YAJNA.

SKANDHA VIII. CHAP. 1.

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

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

END OF THE FIRST MANVANTARA.

THE SECOND MANVANTARA.

SKANDHA VIII. CHAP. 1.

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

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

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

THE THIRD MANVANTARA.

SKANDHA VIII. CHAP. 1.

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

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

Dharma had by Sunrit one son named Satya-Sena. He was the AvatÂra of this Manvantara. He was born with others called Satya-Vrata. He killed wicked Yakshas and RÂkshasas given to falsehood, and BhÛtas who injured others.

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

THE FOURTH MANVANTARA.

SKANDHA VIII. CHAP. 1-4.

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

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

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

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

THE STORY OF THE ELEPHANT KING.

SKANDHA VIII. CHAP. 2-4.

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

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

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

THE FIFTH MANVANTARA.

SKANDHA VIII. CHAP. 5.

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

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

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

THE SIXTH MANVANTARA.

SKANDHA VIII. CHAPTER 5.

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

The AvatÂra was Ajita, son of Vairaja by Deva-SambhÛti. He assumed the form of KÛrma or the Tortoise, and helped in the churning of the Milk Ocean.

THE CHURNING OF THE OCEAN.

SKANDHA VIII. CHAP. 5-12.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Asuras found they had been deceived and they became very angry. They could not bear the success of their enemies but they instantly engaged in fight with them. The fight was personal between the chiefs of both sides. (It is interesting to note the antagonistic names, as they give the correspondences between the Deva and Asura chiefs.) Indra fought with Bali, KÂrtikeya with TÂraka, Varuna with Heti, Mitra with Praheti, YÂma with KalanÂbha, Visvakarm with MÂyÂ, Tvastri with SÂmbara, Savitri with Virochana, Aparajita with Namuchi. The Asvini KumÂras with Vrishaparvan, SÛrya (Sun) with the hundred sons of Bali, VÂna and others, Chandra (Moon) with RÂhu, VÂyu with Puloman, Bhadra Kali with Sumbha and Nishumbha, VrishÂkapi with Jambha, Vibhavasu with Mahisha, the sons of Brahm with Ilvala and Vatapi, Brihaspati with Sukra, Sani with Naraka, the Maruts with the NivÂtakavachas, the Vasus with the Kaleyas, the Visvadevas with the Poulamas and the Rudras with the Krodhavasas. (Those who want to make a deep study will do well to note these correspondences as they will serve to explain points which I have not touched upon as beyond the scope of the present work).

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

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

THOUGHTS ON THE ABOVE.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE SEVENTH MANVANTARA.

SKANDHA VIII. CHAP. 13.

SrÂddha Deva son of Vivasvat or SÛrya is the seventh Manu. He is reigning at present. IkshvÂku, Nabhaga, Dhrishta, SaryÂti, Narishyanta, NÂbhÂga, Dishta, Tarusha, Prishadhra, and Vasumat are his ten sons.

The Âdityas, the Vasus, the Rudras, the Visvadevas, the Maruts, the Asvini-kumaras and the Ribhus are the Devas. Purandara is their Indra. KÂsyapa, Atri, Vasistha, VisvÂmitra, Goutama, Jamadagni and BharadvÂja are the seven Rishis.

The AvatÂra of this Manvantara is VÂmana, the youngest son of Aditi by KÂsyapa.

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

THE EIGHTH MANVANTARA.

SKANDHA VIII. CHAP. 13.

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

GÂlava, DiptimÂn, ParasurÂma, AsvatthÂma, Kripa, Rishya Sringa and VyÂsa shall be the seven Rishis.

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

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

Amongst the Rishis we find ParasurÂma who fought with RÂma and AsvatthÂma and Kripa who ranged themselves against the PÂndava brothers in the battle of Kurukshetra.

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

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

THE NINTH MANVANTARA.

SKANDHA VIII. CHAP. 13.

The ninth Manu is Daksha SÂvarni. He is the son of Varuna BhÛtaketu, Diptaketu and others shall be his sons. PÂra, Marichi garbha and others shall be the Devas and AdbhÛta their Indra. Dyu timat and others shall be the Rishis.

Rishabha, son of Âyushmat by AmbudhÂrÂ, shall be the AvatÂra.

THE TENTH MANVANTARA.

SKANDHA VIII. CHAP. 13.

Brahm SÂvarni is the tenth Manu. He is the son of Upasloka. BhÛrishena and others shall be his sons. Havishmat, Sukrita, Satya, Jaya, MÛrti and others shall be the Rishis; SuvÂsana, Aviruddha and others shall be the Devas and Sambhu their Indra.

Vishvaksena, son of Visvasrij by VisÛchi, shall be the AvatÂra.

THE ELEVENTH MANVANTARA.

SKANDHA VIII. CHAP. 13

Dharma SÂvarni is the eleventh Manu. Satya-Dharma and others shall be his ten sons. Vihangama, KÂlagama, NirvÂna-ruchi and others shall be the Devas, Vaidhrita their king, and Aruna and others the Rishis. Dharma-Setu, son of Âryaka by Vaidhrit shall be the AvatÂra.

THE TWELFTH MANVANTARA.

SKANDHA VIII. CHAP. 13.

Rudra-SÂvarni is the twelfth Manu. Devavat, Upadeva, Devasrestha and others shall be his sons (men shall be evolved into Devas In this Manvantara). Harita and others shall be the Devas, RitadhÂman their Indra. TapomÛrti, Tapasvin, Agnidhraka and others the Rishis; SvadhÂman, son of Satya-sahas by SÛnritÂ, shall be the AvatÂra.

THE THIRTEENTH MANVANTARA.

SKANDHA VIII. CHAP. 13.

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

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

THE FOURTEENTH MANVANTARA.

SKANDHA VIII. CHAP. 13.

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

Pavitra and ChÂkshusha the Devas, Suchi their Indra, Agni, VÂhu, Suchi, Suddha MÂgadha and others the Rishis.

Brihat-bhÂnu, son of SatrÂyana by VitÂnÂ, shall be the AvatÂra (i.e. the great sun shall absorb everything.)

THE ADMINISTRATION OF A MANVANTARA

SKANDHA VIII. CHAP. 14.

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

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

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

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

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

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

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

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

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

THE STORY OF BALI.

SKANDHA VIII. CHAPS. 15-23.

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

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

Sukra advised Bali to perform one hundred Asvamedha sacrifices.

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

VÂmana was born of Aditi at midday, on the 12th day of the moon, during the white quarter in the month of BhÂdra, while the moon was in the first part of SravanÂ, in the Abhijit.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PrahlÂda was also ordered by BhagavÂn to accompany Bali to Sutala. So they all went to Sutala.

THOUGHTS ON THE ABOVE.

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

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

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

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

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

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

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

THE MATSYA AVATARA.

SKANDHA. VIII. CHAP. 24.

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

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

That Satya Vrata is SrÂddhadeva, our present Manu.