A Study of the Bhâgavata Purâna; or, Esoteric Hinduism

Chapter V: The Story of the Prachetas Brothers (2)

Text size

The Bhu-Golaka or the Bhur system measures 50 Krores. And Lokaloka is one-fourth of that _i.e._ 12 1/2 Krores (on one side of Meru. _Sridhara_).

Over this Lokaloka, Brahma placed 4 Elephant Kings in four different directions _viz:_ Rishabha, Pushkarachura, Vamana and Aparajita. This is for the preservation of the Lokas.

Bhagavan Maha Purusha (Vishnu) Himself remains there. He infuses various powers into the Elephant Kings and into the Lokapalas (preservers of the Lokas) Indra and others who are but His manifestations. He pervades all. He manifests His pure Satva. The characteristics of that satva are the eight Siddhis.

Dharma, Jnana, Vairagya, Aisvarya &c., Vishvaksena and His other Companions are with Him. His own weapons are in his hands. He remains there for the good of all Lokas.

To the end of the Kalpa, Vishnu remains in this way pervading all for the preservation of the Universe formed by His own Maya.

The measure of Aloka is also 12 1/2 Krores (on one side of Meru. _Sridhara_).

Beyond Aloka is Visuddha (very pure region) where only masters of Yoga can go.

The Sun stands in the centre of the Egg. That is also the middle ground between Svar and Bhur. Between the Sun and the Circumference of the Egg is 25 Krores.

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

The sun divided space into Bhur, Bhuvar and Svar. The Sun divides the regions of enjoyment and Moksha. He divides the Narakas and Patalas. He is the Atma of Devas, men, animals, plants and other Jivas. He is the manifester of sight.

SVAR AND BHUVAR.

*SKANDHA V. CHAP. 21.*

The localisation, measure and other details of Bhur have been given above. (By expanse 50 Krores and by height 25 Krores. _Sridhara_).

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

Bhuvar is the connecting link of Bhur and Svar.

THE SUN.

*SKANDHA V. CHAP. 21-22.*

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

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

When the Sun is between the Autumn and spring Equinoxes it is called Uttarayana (or going towards the north.) Then the Sun's motion is said to be slow.

When the Sun is between the spring Equinox and Autumn Equinox, it is Dakshinayana (Going towards the south.) The Sun's motion is then said to be Quick.

When the sun is at the Equinoxes it is Vishuva. The Sun's motion is then said to be Even.

When it is Dakshinayana, the days increase. When it is Uttarayana the nights increase.

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

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

[A full diagram of the Bhur system will now have to be given, to explain the above figures. For the sake of convenience, the Dvipa and its ocean are given as one.]

From Meru to Lokaloka on one side ... 12 1/2 Krores
on both sides ... 25 "
Loka loka on both sides ... 25 "
Measure of Bhur system ... 50 "
Distance from Meru to Manasottora 15,750,000
On both sides ... 31,500,000

The Manasottara range is a circle of which the last figure is the diameter.

The circle is obtained by multiplying the diameter by a little over 3.

The circle is thus given to be -- 9 Krores and 51 Lakshas.

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

On the East side of Meru in the Manasottara is the seat of Indra named Devadhani.

On the South side is the seat of Yama named Sanyamani.

On the West is the seat of Varuna named Nimlochani.

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

Sunrise, midday, Sunset and night on those seats cause action and inaction in beings, according to the time with reference to the side of Meru.

(For those that live to the south of Meru, their east &c. commence from the abode of Indra, of those that live to the west from the abode of Yama, of the northern people, from the abode of Varuna, of the eastern people from the abode of the Moon. _Sridhara_.)

Those that live on the Meru have the Sun always over their heads.

The Sun's chariot makes one round along Manasottara in one year. The wheel or chakra of the chariot is therefore called Sanvatsara.

The 12 months are the 12 spokes of that wheel. The six seasons form 6 arcs.

The pole of that chariot extends to the top of Meru. The other end of the pole is on the Manasottara. (It is either to be thought that the wheel is placed more than 50,000 Yojanas over the Manasottara in the regions of air or the wheel is to be considered as high as that distance, otherwise the Manasottara being 10,000 Yojanas high and Meru being 84 Yojanas high, 16 thousand being under ground, there will be a difference of planes in the Sun's revolution. _Sridhara_.)

