part most removed from the centre was first affected.

In this way seven distinct layers were formed. The layer towards the circumference was the most spiritual. That towards the centre was the most material. The reason of this is to be found in the action of the three Gunas and Tamas. Satva is: on the material plane, light, transparent, with upward motion. On the mental plane, buoyant and cheerful, with true perception, spiritual. Rajas is: on the material plane, constantly moving, translucent, with motion on the same plane, without levity or gravity. On the mental plane, constantly active, partly joyful, partly sorrowful, with partially true and partially false perception, intellectual. Tamas is: on the material plane, heavy, opaque, with downward motion. On the mental plane indolent, melancholy, nonperceptive or dull. The centripetal force is the action of Tamas and is connected with materiality. The centrifugal force is the action of Satva and is connected with spirituality. Of the seven Dvipas, the central is the Jambudvipa, which is the most material. The one farthest from the centre is the Pushkara Dvipa. The spaces intervening between the layers or Dvipas are the seven oceans. They partake of the characteristics of the Dvipas, which they respectively surround. Thus the salt ocean surrounding the Jambu Dvipa is the most material. The materiality is indicated by the word "salt," which implies gross matter. Priyavrata, it is said, went seven times round Meru, and at the time of each rotation, one ocean and its corresponding Dvipa were formed. But when the Dvipas and the oceans were all formed that particular motion of the whole system was lost. Since then days and nights are solely caused by the motion of the sun round Meru along the Manasottara range. The seven Dvipas may be the Globes A, B, C, D, E, F, and G of Theosophical literature. The rulers of these seven Globes are seven sons of Priyavrata, named after Agni or Fire. Agni is here the form-giving Energy of each Globe. Of the ten sons of Priyavrata, seven only became Rulers of the Globes, but the other three Kavi, Mahavira and Savana, had nothing to do with the creative process. They are highly spiritual entities beyond the plane of the seven Globes. The daughter of Priyavrata was Urjasvati. The word means full of Energy. She was wedded to Sukra, the presiding god of the planet Venus. Her daughter is the renowned Devayani, who was married to King Yayati. She stands for Devayana, the Radiant Path of the Upanishads, which transcends the Triloki. Of the sons of Priyavrata, we of Jambu Dvipa or Globe D are directly concerned with Agnidhra, who presided over its earliest destinies. The Bhagavata does not relate the genealogy of the other sons as at present we have nothing to do with the life-evolution on these globes. The process of materialisation is indicated by the Jada state of Agnidhra on seeing the Apsaras Purvachitti. The sons of Agnidhra are the nine Varshas or Continents. We shall learn the details of these Varshas subsequently. Of these Varshas again, we are directly concerned with Nabhi. The word Nabhi means navel, which is at the centre of the body. The Nabhi Varsha is the pivot on which the other Varshas hang. The Nabhi Varsha is what we know as our Earth. The nine Varshas are also placed layer over layer, as the Dvipas are. When Nabhi underwent further transformation, Rishabha became his son. In Rishabha, we come to a turning point. He is said to be an Incarnation of Vishnu. The word "Rishabha" means bull. But that meaning does not give us any help in understanding Rishabha and his work. Priyavrata moved rapidly round Meru, till the globes were formed. This is in accordance with the Nebulous theory of Laplace. When the globes were formed, the Earth became denser. As the density increased, the movement of the Earth became irregular, till at last, the planet became fixed. This is not the western idea. The Pauranic idea is that the sun moves round the Earth, and the Earth remains fixed in its position. The story of Priyavrata's line is based upon this idea. Another idea of the ancients was that the planets had speech, till they became solidified. Rishabha took upon himself the vow of silence. His son Bharata became speechless as a deer. It was necessary to put a limit to the materiality of the Earth. The hard crust that formed the shell of the planet could not be allowed to affect its heart. The Earth was not to lose all spirituality. Therefore Vishnu incarnated in Rishabha so that spirituality might be stored in our planets, for the evolution of those Jivas that dwelt over it. Look at a Parama Hansa; the ascetic that neither speaks nor moves. Judging from outside, he is no better than a mute animal, but he is all spirituality within. Such is the nature of our mother Earth. The thrusting of stones into the mouth of Rishabha is suggestive. The sons of Rishabha are the countries of our Earth. Of these Bharata (India) was the first-born. The spiritual character of this holy land is shewn by the story of Bharata. Bharata was obeyed and imitated by nine brothers, of whom Brahma-varta is well-known as described by Manu. Malaya is Malabar. Vidarbha is Berar and Kikata is Bihar. The sons of Rishabha very likely include all the countries of the Earth. Rishabha called his sons and asked them to follow Bharata. Will other lands now follow that advice? THE EARTH CHAIN, BHUVANA KOSHA. *SKANDHA V. CHAP. 16.* Said Parikshit: -- "Thou hast given the bare outline of these regions of the universe which are lighted by the sun and where the moon and the luminous starry host are also seen. "Thou hast hereby mentioned the seven oceans and the seven Dvipas, but thou hast not given the details thereof." Suka replied: -- Imagine the Bhu-mandala or the Earth chain to be the pericarp of a lotus. Imagine there are seven sheaths immersed in it -- the seven Dvipas. The central sheath is Jambu Dvipa. It is Niyut Yojanas in area (Niyut= 1,000,000 But Sridhara Svami here explains Niyuta as meaning one laksha or 100,000. So according to Sridhara the area of Jambu Dvipa is 800,000 miles). Jambu Dvipa is round like the lotus leaf. There are nine Varshas in Jambu Dvipa, each nine thousand Yojanas in area completely divided by eight mountain ranges. (Bhadrasva and Ketumala form exceptions, for they extend over 34,000 Yojanas. Some take nine thousand Yojanas to be the expanse between the Nila and Nishadha ranges. The Vayu Purana describes the position thus: -- Two Varshas are situated like two bows north and south. Four are placed longways. Ilavrita is as it were with four petals. _Sridhara_. This gives 7 x 9000 + 34000 = 97000). ILAVRITA IS THE CENTRAL VARSHA. Sumeru is situated in the navel of this Varsha. This king of mountains is gold all through. It is a laksha Yojanas high. If the Earth chain be taken to be a lotus, this Meru is its pericarp. It is 32,000 Yojanas as the top and 16,000 Yojanas at the foot and 16,000 Yojanas under the ground. (By saying 16000 Yojanas at the foot, 84000 Yojanas are left out. Thus the Vishnu Purana says -- the Meru is 84000 Yojanas over the ground and 16000 under the ground, at the top 32000 and at the foot 16000. _Sridhara_. 