Parikshit next asked "How did Bhagavân create this Universe, how does He preserve it, how will He draw it in? What are the Śaktis by which He manifests Himself directly and indirectly? What are His actions?"

Suka replied, these were the very questions asked by Nârada of his father Brahmâ.

Brahmâ replied: — "Wishing to become manifold, the Lord of Mâyâ, influenced Kala, Karma and Svabhâva, by his own Mâyâ". (Kala is the flow of Time and is, according to the Bhâgavata Purâna, the Śakti of Purusha. Karma is the adrishta of Jiva or the Jiva record of the previous Kalpa. Svabhâva is the essence of Prakriti). Under the influence of Purusha, the first disturbance in the equilibrium of the Gunas follows from Kala, transformation follows from Svabhâva and the development of Mahat Tatva follows from Karma. When Rajas and Tamas manifest themselves in Mahat Tatva, it is transformed into Ahankâra Tatva, with predominant Tamas. Ahankâra Tatva by transformation becomes threefold. — Sâtvika, Râjasika and Tâmasika, i.e., Jnâna Śakti (potency to produce the Devas), Kriyâ Śakti (potency to produce the Indriyas), and Dravya Śakti (potency to produce the Bhûtas), respectively.

Tâmasa Ahankâra was first transformed into Âkása, Âkása into Vayu, Vayu into Agni, Agni into Âpas, and Âpas into Prithivi, Sâtvika Ahankâra was transformed into Manas and the ten Vaikârika Devas.

[The Vaikârika Devas are the Adhidevas or the Energy-giving gods of the ten Indriyas. Sensing is in Man or Adhi-Âtmâ, it is of the object or Adhi-bhuta and is caused by Vaikarika Deva or Adhi-Deva. Thus the object seen is Adhi-bhûta, the sight is Adhyâtma and the manifesting Energy of sight is Adhideva.]

The Vaikârika Devas are —

Dik for Hearing;

Vayu for Touch;

Sun for Sight;

Varuna for Taste;

Asvini Kumâras for Smell;

Agni for Speech;

Indra for Pani or action of the hand;

Upendra or Vishnu for Pada or action of the foot;

Mitra or Yâma for Payu or excretion;

and Prajâpati for Upastha or generation.

Râjasika Ahankâra was transformed into the ten Indriyas.

The foregoing can be shown in the following table: —

                        PURUSHA.

Kâla causing
disturbance
in the equilibrium of                             Karma
Gunas.
Svabhâva.


Transformation


             Details of transformation from
                    Mahat downwards.

 Mahat.
   |
Ahankâra.
   |
   +---------------------+------------------+
   |                     |                  |
Sâtvika or            Râjasika         Tâmasika
Vaikârika,           = Kriyâ Śakti.   = Dravya Śakti.
= Jnâna Śakti            |                  |
   |                     |                  |
   |                The 10 Indriyas       Akâsa
   |                                        |
   |                                    Vâyu (air).
   +--------+                               |
   |        |                           Agni (fire).
 Manas  The 10 Vaikârika                    |
       Devas or Adhidevas               Apas (water).
                                            |
                                        Prithivi (earth).

This is the Kârana creation or the creation of the materials of the Individual creation. They could not, however, unite and proceed further with the work of creation. The Śakti of Bhagavân then permeated them and the cosmic Egg or Brahmânda was formed. The Egg remained for a thousand years unconsciously submerged in the primal waters. Purusha then influenced Kâla, Karma and Svabhâva to send forth vitality into it. It is this Purusha that emerged from the Egg with thousands of heads and thousands of limbs and is known as Virât Purusha. The seven Lokas and the seven Pâtâlas are parts of His body. This is the first Avatâra, the Âdi Purusha that creates, preserves and destroys. All the objects of creation are His Avatâras, or Śaktis or Vibhutis. The Lilâ Avatârs of Virât Purusha or special Incarnations for the preservation of the Universe are detailed below.

SKANDHA II. CHAP. 7.

Besides these Lilâ Avatâras, there are Mâyâ Guna Avatâras and Vibhûtis or Śaktis.

In creation these are:

Tapas, Brahmâ, the Rishis, and the Nine Prajâpatis.

In preservation they are:

Dharma, Vishnu, Manu, Devas and Kings.

In Pralaya they are:

Adharma, Śiva, Serpents and Asuras.

O Nârada, this is, in brief, the Bhâgavata Purâna. You relate it to others in a much more expanded form, so that people may have Bhakti or Divine attachment to Bhagavân.

The above account of creation relates to Trilokî and to the dwellers of Trilokî. After creation, some come down from the higher planes and hold responsible positions as we have already seen. The Vaikârika Devas, who may be identified with the Vedic Devas, are created or rather manifested in the Trilokî before the Individual creation. They appertain to what the Purâna calls Kârana or causal Creation. The Vaikritika Devas and Deva Yonis, known as Elemental in Theosophical language, are created according to their Karma in the previous Kalpa and are subject to gradual evolution during the Kalpa. The Vaikarika Devas, however, remain as they are during the whole of the Kalpa. Similarly the Devas of the higher planes, e. g., Kumudas, Ribhus, Pratardanas, Anjanâbhas and Pratitâbhas of Mahar Loka, Brahma Purohitas, Brahma Kayikas, Brahma Mahâ Kayikas and Amaras of Jana Loka, Âbhasvaras, Mahâbhasvaras, and Satya Mahâbhasvaras of Tapas Loka and Achyutas, Súddha Nibâsas, Satyâbhas and Sanjnâ Sanjnins of Satya Loka these are not affected by creation in Trilokî. The dwellers of those Lokas other than Devas are also similarly not affected. The story of creation is a simple one. As the Linga Purâna says, when Earth is scorched up in the summer season, it becomes fallow and the roots of vegetation remain underground. They, however, wait for the rainy season to germinate again and grow in all the varieties of the previous vegetation. Similarly when the previous creation is burnt up by the fires of Pralaya, the roots remain imbedded in Prakriti, which becomes fallow. The fallowness is removed on the approach of the creative period or Kâla. Kâla, according to Bhâgavata, is a Śakti of Purush or the Unmanifested Logos. Then transformation follows in Prakriti according to Svabhâva or the inherent nature of Prakriti and Karma, or the root-record of the previous Kalpa gives shape to the transformation.

Śridhara Svâmi quotes a sloka, which says that there are three Purusha manifestations. The first Purusha is the creator of Mahat and other elemental principles (Tatvas). The Second Purusha is the dweller of the Cosmic Egg. The Third Purusha is the pervader of all beings.

Creation is divided into two stages. First the creation of the principles themselves or Tatvas, which unite to form globes and individuals. This is called Kârana creation. Secondly the creation of individuals and of globes. This is called Kârya or resultant creation. Following the law of periodicity, the First Purusha energises the latent Karma or Jiva-record of the previous Kalpa, and prepares the ground for the development of that Karma, by setting Prakriti into active transformation. This is the First Life Wave which caused the principles to appear by themselves. The First Purusha permeated these principles as pure Âtmâ.

But the principles could not unite to make the forms, and to make individuals and globes. Purusha, as pure Âtmâ could not guide them further, as the gulf between Purusha and Prakriti was too wide. So Purusha had to limit Himself further, by uniting with Mûla Prakriti, as one undivided whole, and so becoming the guiding principle of all individual workings in our universe, the pervader of all individuals and globes as Âtma-Buddhi. The Universe as a whole is represented as an Egg, and the Second Purusha or Virât Purusha is the soul of that Egg. Individuals and globes appear as germs in that Egg, and are all brought into manifestation in time by the Third Purusha Brahmâ.

The Second Purusha is called the First Avatâra and the seed and resting place of all other Avatâras. An Avatâra is a highly evolved Jiva, that has attained the Logoic state and that comes down from his exalted position, to serve the universe. Why is the second Purusha called an Avatâra? The Brihad Âranyaka Upanishad raises the veil a little on this point.

"This was before Âtmâ, bearing the shape of man (the first born from the Egg, the embodied soul, the Virât with heads and other members of the body) Looking round, he beheld nothing, but himself. He said first: 'This am I'. Hence the name of I was produced.

"And because he, as the first of all of them consumed by fire all the sins, therefore he is called Purusha. He verily consumes him, who strives to obtain the state of Prajâpati, prior to him." Sankarâchârya explains the under-lined portion as follows: — "And because he, "Prajâpati in a former birth, which is the cause, as the first of those who were desirous to obtain the state of Prajâpati by the exercise of reflection on works and knowledge, viz, "as the first of all of them," of all those desirous of obtaining the state of Prajâpati, consumed by the perfect exercise of reflection in works and knowledge all the sins of contact, which are obstacles to the acquirement of the state 'of Prajâpati' because such was the case, therefore he is called Purusha, because, he, pur (first) (did) ush (burn)

Therefore by the words: "He consumes him," it is meant, that the perfect performer obtains the highest state of Prajâpati, he, who is less perfect, does not obtain it, and by no means, that the less perfect performer is actually consumed by the perfect.

Here the word Prajâpati refers to the Second Purusha.

The state of the Second Purusha is the highest achievement of Jiva. It is the meeting ground of Jiva and the Supreme Purusha. The Second Purusha may be different for each Kalpa, it may be for each Brahmânda. He is the Íshvara, the Lord of our Universe. He holds the whole creation unto His bosom, and is the sustaining force of all. In the three aspects of Brahmâ, Vishnu and Śiva, he guides the creation, the preservation and the dissolution of the Universe. Those that could not attain His state, though they strove for it equally as eminent as the Second Purusha, that are to become the Second Purusha in perhaps another Kalpa or Brahmânda, are the Lilâ Avatâras. They remain merged in the Second Purusha or Íshvara and they manifest themselves in the Universe, only when a necessity arises for their manifestation. The Bhâgavata contends that of all Lilâ Avatâras, only Krishna is Purusha Himself the others being only partial manifestations of Purusha.

