A Study of the Bhâgavata Purâna; or, Esoteric Hinduism

Chapter V: The Story of the Prachetas Brothers (1)

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*SKANDHA IV, CHAP. 30-31.*

The Prachetas brothers left home in order to discover by Tapas the best mode of enlarging the creation. They went west-ward and had not gone far when Siva rose from beneath a large lake and addressed them thus: -- "Children, you are sons of Barhishad, I know your good resolve. Blessings be on you. By the performance of one's duty in life, one attains the state of Brahma after many births. My abode is still further, inaccessible even to the virtuous. But the votary of Vishnu attains His holy state, only when this life is ended. I and the Devas shall also attain that state after the final break up of our Linga Sarira. Learn therefore this prayer to Vishnu. (Siva then recited the prayer to Vishnu, known as Rudra Gita). Concentrate your mind on this prayer, meditate on it and recite it constantly."

The Prachetas brothers entered the waters of the deep and there prayed to Vishnu for a thousand years. Vishnu appeared and asked them to chose a boon and without waiting for a reply addressed them thus: -- "You are dutiful sons and shall ever be known as such. You shall have a son in no way inferior to Brahma. All the three Lokas shall be filled with his progeny. Indra had sent Pramlocha to decoy Kandu Rishi in his penances and the Apsara succeeded in winning the heart of the Rishi. She had by him one daughter whom she brought forth from her pores as she brushed against the tops of the trees. She left her child there and ascended to heaven. The moon nourished the child by putting his nectar-bearing forefinger into her mouth. Have that daughter of the trees for your wife. You are all alike in your virtues and she is like to you all. So she shall be the wife of all the brothers."

The brothers then rose up from the waters. They found the earth overgrown with innumerable plants, so high that they almost reached the high heavens. The Prachetas brothers were angry to find such growth in plants and they resolved to destroy them. They emitted fire and air from their mouths, which caused havoc in the vegetable kingdom. Brahma came and pacified the sons of Barhishad. He advised the surviving plants to give their adopted daughter Marisha in marriage to the Prachetas brothers. The offspring of this marriage was Daksha. He is the same as Prajapati Daksha, son of Brahma. His degradation was owing to his former disregard of Siva. The Chakshusa Manvantara witnessed his work of creation.

The Prachetas brothers reigned for 1000 Deva years. They were succeeded by Daksha.

THOUGHTS ON THE ABOVE.

Consciousness in organic life had appeared with Prithu. The table of further evolution may be here reproduced for facility of reference.

Prithu.
|
-+-------------+---+--------+---------+---------+--
| | | | |
Vijitasva Haryyaksha Dhumraksha Vrika Dravinas
or Antardhana. (East) (South) (West) (North)
m. Sikhandini m. Nabhasvati.
| |
| Havirdhana
--+--+------+--------+-- |
| | | |
Pavaka Pavamana Suchi |
|
-+----------+-------+---+-----+---------+----------+--
| | | | | |
Barhishad Gaya Sukla Krishna Satya Jitavrata
_alias_ Prachina Barhis
m. Satadruti.
|
10 Prachetases
m. Marisha
|
Daksha.

Vijitasva could make himself invisible. This may have reference to the state of the body at that stage of evolution. The fires appeared as it is they that give forms. The object corresponding to elemental fire is Rupa or form. Barhishad, the name of one class of Pitris, was the progenitor of the form-producing Linga Sarira with all its potentialities.

We find the senses developed in his sons the Prachetas brothers. "Pra" Means perfect and "Chetas" is the perceiving mind. But the mind perceives through the Indriyas, which are ten in number. Therefore they are ten brothers all alike; but they are wedded to one girl Marisha.

There is some occult connection between water and sense perception. Barhishad was married to the daughter of the Ocean-god. The Prachetas brothers remained submerged for a thousand years in the waters. The protozoa and protophytes must of necessity be aquatic, as it were, for the development in them of sense perceptions.

It is in Touch that the sense perceptions find a common basis. Touch underlies all other perceptions. It is touch of the object by one sense or other that gives rise to one perception or the other. "Kandu" is primarily scratching or itching, secondarily touch. Marisha was nourished by the moon and brought up by the plants.

The period refers to the stage of evolution when the vegetables formed the predominant creation. It corresponds somewhat to the geological period of tree-ferns and lycopods in our Manvantara.

The development of sense perceptions is the result of a communion with Vishnu, under the auspices of Rudra. This means a further infusion of Satva by Vishnu, which was made possible by the Dissolving influence of Siva. And the son of the Prachetas brothers is verily Daksha, the Prajapati of procreation, reincarnated under better auspices for the purpose of extending the creation. So we find the Trinity acting as three in one in the creative process.

With the appearance of Daksha Jiva evolution comes to an end in the first Manvantara.

TABLE V.

SKANDHA V.

TABLE V. PRIYAVRATA.

*SKANDHA V. CHAP. 1.*

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

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

Priyavrata reigned for 400,000,000 years. The Sun-god Aditya moves round the Sumeru Mount and sends his rays up to the Loka-loka range, illumining half the regions while the other half remains dark. King Priyavrata in the exuberance of spiritual power determined to illuminate the dark regions and to make it all day and no night. He followed the Sun-god seven times with a chariot as swift and bright as that of the Sun-god himself even as though he were a second Aditya. Brahma appeared saying "Desist, O Son, this is not thy assigned duty in the universe." The ruts caused by the wheel of Priyavtata's chariot are the seven oceans, which gave rise to the seven Dvipas -- Jambu, Plaksha, Salmali, Kusa Krauncha, Saka and Pushkara.

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

1) Kshara (Salt),
2) Ikshu (Sugarcane juice),
3) Sura (wine),
4) Ghrita (clarified butter),
5) Kshira (milk),
6) Dadhi (curd) and
7) Suddha (pure water).