16000 + 84000=100000). On the north of Ilavrita are the three mountain ranges Nila, Sveta and Sringavan in order. They are respectively the boundary ranges of Ramayak, Hiranmaya and Kuru. They spread east and west up to the salt ocean. They are two thousand Yojanas wide. In length, each succeeding one is a little over one tenth part shorter than the preceding one. (There is no difference in height and in width. _Sridhara_). So on the south of Ilavrita are the three ranges Nishadha, Hemakuta and Himalaya spreading east and west like the preceding ones. They are 10,000 Yojanas in height. They are the boundary ranges respectively of Harivarsha, Kinpurusha and Bharata. (This -- 10,000 Yojanas -- is also the height of Nila, Sveta and Sringavna. The width of these ranges again is that of Nila, and others. By Bharata we are to understand Nabhi. On the west of Ilavrita is the Malyavat range and on the east lies the Gandha Madana range, These ranges extend north up to the Nila range and on the south up to the Nishadha range. They are two thousand Yojanas wide. They are the boundary ranges of Ketumala and Bhadrasva respectively. (East and west there is the Meru surrounded by Ilavrita, then there are the two ranges Malyavat and Gandha Madana, and the two varshas Bhadrasva and Ketumala and nothing besides). North and south, there is the Meru then Ilavrita, 6 mountain ranges and 6 Varshas, 3 on each side and nothing else. [Where do you then get a _laksha_ of Yojanas? It is said: -- Meru has a diameter of 16,000. Ilavrita has 18,000. The 6 Varshas have 6 x 9,000 = 54,000. The 6 mountain ranges have together a width of 6 x 2,000 = 12,000. Thus north and south, we have 16,000 + 18,000 + 54,000 + 12,000 = 100,000. East and west we have 34000 (9000 + 16000 + 9000) across Meru and Ilavrita and the two mountain ranges 2 x 2000 = 4000. The expanse of the two Varshas up to the ocean side is 62000. This gives us 34000 + 4000 + 62000 = 100,000. Thus there is no conflict. _Sridhara_.] [This discussion of Sridhara throws immense light on the text. We find that the area is measured by the diameter. We find that 16000 is the diameter of Meru at the foot. We find that Ilavrita has 9000 from Meru to Nila and 9000 from Meru to Nishadha. We understand also why Bhadrasva and Ketumala were said to be exceptions, their expanse being 34,000. A diagram will now best illustrate what we say.] [Illustration: A diagram of Jambu-Dvipa.] [Bharata as a Varsha must not be mistaken for India. For Bharata here stands for Nabhi or the whole of our known earth. Bharata Varsha extends from the base of the Earth opposite the Himalayas on the side of America to the highest point of the Himalayas.] Kinpurusha Varsha, so called from its dwellers, extends from the highest point of the Himalayas as its base to the highest point of Hemakuta. So with the other Varshas. It will be seen, that we have no idea of any of the mountains, besides the Himalayas. Ilavrita stands on the same level with Ketumala and Bhadrasva. If these three be taken as one, we get the number _7_. Five other Dvipas have _7_ Varshas only.] On the four sides of Meru are the four mountains -- Mandara, Meru Mandara, Suparsna and Kumua. They are ten thousand Yojanas in height and expanse. (There are two mountains east and west, their expanse being north and south. There are other two north and south, their expanse being east and west. Otherwise if these mountains were to encircle Meru, Ilavrita would not be in existence. _Sridhara_). On these four mountains respectively are four big trees of Mango, Jamboland, Kadamba and the sacred Fig. They are the banners as it were of the Mountains. They are 11000 Yojanas high and they also spread over this area. Their width is one hundred Yojanas. There is one lake below each of these trees: milk, sugarcane juice and pure water respectively. The use of these fluids gives natural Yogic powers to the Upadevas (lesser devas). There are also four gardens of the Devas, _viz._ Nandana, Chaitraratha, Vaibhrajoka and Sarvato-bhadra. The Devas, adored by the Upadevas amuse themselves in those gardens. Big fruits with nectar-like juice fall from the mango tree on Mandara. (The Vayu Purana gives the measure of the fruit. The Rishis who perceive truths give the measure of the fruits to be 108 cubits with the fist closed (_aratvi_) and also 61 cubits more. _Sridhara_) When these fruits drop down, they give out a very sweet, very fragrant, profuse reddish juice which collects to form the river called Arunoda, having water of the color of Aruna or the morning Sun. This river waters the Eastern part of Ilavrita. The use of its water gives such a sweet scent to the body of the female attendants of Durga that the wind carries that scent to ten Yojanas around. So the Jambu river is formed by the juice of the fruits that drop down from the Jambolova tree in Meru Mandara. It waters the southern part of Ilavrita. The land on the banks of these rivers is soaked by their juice and worked on by air and light and is thus converted into gold called Jambunada, which gives ornaments to the Devas. Aruna is the morning Sun, as well as the color of the morning Sun. The river with Aruna water is also gold producing. The Kadamba tree on Suparsva has cavities from which flow five streams of honey, each 5 Vyamas wide (Vyama = the space between the tips of the fingers of either hand when the arms are extended.) These streams water the western part of Ilavrita. The fragrant breath of those that use them spreads over one hundred Yojanas all round. The fig tree (Vata) called Satavolsa on the summit of Kumuda has branches which give rise to rivers that bring forth milk, curd, honey, clarified butter, molasses, edibles, carpets, cloths, ornaments, in fact all objects of desire. These rivers fall from Kumuda and water the northern part of Ilavrita. Those that use the waters of those rivers are free from all Infirmities, diseases, secretions, old age and death. They live in absolute bliss all their lives. There are twenty more mountains on all sides of Meru, at its foot. They are Kuranga, Kurara, Kusumbha Naikovka, Trikuta, Sisira, Patanga. Ruchoka, Nishadha Sitivasa, Kapila Sankha, Vaidurya, Jarudhi, Housas, Rishabha, Naga, Kalanjara, Nirada and others. Two mountains, Jatharu and Devakuta, are situated on the east of Meru. They are two thousand Yojanas in height and in width. To the north they spread over 18,000 Yojanas. So on the west there are the two mountains Pavana and Pariyatra. On the south there are Kailasa and Karavira, which expand towards the east. So on the north, there are Trisringa and Makara. (If different measures are given in Vishnu and other Puranas, they are with reference to different Kalpas. _Sridhara_). The sages say that in the central portion of the top of Sumeru is the abode of Brahma, made of gold, 10,000,000 Yojanas in area, and of four equal sides. Surrounding the abode of Brahma are the eight abodes of the eight Lokapalas situated respectively in the directions presided over by these Lokapalas. Each of these abodes has the color of its own Lokapala and each extends over 2 1/2 thousand yojanas. (The names of these abodes are given in other Puranas. Thus: Manovati is the abode of Brahma. Amaravati " " Indra. Tejovati " " Agni. Sanyavati " " Yama. Krishnangana " " Nairita. Sradhavati " " Varuna. Gandhavati " " Vayu. Mahodaya " " Kubera. Yasovati " " Isa. THE GANGES. *SKANDHA V. CHAP. 7.