"These are the parts and aspects of Purusha. Krishna is Bhagavân Himself." — I-3-28.

Tamas is dark, opaque and heavy on the physical plane, indolent and ignorant on the mental plane, non-perceptive on the spiritual plane.

Rajas is translucent, and constantly moving on the physical plane; distracted constantly, acquiring likes and dislikes, and exercising intellection on the mental plane; and partially perceptive on the spiritual plane.

Satva is light and transparent on the physical plane, cheerful and buoyant on the mental plane, and fully perceptive on the spiritual plane. True perception and real knowledge follow from Satva. By partial understanding and semblance of knowledge, the results of Rajas, people become distracted and led astray.

Tamas keeps down all beings and enchains them to materiality in the course of evolution, and there is a point in the downfall of beings as well as of globes, beyond which there is a complete break-down. Satva counter-acts Tamas and the preservation and improvement of the Universe, rather of Trilokî, there fore mean the infusion of Satva. Vishnu represents Satva and so Vishnu is the Preservative aspect of Virâta Purusha. When Rajas and Tamas predominate in Trilokî, when the lowest plane Bhûr becomes heavy with Tamas, the Lilâ Avatâras appear and infuse Satva into the Lokas.

SKANDHA I., CHAP. 2-34.

This Preserver of Lokas preserves the Lokas by means of Satva, by incarnating in Deva, Animal, Human and other kingdoms as Lilâ Avatâras.

The Third Purusha is Brahmâ in Creation, Vishnu in Preservation and Śiva in dissolution. Vishnu as the Âtmâ in each being manifests Himself in action consciousness and will. Brahmâ is the propelling power in the Involution of beings, which gives them their physical body. Vishnu is the propelling force in the evolution of beings through physiological action (Prâna), sensation, intellect, and lastly the development of the spiritual faculties.

SKANDHA II., CHAP. 10.

The next question of Râjâ Parikshit was most comprehensive. It related to all knowledge of the Universe in all details. In answering the question, Suka related the whole of the Purâna, from beginning to end. In doing so, the Muni gave a short introduction as to the history of the Purâna. When Brahmâ regained his drowsy consciousness at the dawn of the present Kalpa, he knew not how to bring back the former state of things. He practised Tapas. Then Bhagavân appeared and related to him the Bhâgavata Purâna. Brahmâ taught the Purâna to his son Nârada. Nârada gave it to Vyâsa, and Vyâsa to his son Suka.

The Purâna has ten parts: —

This brings us to the end of the Second Skandha.

SKANDHA III., CHAP. 5-6.

At Pralaya, the Śakti of Bhagavân was asleep. That Śakti is Mâyâ, which is Sat-asat or Existing-nonexisting Existing eternally as root, and not so existing as forms. Following the law of Periodicity (Kâla), Purusha fecundated Mâyâ. Mahat and other principles appeared by transformation. All these principles were Devas, having in them germs of consciousness, action and transformation. They could not unite to form the Universe, being divergent in character. They prayed to Íshvara for power to unite. Taking Prakriti as a part (Śakti) of Him, Íshvara entered into the 23 Tatvas or root principles. He awakened the Karma that remained latent in them. By Kriyâ Śakti, He then united then. The 23 Tatvas, acting under Divine Energy and the impulse of Karma that had remained latent in them, formed the Virât body, each bearing its own share in the work. The Purusha within this body — Virât Purusha or Hiranya Purusha — with all beings and globes included in Him, dwelt for one thousand years in the waters (like the embryo in the waters of the uterus.) This Embryonic Purusha divided self by self, onefold by Daiva Śakti, tenfold by Kriyâ Śakti and threefold by Âtmâ Śakti. The onefold division is in the Heart. The tenfold division is in the Prânas (Prâna, Apâna, Samâna, Udâna, Vyâna, Nâga, Kûrma, Krikara, Devadatta and Dhananjaya,) for the Prânas are not Tatvas or principles, but they form an aspect of Purusha. The threefold division is Âtmâ in every being which is triune with its three sides — Adhyâtma, Adhibhûta and Adhidaiva. The Purusha infused His Śakti into the Virât body, for the development of powers in the Tatvas. The Adhyâtma mouth appeared with its Adhibhûta speech and Adhidaiva Agni. Similarly the following appeared: —

Adhyâtma.	Adhibhûta.	Adhidaiva.
Tongue	Râsa (taste)	Varuna.
Nose	Gandha(smell)	Asvini Kumâras.
Eye	Rûpa(sight)	Âditya.
Skin	Sparsa (touch)	Vayu.
Ear	Sabda (sound)	Dik.
Epidermis	Sting	Gods of vegetation
Upastha
(generative organ)	Generation	Prajâpati.
Pâyu	Secretion	Mitra
Hand	Actions of hand	Indra.
Pâda (foot)	Movements of foot	Vishnu.
Buddhi	Bodh (deliberation)	Brahmâ.
Manas	Sankalpa and Vikalpa (true and false perception)	Moon.
Ahankâra	Aham perception	Rudra.
Chitta	Thought	Brahmâ

The Trilokî also appeared, Svar from the head, Bhuvar from the navel and Bhûr from the feet. With these Lokas appeared the Devas and other beings, who are the transformations of the Gunas. From the predominance of Satva, the Devas went to Svar Loka. Men and the lower Kingdoms entered Bhûr Loka from the predominance of Rajas in them. By the predominance of Tamas, the different classes of Bhûtas remained in Bhuvar Loka. The Brâhmana appeared from the mouth, the Kshatriya from the hands, the Vaisya from the thighs and the Sûdra from the feet.

We have considered the manifested Logos in the Universe. We shall now consider His manifestation in Man, the microcosm. The teachings are all collected from the Upanishads.

(i.) — The manifestation in the heart. — A detailed knowledge of this manifestation is called Dahara Vidyâ in Chandogya. The Upanishads speaks of Âtmâ in the cavity of the heart.

"Guhahitam Gahvarestham Purânam" is a well-known passage from the Upanishads. The Purusha in the heart is also called Prâdesâ or the span-sized Purusha and is the favourite object of meditation in Paurânika Upâsanâ. The Upanishads call Him thumb-sized and there is an interesting discussion as to the size in Sâriraka Sutras I-3-24 to 26 and the Bhâshya thereupon.

(ii.) — The Manifestation in the Prânas. — The Upanishads say: —

"It is this Prana that is consciousness itself, Bliss, without infirmities and death."

"They are these five Brahmâ Purushas."

Again —

"Brahmâ Purusha in the openings of the heart." The heart is called the abode of Brahmâ. There are five openings of this abode of Brahmâ and there are five gate-keepers. These gate-keepers or dvâra-pâlas are the five Prânas. They are called Brahmâ Purushas as they pertain to Brahmâ. As long as the king is in the heart, the doorkeepers remain in the body. These door-keepers being inevitable accompaniments of Brahmâ in the heart, are also themselves the outer aspects of Brahmâ.

(iii.) — The manifestation as Âtmâ which is triune. What is a man but a bundle of experiences on the planes of Jâgrat, Svapna and Sushupti. Each of these experiences has a threefold aspect or in Vedântic expression is a Triputi. These aspects are:

In material expression, the object outside is Adhibhûta. The reception of its image is Adhyâtma. The light that shews the image to be what it is, is Adhidaiva. As we have said, each experience is a three-sided triangle. All the triangles in the Jagrat state, analysed by the Vedântins into fourteen, are represented by the first letter a in Pranava. All the triangles or Triputis in the dream state are represented by the second letter u. In Târaka Brahmâ Yoga, a is merged in contemplation into u, and u is merged into ma. In ma there is only one triangle, which is the primary triangle to which all other triangles in a and u may be reduced. The Adhibhûta side of this triangle is ânanda by the vritti of Avidyâ. The Adhyâtma side is the vritti of Avidyâ. The Adhidaiva side is Íshvara. Life in Trilokî is conditioned by this triangle. The object of Târaka Brahmâ Yoga is to cross the Triptiti, to cross the three letters of Pranava. It is only in the fourth pâda of Pranava that he finds his resting place, that pâda being situated beyond the Trilokî.

The three manifestations of the Third Purusha in Jivas or individuals, may be said to relate to their different stages of evolution. Thus Prâna manifests itself only in the lower life kingdoms, the minerals and vegetables. The Prâna or life process is more elaborate in the vegetables than in the minerals. Purusha then manifests itself in the senses and emotions in the Animal kingdom and in intellect in the lower human kingdom the manifestation being three fold.

The last manifestation of Purusha, the one-fold manifestation in the heart, is in higher man.

SKANDHA III., CHAP. 8.

When this universe remained submerged in the waters of Pralaya, the eyes of Vâsudeva remained closed in sleep. He opened His eyes, lying down on the Serpent King Ananta or Sankarshana. He indulged in self and was without action. Inside His body was Bhuta-Sûkshma or all beings in a subtle state of latency. Only Kâla-Śakti manifested itself and He dwelt in those waters in self, as fire remains in wood, with powers controlled. Having slept for one thousand Yuga cycles in the waters, with only Kâla-Śakti manifesting His work, He found the lotuses of the Lokas in His body. He then looked at the Sûkshma, that was within Him. That Sûkshma became pierced with Kâla — propelled Rajas, and small as it was, it came out of his navel region. By the action of Kala, which awakens Karma, it suddenly grew up into a lotus bud. Vishnu entered this Loka Padma or the Lotus of Lokas. Brahmâ then appeared in that Lotus. He looked on all sides and became four-faced, but he could not find out the Lokas. Though he was in the Lotus himself, confused as he was, he knew not the whole Lotus. Whence am I? Whence is this Lotus? So thought Brahmâ. And he searched below to feel the lotus-stalk. The search was vain for one hundred years.