There is another movement of the Sun round Dhruva. The radius of that revolution is one fourth the distance between Meru and Manasottara. (_i.e._ 1/4 X 15,750,000 = 3,937,500).

The movement round Dhruva is caused by the action of air.

The seat within the chariot is 36 laksha of Yojanas wide. The yoke is also of the same measure. The seven horses are the seven Vedic metres (Gayatri, Ushnik, Anustup, Vrihati, Pankti, Tristup and Jagati). They are driven by Aruna.

The thumb sized Balikhilya Rishis stand in front of the chariot and chant hymns in honor of Aditya.

THE PLANETS AND STARS.

*SKANDHA V. CHAP. 22-23.*

The moon is one laksha of Yojanas over the Sun. The growing Moon makes the day of the Devas and the waning Moon is the life of all Jivas, in fact he is Jiva.

He is Manomaya, Annamaya and Amritamaya. From him therefore proceed the life and advancement of Devas, Pitris, Men, Animals and Plants.

Two laksha of Yojanas over the Moon are the 27 Zodiacal constellations and also the star Abhijit ( a mysterious star between Uttarashadha and Sravana) attached to the wheel of time.

Two laksha of Yojanas over them is Sukra or Venus. His movements are like those of the Sun. He is ever favourable to men. His progression is generally accompanied by showers of rain. He also subdues those planets that counteract the rains.

Two laksha of Yojanas over Sukra is Budha or Mercury. He is much like Sukra in his movements and is generally favourable to men. But when he transgresses the Sun, there is fear of high winds, rainless clouds and drought.

Two laksha of Yojanas over Budha is Mangala or Mars. He moves round the Zodiac in three fortnights. He is generally unfavourable to men, causing miseries, unless he proceeds by retrogression.

Two laksha of Yojanas over Mars is Brihaspati or Jupiter. He moves in each sign of the Zodiac for one Parivatsara (year of Jupiter), if there is no retrogression. He is generally unfavorable to the Brahmanas.

Two laksha of Yojanas over Jupiter is Sanaischara or Saturn. He loiters in each sign of the Zodiac for thirty months. He completes his round in thirty Anuvatsaras. He is generally unfavourable to all and causes unrest.

Eleven laksha of Yojanas over Saturn are the Rishis. Their influence is for the good of all people. They revolve round the Supreme abode of Vishnu.

Thirteen laksha of Yojanas beyond the Rishis is Dhruva, which is the Supreme abode of Vishnu.

All luminous bodies attached to the wheel of time move round Dhruva being propelled by Vayu while Dhruva remains fixed.

The planets and stars remain fixed in their relative positions, under the union of Prakriti and Purusha by the future made for them by their Karma.

Some however say that the luminous bodies become fixed in their relative positions by the Yoga support of Vasudeva, being held together in the shape of Sisumara (the Gangetic porpoise). The Sisumara has its face downwards and its body is coiled.

Dhruva is at the end of its tail. Prajapati, Agni, Indra and Dharma are in the lower part of the tail. Dhata and Vidhata are at the root of the tail. The seven Rishis are in the middle. On the right side are the fourteen Stars from Abhijit to Punarvasu. On the left side are the 14 stars from Pushya to Uttara Sarha. So on, all the stars and planets. (For details refer to the original).

The Sisumara is the Universal manifestation of Maha Purusha.

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

THE PATALAS

*SKANDHA V. CHAP. 24.*

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

Ten thousand Yojanas below Rahu is the abode of the Siddhas, Charanas and Vaidyadharas.

Below that is the abode of the Yakshas, Rakshasas, Pisachas, Pretas, and Bhutas. This abode extends down to the regions of air and clouds.

One hundred Yojanas below that is the Earth. The details of the Earth's surface have been given above.

Underneath the Earth are the seven Patalas: -- Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. They are ten thousand Yojanas apart from each other.

In these nether Svargas, Daityas, Danavas and Nagas dwell. Their enjoyments, power, joys and luxuries are even greater than those of the Devas of Svarga. Their houses, gardens and playgrounds are very rich. They are always joyous. They are attached to their wives, sons, friends and attendants. By the grace of Isvara, their desires are always gratified.

