TABLE V. PRIYAVRATA.

SKANDHA V. CHAP. 1.

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

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

Priyavrata reigned for 400,000,000 years. The Sun-god Âditya 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 Âditya. Brahm 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, SÂlmali, Kusa Krauncha, SÂka and Pushkara.

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

1. KshÂra (Salt),

2. Ikshu (Sugarcane juice),

3. Sur (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: —

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

SKANDHA V. CHAP. 2.

King Âgnidhra presided over Jambu Dvipa. He saw the Apsar 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 NÂbhi, Kimpurusha, Harivarsha, IlÂvrita, Ramyak, Hiranmaya, Kuru, BhadrÂsva and KetumÂla. Each of them presided over the Varsha of his name. They were respectively wedded to the following nine daughters of Meru, — Merudevi, PratirÛpÂ, Ugradanstri, LatÂ, RamyÂ, SyÂmÂ, Nari, Bhadr and DevavÎti.

SKANDHA V. CHAP. 4-6.

NÂbhi 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, BhÂratavarsha is named after him.

The chief amongst the remaining ninety-nine sons were KusÂvarta, IlÂvarta, 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, PippalÂyana, Âbirhotra, Dravida, Chamasa and KarabhÂjana. They were devoted to BhagavÂn. Their story will be related in the 11th. Branch of this PurÂna.

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 Âtm Vidya and revealed to them his own nature as the all pervading Purusha, free from AvidyÂ.

"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, KÛtaka and South Karnataka. While in the forest of KÛtaka 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 KÛtaka 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 VÎsva. He had by her five sons — Sumati, RÂshtrabhrit, Sudarsana, Âbharana and DhÛmraketu. This Varsha was formerly called AjanÂbha. When Bharata became king, it was named after him BhÂrata Varsha. King Bharata performed the Vedic Yajnas and made offerings to the Devas. But he knew the Devas as manifestations only of VÂsudeva. His mind became pure and filled with Satva. He lost himself in devotion to VÂsudeva. 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 BhagavÂn 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 KÂrmic 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 VÂsudeva went astray only for the sake of one deer-child. He left the KÂlanjara hills where he was born as a deer and sought for SÂlagram, sacred with the Âsramas 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 BrÂhmana 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 Âtm VidyÂ. 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 KÂli 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 KÂli. He was duly consecrated and the priest took up a sharp instrument to cut off his head. KÂli 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 RÂhugana 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 RahÛgana 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 RahÛgana 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 BrahmÂ. 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. RahÛgana 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 PurÂnas, a denunciation of Vedic and TÂntric 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 Âtm VidyÂ. 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 NÂrada from the beginning and he declined to go along the Descending path or Pravritti MÂrga. He was wedded to the daughter of Vishva KarmÂ.

Vishva Karm is the cosmic manufacturer. The work of this PrajÂpati extends over the whole of TrilokÎ and he is the architect of all systems and chains included in the TrilokÎ — Priya Vrata, as we shall see later on, represents the earth chain only or the system known as BhÛr.

What we generally call the Solar system is a misnomer. For the sun stands between BhÛr Loka and Svar Loka and illumines both the Lokas with its rays. The Solar System is therefore properly speaking the whole of the TrilokÎ. In speaking of Priya Vrata, therefore, the BhÂgavata 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 BhÛr Loka, its highest point being the highest point of BhÛr Loka.

The sun god revolves round this central axis.

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

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

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

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

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

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

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

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

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

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

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

The one farthest from the centre is the Pushkara Dvipa.

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

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

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

Since then days and nights are solely caused by the motion of the sun round Meru along the ManÂsottara 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 DevayÂni, who was married to King YayÂti. She stands for DevayÂna, the Radiant Path of the Upanishads, which transcends the TrilokÎ.

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

The BhÂgavata 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 Âgnidhra on seeing the Apsaras PÛrvachitti.

The sons of Âgnidhra 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 SvÂmi 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 PurÂna describes the position thus: — Two Varshas are situated like two bows north and south. Four are placed longways. IlÂvrita 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 PurÂna 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 IlÂvrita are the three mountain ranges Nila, Sveta and Sringavan in order. They are respectively the boundary ranges of RÂmayak, 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 IlÂvrita are the three ranges Nishadha, HemakÛta 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 SringavnÂ. The width of these ranges again is that of Nila, and others. By BhÂrata we are to understand Nabhi.

On the west of IlÂvrita 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 IlÂvrita, 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 IlÂvrita, 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. IlÂvrita 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 IlÂvrita 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 IlÂvrita 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.]