For another hundred years he meditated within self, and lo! there appeared within his heart one Purusha lying down on the body of Sesha (the serpent king). (The description of the Purusha is much the same as we have read of the Prâdesa Purusha. So it is not given here.) Brahmâ prayed to that Purusha and was told to practise Tapas for acquiring the power of creation.

SKANDHA III., CHAP. 10.

When Bhagavân disappeared, Brahmâ, as directed, practised meditation for one hundred Deva-years. He found his lotus abode moved by air. With all the power acquired by Âtmâ Vidyâ and Tapas, he drank up all the waters and the air. He found the Lokas attached to the overspreading Lotus and he had only to divide them. He entered into the Lotus bud and divided it into three parts — the Trilokî. This is the creation of the Trilokî. The higher Lokas (Mahar, Jana, Tapas and Satya) are the transformations of Nishkama Karma or unselfish action. So they are not destroyed in each Kalpa, but they last for two Parardhas.

"What is Kâla", asked Vidura, "that has been described as a Śakti of Hari?"

"Kâla is the disturber of Gunas", replied Maitreya, "causing transformations. In itself it is without any particularity and is without beginning or end.

"With Kâla as the Nimitta or efficient cause, Bhagavân only manifested Himself. The Universe has no separate existence from that of Brahmâ. It is only Kâla that makes the Universe manifest."

The Creation of Brahmâ is ninefold, Prâkrita and Vaikrita, Prâkrita-Vaikrita being the tenth. The Pralaya is of three kinds:

A. — Prâkrita Creation, *i.e. the Creation of Principles or Tatvas.*

B. — Vaikrita or Individual Creation.

The consciousness of all the six classes is almost obscured by Tamas. They are sensitive only to internal touch. They have many peculiarities.

C. — Prâkrita- Vaikrita.

Besides these, there is

D. — Vaikrita Dev Creation.

There are eight divisions of Vaikrita Devas:

The Vaikarika and Vaikrita Devas form one class.

Prâkrita creation is that which gives rise to and is connected with all individuals. Excepting the Tâmasic or Avidyâ creation, which we shall consider later on, the other divisions of this creation were caused by the first life impulse, given by the First Purusha. The Tâmasic creation was brought into manifestation by the Third Purusha Brahmâ.

The division of the life-kingdoms according to the movements of the food taken is peculiar to the Pauranic system. It will be interesting to know from the physiological stand-point whether it is necessary for the development of the brain that the spinal column should be erect, whether it is necessary for the formation of the spinal column, that the stomach should retain a certain position, and to know also how far the fixture of the plants is an impediment to the development of any nervous system in them.

It is remarkable that the mineral kingdom is not mentioned as a distinct life-kingdom. The reason appears to be that the creative process is divided into two periods. In the first period formless Jivas take form after form, till the lowest material form is reached. This is elemental creation or the creation of Devas, as described in detail in Ch. XXI. Sk. IV. The Purâna goes on to say: — "Then Brahmâ created the Manus." III.-24-49. The Manu creation shews, how mind was gradually developed through Vegetable, Animal and Human creations, out of the Mineral Kingdom, represented by the Mountain Chief Himâlaya. The giving up by Sâti, of the body acquired from Daksha and her rebirth as the daughter of the Mountain King show how the elemental creation gave way to a fresh creative process, which took its start from the Mineral Kingdom.

The Kumâras form a peculiar creation. "They are Prakrita in as much as they partake of the character of Devas and they are Vaikrita, as they partake of the character of men." Śridhara. — The great commentator also says: — "Sanaka and other Kumâras are not created in every kalpa. The account of their creation is only given in the first Kalpa, called Brahmâ. In reality, the Vegetable and other life kingdoms are created in every Kalpa. Sanaka and others being created in Brahmâ Kalpa only follow the creations in other Kalpas."

Upon death, men go to Bhuvar Loka, where they become Bhûtas, Pretas and Pisâchas. Then they go to Svar Loka, where they become Devas, not the Devas of Deva creations but only temporary Devas. When their merits are exhausted, they come down upon earth, to begin life as men again. But if by unselfish Karma and devotion, men pass across the limits of the triple plane, they go first to Mahar Loka. Here they are called Prajâpatis. Bhrigu and other Prajâpatis who are the ordinary dwellers of Mahar Loka, are described in one sloka of Bhâgavata, as bearing the life period of one Kalpa. (II. 2. 25). In the next sloka it is said that the Yogins who go to Mahar Loka, remain there till the end of the Kalpa, when at last they go to Satya Loka.

But in another sloka, the Purâna says: — "When the night of Pralaya follows, the three Lokas, Bhûr, Bhuvar and Svar, are burnt by the fire from the mouth of Sankarshana. Troubled by the excessive heat of that fire, Bhrigu and others proceed from Mahar Loka to Jana Loka." III-11-30.

This shews that the dwellers of Mahar Loka live for the life time of Brahmâ or two Parârdhas.

This is also made clear by the following commentary of Śridhara on III-10-9: —

"Why did Brahmâ make the three Lokas into one division? This Trilokî consisting of Bhûr, Bhuvar and Svar — is the place that is to be made in every Kalpa or day of Brahmâ for the enjoyment of Jivas (or individuals). But Jivas dwell in the higher Lokas as well. Why are not those Lokas created then in every Kalpa? This is because they are the transformations of unselfish (Nishkâma) action or Dharma — the Lokas themselves and the dwellers thereof. The Trilokî and the dwellers thereof are the transformations of selfish (Kâmya) action. Therefore they have birth and death in every Kalpa. But Mahar and other Lokas are begotten by unselfish action heightened by Upâsanâ (or devotion), and they last for two Parârdhas, which is the life time of Brahmâ. And the dwellers of those Lokas generally attain mukti (or liberation) after that period."

The ordinary dwellers of Jana Loka are the Kumâras. When men in course of evolution reach Jana Loka, they become Kumâras.

We have already seen that the essence of life in the higher Lokas is unselfishness. It is for this reason that the Gitâ speaks of unselfish action in the first instance as an essential requisite of spiritual life. But it is not unselfish action alone which enables us to get rid of our personal desires and to assimilate ourselves with that one life which pervades all. Devotional love is another equally essential requisite.

It is impossible for us to realise the different experiences in the four higher Lokas.

The famous Brahma Sûkta has the following line: — "The three feet of Ísvara, bearing eternal happiness in the higher Lokas." The eighteenth Śloka in Chapter VI. of the Second Skandha is an exposition of this line. Śridhara has the following commentary on that line:

"Happiness in Trilokî is fleeting and temporary. Though Mahar Loka is on the path of liberation, the dwellers of that Loka have to leave it at the end of every Kalpa. The happiness there is therefore not ever-lasting. In Jana Loka, the happiness is ever-lasting, as long as the dwellers do not leave the place. But they have to witness the miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at the end of the Kalpa. In Tapas, there is absolute want of evil. In Satya, there is freedom from fear or liberation."

We have left the Devas (not the elementals that pass through the life kingdoms of this earth) out of consideration. Their evolution is worked out in all the seven Lokas. Their names and characteristics in each Loka are given by Vyâsa in his commentaries on Patanjali's Sutras. Those who are ordinarily known as Devas are the dwellers of Svar Loka. The Deva Yonis or lower Devas are dwellers of Bhuvar Loka and Bhûr Loka. Men have nothing to do with the Devas of the higher Lokas. The Devas of Trilokî are indifferent, friendly or inimical to men. Left alone, they do not interfere with men. But when men try to gain superiority over them, by the acquisition of Brahma Vidyâ, they try to throw obstacles in their way.

The Brihad Âranyak Upanishad says: — "Even the gods verily are not able to prevent him from the possession of the state of all." I.-4-10

Again, "As verily many beasts maintain a man, so every man maintains the gods. It is not pleasant, even if one beast is taken away, how then, if many? Therefore it is not pleasant to them, that men should know this i.e. the truth of the nature of Brahmâ." Commenting on this, Śankarâchâryya quotes a Śloka from Anugrta: "The world of the gods is surrounded by performers of works. But the gods do not wish that mortals should abide above."

Śankarâchâryya goes on to say: — "Therefore the gods try to exclude, like cattle from tigers, men from the knowledge of Brahmâ, as it is their desire, that they should not be elevated above the sphere of their use. Whom they wish to liberate, to him they impart belief &c., and unbelief to him whom they wish not to liberate."

Ânanda Giri, the commentator of Śankarâchâryya, quotes the following Śloka: —

"Devas do not protect men, rod in hand, like cattle-keepers. When they wish to protect a man, they impart the necessary intelligence to him."

Nothing is said in the Purânas, as to Devas of the higher Lokas.

The Prâkrita Devas are intimately connected with our senses and intellect. It is through their direct help, that we are able to perceive and to conceive. Hence they are called Adhi-devas or Vaikâric Devas. They are not individuals and the remarks made above as to Devas, do not apply to them.

SKANDHA III. CHAP. 11.

The unit of Kala at the Sûkshma pole is Paramânu, which is the minutest part of the created thing, not united to form a body. At the Sthula pole is the whole Sthula creation known in its entirety as Parama Mahân. The time during which the Sun crosses in his orbit one paramânu is the Kâla unit paramânu. The time during which he crosses the whole system in his orbit, i.e., crosses all the twelve signs of the Zodiac, is Parama Mahân or one Samvatsara. The units of time and space are thus the same.