They are like ditches round the Dvipas and their dimensions are the same as those of the corresponding Dvipas.

King Priyavrata divided the seven Dvipas among his seven sons thus: --

To Agnidhra, he gave Jambu Dvipa.
" Idhmajihva, " " Plaksha Dvipa.
" Yajnavahu, " " Salmali Dvipa.
" Hiranyaretas, " " Kusa Dvipa.
" Ghritapristha, " " Krauncha Dvipa.
" Medhatithi, " " Saka Dvipa.
" Vitihotra. " " Pushkar Dvipa.

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

*SKANDHA V. CHAP. 2.*

King Agnidhra presided over Jambu Dvipa. He saw the Apsara Purva-chitti and became love-stricken, so much so that he became a _jada_ (Jada is literally fixed, materialized hence idiotic, mad.)

The King had by her nine sons Nabhi, Kimpurusha, Harivarsha, Ilavrita, Ramyak, Hiranmaya, Kuru, Bhadrasva and Ketumala. Each of them presided over the Varsha of his name. They were respectively wedded to the following nine daughters of Meru, -- Merudevi, Pratirupa, Ugradanstri, Lata, Ramya, Syama, Nari, Bhadra and Devaviti.

*SKANDHA V. CHAP. 4-6.*

Nabhi had for his son RISHABHA an Incarnation of Vishnu. Rishabha knew his Varsha to be the field of Karma. He married Jayanti and had by her one hundred sons. The eldest and most qualified of his sons was Bharata, Bharatavarsha is named after him.

The chief amongst the remaining ninety-nine sons were Kusavarta, Ilavarta, Brahmavarta, Malayaketu, Bhadrasena, Indrasprik, Vidarbha and Kikata. These nine were the immediate successors of Bharata and were attached to him.

Following them were Kavi, Hari, Antariksha, Prabuddha, Pippalayana, Abirhotra, Dravida, Chamasa and Karabhajana. They were devoted to Bhagavan. Their story will be related in the 11th. Branch of this Purana.

The younger eighty one sons were devoted to karma and they were great performers of Yajna.

Rishabha called his sons together and gave them proper advice. He taught them Atma Vidya and revealed to them his own nature as the all pervading Purusha, free from Avidya.

"This my body is inconceivable. My heart is pure Satva. All impurities were cast off by me. Therefore good people call me 'Rishabha' (primarily a bull, secondarily the best). You are all born of my heart and so you all are great; follow your brother Bharata willingly. By serving him you will do your duty by your subjects."

So saying, he made over the reins of government to Bharata and himself became a Parama Hansa. He took the vow of silence and never spoke again. He looked blind, dumb and deaf like one obsessed and mad. He went everywhere in this state, heedless of what others said. People flocked round him wherever he went. At last he thought the rush of people to be an impediment to yoga and took the vow of Ajagara life (Ajagara is a huge python that does not move, but eats whatever comes within reach of its mouth). He remained fixed at one place.

The yoga powers (Sidhis) sought him but he spurned them all. When he foresaw the end of his _prarabdha karma_ Rishabha went about at will and travelled in Kanka, Venkata, Kutaka and South Karnataka. While in the forest of Kutaka he thrust some stones into his mouth. At that time the wind blew high and the bamboo tops caught fire and the body of the King was consumed. In Kali Vuga, King Arhat of Kanka, Venkata and Kutaka will hear of the deeds of Rishabha and in the name of religion will introduce all sorts of sacrilegious practices as sanctioned by Rishabha's example.

*SKANDHA V. CHAP. 7.*

King Bharata married Panchajani, the daughter of Visva. He had by her five sons -- Sumati, Rashtrabhrit, Sudarsana, Abharana and Dhumraketu. This Varsha was formerly called Ajanabha. When Bharata became king, it was named after him Bharata Varsha. King Bharata performed the Vedic Yajnas and made offerings to the Devas. But he knew the Devas as manifestations only of Vasudeva. His mind became pure and filled with Satva. He lost himself in devotion to Vasudeva. At last he divided his kingdom amongst his sons and himself went for Tapas to the hermitage of Pulaha in the _kshetra_ of Hari on the Sacred Gandaki. He meditated in his heart on the lotus feet of Bhagavan and became suffused with ecstasy.

Bharata invoked the golden Purusha in the rising sun by a special Rik (Vedic Mantra) and addressed Him thus, "Let us attain the spiritual rays of luminous Savitri that are beyond Rajas and that are the generators of Karmic effects. By His Manas He created this universe. He preserves the Jiva again by permeating this universe."

*SKANDHA V. CHAP. 8.*

Once upon a time king Bharata had bathed in the Gandaka and after performing the daily practices was meditating on Pranava on the river-side. A deer came to drink water at the time. While the animal was quenching her thirst a lion roared not far off and she in terror jumped into the river. As she happened to be big with child, she was delivered of it at the time. Exhausted, the deer got back to the river side only to die. The new born fawn was being washed away, having no one to take care of it. Bharata took pity on the little fawn. He took it up and brought it to his hermitage. He brought it up as his own child and became deeply attached to it. He constantly thought of the deer-child, even so much so that when death approached he could not forget it and became re-born in another birth as a deer.

But though born as a deer, Bharata did not lose the memory of his former birth. He reflected that the mind that had been trained and controlled in the worship of Vasudeva went astray only for the sake of one deer-child. He left the Kalanjara hills where he was born as a deer and sought for Salagram, sacred with the Asramas of Pulastya and Pulaha. He waited calmly for the exhaustion of Karma that had given rise to his deer life. He then gave up his body in the sacred waters of the Gandaka.