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

BhÂrata 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.

IlÂvrita 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 — MandÂra, Meru MandÂra, SupÂrsna and KumuÂ. 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, IlÂvrita 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, VaibhrÂjoka 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 MandÂra.

(The Vayu PurÂna 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 ArunodÂ, having water of the color of Aruna or the morning Sun. This river waters the Eastern part of IlÂvrita. The use of its water gives such a sweet scent to the body of the female attendants of Durg 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 MandÂra. It waters the southern part of IlÂvrita.

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 JÂmbÛnada, 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 SupÂrsva has cavities from which flow five streams of honey, each 5 VyÂmas wide (VyÂma = the space between the tips of the fingers of either hand when the arms are extended.) These streams water the western part of IlÂvrita. 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 IlÂvrita.

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 SitivÂsa, Kapila Sankha, VaidÛrya, JÂrudhi, Housas, Rishabha, NÂga, KÂlanjara, Nirada and others.

Two mountains, Jatharu and DevakÛta, 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 PÂriyÂtra.

On the south there are KailÂsa 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 PurÂnas, 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 BrahmÂ, made of gold, 10,000,000 Yojanas in area, and of four equal sides.

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

THE GANGES.

SKANDHA V. CHAP. 7.

The AvatÂra VÂmana asked Bali, the Daitya King, for as much space as he could cover in three steps. The first step covered the earth. VÂmana 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 Brahm in Meru.

There the stream divides itself into four parts called SitÂ, AlakanandÂ, Vankshu and BhadrÂ.

The Sit flows from the abode of Brahm through the highest mountain ranges, she comes down to Gandha MÂdana, thence through BhadrÂsva Varsha she falls into the salt ocean towards the east.

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

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

The Alakanand flows south from the abode of Brahm through several mountain ranges to Hema Kuta and thence to HimÂlaya till it reaches BhÂrata Varsha (i.e. NÂbhi 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 HimÂlÂyas. 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 HimÂlÂyas. Hence the great sanctity attached to it].

THE MYSTERIES OF THE VARSHAS.

SKANDHA V. CHAP. 17-19.

Of the nine Varshas, BhÂrata is the field of Karma (I must now once for all remind my readers that BhÂrata when mentioned as a Varsha means NÂbhi 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: —

1. Divya viz. Svarga proper or Swar Loka.

2. Bhouma or terrestrial and

3. Bila or PÂtÂlic.

Sridhara.)

IlÂvrita. — 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.

NÂrÂyana — the Mah Purusha pervades all the Varshas for their good, in different forms of His Chatur VyÛha (VÂsudeva, Sankarshana, Pradyumna and Anirudha).

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

Bhava is adored by millions of women. He meditates on the fourth, the TÂmasa MÛrti of MahÂpurusha viz. Shankarshana. He recites the following mantra and runs about: —

"Om Namo BhÂgavate Mah PurushÂya Sarva-guna SankhÂynÂya AnantÂya AvyaktÂya Namaha."

"Om, Salutations to Bhagavat Mah 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 BhadtÂsva.

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

"Om Namo BhÂgavate DharmÂya ÂtmÂ-visodhanÂya namah."

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

Then follows a prayer to HayagrÎva Harivarsha.

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

"Om Namo Bhagavate SrÎ Nara SinhÂya Namastejastejase ÂvirÂvir bhava vajranakha vajra-danstra KarmÂ-SayÂn randhaya randhaya tamo grasa om SvÂh Abhayam Abhoyam Âtmani bhÛyisthÛh om kshroum."

"Om salutations to Bhagavat SrÎ 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 SvÂhÂ! Freedom from fear, freedom from fear be in us. Om! KohrÂum!"

KetumÂla.

Pradyumna or KÂmadeva presides over KetumÂla in order to please LakshmÎ 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 KetumÂla LakshmÎ with whom the dwellers of KetumÂla adore KÂmadeva.

(The mantra and prayer are then given.)

Ramyaka.

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

(Mantra and prayer follow)

Hiranmaya.

KÛrma (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. BhÛr with the dwellers of Kuru adore him.

(Mantra and prayer follow.)

Kinpurusha.

In Kinpurusha, HanumÂn with the dwellers of the Varsha worship the Adipurusha RÂma, brother of Lakshamana and husband of SitÂ.

(Mantra and prayer follow.)

BhÂrat Varsha.