1 Dvyanuka = 2 Paramânus.

1 Trasarenu = 3 Paramânus.

1 Truti = 3 Trasarenus.

1 Vedha = 100 Trutis.

1 Lava = 3 Vedhas.

1 Nimesha or wink = 3 Lavas.

1 Kshana = 3 Nimesha.

1 Kâsthâ = 5 Kshanas.

1 Laghu = 15 Kâsthâs.

1 Nâdikâ = 15 Laghus.

1 Muhurta = 2 Nâdikâs.

1 Yâma or Prahara = 6 or 7 Nâdikâs.

1 Ahorâtra (of the Mortals) = 8 Yâmas.

1 Paksha (Sukla or Krishna) = 15 Ahorâtras.

1 Mâsa (Month) = 1 Sukla + 1 Krishna Paksha.

1 Ritu = 2 Mâsas.

1 Ayana = 6 Mâsas (Uttara or Dakshinâ.)

1 Vatsara = 2 Ayanas.

1 Vatsara = 12 Masas

1 Vatsara = 1 Ahorâtra of Devas.

1 Samvatsara = 1 year of Solar months.

1 Parivatsara = 1 year of Jupiter months.

1 Idâvatsara = 1 year of Savana months.

1 Svanuvatsara = 1 year of Lunar months.

1 Vatsara = 1 year of Stellar months.

One hundred Samvatsaras is the maximum age of men.

Satya, Tretâ, Dvâpara and Kali a cycle of these 4 Yugas and their Sandhyâs and Sandhyânsas consist of 12 thousand divine years.

The beginning of a Yuga is its Sandhyâ. Tho end of a Yuga is its Sandhyânsa. Sandhyâ and Sandhyânsa are not included in a Yuga and Yuga Dharma is not to be performed while they last.

Sandhyâ of Satya Yuga =               400 Deva years.

   Satya Yuga        =              4,000   "    "

Sandhyânsa of Satya Yuga              400   "    "

Sandhyâ of Treta Yuga                 300   "    "

   Treta Yuga                       3,000   "    "

Sandhyânsa of Treta Yuga              300   "    "

Sandhyâ of Dvâpara Yuga               200   "    "

   Dvâpara Yuga                     2,000   "    "

Sandhyânsa of Dvâpara Yuga            200   "    "

Sandhyâ of Kali Yuga                  100   "    "

Kali Yuga                           1,000   "    "

Sandhyânsa of Kali Yuga               100   "    "
                                  -------
                                   12,000 Deva years.

Dharma is enjoined for the period between Sandhyâ and Sandhyânsa, which is called Yuga.

    Dharma has all the 4 pâdas or feet in Satya,
       "    "     only 3 pâdas in Treta,
       "    "     only 2 pâdas in Dvapara,
       "    "     only 1 pâda in Kali.

1,000 Yuga cycles is one Day of Brahmâ or one Kalpa,
*i.e.*, 1 Day of Brahmâ = 1,000 x 12,000 Deva years,
                         = 1,20,00,000 Deva years.

An equal period of time is also reckoned as one Night of Brahmâ. 14 Manus reign during the Day of Brahmâ, each Manu reigning for:

  1,000
--------  = 71 3/4
    14

i.e., a little over 71 Yuga Cycles. Converted into Deva years: —

1 Manvantara = 12,000 x 1,000
               --------------  = 8,57,142 6/7 Deva years.
                       14

1 Deva year = 360 Lunar years.

               12,000,000 x 360
1 Manvantara = ----------------  = 3,37,142,657 1/2 Lunar years.
                       14

The Manvantaras have their Manus, successors of Manus, Rishis and Devas.

The Rishis, Indras, and Devas appear together.

In the daily creation of Brahmâ, Animals, Men, Pitris and Devas are born according to their own Karma.

During the Manvantara, Bhagavân preserves this universe by His own Satva, directly as Manvantara Avatâras and indirectly as Manus and others. When Pralaya approaches, Bhagavân withdraws His Śaktis (or powers). Trilokî is then burnt up by fires from the mouth of Sankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana Loka. The waters of Pralaya sweep away everything before them. In that watery expanse, Hari remains seated upon the coils of Ananta, with His eyes closed.

With every Day and Night, the age of Brahmâ declines. He lives for one hundred years only. Half of Brahmâ's age is called Parârddha. The first Parârddha has expired, the second has commenced with our Kalpa. Every day of Brahmâ is called one Kalpa.

At the beginning of the first Parârddha was Brahmâ Kalpa, when Brahmâ or the present Kosmos was born.

At the end of the first Parârddha was Padma Kalpa, when the Loka-Padma (the lotus of Lokas) appeared at the navel of Hari.

The first Kalpa of the second Parârddha, which is the present Kalpa, is called Varâha Kalpa. Hari incarnated as Varâha or Boar during this Kalpa.

The two Parârddhas are but a wink of Bhagavân. Kâla cannot measure him.

[1 Day of Brahmâ   =             12,000,000   Deva years,
 1 Night of Brahmâ =             12,000,000      Do.
                               -------------
                                 24,000,000      Do.

 Multiplying by                         360
                             ---------------
 1 year of Brahmâ  =          8,640,000,000   Deva years.
 Multiplying by                         100
                          ------------------
 Age of Brahmâ     =        864,000,000,000   Deva years.
 Multiplying by                         360
                     -----------------------
                      31,10,40,00,00,00,000   Lunar years.

1 Kali Yuga, including Twilight (Sandhyâ and Sandhyânsa)
     = 1,200 X 360 = 4,32,000 Lunar years.

Varâha Kalpa = 50 X 360 + 1 = 180001st Kalpa.

The present is the seventh Manvantara of that Kalpa.

The present Kali Yuga is the 28th Yuga of that Manvantara and 4,994 years of that Yuga have expired in the present year of Christ 1894.

THEOSOPHICAL CORRESPONDENCES. The words Kalpa and Manvantara are carelessly used in Theosophical literature. But I shall use those terms, specially with reference to page 309 of the second volume of the Secret Doctrine (first edition.)

1 Kalpa = 7 Rounds.

1 Round = 2 Manvantaras.

The Pralaya at the end of seven Rounds therefore means the Pralaya of Trilokî.

The last Globe Chain of which the Moon formed a living planet belonged to Pâdma Kalpa. Our Globe D is the 18001st since the birth of the Kosmos. There will be 17999 more such Globes, one after each Pralaya of Globe Chains. There will be 18000 more Pralayas of the Globe Chain. Then there will be a general dissolution or Prâkritika Pralaya, not only of the Globe Chain, but of the whole Kosmic system.

The first creation of Brahmâ was the five-fold Avidyâ, viz: —

Brahmâ was not pleased with this dark creation. He purified his soul by meditation on Bhagavân and created Sanaka, Sananda, Sanâtana and Sanatkumara. These Munis had no performances (for their own evolution). They were Urdha-retas. Brahmâ, addressing them, said — "Sons, go and multiply yourselves." But they sought Moksha, and heeded him not. Brahmâ got enraged at the disobedience of his sons, and, though he tried to put down his anger, it burst forth from between his eye-brows and appeared as Kumâra Nila-Lohita or Blue-Red. The boy, the first born of Devas, wept and cried out to Brahmâ — "Give me names and give me abodes." "That shall be done," replied Brahmâ, "and, as thou wept like a boy, thou shalt be called Rudra or the Weeper. The heart, the Indriyas, Prâna, Âkâsa, Vâyu, Agni, Apas, Prithvi, the Sun, the Moon and Tapas are your abodes. Manyu, Manu, Mahinasa, Mahân, Śiva, Ritadhvaja, Ugra-retas, Bhava, Kâla, Bâmadeva and Dhrita-vrata these are thy eleven names; Dhi, Dhriti, Râsaloma, Nijut, Sarpi, Ilâ, Ambikâ, Irâvati, Svadhâ, Dikshâ and Rudrâni, these are thy wives. Beget sons, as thou art Prajâpati." Thus ordered, Nila-Lohita begot sons like unto himself in might, form and habits. The Rudras became numerous, and they spread all round the Universe ready almost to devour it. Brahmâ became afraid of his creation, and, addressing himself to Rudra, said — "O Chief of Devas, desist from such creation. Thy progeny with their fiery eyes are consuming all and even consuming me. Take to Tapas for the joy of all beings. By Tapas thou shalt create the Universe as it was of yore. By Tapas thou shalt gain that Bhagavân who dwells in all hearts." "Amen," said Rudra, and he went into the forests to make Tapas.

Brahmâ then begot ten sons: — Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasishtha, Daksha and Nârada. Nârada came from Brahmâ's bosom, Daksha from his thumb, Vasishtha from his Prâna, Bhrigu from his skin, Kratu from his hands, Pulaha from his navel, Pulastya from his ears, Angirasa from his mouth, Atri from his eyes and Marichi from his Manas.

Dharma came from Brahmâ's right breast, where Nârâyana himself dwells. Adharma, the parent of Mrityu (or Death) came from his back. Kâma came from his heart, Anger from his eye-brows, Greed from the lower lip. Vâk or speech came from his mouth, the Seas from his generative organ and Death from his anus.

Kardama, the husband of Devahûti, was born of Brahmâ's Chhâya or shadow. So there was creation out of the body and the mind of Brahmâ. Brahmâ took a fancy to his daughter Vâk (or speech). Marichi and his other sons dissuaded him from the incestuous connection. And the Creator in shame gave up his body which was taken up by Space and which is known as dewy darkness. "How shall I bring back all the previous Creation?" So thought Brahmâ at one time, and the four Vedas appeared from his four mouths. The Yajnas, the Upavedas, the Philosophies, the four parts of Dharma, and the duties of Âsramas also appeared.

Brahmâ had another body void of incestuous impulses and he thought of enlarging the Creation. But he found himself and the Rishis, powerful though they were, unsuccessful in this respect. He thought there was some unforeseen impediment, so he divided his body into two. A pair was formed by that division. The male was Svâyambhuva Manu and the female was his wife Śatarûpâ. Since then creation multiplied by sexual intercourse. Svâyambhuva Manu begot five children in Śatarâpâ — two sons, Priyavrata and Uttânapâda, and three daughters, Âkûti, Devahûti and Prasûti. He gave Akuti in marriage to Ruchi, Devahûti to Kardama and Prasûti to Daksha. This changing universe is filled with their progeny.