* The Avatara Vamana asked Bali, the Daitya King, for as much space as he could cover in three steps. The first step covered the earth. Vamana then raised his foot over the heavens and the stroke of his left toe-nail caused a hole in the cosmic egg. Water entered the hole from outside, water that carried the washings of Vishnu's feet and that was consequently capable of purifying all the impurities of the world and that was in itself very pure, water that was then called Bhagavat pudi. In a thousand yugas the stream reached the highest point of Svar Loka, called Vishnupada. Dhruva carried the stream on his own head with ever increasing devotion. The seven Rishis (of the Great Bear) carry the sacred water in their braided tufts of hair, as something better than Mukti, for the stream of devotion flows from Vishnu direct. Thence the stream passes through the path of the Devas, studded with thousands and thousands of starry chariots, till it overflows the lunar regions and fall down on the abode of Brahma in Meru. There the stream divides itself into four parts called Sita, Alakananda, Vankshu and Bhadra. The Sita flows from the abode of Brahma through the highest mountain ranges, she comes down to Gandha Madana, thence through Bhadrasva Varsha she falls into the salt ocean towards the east. So the Vankshu flows through the Malyavat range into Ketumala Varsha and falls on the west into the Salt ocean. The Bhadra flows north from the Sumeru peak through several mountain ranges down to Sringavat range and passes through Kuru in to the Salt ocean. The Alakananda flows south from the abode of Brahma through several mountain ranges to Hema Kuta and thence to Himalaya till it reaches Bharata Varsha (_i.e._ Nabhi Varsha) and at last flows through it into the Salt ocean. There are a thousand other rivers and a thousand other mountains in each Varsha. [The real source of the Ganges is not the melting of snow in the Himalayas. That may be the source of the waters that swell the bed of the Ganges, as we see it. But the Ganges is something more than a volume of waters. There is a spiritual current underlying its waters. That current comes from regions higher than the highest peak of the Himalayas. Hence the great sanctity attached to it]. THE MYSTERIES OF THE VARSHAS. *SKANDHA V. CHAP. 17-19.* Of the nine Varshas, Bharata is the field of Karma (I must now once for all remind my readers that Bharata when mentioned as a Varsha means Nabhi Varsha, the whole of this visible earth from the highest point of the Himalayas downwards). The other Varshas are places of fruition of the merits of those that go to Svarga. Hence they are called terrestrial (Bhouma) Svargas. (Svarga is of three kinds: -- a. Divya viz. Svarga proper or Swar Loka. b. Bhouma or terrestrial and c. Bila or Patalic. _Sridhara_.) _Ilavrita._ -- The dwellers of this Varsha live for ten thousand years of human measure. They are like Devas. They have the vitality of ten thousand elephants. Their body is strong like the thunderbolt They enjoy with women all their lives and only one year before death do the women bear children. They always live as it were in Treta Yuga. Narayana -- the Maha Purusha pervades all the Varshas for their good, in different forms of His Chatur Vyuha (Vasudeva, Sankarshana, Pradyumna and Anirudha). In Ilavrita, Bhava or Siva is the only male. Other males do not enter that Varsha, for they know the curse of Bhavani (Durga) that whoever should enter the Varsha was to become a female. Bhava is adored by millions of women. He meditates on the fourth, the Tamasa Murti of Mahapurusha _viz._ Shankarshana. He recites the following mantra and runs about: -- "Om Namo Bhagavate Maha Purushaya Sarva-guna Sankhaynaya Anantaya Avyaktaya Namaha." "Om, Salutations to Bhagavat Maha Purusha, salutations to the manifester of all Gunas, the Endless, the Unmanifested." Then follows a prayer to Sankarshana for which readers are referred to the original _Bhadtasva_. Bhadrasravas is the lord of Bhadrasva. He and his followers dwell there, they meditate on the Hayasirsha aspect of Vasudeva, they recite the following mantra and run about. "Om Namo Bhagavate Dharmaya Atma-visodhanaya namah." "Om salutations to Bhagavat Dharma; salutations to him who purifies the soul." Then follows a prayer to Hayagriva _Harivarsha_. The renowned saintly Daitya Prahlada with the dwellers of this Varsha adore Him and recite the following mantra. "Om Namo Bhagavate Sri Nara Sinhaya Namastejastejase Aviravir bhava vajranakha vajra-danstra Karma-Sayan randhaya randhaya tamo grasa om Svaha Abhayam Abhoyam Atmani bhuyisthuh om kshroum." "Om salutations to Bhagavat Sri Hrisinha, Salutations to the fire of all fires! Manifest Thyself! Manifest thyself O thunder-nailed! O thunder-toothed! Burn up, burn up all desires! devour Tamas! Om Svaha! Freedom from fear, freedom from fear be in us. Om! Kohraum!" _Ketumala._ Pradyumna or Kamadeva presides over Ketumala in order to please Lakshmi Samvatsara (one year), the daughters of Samvatsara _viz:_ the nights and Sons of Samvatsara _viz:_ the days. The days and nights are 36,000 in number _i.e._ as many as are contained in the full term of a man's life (one hundred years). These days and nights are the lords of Ketumala Lakshmi with whom the dwellers of Ketumala adore Kamadeva. (The mantra and prayer are then given.) _Ramyaka._ Matsya (The Fish Incarnation) presides over Ramyaka. Manu is the King. (Mantra and prayer follow) _Hiranmaya._ Kurma (the Tortoise Incarnation) presides over Hiranmaya. Aryaman the chief of the Pitris dwells there with others. (Mantra and prayer follow) _Kuru._ Varsha or the Boar Incarnation presides over Kuru. Bhur with the dwellers of Kuru adore him. (Mantra and prayer follow.) _Kinpurusha._ In Kinpurusha, Hanuman with the dwellers of the Varsha worship the Adipurusha Rama, brother of Lakshamana and husband of Sita. (Mantra