*SKANDHA V. CHAP. 9.*

A Brahmana of the line of Angiras had nine sons by one wife. They were all well versed in the Vedas, He had one son by another wife and one daughter. This son was said to be an incarnation of Bharata. He was afraid of _sanga_ (company), so much so that he would not even speak to any one for fear of acquiring new Karma. People took him for an idiot. His father strove hard to teach him the Vedas but did not succeed. His parents died and his half brothers had charge of him. Their wisdom was that of the Vedas. They had not learned Atma Vidya. So they did not understand the nature of Bharata and neglected him. They gave him poor meals for the day's work in the fields.

At one time a thief wanted to propitiate the goddess Bhadra Kali by human sacrifice in order that he might be blessed with a child. The victim that was procured somehow untied himself and fled. The attendants searched for him on all sides in vain. They at last fell upon Bharata who was watching in the fields in a peculiar way. They found him most suited for sacrifice and tied him up and carried him to the altar of Kali. He was duly consecrated and the priest took up a sharp instrument to cut off his head. Kali could no longer remain unconcerned. She rushed forth in rage from out of her image, wrested the knives from the hands of the thieves and cut off their heads.

Once upon a time Rahugana King of Sindhu and Saubira was travelling in a palanquin. The chief palanquin bearer on reaching the river Ikshumati went in search of a bearer and on finding Bharata deemed him to be a god-send. He found his limbs strong and well-built and thought him capable of bearing the palanquin. He forced Bharata into the service. Bharata though quite unfit for this menial work did his utmost. But he was in the habit of looking forward for the distance of an arrow throw and then taking steps in advance, so that he might not unwarily kill some animal under his feet. He could not therefore keep pace with the other bearers and the palanquin lost its balance. King Rahugana became angry and reproached the bearers. They complained against the new recruit. The king taunted Bharata with these words; "Oh my friend I dare say you are tired -- for have you not carried me long and for a long distance too -- and you appear to be thin indeed and weak. Are you suffering from decrepitude? Are not these your fellow-mates."

Bharata kept quiet. For these taunting remarks did not touch him. He was crystallised in wisdom and was no longer troubled with the false perceptions of "I and mine."

The palanquin again lost its balance. The king lost his temper and broke forth thus; "What is this? are you alive or dead? Do you thus disregard my orders and think of living? You must be a madman, like the Death-god I will punish your madness and bring you to your senses." King Rahugana was proud of his learning and his kingship. He was inflated with Rajas and Tames. He had therefore no hesitation in reproaching that lord of Yoga, Bharata.

Bharata smiled and thus replied: -- "Thy taunts are true, O king! There is no doubt, I am neither tired nor did I travel long. For thy weight does not affect me nor have I any distance to travel. Nor could I be called fat. For the body is fat and not I. It is by falsely attributing the bodily attributes to self that one is said to have thickness, leanness, disease, hunger thirst, fear, enmity, desire, sleep, attachment, anger, egotism, pride and sorrow. But I have no such false perception.

"Thou sayest I am dead even when alive. But such is the case with all beings for they are all subject to constant transformations.

"Thou chargest me with disregarding the orders of my Master. But only if the relationship of Master and servant does really subsist, might there be command and obedience. But where is that relationship? If thou sayest, in the ways of the world, thou art my king momentary though these ways be, please tell me thy behests.

"Thou callest me a mad man and dost want to punish me and bring me to my senses. But I am not mad, though I may look so, for I am fixed in the meditation of Brahma. But still if thou thinkest me to be a madman it will be useless to punish or to teach a senseless being."

So saying Bharata continued to carry the king. Rahugana came down from the palanquin and fell at Bharata's feet. He expressed regret for having slighted such a sage in disguise and prayed for a fuller explanation of the philosophy involved in his weighty words. This led to an explanation by Bharata of the Advaita philosophy from the stand point of the Puranas, a denunciation of Vedic and Tantric rites, and an allegorical description of the worldly life as trading in the forest (the world being the forest and the traders being men in search of wealth). The allegory was explained by Suka to Parikshit. [The enquiring student is referred to the original for details (V. 11-14.)]

*SKANDHA V. CHAP. 15.*

We must hurriedly refer to the line of Bharata. Sumati was the son of Bharata. Ill guided men in the Kali Yuga will call him a God. In his line Pratiha was master of Atma Vidya. Coming lower down by far the most renowned king in the line of Bharata was Gaya Viraja was also well known. Of the hundred sons of Viraja, the eldest was Satajit or the Conqueror of the hundred.

THOUGHTS ON THE LINE OF PRIYA VRATA.

Priya Vrata means literally one of welcome (_Priya_) deeds (_Vrata_).

Priya Vrata, was under the influence of Narada from the beginning and he declined to go along the Descending path or Pravritti Marga. He was wedded to the daughter of Vishva Karma.

Vishva Karma is the cosmic manufacturer. The work of this Prajapati extends over the whole of Triloki and he is the architect of all systems and chains included in the Triloki -- Priya Vrata, as we shall see later on, represents the earth chain only or the system known as Bhur.

What we generally call the Solar system is a misnomer. For the sun stands between Bhur Loka and Svar Loka and illumines both the Lokas with its rays. The Solar System is therefore properly speaking the whole of the Triloki. In speaking of Priya Vrata, therefore, the Bhagavata restricts itself to the regions illumined by the sun as well as by the moon (V-15-I.)

We shall enter into a detailed description of the whole system in the next chapter. Let us take here a passing glance of the line of Priya Vrata.

We take Priya Vrata to be the Earth chain complete in itself or rather the progenitor of the Earth chain.

Meru or Sumeru is the axis of Bhur Loka, its highest point being the highest point of Bhur Loka.

The sun god revolves round this central axis.

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

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

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

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

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

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

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

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

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

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

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

The one farthest from the centre is the Pushkara Dvipa.

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

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

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

Since then days and nights are solely caused by the motion of the sun round Meru along the Manasottara range.