The descent of Spirit into Matter is indicated by the overshadowing Tamas creation, The individuals reach the spiritual plane at the time of Pralaya and lose all sense of I-ness. Their memory becomes perfectly dead to all previous connections and experiences and even as to self as a distinct unit. The child starts with a body of his own, and faculties limited to that body. The Jiva children that came into existence at the beginning of the Universe had however nothing peculiar to themselves, and they had even to acquire the sense of I-ness.

First, the Jiva identifies himself with his body and mind, his own phenomenal basis. For, if he identifies himself with the universal spirit, there is no action for him, no working out of his own Karma. Though from the standpoint of the highest wisdom individuality is a delusion, for the one unchangeable ever-lasting element in Jiva is Âtmâ, and at the final stage of development man has to separate himself from his phenomenal basis and to identify himself with Âtmâ, which is the real self, still the sense of separateness is necessary for the process of creation and for the gaining of experiences. This sense is two-fold,--

Attachment and aversion, likes and dislikes, are equally necessary for continued individual action. The Jiva eats what he likes and does not eat what he dislikes. He associates himself with certain objects, ideas and thoughts and shuns others. His likes and dislikes form the guiding principle of his actions. These affinities are called Râga and Dvesha by Patanjali and Mahâ Moha and Tamisra in the Purânas.

The tenacious desire to live in the present body is called Abhinivesha by Patanjali. This desire becomes an instinct in the Jiva, so necessary is it for his preservation. The Purânas call it Andha-Tâmisra. Śridhara explains it as the shock we receive from a separation from all our present enjoyments. For, according to him, the idea of death is nothing but a sense of separation from our present enjoyments.

These forms of Avidyâ were called into being that the forms of the previous Kalpa might be brought into existence, or that the work of creation might be undertaken. These faculties are the very essence of life manifestation. But the process has now been reversed. The work of creation is over. We have acquired the experiences of earth-life, and we are now destined to take a journey back to our home, the bosom of Íshvara, from which we all came. We have now to undo our sense of separateness. The five forms of Avidyâ are therefore called miseries (klesha) by Patanjali and he lays down rules for getting rid of them.

After invoking Avidyâ, Brahmâ created the Kumâras, who were the most spiritual of the beings to be created. They were so spiritual, that they could not take any part in the work of creation. They had to bide their time, till there was spiritual ascent in the Universe.

The Rudras, called the Blue-Red Kumâras, come next. Though highly spiritual themselves they did not object to take part in the work of creation. But as real factors in the work of dissolution, they were entirely out of place in the work of creation. We owe our idea of separateness or individuality to the Rudras. In the scale of universal life the agencies of dissolution carve out individual lives and their mission ends there.

The ten Rishis form the next Creation. Further descent of life in the Universe brought forth ten distinct types of Intelligence. We shall consider these types later on. Then comes the story of Brahmâ's incest. Brahmâ could not directly take part in the Creation. His task was simply to bring back the former state of things through a graduated series of intermediaries. First appeared those that had to hold cosmic positions of responsibility, some throughout the Kalpa and others throughout the Manvantara. With the powers invoked, the temptation to evolve an independent Creation with the help of Vâch, the potency of Mantras had to be got over. This done, Brahmâ thought of the Monads of the previous Kalpa, and the first Manu appeared with his wife Sata-rûpâ or Hundred-formed. All forms of Creation existed in Idea before further manifestation, and Sata-rûpâ was the collective aspect of all such Ideas.

SKANDHA III., CHAP. 13.

Said Manu to Brahmâ — "I shall do thy behests, O Lord. But tell me where my Prajâ (progeny) and myself are to be located. The Bhûr of the previous Kalpa where all beings found shelter is lost in the great ocean of Pralaya. Bestir thyself and raise it up, O Deva."

Brahmâ thought within Himself what was to be done, when lo! out from His nostril came a Boar, no bigger than a thumb. In a moment the Boar assumed gigantic proportions and all space resounded with his roar. The dwellers of the Jana, Tapas and Satya Lokas worshipped Him by chanting the Mantras of the three Vedas. He roared once more for the good of the Devas and instantly plunged into the waters. Though an incarnation of Yajna, He tried to discover the Bhûr by smelling like an ordinary animal. He dived down as far as Rasâtala and there found the Bhûr Loka. He then raised it up on His tusks. The Daitya King Hiranyâksha resisted and in rage the Boar killed him. The Rishis then worshipped Him knowing His true form to be Yajna.

[Bhûr is the main system of Trilokî. The Varâha Avatâra restored the system after the Kalpa Pralaya. Bhûr being the lowest of the Seven Lokas corresponds to Prithvi Tatva and hence to the sense of smell. The boar is pre-eminently the animal of smell. The materialisation of the Prithvi principle for the purpose of globe formation was an effort of the energy of the Logos and the smelling out of Bhûr by the Varaha is suggestive. The Globe evolution is preparatory to Monadic evolution. The pent up Karma of the previous Kalpa develops itself on the Globes. All beings are mutually interdependent for their evolution. They help one another in the work of evolution, and one makes sacrifices that the others may grow. Some have to wait, till others come forward. Then they become united in the further race for progress. This great cosmic process, this mutual sacrifice is Yajna itself, which is typified in the Boar Incarnation. The Vedic Yajna gives prominence to the Communion of men with Devas, as at the early stages this is an all important fact of evolution. The Varâha is called the first Yajna Avatâra and all the parts of His body are named with reference to Vedic Yajna, as He by raising Bhûr prepared the field for Karma.]

SKANDHA III., CHAP. 14.

Diti, the daughter of Daksha, approached one evening her husband Kasyapa, son of Marichi. She was overpowered with the passion of love and became importunate. Kasyapa asked her to wait. Rudra was presiding over sunset. His astral attendants, the Bhûtas and Pishachas, were roaming over the Universe. With His three eyes representing the Sun, Moon and fire he could see every thing. His hesitation to yield to Diti was of no avail, and the Muni had to yield. There Diti became ashamed of her weakness. She was afraid she had offended Rudra and she helplessly prostrated herself at the feet of Kasyapa praying for his forgiveness. "Thou hast disobeyed me," said Kasyapa, "and hast shown disrespect to the companions of Rudra, thy mind is impure and so is the time of Evening (Sandhyâ). These four evils will cause the birth of two wicked sons from thee. They will oppress the Trilokî and the Lokapâlas (Preservers of the three Lokas). When their inequities exceed all bounds, Vishnu will Himself incarnate to kill them."

For one hundred years Diti conceived her twin sons. Even from within the womb they shed lustre all round, which even overpowered the Lokapâlas. The Devas went to Brahmâ to ascertain the cause of this disaster. He related to them the following story.

"My Mânasa-putras, Sanaka and others were once in Vaikuntha, the abode of Bhagavân. Impatient to see Bhagavân the Kumâras hurriedly passed through the six portals (Kaksha). At the seventh portal, they found two doorkeepers of equal age with clubs in their hands, richly adorned with golden crowns and other ornaments. They had four hands and looked beautiful in their blue colour. The Kumâras heeded them not, but opened the gate with their own hands as they had opened the other gates. The door keepers stopped them with their clubs. The Kumâras were put out by this unforeseen obstruction and addressing the doorkeepers gave vent to their feelings thus: — 'What mean you by making this distinction? In Him the Lord of Vaikuntha, there is no difference whatsoever. The whole of this Universe is in Him. Do you dread any danger to Him, as to a common being, and why will you admit some and not others? But you are His servants. So we do not intend to be very hard on you. But you must descend from this elevated plane and take your birth where passion, anger and greed prevail'."

"The door-keepers became terrified at this curse and fell at the feet of the Kumâras. All that they prayed for was that while passing through the lowest births, they might not have Môha, beclouding their recollection of Bhagavân. Bhagavân knew what had transpired outside. He hastened on foot with Lakshmî by His side to where the Munis stood. The Kumâras prostrated themselves before Him Whom they had so long meditated upon in their hearts. With intent eyes they looked steadily on Him and longed to see Him again and again. The Kumâras lauded Him with words full of import. Bhagavân addressing them said: — 'These my door-keepers are by name Jaya and Vijaya. They have slighted you, and it is right that you have cursed them. I sanction that curse. For they are my servants, and I am indirectly responsible for their deeds. I always respect Brâhmanas, as my glory is derived from them. These door-keepers did not know my regard for you, and they therefore unintentionally slighted you. But they shall instantly reap the fruit of their evil deeds and come back to Me when their punishment is over. Please therefore decide where they are to go.' The Kumâras knew not what to say. They thought they had not done right and they asked to be excused. 'It is all right for Thee to extol the Brâhmanas in this way, for Thou art the Preserver of Dharma and Thou teachest others what to do. But if, really, we have done wrong, let us be punished and let not our curse visit these innocent door-keepers.' Bhagavân replied: — 'It is I who have uttered the curse through your mouths. My will shall be done. These door-keepers shall be born as Asuras, but they shall come back to Me speedily.' These two door-keepers, O Devas, have now appeared in Diti's womb. I have no power to overcome them. But when the time comes for the prevalence of Satva, Bhagavân Himself will do what is needed."

The Devas went away and waited for events. The two Daityas Hiranyâksha and Hiranyakasipu were born of Diti, after a conception of one hundred years. Hiranyâksha though elder by birth was younger by conception.

[Diti is literally 'Cutting,' 'Splitting,' or 'dividing.' Jaya and Vijaya mean victory. Hiranya is gold. Hiranyâksha means gold-eyed. Hiranyakasipu means gold-bedded. The key to the mystery lies in the fact that Jaya and Vijaya were the door-keepers of Vishnu and their external form was that of Vishnu. The Purusha in the Heart is the Counterpart in microcosm of the Purusha in the Universe. And we have found above that the five or ten door-keepers or Brahmâ-Purushas in the Heart are the five or ten Prânas in man. By analogy, therefore, which is a potent factor in the solution of mysteries, we find that Jaya and Vijaya are the two-fold manifestations of Prana in Vaikuntha, the in-going and out-going energies of Purusha. The life principle is an aspect of Bhagavân and stands at His very gate. It is this outer aspect of Purusha that is the mainspring of all material activities, of all life-manifestations and of the material development of the universe. The duality represents Tâmasic inaction and Râjasic activity. Hiranyâksha would have no life-manifestation, no appearance of globes, he would continue a state of things verging on Prâlayic sleep. Hiranyakasipu was the very ideal of material greatness and material grandeur. Kumbhakarna slept and Râvana worked. The brothers Jaya and Vijaya passed through the dividing energy of Diti, to cause the material manifoldness of the Universe. The Varâha as representing the awakened Jivic Karma fought with the Asura that opposed the development of that Karma, which could only fructify on the Bhûr system.]