Maya, the Danava Magician, has built wonderful houses, gardens &c. in these regions with precious stones.

There are no divisions of time, as the Sun's rays do not enter those regions and no disturbances from such divisions. All darkness is removed by the light of the precious stones on the head of the serpent king.

The people of Patala use divine herbs and medicines, and consequently they have no infirmities, diseases, old age, languor and offensive secretions.

They have no death except by the Chakra of Bhagavan (_i.e._ final extinction).

_Atala:_ -- Bala, the son of Maya resides in Atala (Maya is a masculine form of Maya the root Prakriti). He created here 96 forms of Maya. The Mayavins (those who practice Magic) still have recourse to those forms. When he yawns, three classes of women spring into existence viz:

1. Svairini (self willed loose women),
2. Kamini (passionate women) and
3. Punschali (unchaste women).

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

[The women are only forms of Maya because Maya is personified as an alluring woman. A man in Atala is completely under the domination of Maya and becomes estranged from spirit. So Maya is all in all to him and he knows no other.]

_Vitala_: -- Below Atala is Vitala. There Bhava (Siva) the king of Gold reigns in company with his consort Bhavani, attended by Bhutas. He remains there for the benefit of the Prajapati creation. The fluid of intercourse with Bhavani gives rise to a river called Hataki (Golden). Agni kindled by Vayu drinks up that river and gives out the gold called Hataka which is used in ornaments by the Asuras who dwell there.

(We have known Siva as the Astral Lord. We find him here engaged in the work of creation. The text speaks of a mysterious connection between him and the gold called Hataka. The occult varieties of gold such as Jamvanada and Hataka form a fit subject of study. Hataka refers to the Prajapati creation. There is duality in Vitala, as distinguished from the singleness of Maya in Atala).

_Sutala_: -- Below Vitala is Sutala. There the renowned Bali son of Virochana still dwells. Vamana, the Dwarf Incarnation of Vishnu, took away the Triloki from him and replaced him here. His enjoyments even here are greater than those of Indra. He performs Sva-dharma and worships Vishnu. His sins are all removed.

(A full account of Bali will be given below.)

_Talatala_: -- Below Sutala is Talatala. Maya, the Danava king, rules there. His "Three Puras" (abodes) were destroyed by Siva who is hence called Tripurari. But Siva favoured him again and placed him in Talatala. He is the preceptor of all Mayavins. He is preserved by Siva and he has no fear from Sudarsana (the chakra weapon of Vishnu, which symbolises Time.)

(Bali and Maya, Triloki and Tripura, the seizure of one and the destruction of the other, the restoration of Bali to Sutala and of Maya to Talatala, the favour shown to them in those regions, the correspondences of Sutala and Talatala are worth careful consideration. In the case of one, Vishnu or the Preservative aspect of the Second Purusha is the actor, and in the other, Siva, the Destructive aspect.)

_Mahatala_: -- Below Talatala is Mahatala. Many headed serpents, the progeny of Kadru, dwell there. The chief amongst them are Kuhaka, Takshaka, Kaliya, Sushena, and others. They are always afraid of Garuda, the Vehicle of Vishnu, and they are therefore seldom seen to indulge in pleasure-trips outside.

_Rasatala_: -- Below Mahatala is Rasatala; Daityas, Danavas and Panis, named Nivatakavachas, Kalakeyas and Hiranyapuravasins dwell there. They are the enemies of the Devas. They are powerful from their very birth. They are subdued by the Sudarsana of Vishnu. They are like serpents. They fear even the threats of Sarama, the bitch of the gods who is Indra's messenger to them. They fear Indra also.

_Patala_: -- Below Rasatala is Patala. The Nagas dwell there. Vasuki is their chief. The other principal Nagas are -- Sankha, Kulika, Maha Sankha, Sveta, Dhananjaya, Asvatara, and Devadatta. Their hood is very large and they are very furious. Some of them are five headed, some 7 headed, some 10 headed, some a thousand headed. The precious stones on their hoods dispel all darkness in Patala.

ANANTA.