and prayer follow.) _Bharat Varsha._ Nara Narayana presides over this Varsha. There are various (castes) and Asramas in this Varsha. Narada of great devotion leads the people of this Varsha. His object in so doing is to teach to Savarni, the coming Manu, the Sankhya and Yoga (as related in the Bhagavat Gita) together with the full realisation of Bhagavat (as related in the Pancharatras). [This mission of Narada is specially noteworthy.] ( Mantra and prayer follow.) In this Bharata Varsha there are many mountains and rivers. Maloya, Mangalaprastha, Mainaka, Trikuta, Rishava, Kutaka, Konva, Sahya, Rishyamuka, Srisaila, Venkata, Mahendra, Varidhara, Vindhya, Saktiman, Riksha, Paripatra, Drona, Chitrakuta, Gobardhana, Raivatak, Kakubha, Nila, Gokamukha, Indrakila, Kamagiri and hundreds and thousands of other mountains are situated in this Varsha. The following are the principal rivers Chandvavasa, Tamvaparni, Avatoda, Kritamala, Vaihayasi, Kaveri, Venua, Payasvini, Sarkaravarta, Krishnavenua, Bhimrathi, Godabari, Nirvindhya, Payoshni, Tapi, Reva, Surasa, Narmada, Charmanvati, Andha, Sona, Mahanadi, Vedasmriti, Rishikulya, Trisama, Kousiki, Mandakini, Yamuna, Sarasvati, Drishadvati, Gomati, Saraju, Aghavati, Shasthavati, Saptavati, Satadru, Sushoma, Chandrabhaga, Maruduridha, Vitasta, Asikini and Visva. Those that acquire birth in this Varsha have recourse to Svarga, humanity and Naraka respectively, according as their Karma is White (Satvic), Red (Rajasic) or Black (Tamasic). The People acquire Moksha in this Varsha in accordance with their Varna (Caste). (This is because Karma according to caste prevails in this Varsha, not that Moksha is not otherwise attainable. _Sridhara_). And what is moksha in this Varsha? It is the Companionship of Mahatmas (Mahapurushas) brought about by the destruction of the bonds of Avidya caused by various births. And that Moksha is in reality unceasing, unselfish devotion to the All-pervading, Indestructible, Causeless Paramatma Vasudeva. Even the Devas say: -- "How fortunate are these people of Bharat Varsha! For Hari is kind to them, even without many performances and they are so adapted for communion with Hari by devotion. We have attained Svarga by the performance of Yajna. But we shall have to be born again after the end of the Kalpa. What good is in this state, which does not bring us in direct communion with Vishnu? These people of Bharat Varsha even with their short lives acquire the state of Hari. If there be any Karma left to us after the enjoyment of Svarga may we be born as men that we may worship Hari." Some say there are eight upadvipas in Jambu Dvipa, formed by the sons of Sagara when they dug up this earth in search of the sacrificial horse. They are Svarna Prastha, Chandra Sukla, Avartana, Ramanaka, Manda-harina, Panchajanya, Sinhala and Louka. THE DVIPAS. *SKANDHA V. CHAP. 20.* _Plaksha Dvipa_ Jambu Dvipa is surrounded by the salt ocean on all sides. That ocean extends over Laksha Yojanas. That salt ocean is again surrounded on all sides by Plaksha Dvipa, which extends over 2 laksha of Yojanas. There is one golden Plaksha tree in that Dvipa as high as the Jambu tree in Jambu Dvipa and the Dvipa itself takes its name from that tree. There Fire is seven tongued, Idhmajihva son of Priyavrata ruled over this Dvipa. He divided the Dvipa into seven Varshas and named them after his seven sons each of whom ruled over the Varsha of his name. Siva, Vayasa, Subhadra, Santa, Kshema, Amrita and Abhoya are the Varshas. Manikuta, Vajrakuta, Indrasena, Jyotishmat, Subarna, Hiranyasthiva and Meghmala are the seven chief mountains. Aruna, Nrimana, Angirasi, Savitri, Supravata, Ritambhara and Satyambhara are the seven great rivers. Hansa, Patanga, Urdhayana and Satyanga are the corresponding castes. The dwellers of the Dvipa live for one thousand years. They look like Devas and procreate after Deva fashion. They worship the Surya (Sun-god) of the Vedas. (The Mantra is given) In Plaksha, Salmali, Kusa, Krouncha and Saka, the inmates have their age, Indriyas, strength, power and Budhi by their very birth and not by Karma. The Dvipa is surrounded by the Sugar cane juice ocean which extends over 2 laksha of Yojanas. _Salmali Divpa:_ -- Twice as large as Plaksha Dvipa. The ocean of wine surrounding it is equally large. _Tree:_ -- Salmali (Bombax Malabaricum) as high as the Plaksha tree said to be the seat of Garuda. _King:_ Yajna-vaha son of Priyavrata. _Seven Varshas and seven sons of Yajnavaha:_ -- Surochana, Soumanasya, Ramanaka, Devvarha, Paribhadra, Apyayana and Abhijhata. _Seven principal mountains:_ -- Surasa, Sata Sringa, Vamadeva, Kunda, Kumuda, Pushpa Varsha and Sahosra. _Seven great rivers:_ -- Anumati, Sinivati, Sarasvati, Kuhu, Rajani, Nanda and Raka. _Divisions of people:_ -- Srutidhara, Viryadhara, Vasundhara, and Ishundhara. _Presiding deity:_ -- The Moon. _Kusa Dvipa:_ -- Twice as large as Salmali Dvipa surrounded by an ocean of clarified butter equally large. _Tree:_ -- Clusters of Kusa grass glowing and glittering. _King:_ -- Hiranyaretas son of Priyavrata. _Seven Varshas:_ -- Vasu, Vasudana, Dridharuchi, Nabhigupta, Satyavrata, Bikranama, and Devanama. _Seven mountains:_ -- Babhra, Chatur-Sringa, Kapila Chitra Kuta, Devanika, Urdharomau and Dravina. _Seven Rivers:_ -- Raaskulya, Madhukulya, Mitravinda, Srutavinda, Deva Garbha, Ghutachynta, and Mantramala. _Divisions of People:_ -- Kusala, Kovida, Abhiyukta and Kulaka. _Presiding Deity:_ -- Agni (Fire-god). _Krouncha Dvipa:_ -- Twice as large as Kusa, surrounded by an ocean of milk equally large. Named after the Krouncha Mountain. The Krouncha Mountain was attacked by Kartikeya and injured too. But the Milk Ocean and the presiding deity Varuna saved it. _King:_ -- Ghritaprestha son of Priyavrata. _Seven Varshas:_ -- Atma, Madhuruha, Meghapristha, Sudhawan, Bhrajistha, Lohitarna, Vanaspati. _Seven Mountains:_ -- Sukla, Vardhaman, Bhajana, Upavarhaha, Nauda, Nandana and Sarvato-bhadra. _Seven Rivers:_ -- Abhoya, Amritougha, Aryuka, Tirthavati, Rupavati, Pavitravati and Sukla. _Divisions of people:_ -- Purasha, Rishabha, Dravina and Devaka. _Presiding Deity:_ Apas (Water-God.) _Saka Dvipa:_ -- 32 laksha Yojanas. Surrounded by an ocean of curds -- equally extensive. _Tree:_ -- Saka (Teak wood tree) very fragrant. _King:_ -- Medhatithi, son of Priyavrata. _Seven Varshas:_ -- Purojava, Manojava, Vepamana, Dhumranika, Chitrarepha, Bahurupa and Visva-dhara. _Seven Mountains:_ -- Isana, Uru Sringa, Balabhadra, Sata Kesara, Sahasra-srotas, Devapala and Mohanasa. _Seven Rivers:_ -- Anagha, Ayurda, Ubhayaspriti, Aparajita, Punchapadi, Sahasra Sruti and Nijadhriti. _Division of people:_ -- Ritavrata, Satyavrata, Danavrata and Anuvrata. _Presiding Deity:_ -- Vayu (Wind-god). _Puskkara Dvipa:_ -- Twice as large as Saka Dvipa surrounded by an ocean of pure water -- equally extensive: There is a big Pushkara or Lotus plant with thousands of golden leaves. The Lotus is known as the seat of Brahma. Standing between two Varshas, eastern and western, is the Manasattara Mountain ten thousand Yojanas high. On the four sides of this Mountain are four abodes of the Lokapalas = Indra and others. Over these abodes the Sanvatsava or Uttarayana Dakshinayana wheel (_chakra_) of the Sun's chariot moves in its course round Meru. Vitihotra, Son of Priyavrata, is the king of this Varsha. His two sons Ramanaka and Dhataka are the lords of two Varshas named after them. The people of those Varshas worship Brahma by Yajna performances. Beyond the Ocean of pure water is the Lokaloka (Loka and Aloka) Mountain, dividing Loka, the regions lighted by the sun, from Aloka or the regions not lighted by the sun. As much land as there is between Manasottara and Meru, so much golden land is there on the other side of the pure water ocean. It is like the surface of the mirror. If any thing is thrown on that land, it is not regained. It is therefore forsaken by all beings. [The land between Manasottara and Meru is one krore and a half _plus_ seven and a half lakhs. There is as much land on the other side of the Pure Water Ocean. There are living beings in that land. Beyond that is the golden land. That land is eight krores and thirty nine laksha yojanas wide. It is thus that the distance between Meru and Lokaloka comes to be 12 1/2 krores as mentioned below. This is also said in the Siva Tantra. Two krores 53 lakshas and 50 thousand this is the measure of the seven Dvipas with the Oceans. Beyond that is the golden land which is 10 Krores of Yojanas. This is used by the Devas as their play-ground. Beyond that is Lokaloka. The ten krores include the previously mentioned land, "Forsaken by all beings" -- this is to be understood with the exception of the Devas, for it is mentioned as the play-ground of the Devas. _Sridhara._] In order to understand the commentary of _Sridhara_, let us examine the figures. Jambu Dvipa with Ocean on one side of Meru: ... ... 150,000 Yojanas Plaksha Dvipa with Ocean on one side of Meru: ... ... 400,000 Salmali Do. ... ... 800,000 Kusa Do. .. ... 1,600,000 Krouncha Do. .. ... 3,200,000 Saka Do. .. ... 6,400,000 Pushkar Do. . ... 12,800,000 Deduct Pure water Ocean as it is not included between Meru and Manasottara: ... ... 6,400,000 ------------ 18,950,000 Manasottara stands half way in Pushkara, as it stands between two Varshas. Deduct distance between Manasottara and Pure Water Ocean: ... 3,200,000 ------------ 15,750,000 The distance between Meru and Manasottara is 1 1/2 Krores and 7 1/2 lakhs. According to Sridhara, there is this much land on the other side of the Pure Water Ocean. Beyond that land is the Golden land which according to _Sridhara_ is: ... ... 83900000 Yojanas Thus we get Dvipas and Oceans ... 25350000 " Land beyond Pure Water Oceans ... 15750000 " The Golden land ... ... 83900000 " ---------- 125000000 " Thus we get the 12 1/2 krores of Sridhara. Beyond the Golden land is the Lokaloka Mountain. This will also explain the quotation from Siva Tantra. The following Diagram will partially illustrate the points. Lokaloka * * * * * * * * * * * * * * * * -------------------------------- The Golden Land -------------------------------- Land beyond Pure Water Ocean -------------------------------- Pure Water Ocean -------------------------------- P u s h ( * * Manasottara k a r a ------------------------------- Milk Ocean ------------------------------- Saka ------------------------------- Sour Milk Ocean ------------------------------- Krouncha ------------------------------- Clarified Butter Ocean ------------------------------- Kusa ------------------------------- Wine Ocean ------------------------------- Salmali ------------------------------- Sugarcane Juice Ocean ------------------------------- Plaksha ------------------------------- Salt Ocean ------------------------------- * Meru, Jambu ------------------------------- The Lokaloka is the boundary of three Lokas, Bhur, Bhuvar, and Svar. The rays of the numerous bodies from the Sun up to Dhruva illuminate the regions on the Triloka side of Lokaloka but they can never reach its other side. For such is the height and expanse of Lokaloka -- (It is even higher than Dhruva. So it is the boundary of Triloki. _Sridhara_). The Bhu-Golaka or the Bhur system measures 50 Krores. And Lokaloka is one-fourth of that _i.e._ 12 1/2 Krores (on one side of Meru. _Sridhara_). Over this Lokaloka, Brahma placed 4 Elephant Kings in four different directions _viz:_ Rishabha, Pushkarachura, Vamana and Aparajita. This is for the preservation of the Lokas. Bhagavan Maha Purusha (Vishnu) Himself remains there. He infuses various powers into the Elephant Kings and into the Lokapalas (preservers of the Lokas) Indra and others who are but His manifestations. He pervades all. He manifests His pure Satva. The characteristics of that satva are the eight Siddhis. Dharma, Jnana, Vairagya, Aisvarya &c., Vishvaksena and His other Companions are with Him. His own weapons are in his hands. He remains there for the good of all Lokas. To the end of the Kalpa, Vishnu remains in this way pervading all for the preservation of the Universe formed by His own Maya. The measure of Aloka is also 12 1/2 Krores (on one side of Meru. _Sridhara_). Beyond Aloka is Visuddha (very pure region) where only masters of Yoga can go. The Sun stands in the centre of the Egg. That is also the middle ground between Svar and Bhur. Between the Sun and the Circumference of the Egg is 25 Krores. The Sun is called Martanda (Mrita and anda) because in Mrita or dead matter he infused life as Vairaja. He is called Hiranya Garbha (Gold wombed) because he came out of the Golden Egg. The sun divided space into Bhur, Bhuvar and Svar. The Sun divides the regions of enjoyment and Moksha. He divides the Narakas and Patalas. He is the Atma of Devas, men, animals, plants and other Jivas. He is the manifester of sight. SVAR AND BHUVAR. *SKANDHA V. CHAP. 21.* The localisation, measure and other details of Bhur have been given above. (By expanse 50 Krores and by height 25 Krores. _Sridhara_). The measure of Svar is the same as that of Bhur -- Just as one cotyledon gives the measure of the other cotyledon in a flower. Bhuvar is the connecting link of Bhur and Svar. THE SUN. *SKANDHA V. CHAP. 21-22.