Nara NÂrÂyana presides over this Varsha. There are various (castes) and Âsramas in this Varsha. NÂrada of great devotion leads the people of this Varsha. His object in so doing is to teach to SÂvarni, the coming Manu, the SÂnkhya and Yoga (as related in the Bhagavat GitÂ) together with the full realisation of Bhagavat (as related in the Pancharatras).

[This mission of NÂrada is specially noteworthy.]

( Mantra and prayer follow.)

In this BhÂrata Varsha there are many mountains and rivers.

Maloya, Mangalaprastha, MainÂka, Trikuta, Rishava, Kutaka, Konva, Sahya, RishyamÛka, Srisaila, Venkata, Mahendra, VÂridhÂra, Vindhya, SaktimÂn, Riksha, PÂripÂtra, Drona, ChitrakÛta, Gobardhana, Raivatak, Kakubha, Nila, GokÂmukha, Indrakila, KÂmagiri and hundreds and thousands of other mountains are situated in this Varsha.

The following are the principal rivers ChandvavÂsa, TÂmvaparni, Avatoda, KritamÂla, VaihÂyasi, KÂveri, VenÛÂ, Payasvini, SarkarÂvartÂ, KrishnavenuÂ, Bhimrathi, GodÂbari, NirvindhyÂ, Payoshni, TÂpi, RevÂ, SurasÂ, NarmadÂ, Charmanvati, Andha, Sona, MahÂnadi, Vedasmriti, RishikÚlyÂ, TrisÂmÂ, Kousiki, MandÂkini, YamunÂ, Sarasvati, Drishadvati, Gomati, Saraju, Aghavati, Shasthavati, Saptavati, Satadru, Sushoma, ChandrabhÂgÂ, MaruduridhÂ, VitastÂ, Asikini and VisvÂ.

Those that acquire birth in this Varsha have recourse to Svarga, humanity and Naraka respectively, according as their Karma is White (SÂtvic), Red (RÂjasic) or Black (TÂmasic). 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 MahÂtmÂs (MahÂpurushas) brought about by the destruction of the bonds of Avidy caused by various births. And that Moksha is in reality unceasing, unselfish devotion to the All-pervading, Indestructible, Causeless ParamÂtma VÂsudeva.

Even the Devas say: — "How fortunate are these people of BhÂrat 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 BhÂrat 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, Âvartana, RÂmanaka, Manda-harina, Panchajanya, Sinhala and LoukÂ.

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, SubhadrÂ, SÂnta, Kshema, Amrita and Abhoya are the Varshas.

ManikÛta, VajrakÛta, Indrasena, Jyotishmat, Subarna, Hiranyasthiva and MeghmÂla are the seven chief mountains.

ArunÂ, NrimÂna, Angirasi, SÂvitri, SupravÂtÂ, Ritambhar and Satyambhar are the seven great rivers.

Hansa, Patanga, UrdhÂyana and SatyÂnga 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 SÛrya (Sun-god) of the Vedas.

(The Mantra is given)

In Plaksha, SÂlmali, 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.

SÂlmali Divpa: — Twice as large as Plaksha Dvipa. The ocean of wine surrounding it is equally large.

Tree: — SÂlmali (Bombax Malabaricum) as high as the Plaksha tree said to be the seat of Garuda.

King: Yajna-vÂha son of Priyavrata.

Seven Varshas and seven sons of Yajnavaha: — Surochana, Soumanasya, RÂmanaka, Devvarha, PÂribhadra, ÂpyÂyana and AbhijhÂta.

Seven principal mountains: — Surasa, Sata Sringa, Vamadeva, Kunda, Kumuda, Pushpa Varsha and Sahosra.

Seven great rivers: — Anumati, SinivÂti, Sarasvati, Kuhu, Rajani, Nand and RÂkÂ.

Divisions of people: — Srutidhara, Viryadhara, Vasundhara, and Ishundhara.

Presiding deity: — The Moon.

Kusa Dvipa: — Twice as large as SÂlmali 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, VasudÂna, Dridharuchi, NÂbhigupta, Satyavrata, Bikranama, and DevanÂma.

Seven mountains: — Babhra, Chatur-Sringa, Kapila Chitra KÛta, DevÂnika, Urdharomau and Dravina.

Seven Rivers: — RaaskulyÂ, MadhukulyÂ, MitravindÂ, SrutavindÂ, Deva GarbhÂ, GhutachyntÂ, and MantramÂlÂ.

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 KÂrtikeya and injured too. But the Milk Ocean and the presiding deity Varuna saved it.