SKANDHA III., CHAP. 20.

Vidura asked Maitreya: How did Marichi and other Rishis and also Svâyambhuva Manu carry out Brahmâ's orders to create.

Maitreya continued the story of Creation in reply to Vidura.

We have heard of the primal dark creation of Brahmâ, consisting of five-fold Avidyâ. Referring to that, Maitreya said, it was a creation of shadows. Brahmâ was not pleased with this shadowy creation. He gave up the dark body and it became night, At that time Yakshas and Râkshasas were born and they took it up. The body was not only dark, but it was the seat of hunger and thirst. The new-born therefore in their hunger and thirst ran after Brahmâ to devour Him. Some of them said: "Have no mercy on Him as father." Others said "Devour him." Brahmâ became afraid of them and said — "Save me. You are my sons. You should not devour me." Those that said "Devour" are Yakshas and those that said "Do not save him" are Râkshasas. Brahmâ then created the Devas, with His radiant Sâtvika body.

This body when given up became day and the playing Devas took it up. Brahmâ then created the Asuras out of His thigh. They became extremely passionate and ran after Brahmâ void of all shame. In great distress Brahmâ prayed to Vishnu and the Creator was told to give up His body of passion. The body was given up and it became Sandhyâ, or evening. The Asuras accepted Sandhyâ as their wife. Evening is the time for lust and passion. Brahmâ then created the Gandharvas and Apsaras with His body of beauty, which when given up became Moon-light. With his indolence, Brahmâ created the Bhûtas and Pisâchas. They were stark naked and had long loose hair. Brahmâ closed his eyes on seeing them. After a time he gave up his yawning body and the Bhûtas and Pishâchas took it up. The body that causes secretion is called "Sleep."

That which causes delusion is "Madness." Indolence, yawning, sleep and madness all these four were taken up by Bhûtas and Pisâchas for their body. Brahmâ knew His powers and He created with His invisible body the Sâdhyas and Pitris. By His power of becoming invisible, He created Siddhas and Vidhyâdharas and gave them His body with that power. By His reflected image He created the Kinnaras and Kimpurushas, who took up that image for their body. At dawn, they sing in pairs the praise of Brahmâ. Brahmâ did not find any progress in creation with all these Bhoga (expansive) bodies. He threw away His body and from His hair the elemental serpents or Nâgas were born. After all, Brahmâ created the Manûs and Rishis.

SKANDHA III. CHAP. 21-24.

Kardama Rishi was ordered by Brahmâ to create. This led him to pray to Vishnu on the sacred banks of the Sarasvati, near Vindu Sarovara. Vishnu appeared before him with Lakshmî by His side. He revealed to Kardama a happy future. The Rishi was to marry Manu's daughter, to have by her nine daughters and one son, an Incarnation of Vishnu Himself, who was to promulgate the Tatva Vidyâ. Shortly after, Svâyambhuva Manu came to Kardama's hermitage, with his wife Sata-rupâ and offered to the Rishi his daughter Devahûti in marriage. Kardama accepted her as his wife. He had by her nine daughters and the Avatâra Kapila. Brahmâ with his sons the Rishis came to Kardama and congratulated him and his wife Devahûti upon having Bhagavân Vishnu for their son. He then asked Kardama to give his daughters in marriage to the Rishis. Kardama followed his father's behests and gave his daughters duly in marriage to the Rishis. Kalâ, he gave to Marichi, Anasuyâ to Atri, Sraddhâ to Angirasa, Havirbhu to Pulastya, Gati to Pulaha, Kriyâ to Kratu, Khyâti to Bhrigu, Arundhati to Vasishtha and Sânti to Atharvan. The Rishi then went to the forest for yoga and left his wife in charge of Kapila.

[Devahûti means offering to Devas, which is universal service. She is the progenitor of those forms of life which have a spiritual influence over the whole Trailokya.

"Kalâ" is part, a digit of the Moon.

"Anasuyâ" means absence of envy. From the proverbial chastity of Atri's wife the word also means the highest type of chastity and wifely devotion.

"Sraddhâ" means faith.

"Havirbhu" means born of sacrificial oblation.

"Gati" means course, path.

"Kriyâ" means performance (of Yajna) and action.

"Khyâti" means fame, praise and also proper discrimination.

"Arundhati" would perhaps mean one that does not stop or hinder. Probably the word means a wife who helps her husband in the performance of duties and does not stop or prevent him.

It is for this reason that the Star Arundhati is pointed out to the bride at the nuptial ceremony.

"Sânti" is peace, the well known invocation of the Vedas at the end of a Mantra.

"Kardama" means clay. He was born of Brahmâ's Chhâyâ or shadow.

Devahûti, being wedded to the materialised shadow of the whole Universe, gave rise to certain female types which in their turn on being wedded to the Rishis, the highest Planetary Intelligences, became the progenitors of all the life forms of the Universe. Kapila was one of the earliest Rishis. The word — Kapila means tawny or brown coloured.]

SKANDHA III., CHAP. 25-33.

We now come to an important part of the Bhâgavata Purâna, the teachings of Kapila to his mother in the Yoga philosophy of the Bhagavat Purâna. They adapt the Sânkhya and the Yoga systems to Bhakti or devotion. For a full knowledge of the teachings I refer my readers to the Purâna itself, I shall only give the salient points and avoid details as much as possible, without breaking the continuity of the discourses. "Yoga directed towards Âtmâ brings about Mukti. Chitta attached to the transformations of Gunas causes Bondage; attached to Purûsha, it causes Mukti. When the mind is pure and free from distractions, man perceives Âtmâ in himself, by Wisdom, Dispassion and Devotion. There is no path so friendly to the Yogins as constant devotion to Bhagavân. Company of Sâdhus opens wide the door to Mukti. They are Sâdhus who have forbearance and compassion, who are friendly to all beings, who have no enemies, who are free from passions, and above all who have firm and undivided Bhakti in Me. They give up all for My sake and they hear and speak no words that do not relate to Me. Their company removes the impurities of worldliness. Men first hear about Me from the Sâdhus. By faith their heart is drawn towards Me, and they have devotion for Me. Devotion causes Dispassion and makes easy the path of Yoga. By indifference to the Guna transformations of Prakriti, by wisdom fostered by Dispassion, by Yoga and by Bhakti (devotion) offered to Me, the Jiva attains Me even while in this body."

"When the Indriyas (the senses and the mind), that manifest the objects of external and internal perception, become trained by the performance of Vedic Karma, their spontaneous Vritti (or function) in a man of concentrated mind is in Satva which is the same as Vishnu. This Vritti which is void of all selfishness is Bhakti in Bhagavân. It is superior to Mukti. It instantly destroys the Kosha (Astral body) as the digestive fire consumes food. The devoted have no yearning for that Mukti (Sâyujya or Nirvâna) which makes the Jiva one with Me. But they prefer ever to talk with each other about Me, to exert themselves for My sake and ever to meditate on Me. Mukti comes to them unasked. My Vibhutis, the eight Siddhis (anima &c.) and all the glory of the highest Lokas are theirs, though they want them not. I am their Teacher, their Friend, their Companion, their all. So even Kâla cannot destroy them."

"Purusha is Âtmâ. He is eternal, void of Gunas, beyond Prakriti, all pervading, self luminous and all manifestating."

"Prakriti is Pradhâna, one in itself, but is also the source of all differences (visesha), possessed of three Gunas, unmanifested (avyakta) and eternal."

"The twenty four transformations of Prakriti called Prâdhânika or Saguna Brahma are: —

"5 Mahâ Bhûtas — Earth, Water, Fire, Air and Akâsa.

"5 Tanmâtras — Smell, Taste, Rûpa, Touch and Sound.

"10 Indriyas — Ear, Skin, Eye, Tongue, Nose, Speech, Hand, Foot, Upastha and Pâyu.

"4 Divisions of Antahkarana — Manas, Buddhi, Chitta and Ahankâra."

"Kâla is the twenty-fifth. But according to some, Kâla is Prabhâva or Śakti of Purusha. Those who identify themselves with Prakriti are afraid of Kâla. Kâla as the outer aspect of Purusha disturbs the equilibrium of Gunas in Prakriti."

"Purusha energised Prakriti and the Gunas led to transformations following the action of Daiva or Karma, (Jivic record of the previous Kalpa). Prakriti brought forth the refulgent Mahat Tatva. The seed of the Universe was in the bosom of Mahat, and it manifested the Universe and destroyed the darkness of Pralaya by its own light."

"Chitta which is Vâsudeva and Mahat, is Satva, transparent and pure, and the perception of Bhagavân is achieved by this division of Antahkarana."

"Transparence (fitness for the full reflection of Brahmâ) immutability and tranquility are the characteristics of Chitta, as of water in its primal state."

"Mahat Tatva was transformed into Ahankâra Tatva, with its Kriyâ Śakti. Ahankâra became three-fold — Sâtvika (Manas), Râjasika (Indriyas) and Tamasika (Bhûtas) i.e. Kartri or Cause, Karana or Instrument and Kâryya or effect."

"Sankarshana is the Purusha of Ahankâra. He is the Thousand-Headed and Ananta (endless.)"