* The Sun from the Bhuvar Loka sends forth his rays to Triloki. (Here follow astronomical details which need not be given.) When the Sun is between the Autumn and spring Equinoxes it is called Uttarayana (or going towards the north.) Then the Sun's motion is said to be slow. When the Sun is between the spring Equinox and Autumn Equinox, it is Dakshinayana (Going towards the south.) The Sun's motion is then said to be Quick. When the sun is at the Equinoxes it is Vishuva. The Sun's motion is then said to be Even. When it is Dakshinayana, the days increase. When it is Uttarayana the nights increase. The sages teach 9 Krores and 51 lakhs of Yojanas as the Circumference of Manasottara. [On both sides of Meru up to Manasottara is 3 Krores and 15 lakhs. The Measure of the above circle is obtained from this (diameter). _Sridhara_.] [A full diagram of the Bhur system will now have to be given, to explain the above figures. For the sake of convenience, the Dvipa and its ocean are given as one.] [Illustration: A diagram of the Bhur system.] From Meru to Lokaloka on one side ... 12 1/2 Krores on both sides ... 25 " Loka loka on both sides ... 25 " Measure of Bhur system ... 50 " Distance from Meru to Manasottora 15,750,000 On both sides ... 31,500,000 The Manasottara range is a circle of which the last figure is the diameter. The circle is obtained by multiplying the diameter by a little over 3. The circle is thus given to be -- 9 Krores and 51 Lakshas. The Manasottara is the path of revolution of the sun round Meru. On the East side of Meru in the Manasottara is the seat of Indra named Devadhani. On the South side is the seat of Yama named Sanyamani. On the West is the seat of Varuna named Nimlochani. On the North is the seat of the Moon named Vibhavari. Sunrise, midday, Sunset and night on those seats cause action and inaction in beings, according to the time with reference to the side of Meru. (For those that live to the south of Meru, their east &c. commence from the abode of Indra, of those that live to the west from the abode of Yama, of the northern people, from the abode of Varuna, of the eastern people from the abode of the Moon. _Sridhara_.) Those that live on the Meru have the Sun always over their heads. The Sun's chariot makes one round along Manasottara in one year. The wheel or chakra of the chariot is therefore called Sanvatsara. The 12 months are the 12 spokes of that wheel. The six seasons form 6 arcs. The pole of that chariot extends to the top of Meru. The other end of the pole is on the Manasottara. (It is either to be thought that the wheel is placed more than 50,000 Yojanas over the Manasottara in the regions of air or the wheel is to be considered as high as that distance, otherwise the Manasottara being 10,000 Yojanas high and Meru being 84 Yojanas high, 16 thousand being under ground, there will be a difference of planes in the Sun's revolution. _Sridhara_.) There is another movement of the Sun round Dhruva. The radius of that revolution is one fourth the distance between Meru and Manasottara. (_i.e._ 1/4 X 15,750,000 = 3,937,500). The movement round Dhruva is caused by the action of air. The seat within the chariot is 36 laksha of Yojanas wide. The yoke is also of the same measure. The seven horses are the seven Vedic metres (Gayatri, Ushnik, Anustup, Vrihati, Pankti, Tristup and Jagati). They are driven by Aruna. The thumb sized Balikhilya Rishis stand in front of the chariot and chant hymns in honor of Aditya. THE PLANETS AND STARS. *SKANDHA V. CHAP. 22-23.* The moon is one laksha of Yojanas over the Sun. The growing Moon makes the day of the Devas and the waning Moon is the life of all Jivas, in fact he is Jiva. He is Manomaya, Annamaya and Amritamaya. From him therefore proceed the life and advancement of Devas, Pitris, Men, Animals and Plants. Two laksha of Yojanas over the Moon are the 27 Zodiacal constellations and also the star Abhijit ( a mysterious star between Uttarashadha and Sravana) attached to the wheel of time. Two laksha of Yojanas over them is Sukra or Venus. His movements are like those of the Sun. He is ever favourable to men. His progression is generally accompanied by showers of rain. He also subdues those planets that counteract the rains. Two laksha of Yojanas over Sukra is Budha or Mercury. He is much like Sukra in his movements and is generally favourable to men. But when he transgresses the Sun, there is fear of high winds, rainless clouds and drought. Two laksha of Yojanas over Budha is Mangala or Mars. He moves round the Zodiac in three fortnights. He is generally unfavourable to men, causing miseries, unless he proceeds by retrogression. Two laksha of Yojanas over Mars is Brihaspati or Jupiter. He moves in each sign of the Zodiac for one Parivatsara (year of Jupiter), if there is no retrogression. He is generally unfavorable to the Brahmanas. Two laksha of Yojanas over Jupiter is Sanaischara or Saturn. He loiters in each sign of the Zodiac for thirty months. He completes his round in thirty Anuvatsaras. He is generally unfavourable to all and causes unrest. Eleven laksha of Yojanas over Saturn are the Rishis. Their influence is for the good of all people. They revolve round the Supreme abode of Vishnu. Thirteen laksha of Yojanas beyond the Rishis is Dhruva, which is the Supreme abode of Vishnu. All luminous bodies attached to the wheel of time move round Dhruva being propelled by Vayu while Dhruva remains fixed. The planets and stars remain fixed in their relative positions, under the union of Prakriti and Purusha by the future made for them by their Karma. Some however say that the luminous bodies become fixed in their relative positions by the Yoga support of Vasudeva, being held together in the shape of Sisumara (the Gangetic porpoise). The Sisumara has its face downwards and its body is coiled. Dhruva is at the end of its tail. Prajapati, Agni, Indra and Dharma are in the lower part of the tail. Dhata and Vidhata are at the root of the tail. The seven Rishis are in the middle. On the right side are the fourteen Stars from Abhijit to Punarvasu. On the left side are the 14 stars from Pushya to Uttara Sarha. So on, all the stars and planets. (For details refer to the original). The Sisumara is the Universal manifestation of Maha Purusha. [The following Geo-centric diagram is given, as illustrative of the positions of the planets.] [Illustration: Positions of the planets.] THE PATALAS *SKANDHA V. CHAP. 24.