The seven Dvipas may be the Globes A, B, C, D, E, F, and G of Theosophical literature.

The rulers of these seven Globes are seven sons of Priyavrata, named after Agni or Fire.

Agni is here the form-giving Energy of each Globe.

Of the ten sons of Priyavrata, seven only became Rulers of the Globes, but the other three Kavi, Mahavira and Savana, had nothing to do with the creative process. They are highly spiritual entities beyond the plane of the seven Globes.

The daughter of Priyavrata was Urjasvati. The word means full of Energy. She was wedded to Sukra, the presiding god of the planet Venus.

Her daughter is the renowned Devayani, who was married to King Yayati. She stands for Devayana, the Radiant Path of the Upanishads, which transcends the Triloki.

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

The Bhagavata does not relate the genealogy of the other sons as at present we have nothing to do with the life-evolution on these globes.

The process of materialisation is indicated by the Jada state of Agnidhra on seeing the Apsaras Purvachitti.

The sons of Agnidhra are the nine Varshas or Continents. We shall learn the details of these Varshas subsequently. Of these Varshas again, we are directly concerned with Nabhi. The word Nabhi means navel, which is at the centre of the body. The Nabhi Varsha is the pivot on which the other Varshas hang. The Nabhi Varsha is what we know as our Earth. The nine Varshas are also placed layer over layer, as the Dvipas are.

When Nabhi underwent further transformation, Rishabha became his son. In Rishabha, we come to a turning point. He is said to be an Incarnation of Vishnu. The word "Rishabha" means bull. But that meaning does not give us any help in understanding Rishabha and his work.

Priyavrata moved rapidly round Meru, till the globes were formed. This is in accordance with the Nebulous theory of Laplace. When the globes were formed, the Earth became denser. As the density increased, the movement of the Earth became irregular, till at last, the planet became fixed. This is not the western idea. The Pauranic idea is that the sun moves round the Earth, and the Earth remains fixed in its position. The story of Priyavrata's line is based upon this idea. Another idea of the ancients was that the planets had speech, till they became solidified.

Rishabha took upon himself the vow of silence. His son Bharata became speechless as a deer.

It was necessary to put a limit to the materiality of the Earth. The hard crust that formed the shell of the planet could not be allowed to affect its heart. The Earth was not to lose all spirituality. Therefore Vishnu incarnated in Rishabha so that spirituality might be stored in our planets, for the evolution of those Jivas that dwelt over it. Look at a Parama Hansa; the ascetic that neither speaks nor moves. Judging from outside, he is no better than a mute animal, but he is all spirituality within. Such is the nature of our mother Earth.

The thrusting of stones into the mouth of Rishabha is suggestive.

The sons of Rishabha are the countries of our Earth. Of these Bharata (India) was the first-born. The spiritual character of this holy land is shewn by the story of Bharata.

Bharata was obeyed and imitated by nine brothers, of whom Brahma-varta is well-known as described by Manu. Malaya is Malabar. Vidarbha is Berar and Kikata is Bihar.

The sons of Rishabha very likely include all the countries of the Earth.

Rishabha called his sons and asked them to follow Bharata. Will other lands now follow that advice?

THE EARTH CHAIN, BHUVANA KOSHA.

*SKANDHA V. CHAP. 16.*

Said Parikshit: -- "Thou hast given the bare outline of these regions of the universe which are lighted by the sun and where the moon and the luminous starry host are also seen.

"Thou hast hereby mentioned the seven oceans and the seven Dvipas, but thou hast not given the details thereof." Suka replied: --

Imagine the Bhu-mandala or the Earth chain to be the pericarp of a lotus. Imagine there are seven sheaths immersed in it -- the seven Dvipas. The central sheath is Jambu Dvipa. It is Niyut Yojanas in area (Niyut= 1,000,000 But Sridhara Svami here explains Niyuta as meaning one laksha or 100,000. So according to Sridhara the area of Jambu Dvipa is 800,000 miles). Jambu Dvipa is round like the lotus leaf.

There are nine Varshas in Jambu Dvipa, each nine thousand Yojanas in area completely divided by eight mountain ranges. (Bhadrasva and Ketumala form exceptions, for they extend over 34,000 Yojanas. Some take nine thousand Yojanas to be the expanse between the Nila and Nishadha ranges. The Vayu Purana describes the position thus: -- Two Varshas are situated like two bows north and south. Four are placed longways. Ilavrita is as it were with four petals. _Sridhara_. This gives 7 x 9000 + 34000 = 97000).

ILAVRITA IS THE CENTRAL VARSHA.

Sumeru is situated in the navel of this Varsha. This king of mountains is gold all through. It is a laksha Yojanas high. If the Earth chain be taken to be a lotus, this Meru is its pericarp. It is 32,000 Yojanas as the top and 16,000 Yojanas at the foot and 16,000 Yojanas under the ground.

(By saying 16000 Yojanas at the foot, 84000 Yojanas are left out. Thus the Vishnu Purana says -- the Meru is 84000 Yojanas over the ground and 16000 under the ground, at the top 32000 and at the foot 16000. _Sridhara_. 16000 + 84000=100000).

On the north of Ilavrita are the three mountain ranges Nila, Sveta and Sringavan in order. They are respectively the boundary ranges of Ramayak, Hiranmaya and Kuru. They spread east and west up to the salt ocean. They are two thousand Yojanas wide. In length, each succeeding one is a little over one tenth part shorter than the preceding one. (There is no difference in height and in width. _Sridhara_).

So on the south of Ilavrita are the three ranges Nishadha, Hemakuta and Himalaya spreading east and west like the preceding ones. They are 10,000 Yojanas in height. They are the boundary ranges respectively of Harivarsha, Kinpurusha and Bharata. (This -- 10,000 Yojanas -- is also the height of Nila, Sveta and Sringavna. The width of these ranges again is that of Nila, and others. By Bharata we are to understand Nabhi.

