma_ Rishabha went about at will and travelled in Kanka, Venkata, Kutaka and South Karnataka. While in the forest of Kutaka he thrust some stones into his mouth. At that time the wind blew high and the bamboo tops caught fire and the body of the King was consumed. In Kali Vuga, King Arhat of Kanka, Venkata and Kutaka will hear of the deeds of Rishabha and in the name of religion will introduce all sorts of sacrilegious practices as sanctioned by Rishabha's example. *SKANDHA V. CHAP. 7.* King Bharata married Panchajani, the daughter of Visva. He had by her five sons -- Sumati, Rashtrabhrit, Sudarsana, Abharana and Dhumraketu. This Varsha was formerly called Ajanabha. When Bharata became king, it was named after him Bharata Varsha. King Bharata performed the Vedic Yajnas and made offerings to the Devas. But he knew the Devas as manifestations only of Vasudeva. His mind became pure and filled with Satva. He lost himself in devotion to Vasudeva. At last he divided his kingdom amongst his sons and himself went for Tapas to the hermitage of Pulaha in the _kshetra_ of Hari on the Sacred Gandaki. He meditated in his heart on the lotus feet of Bhagavan and became suffused with ecstasy. Bharata invoked the golden Purusha in the rising sun by a special Rik (Vedic Mantra) and addressed Him thus, "Let us attain the spiritual rays of luminous Savitri that are beyond Rajas and that are the generators of Karmic effects. By His Manas He created this universe. He preserves the Jiva again by permeating this universe." *SKANDHA V. CHAP. 8.* Once upon a time king Bharata had bathed in the Gandaka and after performing the daily practices was meditating on Pranava on the river-side. A deer came to drink water at the time. While the animal was quenching her thirst a lion roared not far off and she in terror jumped into the river. As she happened to be big with child, she was delivered of it at the time. Exhausted, the deer got back to the river side only to die. The new born fawn was being washed away, having no one to take care of it. Bharata took pity on the little fawn. He took it up and brought it to his hermitage. He brought it up as his own child and became deeply attached to it. He constantly thought of the deer-child, even so much so that when death approached he could not forget it and became re-born in another birth as a deer. But though born as a deer, Bharata did not lose the memory of his former birth. He reflected that the mind that had been trained and controlled in the worship of Vasudeva went astray only for the sake of one deer-child. He left the Kalanjara hills where he was born as a deer and sought for Salagram, sacred with the Asramas of Pulastya and Pulaha. He waited calmly for the exhaustion of Karma that had given rise to his deer life. He then gave up his body in the sacred waters of the Gandaka. *SKANDHA V. CHAP. 9.* A Brahmana of the line of Angiras had nine sons by one wife. They were all well versed in the Vedas, He had one son by another wife and one daughter. This son was said to be an incarnation of Bharata. He was afraid of _sanga_ (company), so much so that he would not even speak to any one for fear of acquiring new Karma. People took him for an idiot. His father strove hard to teach him the Vedas but did not succeed. His parents died and his half brothers had charge of him. Their wisdom was that of the Vedas. They had not learned Atma Vidya. So they did not understand the nature of Bharata and neglected him. They gave him poor meals for the day's work in the fields. At one time a thief wanted to propitiate the goddess Bhadra Kali by human sacrifice in order that he might be blessed with a child. The victim that was procured somehow untied himself and fled. The attendants searched for him on all sides in vain. They at last fell upon Bharata who was watching in the fields in a peculiar way. They found him most suited for sacrifice and tied him up and carried him to the altar of Kali. He was duly consecrated and the priest took up a sharp instrument to cut off his head. Kali could no longer remain unconcerned. She rushed forth in rage from out of her image, wrested the knives from the hands of the thieves and cut off their heads. Once upon a time Rahugana King of Sindhu and Saubira was travelling in a palanquin. The chief palanquin bearer on reaching the river Ikshumati went in search of a bearer and on finding Bharata deemed him to be a god-send. He found his limbs strong and well-built and thought him capable of bearing the palanquin. He forced Bharata into the service. Bharata though quite unfit for this menial work did his utmost. But he was in the habit of looking forward for the distance of an arrow throw and then taking steps in advance, so that he might not unwarily kill some animal under his feet. He could not therefore keep pace with the other