* Ten thousand Yojanas below the Sun is Rahu, son of Sinhika. Though an Asura, by favour of Bhagavan he became a planet and immortal too like the Devas. Ten thousand Yojanas below Rahu is the abode of the Siddhas, Charanas and Vaidyadharas. Below that is the abode of the Yakshas, Rakshasas, Pisachas, Pretas, and Bhutas. This abode extends down to the regions of air and clouds. One hundred Yojanas below that is the Earth. The details of the Earth's surface have been given above. Underneath the Earth are the seven Patalas: -- Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. They are ten thousand Yojanas apart from each other. In these nether Svargas, Daityas, Danavas and Nagas dwell. Their enjoyments, power, joys and luxuries are even greater than those of the Devas of Svarga. Their houses, gardens and playgrounds are very rich. They are always joyous. They are attached to their wives, sons, friends and attendants. By the grace of Isvara, their desires are always gratified. Maya, the Danava Magician, has built wonderful houses, gardens &c. in these regions with precious stones. There are no divisions of time, as the Sun's rays do not enter those regions and no disturbances from such divisions. All darkness is removed by the light of the precious stones on the head of the serpent king. The people of Patala use divine herbs and medicines, and consequently they have no infirmities, diseases, old age, languor and offensive secretions. They have no death except by the Chakra of Bhagavan (_i.e._ final extinction). _Atala:_ -- Bala, the son of Maya resides in Atala (Maya is a masculine form of Maya the root Prakriti). He created here 96 forms of Maya. The Mayavins (those who practice Magic) still have recourse to those forms. When he yawns, three classes of women spring into existence viz: 1. Svairini (self willed loose women), 2. Kamini (passionate women) and 3. Punschali (unchaste women). If any one enters Atala these women completely allure him by their Hataka (golden) charm, and when the man is completely overcome by their allurements, he says "I am Isvara", "I am Siddha." [The women are only forms of Maya because Maya is personified as an alluring woman. A man in Atala is completely under the domination of Maya and becomes estranged from spirit. So Maya is all in all to him and he knows no other.] _Vitala_: -- Below Atala is Vitala. There Bhava (Siva) the king of Gold reigns in company with his consort Bhavani, attended by Bhutas. He remains there for the benefit of the Prajapati creation. The fluid of intercourse with Bhavani gives rise to a river called Hataki (Golden). Agni kindled by Vayu drinks up that river and gives out the gold called Hataka which is used in ornaments by the Asuras who dwell there. (We have known Siva as the Astral Lord. We find him here engaged in the work of creation. The text speaks of a mysterious connection between him and the gold called Hataka. The occult varieties of gold such as Jamvanada and Hataka form a fit subject of study. Hataka refers to the Prajapati creation. There is duality in Vitala, as distinguished from the singleness of Maya in Atala). _Sutala_: -- Below Vitala is Sutala. There the renowned Bali son of Virochana still dwells. Vamana, the Dwarf Incarnation of Vishnu, took away the Triloki from him and replaced him here. His enjoyments even here are greater than those of Indra. He performs Sva-dharma and worships Vishnu. His sins are all removed. (A full account of Bali will be given below.) _Talatala_: -- Below Sutala is Talatala. Maya, the Danava king, rules there. His "Three Puras" (abodes) were destroyed by Siva who is hence called Tripurari. But Siva favoured him again and placed him in Talatala. He is the preceptor of all Mayavins. He is preserved by Siva and he has no fear from Sudarsana (the chakra weapon of Vishnu, which symbolises Time.) (Bali and Maya, Triloki and Tripura, the seizure of one and the destruction of the other, the restoration of Bali to Sutala and of Maya to Talatala, the favour shown to them in those regions, the correspondences of Sutala and Talatala are worth careful consideration. In the case of one, Vishnu or the Preservative aspect of the Second Purusha is the actor, and in the other, Siva, the Destructive aspect.) _Mahatala_: -- Below Talatala is Mahatala. Many headed serpents, the progeny of Kadru, dwell there. The chief amongst them are Kuhaka, Takshaka, Kaliya, Sushena, and others. They are always afraid of Garuda, the Vehicle of Vishnu, and they are therefore seldom seen to indulge in pleasure-trips outside. _Rasatala_: -- Below Mahatala is Rasatala; Daityas, Danavas and Panis, named Nivatakavachas, Kalakeyas and Hiranyapuravasins dwell there. They are the enemies of the Devas. They are powerful from their very birth. They are subdued by the Sudarsana of Vishnu. They are like serpents. They fear even the threats of Sarama, the bitch of the gods who is Indra's messenger to them. They fear Indra also. _Patala_: -- Below Rasatala is Patala. The Nagas dwell there. Vasuki is their chief. The other principal Nagas are -- Sankha, Kulika, Maha Sankha, Sveta, Dhananjaya, Asvatara, and Devadatta. Their hood is very large and they are very furious. Some of them are five headed, some 7 headed, some 10 headed, some a thousand headed. The precious stones on their hoods dispel all darkness in Patala. ANANTA. *SKANDHA V. CHAP. 25.* At the root of Patala, thirty thousand Yojanas beyond, is the Tamas aspect of Bhagavan called Ananta. Those that worship the Chaturvyuha aspect call him Sankarshana. He has a thousand heads. The earth held up on one of these heads looks but like a mustard seed. When the time for dissolution comes, Ananta assumes His Tamas form and becomes Rudra -- other wise called Sankarshana, a host of eleven, with three eyes, three tufts of hair and with tridents on their heads. At other times, Ananta withdraws His Tamas and abides for the good of all Lokas. His eyes roll as it were by intoxication. His garments are blue. He has one ear-ring. He has a plough on his back. THE NARAKAS. *SKANDHA V. CHAP. 26.* Where are the Narakas, O Rishi, asked Parikshit? Are they particular localities? Are they outside the Triloki or inside? Suka replied: -- They are inside the Triloki on the south side below the earth, over the waters, where Agnishvatta and other Pitris deeply meditate on the welfare of their respective descendants. There, Yama, the Death-god, metes out just punishment to the dead. There are twenty-one Narakas: -- 1. Tamisra 2. Andha Tamisara 3. Rourava 4. Maharourava 5. Kumbhipaka 6. Kala Sutra 7. Asipatravana 8. Sukara Mukha 9. Andha Kupa 10. Krimi bhajana 11. Sandansa 12. Tapta Surmi 13. Vajra-Kantaka Salmali 14. Vaitarani 15. Puyoda 16. Pranarodha 17. Vaisasana 18. Lalabhaksha 19. Sarameyadana 20. Avichi and 21. Ayahpana. There are seven other Narakas: 1. Kshara Kardama 2. Rakshogana bhojana 3. Sulaprota 4. Danda Suka 5. Avata-nirodhana 6. Parya vartana and 7. Suchi mukha. (For details of these Narakas, the reader is referred to the original. They are more for the exoteric than for the esoteric reader.) There are hundreds and thousands of such Narakas in the realms of Yama. The vicious enter them by turns. The meritorious go to Svarga. But the Karma of men is not exhausted in Svarga or Naraka. For that which remains unexhausted, they enter life again by re-birth. (The mention of Pitris and Yama connects the Narakas with the astral plane.) SKANDHA VI. THE STORY OF AJAMILA *SKANDHA VI. CHAP. 1-3.