*SKANDHA V. CHAP. 25.*

At the root of Patala, thirty thousand Yojanas beyond, is the Tamas aspect of Bhagavan called Ananta. Those that worship the Chaturvyuha aspect call him Sankarshana. He has a thousand heads. The earth held up on one of these heads looks but like a mustard seed. When the time for dissolution comes, Ananta assumes His Tamas form and becomes Rudra -- other wise called Sankarshana, a host of eleven, with three eyes, three tufts of hair and with tridents on their heads. At other times, Ananta withdraws His Tamas and abides for the good of all Lokas. His eyes roll as it were by intoxication. His garments are blue. He has one ear-ring. He has a plough on his back.

THE NARAKAS.

*SKANDHA V. CHAP. 26.*

Where are the Narakas, O Rishi, asked Parikshit? Are they particular localities? Are they outside the Triloki or inside?

Suka replied: --

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

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

There are twenty-one Narakas: --

1. Tamisra
2. Andha Tamisara
3. Rourava
4. Maharourava
5. Kumbhipaka
6. Kala Sutra
7. Asipatravana
8. Sukara Mukha
9. Andha Kupa
10. Krimi bhajana
11. Sandansa
12. Tapta Surmi
13. Vajra-Kantaka Salmali
14. Vaitarani
15. Puyoda
16. Pranarodha
17. Vaisasana
18. Lalabhaksha
19. Sarameyadana
20. Avichi and
21. Ayahpana.

There are seven other Narakas:

1. Kshara Kardama
2. Rakshogana bhojana
3. Sulaprota
4. Danda Suka
5. Avata-nirodhana
6. Parya vartana and
7. Suchi mukha.

(For details of these Narakas, the reader is referred to the original. They are more for the exoteric than for the esoteric reader.)

There are hundreds and thousands of such Narakas in the realms of Yama. The vicious enter them by turns. The meritorious go to Svarga. But the Karma of men is not exhausted in Svarga or Naraka. For that which remains unexhausted, they enter life again by re-birth.

(The mention of Pitris and Yama connects the Narakas with the astral plane.)

SKANDHA VI.

THE STORY OF AJAMILA

*SKANDHA VI. CHAP. 1-3.*

Raja Parikshit asked how men could avoid Naraka.

SUKA replied: -- It is by Prayaschitta (expiation) that men can avoid Naraka. But it is not Vedic Prayaschitta, not fasting by Chandrayana and other Vratas. These Vedic performances cannot root out vicious tendencies, for the performer is seen again to indulge in vices. They do not purify the mind. They simply counteract the Karmic effect of the act for which Prayaschitta is performed. The real Prayaschitta is devotion to Vishnu.

Ajamila was the son of a Brahmana. He was dutiful, virtuous, modest, truthful, and regular in the performance of Vedic injunctions. One day in obedience to his father he went into the forests and there collected fruits, flowers, sacrificial wood and _Kusa_ -- on returning he saw a Sudra in company with a slave-girl. He tried much to subdue his passions but did not succeed. He spent the whole of his patrimony to win the love of that girl. He gave up his own wife and kept company with that slave girl. He had by her several sons of whom the youngest was Narayana. Ajamila lost all his good qualities in low company and he forgot his daily practices. To support the woman and her children, he had recourse to all sorts of vicious and unlawful acts. Narayana was the favorite among his sons. He caressed him always. At last his end approached. He thought even then of his youngest son who was playing at a distance. Three fierce-looking messengers of Yama appeared, with ropes in hand. Terrified at the sight Ajamila cried out "Narayana, Narayana." Instantly the Messengers of Vishnu appeared. At the time when the servants of Yama were drawing out the Jiva from the heart of Ajamila, the attendants of Vishnu stopped them with a strong voice. "But who are you" said they "to interfere with the just sway of Yama." The bright attendants of Vishnu only smiled and asked: "What is Dharma? Does your lord Yama hold the sceptre of punishment against all who perform Karma? Is there no distinction made?"

The astral messengers replied: -- "The performance of Vedic Injunctions is Dharma and their disregard is Adharma. This Ajamila in his earlier days duly respected the Vedas. But in company with the slave-girl, he lost his Brahmanism, disregarded the Vedas and did things which a Brahmana should not do. He justly comes for punishment to Yama."