On the west of Ilavrita is the Malyavat range and on the east lies the Gandha Madana range, These ranges extend north up to the Nila range and on the south up to the Nishadha range. They are two thousand Yojanas wide. They are the boundary ranges of Ketumala and Bhadrasva respectively. (East and west there is the Meru surrounded by Ilavrita, then there are the two ranges Malyavat and Gandha Madana, and the two varshas Bhadrasva and Ketumala and nothing besides).

North and south, there is the Meru then Ilavrita, 6 mountain ranges and 6 Varshas, 3 on each side and nothing else.

[Where do you then get a _laksha_ of Yojanas? It is said: -- Meru has a diameter of 16,000. Ilavrita has 18,000. The 6 Varshas have 6 x 9,000 = 54,000. The 6 mountain ranges have together a width of 6 x 2,000 = 12,000. Thus north and south, we have 16,000 + 18,000 + 54,000 + 12,000 = 100,000.

East and west we have 34000 (9000 + 16000 + 9000) across Meru and Ilavrita and the two mountain ranges 2 x 2000 = 4000.

The expanse of the two Varshas up to the ocean side is 62000. This gives us 34000 + 4000 + 62000 = 100,000. Thus there is no conflict. _Sridhara_.]

[This discussion of Sridhara throws immense light on the text. We find that the area is measured by the diameter. We find that 16000 is the diameter of Meru at the foot. We find that Ilavrita has 9000 from Meru to Nila and 9000 from Meru to Nishadha. We understand also why Bhadrasva and Ketumala were said to be exceptions, their expanse being 34,000. A diagram will now best illustrate what we say.]

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

Bharata Varsha extends from the base of the Earth opposite the Himalayas on the side of America to the highest point of the Himalayas.]

Kinpurusha Varsha, so called from its dwellers, extends from the highest point of the Himalayas as its base to the highest point of Hemakuta.

So with the other Varshas.

It will be seen, that we have no idea of any of the mountains, besides the Himalayas.

Ilavrita stands on the same level with Ketumala and Bhadrasva. If these three be taken as one, we get the number _7_. Five other Dvipas have _7_ Varshas only.]

On the four sides of Meru are the four mountains -- Mandara, Meru Mandara, Suparsna and Kumua. They are ten thousand Yojanas in height and expanse.

(There are two mountains east and west, their expanse being north and south. There are other two north and south, their expanse being east and west. Otherwise if these mountains were to encircle Meru, Ilavrita would not be in existence. _Sridhara_).

On these four mountains respectively are four big trees of Mango, Jamboland, Kadamba and the sacred Fig. They are the banners as it were of the Mountains. They are 11000 Yojanas high and they also spread over this area. Their width is one hundred Yojanas.

There is one lake below each of these trees: milk, sugarcane juice and pure water respectively. The use of these fluids gives natural Yogic powers to the Upadevas (lesser devas).

There are also four gardens of the Devas, _viz._ Nandana, Chaitraratha, Vaibhrajoka and Sarvato-bhadra.

The Devas, adored by the Upadevas amuse themselves in those gardens.

Big fruits with nectar-like juice fall from the mango tree on Mandara.

(The Vayu Purana gives the measure of the fruit. The Rishis who perceive truths give the measure of the fruits to be 108 cubits with the fist closed (_aratvi_) and also 61 cubits more. _Sridhara_)

When these fruits drop down, they give out a very sweet, very fragrant, profuse reddish juice which collects to form the river called Arunoda, having water of the color of Aruna or the morning Sun. This river waters the Eastern part of Ilavrita. The use of its water gives such a sweet scent to the body of the female attendants of Durga that the wind carries that scent to ten Yojanas around.

So the Jambu river is formed by the juice of the fruits that drop down from the Jambolova tree in Meru Mandara. It waters the southern part of Ilavrita.

The land on the banks of these rivers is soaked by their juice and worked on by air and light and is thus converted into gold called Jambunada, which gives ornaments to the Devas.

Aruna is the morning Sun, as well as the color of the morning Sun. The river with Aruna water is also gold producing.

The Kadamba tree on Suparsva has cavities from which flow five streams of honey, each 5 Vyamas wide (Vyama = the space between the tips of the fingers of either hand when the arms are extended.) These streams water the western part of Ilavrita. The fragrant breath of those that use them spreads over one hundred Yojanas all round.

The fig tree (Vata) called Satavolsa on the summit of Kumuda has branches which give rise to rivers that bring forth milk, curd, honey, clarified butter, molasses, edibles, carpets, cloths, ornaments, in fact all objects of desire. These rivers fall from Kumuda and water the northern part of Ilavrita.

Those that use the waters of those rivers are free from all Infirmities, diseases, secretions, old age and death. They live in absolute bliss all their lives.

There are twenty more mountains on all sides of Meru, at its foot. They are Kuranga, Kurara, Kusumbha Naikovka, Trikuta, Sisira, Patanga. Ruchoka, Nishadha Sitivasa, Kapila Sankha, Vaidurya, Jarudhi, Housas, Rishabha, Naga, Kalanjara, Nirada and others.

Two mountains, Jatharu and Devakuta, are situated on the east of Meru. They are two thousand Yojanas in height and in width. To the north they spread over 18,000 Yojanas.

So on the west there are the two mountains Pavana and Pariyatra.

On the south there are Kailasa and Karavira, which expand towards the east. So on the north, there are Trisringa and Makara. (If different measures are given in Vishnu and other Puranas, they are with reference to different Kalpas. _Sridhara_).

The sages say that in the central portion of the top of Sumeru is the abode of Brahma, made of gold, 10,000,000 Yojanas in area, and of four equal sides.