* Raja Parikshit asked how men could avoid Naraka. SUKA replied: -- It is by Prayaschitta (expiation) that men can avoid Naraka. But it is not Vedic Prayaschitta, not fasting by Chandrayana and other Vratas. These Vedic performances cannot root out vicious tendencies, for the performer is seen again to indulge in vices. They do not purify the mind. They simply counteract the Karmic effect of the act for which Prayaschitta is performed. The real Prayaschitta is devotion to Vishnu. Ajamila was the son of a Brahmana. He was dutiful, virtuous, modest, truthful, and regular in the performance of Vedic injunctions. One day in obedience to his father he went into the forests and there collected fruits, flowers, sacrificial wood and _Kusa_ -- on returning he saw a Sudra in company with a slave-girl. He tried much to subdue his passions but did not succeed. He spent the whole of his patrimony to win the love of that girl. He gave up his own wife and kept company with that slave girl. He had by her several sons of whom the youngest was Narayana. Ajamila lost all his good qualities in low company and he forgot his daily practices. To support the woman and her children, he had recourse to all sorts of vicious and unlawful acts. Narayana was the favorite among his sons. He caressed him always. At last his end approached. He thought even then of his youngest son who was playing at a distance. Three fierce-looking messengers of Yama appeared, with ropes in hand. Terrified at the sight Ajamila cried out "Narayana, Narayana." Instantly the Messengers of Vishnu appeared. At the time when the servants of Yama were drawing out the Jiva from the heart of Ajamila, the attendants of Vishnu stopped them with a strong voice. "But who are you" said they "to interfere with the just sway of Yama." The bright attendants of Vishnu only smiled and asked: "What is Dharma? Does your lord Yama hold the sceptre of punishment against all who perform Karma? Is there no distinction made?" The astral messengers replied: -- "The performance of Vedic Injunctions is Dharma and their disregard is Adharma. This Ajamila in his earlier days duly respected the Vedas. But in company with the slave-girl, he lost his Brahmanism, disregarded the Vedas and did things which a Brahmana should not do. He justly comes for punishment to Yama." The attendants of Vishnu expressed wonder at these words. "And you are servants of him, who is called the king of Dharma, and you do not know that there is something above the Vedas too. This Ajamila consciously or unconsciously took the name of Narayana and that saved him from your clutches. It is in the nature of fire to consume fuel and so it is in the nature of Vishnu's name to destroy all sins. If one unconsciously takes some powerful medicine, does it not have effect? It matters not whether Ajamila meant his youngest son or not but still he took the name of Narayana. So you must retire." Wonder-struck the servants of Yama left their hold over Ajamila. They went away and complained to their Master. "There must be one law and one dispenser of that law. Otherwise some will be punished and others not. Why should there be this difference? We know Thee to be the sole dispenser of the Law for the vicious. But just now the attendants of Vishnu came and wrested from our hands a transgressor against the Vedas." "True my sons", replied Yama, "there is some one above me and it is Vishnu. His ways are mysterious. "The whole Universe is in Him. His attendants always save His votaries. Only twelve of us know his Dharma, which is Bhagavata and no one else. These twelve are Brahma, Siva, Sanat Kumara, Narada, Kapila, Manu, Prahlada, Janaka, Bhishma, Bali, Suka and myself." Ajamila heard the conversation between the messengers of Yama and Vishnu. He became sorely penitent (the repentance is strongly described). He overcame his attachments, left the house and went to Haridvara. There he meditated on Vishnu with concentrated mind. The former attendants of Vishnu appeared once more and took him on a chariot to Vishnu Loka. THE PROGENY OF DAKSHA. *SKANDHA VI. CHAP. 4-6.* [We left the line of Uttanapada with Daksha, the son of the Prachetas brothers. We were told of his work of creation in the Chakshasha Manvantara. But we have to take up the line just now, to introduce the story of Visva Rupa.] Daksha first carried on the work of creation by Manasic reproduction. But he found this sort of reproduction was not adequate for the enlargement of creation. He went to a place near the Vindhyas and prayed hard to Vishnu. Vishnu became pleased with his prayers and advised him to marry Asikni, the daughter of Prajapati Panchajana. "Take her for your wife and have sexual intercourse with her. By sexual reproduction, you shall have a large progeny and that form of reproduction shall prevail among your sons too". By Asikni, Daksha had at first 10 thousand sons called Haryasva. He asked them to take up the work of creation. They went westwards to where the river Sindhu falls into the ocean. They began to make Tapas there for their progeny. Narada appeared before them and dissuaded them from Pravritti Marga. He gave them instructions for obtaining Moksha and they followed the path of its attainment. Daksha heard that his sons were killed by Narada and he became very sorry. He again had one thousand sons names Subalasva. They also went out to the very same place and prayed to Vishnu for progeny. Narada again dissuaded them and they never returned to their father. Daksha became restless in sorrow and thus cursed Narada on meeting him. "Thou shalt roam all over Triloki and shalt find no resting place." Daksha had then 60 daughters. Ten he gave to Dharma, 13 to Kasyapa, 27 to the Moon, two each to Bhuta, Angirasa, and Krisasva and four to Tarksha. THE PROGENY OF DHARMA. (1) _By Bhanu_: -- Devar-shabha or the chief Devas. (2) _By Lamba_: -- Vidyota (flash of lightning) | The clouds. (3) _By Kakud_: -- Sankata | Kikata (the elementals presiding over earth-cavities). (4) _By Yami_: -- Svarga. | Nandi. (5) _By Visva_: -- The Visvadevas (Vedic-gods). (6) _By Sadhya_: -- The Sadhyas -- attainment of desires. (7) _By Mavutvati_: -- Marutvat and Jayanta, otherwise called Upendra. (8) _By Muhurta_: -- The Muhurta Devas or Devas presiding over the moments. (9) _By Sankalpa_: -- Sankalpa (Desire). (10) _By Vasu_: The eight Vasus (Vedic-gods), _viz_ (_a_) Drona = Abhimati | --+---------+---+----- | | Harsha (Joy) Soka (Sorrow) &c. (_b_) Prana = Urjasvati | --+---------------+-----+-----+--- | | | Saha (strength) Ayus (age) Purojava. (_c_) Dhruva=Dharani | Different towns. (_d_) Arka = Vasana (tendency) | ---+-----+------+-- | | Tarsha (desire) &c. (_e_) Agni (Fire) = Dhara | --+----------------------+--+------------+-- | | | Skanda Dravinaka &c. (otherwise known as (Gold, wealth) Kartikeya, the son of Siva by Krittika) | Visakha &c. (_f_) Dosha = Sarvari (night) | Sisumara (Gangetic porpoise the symbol of Triloki). (_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: --