"Manas is Sankalpa and Vikalpa. It is the generator of Kâma (or desire.) So Aniruddha, the king of Indriyas, blue as the blue-lotus of autumn, the Purûsha of Manas, has with patience to be got over by yogins."

"Buddhi is Râjasa transformation of Ahankâra. The perception of objects, dependence on the Indriyas, doubt, wrong-knowledge, right-knowledge, memory and sleep these are the functions of Buddhi. (Pradyumna is the Purûsha of Buddhi.)"

[The terminology here adopted will appear strange to the Vedantin scholar. The divisions of Antahkarana are here adopted to the sacred Tetractys or Chatur-vyuha, consisting of Vâsudeva, Sankarshana, Aniruddha and Pradyumna. In Devotional practice, Antahkarana should be made the channel for higher communion and its divisions are the divisions of spiritual perception.

Chitta is the highest aspect of Antahkarana corresponding to Mahat Tatva in the Universe, with the Purusha always reflected in it. This aspect corresponds to Vâsudeva, the highest Purusha in the Tetraktys.

Ahankâra is the bare individuality, transformable into peculiarities, but not so transformed. Sankarshana is the corresponding Purusha.

Manas is Kâma or desire brought on by likes and dislikes. It consists of the mental tendencies of attachment, repulsion and indifference. Aniruddha is the corresponding Purusha.

Buddhi is in one word the Chitta of Patanjali, — that which functions through the physical brain.

Pradyumna is the corresponding Purusha.]

"The Indriyas are also the Rajasika transformations of Ahankâra."

Prana through its Kriyâ Śakti gave rise to the Karma Indriyas. Buddhi through its Jnâna Śakti gave rise to the Jnâna Indriyas. The Tanmatras and the Maha Bhûtas then came out in order of transformation. All these principles could not, however, unite to bring forth the creation. Purusha then permeated them, and the Cosmic Egg with its covers was formed. Details are given as to how the Indriyas and Antahkarana with their Adhyâtma, Adhibhûta and Adhidaiva appearing in the Virâta Purusha, rose up from sleep as it were only when Chitta finally appeared.

Kapila then dilated on the relations between Purusha and Prakriti, using the illustration of the sun reflected on water and re-reflected on the wall. He showed how Mukti could be attained by discrimination of Prakriti and Purusha — the seer and the seen.

Devahûti asked how Mukti was possible when Prakriti and Purusha were eternally co-existent, and inter-dependent in manifestation. A man might for a time realize that the Purusha was free from the fears of relativity, but his Karma had connected him with the Gunas and the fears would recur as the ultimate cause could not be removed. Kapila replied, "By unselfish performance of duties, by purification of mind, by intense Bhakti in Bhagavân fostered by the recital of His glory, by wisdom based on the knowledge of the Tatvas, by strong dispassion, by austere yoga, by intense concentration on Âtmâ, Prakriti becomes daily subdued and it is finally consumed, even as the wood is consumed by its own fire, caused by constant friction. Given up as already enjoyed and constantly found fault with, Prakriti does no harm to the Purusha centred in Self. Dreams do harm in sleep. But when a man wakes up, they lose all power to injure, as they are then found to be dreams only."

Kapila then explained the Ashtânga Yoga of Patanjali, as adapted to Bhakti and gave a graphic description of Vishnu as the object of meditation.

He then explained Bhakti Yoga. Bhakti Yoga is either Saguna or Nirguna. As Saguna it is either Satvika, Râjasika or Tamasika.

Nirguna Bhakti Yoga is that in which the mind runs towards Bhagavân, even as the Ganges runs towards the Sea, with a constant spontaneous flow. The Devoted spurn Sâlokya, Sârshti, Sâmipya, Sârûpya and Sâyujya union¹ even when offered to them and they prefer to serve Bhagavân ever and ever. Compassion and friendliness to all beings are the essential qualifications of the Devoted. They must be humble, respectful and self controlled. They must pass their days in hearing and reciting the glory of Bhagavân.

Kapila then described in vivid terms the life and death of a man of the world and his passage after death to Yâma Loka. He described the rebirth and went through every detail of fœtal existence. The fœtus acquires consciousness in the seventh month and gets a recollection of previous births. This recollection is lost on being born.

Those who selfishly perform their Dharma and worship Devas and Pitris go to Sōma Loka, and after partaking of Sōma, they are again re-born. And even their Lokas are destroyed with the daily Pralaya of Brahmâ.

Those who unselfishly perform their duties and give themselves up entirely to the Supreme Purusha go through Sûrya (Sun) to the transcosmic Loka of Parama Purusha. The worshippers of Hiranyagarbha (Brahmâ) reach Brahmâ Loka or Satya Loka and there wait for two Parârddhas i.e. for the life time of Brahmâ and upon the final dissolution of the Brahmânda go to the trans-cosmic plane of Parama Purusha.

Brahmâ, Marichi and other Rishis, the Kumâras and Siddhas do their assigned work unselfishly, but their Upâsanâ admits of distinction. So they are absorbed in the Second or the First Manifested Purusha at Pralaya and become re-born at creation.

Devahûti heard all this from Kapila. Her doubts were all removed and she found the light within herself. She remained fixed in meditation as long as her Prârabdha was not exhausted. She then attained Mukti.

Kapila first went towards the North. The sea then gave Him place, where He still lies in deep Samâdhi, for the peace of Trilokî. (Gangâ Sâgar or Saugor is said to be the seat of Kapila).

SKANDHA IV. CHAP. 1.

The names of the first table have been considered before.

SKANDHA IV. CHAP. 1.

Ruchi and Akuti both mean Wish, Desire. Yajna is sacrifice, Dakshinâ means ordinarily the present made to a Brâhmana for officiating at a ceremony. It is also the present made for the performance of a Vedic sacrifice. No Vedic sacrifice is complete without the present of Dakshinâ to the officiating priest. Dakshinâ was married to Yajna, for they are inseparable. Possibly Yajna has reference to the elemental or Devic character of life forms in the first Manvantara. That also explains why there was no Indra separate from the Avatâra of the Manvantara.

The first Manvantara was one of Pravritti or Descent, Spirit could descend into matters only with the help of Desire. Desire is the father of Kâma — Kâma is the characteristic of Vedic Yajna. Yajna therefore guided the First Manvantara. He was the Avatâra of Vishnu as well as the Indra of the Devas.

The sons of Yajna were the Devas of the First Manvantarâ. The Bhâgavata calls them Sushita or Bliss gods. The Vishnu Purâna calls them Yâma Devas. The Manvantara Devas have for their mission the carrying out of the cyclic work of the Manvantara.

SKANDHA IV. CHAP. 1.

Marichi means literally a ray of light. The word is frequently applied to the sun's ray. As the sun's ray breaks up into the component colours, so the line of Marichi broke up into the life kingdoms. Kalâ means a digit of the moon. Kasyapa was the son of Marichi and Kalâ. He married the 13 daughters of Daksha, in the line Uttânapada. By his wives, Kasyapa was the father of Suras and Asuras, of elementals, vegetables, animals and men. He is directly connected with the Monads. Marichi and Kalâ have a special significance in reference to Jivic evolution. Does the pair symbolise the sun's ray reflected on the Moon or the Atmic ray reflected on Buddhi? Any how Marichi and Kalâ imply the divine ray in the Jivas or Âtma-Buddhi.

The monads of individuals are limited by the shells or bodies of Kasyapa's line. (The word Kasyapa means primarily bed, seat). They come through Pûrnima, daughter of Marichi. The sons of Pûrnima are Viraja and Visvaga.

Viraja is free from Rajas. Visvaga means one who goes all over the Universe. Viraja and Visvaga are Universal aspects of Jivic Intelligence.

(Viraja is the father of Vairâjas). Devakulyâ is the daughter of Purnimâ. She flowed from the washings of the feet of Vishnu and became the divine river Gangâ.

SKANDHA IV. CHAP. 1.

Atri = a (not ) + tri (three). Not three, but three in one. Anasuyâ = (not)+*asuyâ* (envy, intolerance, jealousy).

Atri made severe Tapas for one hundred years for a son like unto the Lord of the Universe. The ascetic fire at last broke forth from his head and instantly Brahmâ, Vishnu and Śiva appeared before him.

"Lords!" said Atri, "I had only one of you in my mind, but you have all Three come to me!"

The Trinity replied: — "We are three in one. You shall have three sons, one after each of us."

Anasuyâ begot Sōma or the Moon after Brahmâ, Datta or Dattâtreya after Vishnu and Durvâsas after Śiva.

[The Moon is thus a sort of Brahmâ or creator to the present Kalpa.]

Atri represents the Creative, the Preservative and the Destructive Intelligence in the individual, all united to carry out the complex process of evolution.

The Brihat Aranyaka certainly refers to one of his aspects in the following passage: —

"Speech is Attri; for by speech food is consumed; for Attri is verily derived from the root Attih (to eat, consume); he is the consumer of all." II-2-4.

"Where was he, who thus established us? He Is within the mouth; hence is Ayâsya. He is Angirasa, because he is the essence of the members." Brihat Aranyaka I-3-8.

Commenting on this passage Sankarâcharya says: "Life is also called Angirasa, the essence of causes and effects. Angirasa is a compound of Anga and Râsa — Anga meaning members, causes, and effects, and Râsa essence, substance; the whole meaning therefore is the substance, upon which causes and effects depend — It is the essence of every thing, because unless it were present, all would become without effect."

"He who abides in the mouth is Angirasa, for he is the essence (Râsa) of the members (Anga). Life is the essence of the members. This is also Brihaspati. Speech is Brihati. Life is the preserver (pati) of Brihati, therefore it is Brihaspati."

B.A. I-3-19 and 20.

Brihaspati or the presiding deity of the planet Jupiter is called Angirasa i.e. the son of Angiras. The wife of Angiras is, according to the Bhâgavata, Sraddha or Faith, and, according to Vishnu Purina, Smriti or Memory. The latter is a more suggestive name. Brihaspati or Jupiter is the essence of all beings and of the Universe and is connected with the memory of the past.