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

Manovati is the abode of Brahma.
Amaravati " " Indra.
Tejovati " " Agni.
Sanyavati " " Yama.
Krishnangana " " Nairita.
Sradhavati " " Varuna.
Gandhavati " " Vayu.
Mahodaya " " Kubera.
Yasovati " " Isa.

THE GANGES.

*SKANDHA V. CHAP. 7.*

The Avatara Vamana asked Bali, the Daitya King, for as much space as he could cover in three steps. The first step covered the earth. Vamana then raised his foot over the heavens and the stroke of his left toe-nail caused a hole in the cosmic egg. Water entered the hole from outside, water that carried the washings of Vishnu's feet and that was consequently capable of purifying all the impurities of the world and that was in itself very pure, water that was then called Bhagavat pudi. In a thousand yugas the stream reached the highest point of Svar Loka, called Vishnupada.

Dhruva carried the stream on his own head with ever increasing devotion.

The seven Rishis (of the Great Bear) carry the sacred water in their braided tufts of hair, as something better than Mukti, for the stream of devotion flows from Vishnu direct.

Thence the stream passes through the path of the Devas, studded with thousands and thousands of starry chariots, till it overflows the lunar regions and fall down on the abode of Brahma in Meru.

There the stream divides itself into four parts called Sita, Alakananda, Vankshu and Bhadra.

The Sita flows from the abode of Brahma through the highest mountain ranges, she comes down to Gandha Madana, thence through Bhadrasva Varsha she falls into the salt ocean towards the east.

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

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

The Alakananda flows south from the abode of Brahma through several mountain ranges to Hema Kuta and thence to Himalaya till it reaches Bharata Varsha (_i.e._ Nabhi Varsha) and at last flows through it into the Salt ocean.

There are a thousand other rivers and a thousand other mountains in each Varsha.

[The real source of the Ganges is not the melting of snow in the Himalayas. That may be the source of the waters that swell the bed of the Ganges, as we see it. But the Ganges is something more than a volume of waters. There is a spiritual current underlying its waters. That current comes from regions higher than the highest peak of the Himalayas. Hence the great sanctity attached to it].

THE MYSTERIES OF THE VARSHAS.

*SKANDHA V. CHAP. 17-19.*

Of the nine Varshas, Bharata is the field of Karma (I must now once for all remind my readers that Bharata when mentioned as a Varsha means Nabhi Varsha, the whole of this visible earth from the highest point of the Himalayas downwards). The other Varshas are places of fruition of the merits of those that go to Svarga. Hence they are called terrestrial (Bhouma) Svargas.

(Svarga is of three kinds: --

a. Divya viz. Svarga proper or Swar Loka.
b. Bhouma or terrestrial and
c. Bila or Patalic.

_Sridhara_.)

_Ilavrita._ -- The dwellers of this Varsha live for ten thousand years of human measure. They are like Devas. They have the vitality of ten thousand elephants. Their body is strong like the thunderbolt They enjoy with women all their lives and only one year before death do the women bear children. They always live as it were in Treta Yuga.

Narayana -- the Maha Purusha pervades all the Varshas for their good, in different forms of His Chatur Vyuha (Vasudeva, Sankarshana, Pradyumna and Anirudha).

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

Bhava is adored by millions of women. He meditates on the fourth, the Tamasa Murti of Mahapurusha _viz._ Shankarshana. He recites the following mantra and runs about: --

"Om Namo Bhagavate Maha Purushaya Sarva-guna Sankhaynaya Anantaya Avyaktaya Namaha."

"Om, Salutations to Bhagavat Maha Purusha, salutations to the manifester of all Gunas, the Endless, the Unmanifested."

Then follows a prayer to Sankarshana for which readers are referred to the original _Bhadtasva_.

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

"Om Namo Bhagavate Dharmaya Atma-visodhanaya namah."

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

Then follows a prayer to Hayagriva _Harivarsha_.

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

"Om Namo Bhagavate Sri Nara Sinhaya Namastejastejase Aviravir bhava vajranakha vajra-danstra Karma-Sayan randhaya randhaya tamo grasa om Svaha Abhayam Abhoyam Atmani bhuyisthuh om kshroum."

"Om salutations to Bhagavat Sri Hrisinha, Salutations to the fire of all fires! Manifest Thyself! Manifest thyself O thunder-nailed! O thunder-toothed! Burn up, burn up all desires! devour Tamas! Om Svaha! Freedom from fear, freedom from fear be in us. Om! Kohraum!"

_Ketumala._

Pradyumna or Kamadeva presides over Ketumala in order to please Lakshmi Samvatsara (one year), the daughters of Samvatsara _viz:_ the nights and Sons of Samvatsara _viz:_ the days. The days and nights are 36,000 in number _i.e._ as many as are contained in the full term of a man's life (one hundred years). These days and nights are the lords of Ketumala Lakshmi with whom the dwellers of Ketumala adore Kamadeva.

(The mantra and prayer are then given.)

_Ramyaka._

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

(Mantra and prayer follow)

_Hiranmaya._

Kurma (the Tortoise Incarnation) presides over Hiranmaya. Aryaman the chief of the Pitris dwells there with others.

(Mantra and prayer follow)

_Kuru._

Varsha or the Boar Incarnation presides over Kuru. Bhur with the dwellers of Kuru adore him.

(Mantra and prayer follow.)

_Kinpurusha._

In Kinpurusha, Hanuman with the dwellers of the Varsha worship the Adipurusha Rama, brother of Lakshamana and husband of Sita.

(Mantra and prayer follow.)

_Bharat Varsha._

Nara Narayana presides over this Varsha. There are various (castes) and Asramas in this Varsha. Narada of great devotion leads the people of this Varsha. His object in so doing is to teach to Savarni, the coming Manu, the Sankhya and Yoga (as related in the Bhagavat Gita) together with the full realisation of Bhagavat (as related in the Pancharatras).