King: — Ghritaprestha son of Priyavrata.

Seven Varshas: — ÂtmÂ, Madhuruha, Meghapristha, SudhÂwan, BhrÂjistha, LohitÂrna, VÂnaspati.

Seven Mountains: — Sukla, VardhamÂn, Bhajana, Upavarhaha, Nauda, Nandana and Sarvato-bhadra.

Seven Rivers: — Abhoya, AmritoughÂ, ÂryukÂ, Tirthavati, Rupavati, Pavitravati and SuklÂ.

Divisions of people: — Purasha, Rishabha, Dravina and Devaka.

Presiding Deity: Âpas (Water-God.)

SÂka Dvipa: — 32 laksha Yojanas. Surrounded by an ocean of curds — equally extensive.

Tree: — SÂka (Teak wood tree) very fragrant.

King: — MedhÂtithi, son of Priyavrata.

Seven Varshas: — Purojava, Manojava, VepamÂna, DhÛmrÂnika, Chitrarepha, BahurÛpa and VisvÂ-dhÂra.

Seven Mountains: — IsÂna, Uru Sringa, Balabhadra, Sata Kesara, Sahasra-srotas, DevapÂla and MohÂnasa.

Seven Rivers: — AnaghÂ, ÂyurdÂ, Ubhayaspriti, AparÂjitÂ, PunchapadÎ, Sahasra Sruti and Nijadhriti.

Division of people: — Ritavrata, Satyavrata, DÂnavrata 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 BrahmÂ.

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

Over these abodes the Sanvatsava or UttarÂyana DakshinÂyana 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 RÂmanaka and DhÂtaka are the lords of two Varshas named after them.

The people of those Varshas worship Brahm by Yajna performances.

Beyond the Ocean of pure water is the LokÂloka (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 MÂnasottara 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 MÂnasottara 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 LokÂloka 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 LokÂloka. 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:

Plaksha Dvipa with Ocean on one side of Meru:

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

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

The distance between Meru and MÂnasottara 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:

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

The LokÂloka is the boundary of three Lokas, BhÛr, Bhuvar, and Svar.

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

The Bhu-Golaka or the BhÛr system measures 50 Krores. And LokÂloka is one-fourth of that i.e. 12 1/2 Krores (on one side of Meru. Sridhara).

Over this LokÂloka, Brahm placed 4 Elephant Kings in four different directions viz: Rishabha, PushkarachÛra, VÂmana and AparÂjitÂ. This is for the preservation of the Lokas.

BhagavÂn Mah Purusha (Vishnu) Himself remains there. He infuses various powers into the Elephant Kings and into the LokapÂlas (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, JnÂna, VairÂgya, 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 MÂyÂ.

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 BhÛr. Between the Sun and the Circumference of the Egg is 25 Krores.

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

The sun divided space into BhÛr, Bhuvar and Svar. The Sun divides the regions of enjoyment and Moksha. He divides the Narakas and PÂtÂlas. He is the Âtm 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 BhÛr have been given above. (By expanse 50 Krores and by height 25 Krores. Sridhara).

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

Bhuvar is the connecting link of BhÛr and Svar.

THE SUN.

SKANDHA V. CHAP. 21-22.

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

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

When the Sun is between the Autumn and spring Equinoxes it is called UttarÂyana (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 DakshinÂyana (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 DakshinÂyana, the days increase. When it is UttarÂyana the nights increase.

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

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

[A full diagram of the BhÛr 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.]

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

On the East side of Meru in the ManÂsottara is the seat of Indra named DevadhÂnÎ.

On the South side is the seat of YÂma named SanyamanÎ.

On the West is the seat of Varuna named Nimlochani.

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

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 YÂma, 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 ManÂsottara 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 ManÂsottara. (It is either to be thought that the wheel is placed more than 50,000 Yojanas over the ManÂsottara in the regions of air or the wheel is to be considered as high as that distance, otherwise the ManÂsottara 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 ManÂsottara. (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 (GÂyatri, Ushnik, Anustup, VrihatÎ, Pankti, Tristup and Jagati). They are driven by Aruna.

The thumb sized BÂlikhilya Rishis stand in front of the chariot and chant hymns in honor of Âditya.

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 UttarÂshÂdh and SravanÂ) 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 BrÂhmanas.

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 VÂyu 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 VÂsudeva, being held together in the shape of SisumÂra (the Gangetic porpoise). The SisumÂra has its face downwards and its body is coiled.