Angirasa is the Rishi of the 5th Mandala of the Rig Veda. The Mantras of that Mandala are composed in the Brihati or big Metre. This accounts for the name Brihaspati (Brihati+pati).

Brihaspati or Jupiter, as the guide of the Devas, has to play a most important part in bringing about the life evolution of the present Kalpa according to the records of the past and the essence or Râsa of all beings. The Âranyaka therefore calls him life itself.

Utathya, another son of Angiras, is u+tathya. U is an interjection, used as an expletive — Tathya means reality, truth — Utathya is said to be an incarnation of Vishnu. Both the brothers are said to have distinguished themselves in the Second Manvantarâ. Sinivâli is the day preceding that of new moon or that day on which the moon rises with a scarcely visible crescent. Kuhâ is new moon day when the moon is altogether invisible.

Râkâ is the full moon day.

Anumati is the 15th day of the moon's age on which she rises one digit less than full.

The full moon and new moon days have thus a mysterious connection with the essence of all beings. On those days the herbs have their medicinal properties in full and even men have mysterious potencies, which have formed the subject of occult study.

Pulastya = Pula + Stya.

Pula is large, wide. It also means a thrill of joy or fear.

Stya is he who collects, is connected with, remains in. Agastya = Aga + Stya.

Aga is mountain, unable to walk, fixed.

According to a Pauranik legend, the Vindhya mountain began to rise higher and higher so as to obstruct the path of the sun and moon. The gods being alarmed sought the aid of Agastya who was the teacher of Vindhya. The Rishi approached the mountain and asked it to bend down and give him an easy passage to the south and to retain the same position till his return. Vindhya obeyed the order of his teacher, but Agastya never returned from the south and Vindhya never attained the height of Meru.

According to the Bhâgavata, Agastya is the digestive fire of the stomach.

Visravas = Vi (signifying intensity) + Sravas (ear).

Kubera is literally deformed. He is the god of riches and Regent of the North. He is the king of the Yakshas and Kinnaras and a friend of Rudra. His abode is Kailâsa. He is represented as having three legs, only eight teeth and a yellow mark in place of one eye.

Râvana, Kumbhakarna and Vibhishana are Râkshasas made famous by the Râmayana.

Râvana is one who makes a loud noise. The Râkshasas reached the height of their power in his time. The Yakshas, before his time, had occupied Lankâ or Atlantis under Kubera, but Râvana propitiated Śiva by his loud hymns, and acquired easy mastery over his kindred elementals. He ousted the Yakshas from Lankâ and made it his own capital. Râvana also controlled the higher Devas of Trilokî.

Kumbha karna = Kumbha (pitcher) + Karna (ear). This pitcher-eared brother of Râvana is said to have devoured thousands of beings including sages and heavenly nymphs. He slept for six months at a time. He was ultimately slain by Râma.

Vibhisana, meaning the Terrible, left his brother Râvana and joined Râma. After the death of Râvana, Râma installed him on the throne of Lankâ. He is said to be still living.

The Râkshasas are said to have possessed Kâma Rupa i.e. they could assume any body at will.

In the line of Pulastya we have this strange combination — the digestive fire of stomach, ears, Yakshas and lastly the Râkshasas who could change their body at will. Altogether we may say, Pulastya is Intelligence which governs animal passions and Kâma.

Pulaha = Pula + ha. Ha is one who gives up.

Gati is motion.

Karma-Srestha is one most skilled in karma or work.

Varîyas is excellent, preferable.

Sahishnu is patient, enduring.

Pulaha seems to be the higher aspect of Kâma — the impulses pure and simple, apart from their Kâmic generator, or perhaps Pulaha may represent Prânic activity.

Kratu is a Vedic sacrifice, intelligence, power, ability. Kriyâ is action.

Bâlakhilyas — are a class of Rishis 60,000 in number, of the size of the thumb, and are said to precede the sun's chariot. The word literally implies stunted in growth like infants. These Rishis are said to burn brightly with the spiritual fire of asceticism. The number 60,000 is significant. It indicates a correspondence.

Perhaps the Rishis represent the sense perceptions which are guided by the Adhidevas who have their abode in the heart of the sun. The Balakhilya Rishis are therefore said to accompany the sun's chariot. Their connection with Vedic sacrifices is also intelligible, as they are generally directed to the Adhidevas.

Vaśisthâ is the Controller. He is the spiritual teacher of the Solar Race and represents spiritual Intelligence or Higher Manas. He is the controller of the senses and the lower mind.

Urjâ is Energy. She is also called Arundhati.

Atharvan — The Veda called by that name.

Dadhîchi — The name of a Rishi who accepted death In order to serve the Devas. Visvakarmân forged the thunderbolt with his bones and Indra defeated Vritra, the Asura King, with that weapon.

The line of Atharvan represents self sacrifice for universal good as well as magic or occult wisdom.

Bhrigu — is the Dweller of Mahar Loka, or the Archetypal plane. Upon the Pralaya of Trilokî, the essence of that triple plane and its Karma become embedded in Mahar Loka. The creative process sets in again in strict conformity to the Karma of the past. Bhrigu is therefore father of:

Dhâtâ — or Universal Karma

Vidhâtâ — or Individual Karma, and

Sri or Lakshmî — the wife of Vishnu, the Energy of Preservation.

Ayati — or potency is the wife of Dhâtâ, Mrikandu and Markandeya, are in this line.

Niyati — or fate, is the wife of Vidhâtâ. Prâna and Vedasiras are in this line.

Kavi — is another son of Bhrigu and Usanas or Sukra is Kavi's son. But according to some authorities Kavi is the same as Usanas. It is a matter for reflection how Sukra or the presiding Rishi of the planet Venus is connected with Mahar Loka or the trans-personal plane. Mahar Loka is the first approach to universality and therefore may correspond to Higher Manas. However that be, Venus corresponds to the first plane of universality.

The consideration of Tables C to K has proved to be an interesting one. But readers are requested to remember that this is a mere study by an inquiring student and they are left to think for themselves. I might have dwelt at some length on this portion of the subject, but that would be going beyond the scope of the present work.

Briefly speaking then,

Marîchi — is Monâdic ray or Âtmâ-Buddhi,

Atri — is the adjustment of the creative, preservative and destructive tendencies in a Jiva,

Angiras — is the Essence of Creation, the auric repository of the Jiva,

Pulastya — is Kâmic Intelligence,

Pulaha — is higher Kâmic Intelligence, or it may be Prânic also,

Kratu — is lower Mânasic Intelligence,

Vasishtha — is Higher Mânasic Intelligence.

Daksha — is the Able.

Prasûti — is the Mother, the Procreative Energy. During the First Manvantara Daksha had nothing to do with sexual procreation. He was the father of 16 primal energies. These energies were wedded to Dharma, Agni, the Pitris and Śiva — 13 to Dharma and one to each of the others.

Dharma — is that which binds the creation. Man and man, man and animal, animal and animal, all forms of creation are kept together by Dharma. The binding forces of creation are the wives of Dharma.

Sraddhâ or Faith is the first wife of Dharma. Her son is Satya or Truth.

Maitri or Friendliness is the second wife. Her son is Prasâda or complacence.

Dayâ or compassion is the third wife. Her son is Abhaya or Freedom from fear.

Sânti or Peace is the fourth wife. Her son is Sama or Tranquility.

The fifth wife is Tushti or contentment. Her son is Harsha or joy.

The sixth wife is Pushti or Fullness. Her son is Garva or Pride.

The seventh wife is Kriyâ. Her son is Yoga.

The eighth wife is Unnati or Advancement. Her son is Darpa or Vanity.

The ninth wife is Buddhi. Her son is Artha.

The tenth wife is Medhâ or Intellect. Her son is Smriti or Memory.

The eleventh wife is Titikshâ or Forbearance. Her son is Kshema or Well-being.

The twelfth wife is Lajjâ or Shame. Her son is Vinaya or Modesty.

The thirteenth and last wife of Dharma is Mûrti or Form. Her sons are Nara and Nârâyana, i.e. Humanity and Divinity. The Human Form constitute a Duality. It is in this dual form that Sri Krishna incarnated Himself.

From Dharma we pass to Agni.

[Agni is used in many senses. It means the channel of communication between different kingdoms in nature, specially between Man and Deva, as also a vehicle of consciousness, and sometimes consciousness itself. It also means the Rupa or form-giving principle in the Universe. It is frequently used in the Purânas in the last sense.]

Agni was wedded to Svâhâ, the 14th. daughter of Daksha. His three sons are Pâvaka or the Purifier, Pavamân or that which is being purified and Sâchi or Pure. They have 45 sons who with their fathers and grandfather form the Forty-nine Fires. They are separately mentioned in the Vedic Sacrifices in honour of Agni.

Svadhâ is the 15th. daughter of Daksha. She was married to the Pitris. Agnishvatvâ, Barhishad, Sōmapa and Âjyapa are the names of the Pitris. They are with fire (Sagni) or without fire (Niragini). Svadhâ bore two daughters to the Pitris, Vayunâ and Dhârini. Both of them were well-versed in the Supreme wisdom.

[Vayânâ is knowledge, wisdom, faculty of perception. Dhârini means that which bears, holds, carries, supports. Sometimes the word is used to mean the earth.

This two-fold classification means that some of the Pitris give the body, which is the receptacle or carrier, with its sub-divisions, and others give knowledge, wisdom and the faculties of perception].

Sâti is the last daughter of Daksha. She was wedded to Śiva. We shall specially notice her in the succeeding chapter.

There is not much to detain us in this Table. It will be enough if readers will please note the meanings of the names used.

We must divide this Table into the following heads: — I. The story of Dhruva, II. The story of Pirthu, III. The story of Prachina Barhis, IV. The allegory of Puranjana, and V. The story of the Prachetasas.