[This mission of Narada is specially noteworthy.]

( Mantra and prayer follow.)

In this Bharata Varsha there are many mountains and rivers.

Maloya, Mangalaprastha, Mainaka, Trikuta, Rishava, Kutaka, Konva, Sahya, Rishyamuka, Srisaila, Venkata, Mahendra, Varidhara, Vindhya, Saktiman, Riksha, Paripatra, Drona, Chitrakuta, Gobardhana, Raivatak, Kakubha, Nila, Gokamukha, Indrakila, Kamagiri and hundreds and thousands of other mountains are situated in this Varsha.

The following are the principal rivers Chandvavasa, Tamvaparni, Avatoda, Kritamala, Vaihayasi, Kaveri, Venua, Payasvini, Sarkaravarta, Krishnavenua, Bhimrathi, Godabari, Nirvindhya, Payoshni, Tapi, Reva, Surasa, Narmada, Charmanvati, Andha, Sona, Mahanadi, Vedasmriti, Rishikulya, Trisama, Kousiki, Mandakini, Yamuna, Sarasvati, Drishadvati, Gomati, Saraju, Aghavati, Shasthavati, Saptavati, Satadru, Sushoma, Chandrabhaga, Maruduridha, Vitasta, Asikini and Visva.

Those that acquire birth in this Varsha have recourse to Svarga, humanity and Naraka respectively, according as their Karma is White (Satvic), Red (Rajasic) or Black (Tamasic). The People acquire Moksha in this Varsha in accordance with their Varna (Caste). (This is because Karma according to caste prevails in this Varsha, not that Moksha is not otherwise attainable. _Sridhara_).

And what is moksha in this Varsha? It is the Companionship of Mahatmas (Mahapurushas) brought about by the destruction of the bonds of Avidya caused by various births. And that Moksha is in reality unceasing, unselfish devotion to the All-pervading, Indestructible, Causeless Paramatma Vasudeva.

Even the Devas say: -- "How fortunate are these people of Bharat Varsha! For Hari is kind to them, even without many performances and they are so adapted for communion with Hari by devotion. We have attained Svarga by the performance of Yajna. But we shall have to be born again after the end of the Kalpa. What good is in this state, which does not bring us in direct communion with Vishnu? These people of Bharat Varsha even with their short lives acquire the state of Hari. If there be any Karma left to us after the enjoyment of Svarga may we be born as men that we may worship Hari."

Some say there are eight upadvipas in Jambu Dvipa, formed by the sons of Sagara when they dug up this earth in search of the sacrificial horse. They are Svarna Prastha, Chandra Sukla, Avartana, Ramanaka, Manda-harina, Panchajanya, Sinhala and Louka.

THE DVIPAS.

*SKANDHA V. CHAP. 20.*

_Plaksha Dvipa_

Jambu Dvipa is surrounded by the salt ocean on all sides. That ocean extends over Laksha Yojanas. That salt ocean is again surrounded on all sides by Plaksha Dvipa, which extends over 2 laksha of Yojanas.

There is one golden Plaksha tree in that Dvipa as high as the Jambu tree in Jambu Dvipa and the Dvipa itself takes its name from that tree. There Fire is seven tongued,

Idhmajihva son of Priyavrata ruled over this Dvipa. He divided the Dvipa into seven Varshas and named them after his seven sons each of whom ruled over the Varsha of his name.

Siva, Vayasa, Subhadra, Santa, Kshema, Amrita and Abhoya are the Varshas.

Manikuta, Vajrakuta, Indrasena, Jyotishmat, Subarna, Hiranyasthiva and Meghmala are the seven chief mountains.

Aruna, Nrimana, Angirasi, Savitri, Supravata, Ritambhara and Satyambhara are the seven great rivers.

Hansa, Patanga, Urdhayana and Satyanga are the corresponding castes.

The dwellers of the Dvipa live for one thousand years. They look like Devas and procreate after Deva fashion. They worship the Surya (Sun-god) of the Vedas.

(The Mantra is given)

In Plaksha, Salmali, Kusa, Krouncha and Saka, the inmates have their age, Indriyas, strength, power and Budhi by their very birth and not by Karma.

The Dvipa is surrounded by the Sugar cane juice ocean which extends over 2 laksha of Yojanas.

_Salmali Divpa:_ -- Twice as large as Plaksha Dvipa. The ocean of wine surrounding it is equally large.

_Tree:_ -- Salmali (Bombax Malabaricum) as high as the Plaksha tree said to be the seat of Garuda.

_King:_ Yajna-vaha son of Priyavrata.

_Seven Varshas and seven sons of Yajnavaha:_ -- Surochana, Soumanasya, Ramanaka, Devvarha, Paribhadra, Apyayana and Abhijhata.

_Seven principal mountains:_ -- Surasa, Sata Sringa, Vamadeva, Kunda, Kumuda, Pushpa Varsha and Sahosra.

_Seven great rivers:_ -- Anumati, Sinivati, Sarasvati, Kuhu, Rajani, Nanda and Raka.

_Divisions of people:_ -- Srutidhara, Viryadhara, Vasundhara, and Ishundhara.

_Presiding deity:_ -- The Moon.

_Kusa Dvipa:_ -- Twice as large as Salmali Dvipa surrounded by an ocean of clarified butter equally large.

_Tree:_ -- Clusters of Kusa grass glowing and glittering.

_King:_ -- Hiranyaretas son of Priyavrata.

_Seven Varshas:_ -- Vasu, Vasudana, Dridharuchi, Nabhigupta, Satyavrata, Bikranama, and Devanama.

_Seven mountains:_ -- Babhra, Chatur-Sringa, Kapila Chitra Kuta, Devanika, Urdharomau and Dravina.

_Seven Rivers:_ -- Raaskulya, Madhukulya, Mitravinda, Srutavinda, Deva Garbha, Ghutachynta, and Mantramala.