The attendants of Vishnu expressed wonder at these words. "And you are servants of him, who is called the king of Dharma, and you do not know that there is something above the Vedas too. This Ajamila consciously or unconsciously took the name of Narayana and that saved him from your clutches. It is in the nature of fire to consume fuel and so it is in the nature of Vishnu's name to destroy all sins. If one unconsciously takes some powerful medicine, does it not have effect? It matters not whether Ajamila meant his youngest son or not but still he took the name of Narayana. So you must retire."

Wonder-struck the servants of Yama left their hold over Ajamila. They went away and complained to their Master. "There must be one law and one dispenser of that law. Otherwise some will be punished and others not. Why should there be this difference? We know Thee to be the sole dispenser of the Law for the vicious. But just now the attendants of Vishnu came and wrested from our hands a transgressor against the Vedas."

"True my sons", replied Yama, "there is some one above me and it is Vishnu. His ways are mysterious.

"The whole Universe is in Him. His attendants always save His votaries. Only twelve of us know his Dharma, which is Bhagavata and no one else. These twelve are Brahma, Siva, Sanat Kumara, Narada, Kapila, Manu, Prahlada, Janaka, Bhishma, Bali, Suka and myself."

Ajamila heard the conversation between the messengers of Yama and Vishnu. He became sorely penitent (the repentance is strongly described). He overcame his attachments, left the house and went to Haridvara. There he meditated on Vishnu with concentrated mind. The former attendants of Vishnu appeared once more and took him on a chariot to Vishnu Loka.

THE PROGENY OF DAKSHA.

*SKANDHA VI. CHAP. 4-6.*

[We left the line of Uttanapada with Daksha, the son of the Prachetas brothers. We were told of his work of creation in the Chakshasha Manvantara. But we have to take up the line just now, to introduce the story of Visva Rupa.]

Daksha first carried on the work of creation by Manasic reproduction. But he found this sort of reproduction was not adequate for the enlargement of creation. He went to a place near the Vindhyas and prayed hard to Vishnu. Vishnu became pleased with his prayers and advised him to marry Asikni, the daughter of Prajapati Panchajana. "Take her for your wife and have sexual intercourse with her. By sexual reproduction, you shall have a large progeny and that form of reproduction shall prevail among your sons too".

By Asikni, Daksha had at first 10 thousand sons called Haryasva. He asked them to take up the work of creation. They went westwards to where the river Sindhu falls into the ocean. They began to make Tapas there for their progeny. Narada appeared before them and dissuaded them from Pravritti Marga. He gave them instructions for obtaining Moksha and they followed the path of its attainment.

Daksha heard that his sons were killed by Narada and he became very sorry.

He again had one thousand sons names Subalasva. They also went out to the very same place and prayed to Vishnu for progeny. Narada again dissuaded them and they never returned to their father.

Daksha became restless in sorrow and thus cursed Narada on meeting him. "Thou shalt roam all over Triloki and shalt find no resting place."

Daksha had then 60 daughters. Ten he gave to Dharma, 13 to Kasyapa, 27 to the Moon, two each to Bhuta, Angirasa, and Krisasva and four to Tarksha.

THE PROGENY OF DHARMA.

(1) _By Bhanu_: -- Devar-shabha or the chief Devas.

(2) _By Lamba_: -- Vidyota (flash of lightning)
|
The clouds.

(3) _By Kakud_: -- Sankata
|
Kikata (the elementals presiding over
earth-cavities).

(4) _By Yami_: -- Svarga.
|
Nandi.

(5) _By Visva_: -- The Visvadevas (Vedic-gods).

(6) _By Sadhya_: -- The Sadhyas -- attainment of desires.

(7) _By Mavutvati_: -- Marutvat and Jayanta, otherwise called Upendra.

(8) _By Muhurta_: -- The Muhurta Devas or Devas presiding over the
moments.

(9) _By Sankalpa_: -- Sankalpa (Desire).

(10) _By Vasu_: The eight Vasus (Vedic-gods), _viz_

(_a_) Drona = Abhimati
|
--+---------+---+-----
| |
Harsha (Joy) Soka (Sorrow) &c.

(_b_) Prana = Urjasvati
|
--+---------------+-----+-----+---
| | |
Saha (strength) Ayus (age) Purojava.

(_c_) Dhruva=Dharani
|
Different towns.