Dhruva is at the end of its tail. PrajÂpati, Agni, Indra and Dharma are in the lower part of the tail. DhÂta and VidhÂta 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 Pushy to Uttara SÂrhÂ. So on, all the stars and planets. (For details refer to the original).

The SisumÂra is the Universal manifestation of Maha Purusha.

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

THE PÂTÂLAS

SKANDHA V. CHAP. 24.

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

Ten thousand Yojanas below RÂhu is the abode of the Siddhas, ChÂranas and VaidyÂdharas.

Below that is the abode of the Yakshas, RÂkshasas, PisÂchas, Pretas, and BhÛtas. 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 PatÂlas: — Atala, Vitala, Sutala, TalÂtala, MahÂtala, RasÂtala and PÂtÂla. They are ten thousand Yojanas apart from each other.

In these nether Svargas, Daityas, DÂnavas and NÂgas 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 Îsvara, their desires are always gratified.

MÂyÂ, the DÂnava 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 PÂtÂla 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 BhagavÂn (i.e. final extinction).

Atala: — Bala, the son of Maya resides in Atala (Maya is a masculine form of MÂy the root Prakriti). He created here 96 forms of MÂyÂ. The MÂyÂvins (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. KÂmini (passionate women) and

3. Punschali (unchaste women).

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

[The women are only forms of MÂy because MÂy is personified as an alluring woman. A man in Atala is completely under the domination of MÂy and becomes estranged from spirit. So MÂy 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 BhavÂni, attended by BhÛtas. He remains there for the benefit of the PrajÂpati creation. The fluid of intercourse with BhavÂni gives rise to a river called HÂtaki (Golden). Agni kindled by VÂyu drinks up that river and gives out the gold called HÂtaka 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 HÂtaka. The occult varieties of gold such as JÂmvanada and HÂtaka form a fit subject of study. HÂtaka refers to the PrajÂpati creation. There is duality in Vitala, as distinguished from the singleness of MÂy in Atala).

Sutala: — Below Vitala is Sutala. There the renowned Bali son of Virochana still dwells. VÂmana, the Dwarf Incarnation of Vishnu, took away the TrilokÎ 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.)

TalÂtala: — Below Sutala is TalÂtala. MÂyÂ, the DÂnava 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 TalÂtala. He is the preceptor of all MÂyÂvins. He is preserved by Siva and he has no fear from Sudarsana (the chakra weapon of Vishnu, which symbolises Time.)

(Bali and MÂyÂ, TrilokÎ and Tripura, the seizure of one and the destruction of the other, the restoration of Bali to Sutala and of MÂy to TalÂtala, the favour shown to them in those regions, the correspondences of Sutala and TalÂtala 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.)

MahÂtala: — Below TalÂtala is MahÂtala. Many headed serpents, the progeny of Kadru, dwell there. The chief amongst them are Kuhaka, Takshaka, KÂliya, 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.

RasÂtala: — Below Mahatala is RasÂtala; Daityas, DÂnavas and Panis, named Nivatakavachas, KÂlakeyas and HiranyapuravÂsins 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 SaramÂ, the bitch of the gods who is Indra's messenger to them. They fear Indra also.

PÂtala: — Below RasÂtala is PÂtala. The NÂgas dwell there. VasÛki is their chief. The other principal NÂgas are — Sankha, Kulika, Mah 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 PÂtala.

ANANTA.

SKANDHA V. CHAP. 25.

At the root of PÂtala, thirty thousand Yojanas beyond, is the Tamas aspect of BhagavÂn called Ananta. Those that worship the ChaturvyÛha 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 TrilokÎ or inside?

Suka replied: —

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

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

There are twenty-one Narakas: —

1. TÂmisra

2. Andha TÂmisara

3. Rourava

4. MahÂrourava

5. KumbhipÂka

6. KÂla Sutra

7. Asipatravana

8. SÛkara Mukha

9. Andha KÛpa

10. Krimi bhajana

11. Sandansa

12. Tapta Surmi

13. Vajra-Kantaka SÂlmali

14. Vaitarani

15. PÛyÔda

16. PrÂnarodha

17. VaisÂsana

18. LÂlÂbhaksha

19. SÂrameyÂdÂna

20. Avichi and

21. AyahpÂna.

There are seven other Narakas:

1. KshÂra Kardama

2. Rakshogana bhojana

3. SÛlaprota

4. Danda SÛka

5. Avata-nirodhana

6. Pary vartana and

7. SÛchi 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 YÂma. 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 YÂma connects the Narakas with the astral plane.)