bearers and the palanquin lost its balance. King Rahugana became angry and reproached the bearers. They complained against the new recruit. The king taunted Bharata with these words; "Oh my friend I dare say you are tired -- for have you not carried me long and for a long distance too -- and you appear to be thin indeed and weak. Are you suffering from decrepitude? Are not these your fellow-mates." Bharata kept quiet. For these taunting remarks did not touch him. He was crystallised in wisdom and was no longer troubled with the false perceptions of "I and mine." The palanquin again lost its balance. The king lost his temper and broke forth thus; "What is this? are you alive or dead? Do you thus disregard my orders and think of living? You must be a madman, like the Death-god I will punish your madness and bring you to your senses." King Rahugana was proud of his learning and his kingship. He was inflated with Rajas and Tames. He had therefore no hesitation in reproaching that lord of Yoga, Bharata. Bharata smiled and thus replied: -- "Thy taunts are true, O king! There is no doubt, I am neither tired nor did I travel long. For thy weight does not affect me nor have I any distance to travel. Nor could I be called fat. For the body is fat and not I. It is by falsely attributing the bodily attributes to self that one is said to have thickness, leanness, disease, hunger thirst, fear, enmity, desire, sleep, attachment, anger, egotism, pride and sorrow. But I have no such false perception. "Thou sayest I am dead even when alive. But such is the case with all beings for they are all subject to constant transformations. "Thou chargest me with disregarding the orders of my Master. But only if the relationship of Master and servant does really subsist, might there be command and obedience. But where is that relationship? If thou sayest, in the ways of the world, thou art my king momentary though these ways be, please tell me thy behests. "Thou callest me a mad man and dost want to punish me and bring me to my senses. But I am not mad, though I may look so, for I am fixed in the meditation of Brahma. But still if thou thinkest me to be a madman it will be useless to punish or to teach a senseless being." So saying Bharata continued to carry the king. Rahugana came down from the palanquin and fell at Bharata's feet. He expressed regret for having slighted such a sage in disguise and prayed for a fuller explanation of the philosophy involved in his weighty words. This led to an explanation by Bharata of the Advaita philosophy from the stand point of the Puranas, a denunciation of Vedic and Tantric rites, and an allegorical description of the worldly life as trading in the forest (the world being the forest and the traders being men in search of wealth). The allegory was explained by Suka to Parikshit. [The enquiring student is referred to the original for details (V. 11-14.)] *SKANDHA V. CHAP. 15.* We must hurriedly refer to the line of Bharata. Sumati was the son of Bharata. Ill guided men in the Kali Yuga will call him a God. In his line Pratiha was master of Atma Vidya. Coming lower down by far the most renowned king in the line of Bharata was Gaya Viraja was also well known. Of the hundred sons of Viraja, the eldest was Satajit or the Conqueror of the hundred. THOUGHTS ON THE LINE OF PRIYA VRATA. Priya Vrata means literally one of welcome (_Priya_) deeds (_Vrata_). Priya Vrata, was under the influence of Narada from the beginning and he declined to go along the Descending path or Pravritti Marga. He was wedded to the daughter of Vishva Karma. Vishva Karma is the cosmic manufacturer. The work of this Prajapati extends over the whole of Triloki and he is the architect of all systems and chains included in the Triloki -- Priya Vrata, as we shall see later on, represents the earth chain only or the system known as Bhur. What we generally call the Solar system is a misnomer. For the sun stands between Bhur Loka and Svar Loka and illumines both the Lokas with its rays. The Solar System is therefore properly speaking the whole of the Triloki. In speaking of Priya Vrata, therefore, the Bhagavata restricts itself to the regions illumined by the sun as well as by the moon (V-15-I.) We shall enter into a detailed description of the whole system in the next chapter. Let us take here a passing glance of the line of Priya Vrata. We take Priya Vrata to be the Earth chain complete in itself or rather the progenitor of the Earth chain. Meru or Sumeru is the axis of Bhur Loka, its highest point being the highest point of Bhur Loka. The sun god revolves round this central axis. The Earth-god Priyavrata also revolved round Meru _i.e._ the Earth rotated round its own axis at a very rapid rate for some time during its infancy. The rotation of the Earth was followed by the separation of layers. The