(_d_) Arka = Vasana (tendency)
|
---+-----+------+--
| |
Tarsha (desire) &c.

(_e_) Agni (Fire) = Dhara
|
--+----------------------+--+------------+--
| | |
Skanda Dravinaka &c.
(otherwise known as (Gold, wealth)
Kartikeya, the son
of Siva by Krittika)
|
Visakha &c.

(_f_) Dosha = Sarvari (night)
|
Sisumara (Gangetic porpoise the symbol of Triloki).

(1 Yama = 1/3 part of day
= 3 hours. There are
8 yamas in day and night.
Pancha yama = 5 yamas
when men do their work).

[The 8 Vasus are sub-manifestations of Brahma or the creative Purusha. They are energies that help creation in various ways. They find no place in the Hindu worship now. They are invoked only in marriage ceremonies when their appropriateness is evident. The Vedic gods can be analysed thus:--:

Purusha
|
--+------------------------+-----------------------+--
| | |
Creative or Brahma Preservative or Vishnu Destructive or Siva
8 Vasus. 12 Adityas. 11 Rudras.

These are 31 gods. Then there are Prajapati and Indra, making the number 33. The Brihat Aranyaka says that the 33 Krores of Devas are only sub rays of these primary 33].

THE PROGENY OF BHUTA.

_By Sarupa_: -- Millions of Rudras and the chief Pretas.

THE PROGENY OF ANGIRASA.

(1) _By Svadha_: -- Pitris (comet).
(2) _By Sati_: -- The Veda known as Atharva-Angirasa.

THE PROGENY OF KRISASVA.

(1) _By Archis_: -- Dhuma ketu (comet).
(2) _By Dhishana_: -- Vedasiras, Devala, Vayuna and Manu.

THE PROGENY OF TARKSHA.

(1) _By Vinata_: -- Garuda (the vehicle of Vishnu) and Aruna (the charioteer of the Sun.)

(2) _By Patangi_: -- Birds.
(3) _By Yamini_. -- Moths and locusts.
(4) _By Kadru_: -- the serpents.

_The Moon_: The Moon married the 27 stars. But he is consumptive (_i.e._ he is consumed?). Therefore he has no progeny. (What is meant by the consumption of a planetary body like the Moon?)

THE PROGENY OF KASYAPA

(1) _By Timi_: -- Aquatic animals.
(2) _By Sarama_: -- Wild beasts, such as Tigers.
(3) _By Surabhi_. -- Cloven-footed animals.
(4) _By Tamra_: -- The Vultures.
(5) _By Muni_: -- The Apsarasas.
(6) _By Krodhavasa_: -- Serpents such as Danda Suka and others.
(7) _By Ila_: -- Plants.
(8) _By Surama_: -- The Rakshasas.
(9) _By Aristha_: -- The Gandharvas.
(10) _By Kastha_: -- Beasts other than cloven-hoofed.
(11) _By Danu_: -- 61 Danavas the chief of them being Dvi Murdha,
Sambara, Aristha, Hayagriva, Vibhavasu, Ayomukha, Sanku Siras,
Svarbhanu, Kapila, Putoma, Vrisha Prava, Eka-Chakra, Anutapana,
Dhumra-Kesa, Virupaksha, Vipra-chitti and Durjaya.

Namuchi married Suprabha, the daughter of Svar-bhanu.

King Yayati married Sarmistha, the daughter of Vrisha-parvan.

Vaisvanara was another son of Danu. He had four daughters. Upadanavi, Haya-siras, Puloma and Kalaka. Puloma and Kalaka had 60,000 valiant sons named Poulama and Kalakeya. Arjuna alone killed all of them in Svarga. Bipra Chitti had by his wife Sinhika 101 sons. The eldest of them is Rahu. The other hundred are Ketus. They all became planets.