_Divisions of People:_ -- Kusala, Kovida, Abhiyukta and Kulaka.

_Presiding Deity:_ -- Agni (Fire-god).

_Krouncha Dvipa:_ -- Twice as large as Kusa, surrounded by an ocean of milk equally large. Named after the Krouncha Mountain. The Krouncha Mountain was attacked by Kartikeya and injured too. But the Milk Ocean and the presiding deity Varuna saved it.

_King:_ -- Ghritaprestha son of Priyavrata.

_Seven Varshas:_ -- Atma, Madhuruha, Meghapristha, Sudhawan, Bhrajistha, Lohitarna, Vanaspati.

_Seven Mountains:_ -- Sukla, Vardhaman, Bhajana, Upavarhaha, Nauda, Nandana and Sarvato-bhadra.

_Seven Rivers:_ -- Abhoya, Amritougha, Aryuka, Tirthavati, Rupavati, Pavitravati and Sukla.

_Divisions of people:_ -- Purasha, Rishabha, Dravina and Devaka.

_Presiding Deity:_ Apas (Water-God.)

_Saka Dvipa:_ -- 32 laksha Yojanas. Surrounded by an ocean of curds -- equally extensive.

_Tree:_ -- Saka (Teak wood tree) very fragrant.

_King:_ -- Medhatithi, son of Priyavrata.

_Seven Varshas:_ -- Purojava, Manojava, Vepamana, Dhumranika, Chitrarepha, Bahurupa and Visva-dhara.

_Seven Mountains:_ -- Isana, Uru Sringa, Balabhadra, Sata Kesara, Sahasra-srotas, Devapala and Mohanasa.

_Seven Rivers:_ -- Anagha, Ayurda, Ubhayaspriti, Aparajita, Punchapadi, Sahasra Sruti and Nijadhriti.

_Division of people:_ -- Ritavrata, Satyavrata, Danavrata and Anuvrata.

_Presiding Deity:_ -- Vayu (Wind-god).

_Puskkara Dvipa:_ -- Twice as large as Saka Dvipa surrounded by an ocean of pure water -- equally extensive: There is a big Pushkara or Lotus plant with thousands of golden leaves. The Lotus is known as the seat of Brahma.

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

Over these abodes the Sanvatsava or Uttarayana Dakshinayana wheel (_chakra_) of the Sun's chariot moves in its course round Meru.

Vitihotra, Son of Priyavrata, is the king of this Varsha.

His two sons Ramanaka and Dhataka are the lords of two Varshas named after them.

The people of those Varshas worship Brahma by Yajna performances.

Beyond the Ocean of pure water is the Lokaloka (Loka and Aloka) Mountain, dividing Loka, the regions lighted by the sun, from Aloka or the regions not lighted by the sun.

As much land as there is between Manasottara and Meru, so much golden land is there on the other side of the pure water ocean. It is like the surface of the mirror. If any thing is thrown on that land, it is not regained. It is therefore forsaken by all beings. [The land between Manasottara and Meru is one krore and a half _plus_ seven and a half lakhs. There is as much land on the other side of the Pure Water Ocean. There are living beings in that land. Beyond that is the golden land. That land is eight krores and thirty nine laksha yojanas wide. It is thus that the distance between Meru and Lokaloka comes to be 12 1/2 krores as mentioned below. This is also said in the Siva Tantra.

Two krores 53 lakshas and 50 thousand this is the measure of the seven Dvipas with the Oceans. Beyond that is the golden land which is 10 Krores of Yojanas. This is used by the Devas as their play-ground. Beyond that is Lokaloka. The ten krores include the previously mentioned land, "Forsaken by all beings" -- this is to be understood with the exception of the Devas, for it is mentioned as the play-ground of the Devas. _Sridhara._]

In order to understand the commentary of _Sridhara_, let us examine the figures.

Jambu Dvipa with Ocean on one side of Meru:

... ... 150,000 Yojanas

Plaksha Dvipa with Ocean on one side of Meru:

... ... 400,000

Salmali Do. ... ... 800,000

Kusa Do. .. ... 1,600,000

Krouncha Do. .. ... 3,200,000

Saka Do. .. ... 6,400,000

Pushkar Do. . ... 12,800,000

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

... ... 6,400,000

------------
18,950,000

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

... 3,200,000

------------
15,750,000

The distance between Meru and Manasottara is 1 1/2 Krores and 7 1/2 lakhs.

According to Sridhara, there is this much land on the other side of the Pure Water Ocean.

Beyond that land is the Golden land which according to _Sridhara_ is:

... ... 83900000 Yojanas

Thus we get Dvipas and Oceans ... 25350000 "

Land beyond Pure Water Oceans ... 15750000 "

The Golden land ... ... 83900000 "

----------

125000000 "

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

Lokaloka

* * * * * * * * * * * * * * * *
--------------------------------

The Golden Land
--------------------------------

Land beyond Pure Water Ocean
--------------------------------

Pure Water Ocean
--------------------------------

P
u
s
h ( * * Manasottara
k
a
r
a

-------------------------------

Milk Ocean
-------------------------------

Saka
-------------------------------

Sour Milk Ocean
-------------------------------

Krouncha
-------------------------------

Clarified Butter Ocean
-------------------------------

Kusa
-------------------------------

Wine Ocean
-------------------------------

Salmali
-------------------------------

Sugarcane Juice Ocean
-------------------------------

Plaksha
-------------------------------

Salt Ocean
-------------------------------

* Meru, Jambu
-------------------------------

The Lokaloka is the boundary of three Lokas, Bhur, Bhuvar, and Svar.

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

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A Study of the Bhâgavata Purâna; or, Esoteric HinduismChapter V: The Story of the Prachetas Brothers (1)

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