(12) _By Aditi_: -- The 12 Adityas -- Vivasvat, Aryaman, Pushan,
Tvastri, Savitri, Bhaga, Dhatri, Vidhatri, Varuna, Mitra, Indra,
and Vishnu. _Vivasvat_ had by his wife Sanjna two sons
Sraddhadeva Manu and Yama (the death god), and one daughter the
river Yamuna. This Sanjna became also a mare and produced the
twin Asvini Kumaras. He had also by Chaya two sons Sanaischara
(Saturn) and Savarni Manu and one daughter Tapati. Tapati had for
her husband Sanvarana. Matrika is the wife of _Aryaman_. He had
by her sons called Charshani. (For Charshani _vide Supra_.) The
human race has been moulded after them by Brahma. Pushan is
childless, and broken toothed. He partakes only of powdered food.
This has been related in the story of Daksha. Rachana is the wife
of _Tvastri_. She is the daughter of a Daitya. Prajapati Tvastri
had by her one son Visvarupa. Though connected on the mother's
side with the Asuras, Visvarupa was made a Purohita by the Devas,
when Brihaspati (Jupiter) their former preceptor left them.

*SKANDHA VI. CHAP. 18.*

_Savitri_ had, by his wife Prisni, three daughters, Savitri (Gayatri), Vyahriti (Bhur, Bhuvar, Svar, Mahar &c.) and the Trayi; (Rik, Yajur, and Saman). His sons were Agnihotra, Pasu Yaga, Soma Yaga, Chaturmasya Yaga and the 5 Maha Yajnas.

_Bhaga_ had, by his wife Siddhi, three sons Mahimart, Vibhu and Prabhu and one daughter Asis.

_Dhatri_ had, by his wife Kuhu, one son Sayam (evening), by his wife Sinivau, Darsa (the new moon day), by his wife Raka, Pratar (morn) and by his wife Anumati, Purnamasa (full Moonday).

_Vidhatri_ had, by his wife Kriya, five Agnis called Purishya. Charshani is the wife of _Varuna_. Bhrigu incarnated as his son. It is said that the great Rishi Valmika is also Varuna's son. Mitra and Varuna once felt love for Urvasi. Agastya and Vasishtha were then born of that Apsaras.

_Mitra_ had, by Revati, Utsarga, Arishta and Pippala.

_Indra_ had, by Paulomi, Jayanta, Rishabha and Midhusha.

_Vishnu_, as son of Aditi, is known as the Vamana incarnation. He had by his wife Kirti one son Brihat Sloka (great fame). His sons were Sambhoga and others.

(13) _By Diti_: Hiranyakasipu, Hiranyaksha and the Maruts.

THE STORY OF VIVSVARUPA.

*SKANDHA VI. CHAP. 7-8.*

Indra surrounded by the Devas, was seated on the throne of _Triloki_. He felt the pride of his position. Brihaspati, the preceptor and guide of all Devas came, but Indra did not rise up to receive him. Thus insulted, Brihaspati left the place at once and abandoned the Devas. The Asuras took this opportunity to put down the Devas and carried on a severe struggle under the lead of Sukra. The Devas were worsted in the fight and they went to Brahma for redress. Brahma advised them to accept the guidance of Visvarupa, son of Tvastri. They gladly went to Visvarupa and he consented to be their preceptor. Visvarupa initiated Indra into the mysteries of Narayana Kabacha (an invocation to Vishnu which preserves one against all danger. The invocation must be read in the original, so no attempt has been made to render it into English). With the help of that Kabacha, Indra easily conquered the Asuras and firmly established once more the Kingdom of Triloki.

Visvarupa had three mouths. With one he used to drink Soma, with another he used to drink wine and with the third he used to take his food. While performing Yajna, he openly gave oblations to the Devas, but secretly reserved some for his mother's relations the Asuras. Indra once found out this treachery. He became angry and cut off the three heads of Visvarupa. The Soma drinking head became Chataka (the Swallow, supposed to live only on rain drops). The liquor imbibing head became Chataka (the Sparrow). The food eating head became Tittiri (the francoline partridge). The sin of killing a Brahmana attached to Indra. He divided it into equal parts and distributed them between earth, water, trees and woman. Earth accepted her part on receiving the boon that her cavities would be filled up by nature. But the sin manifests itself in the barren lands. The trees took their part in return for the boon that the wounds on their cuticle should naturally heal up of themselves. But the sin shows itself in the exudation. Water was persuaded by the boon that it could mix with any other substance. But the sin shows itself in bubbles and foam.

THE STORY OF VRITRU.

*SKANDHA VI. CHAP. 9-13.*

Tvastri became enraged at the death of his son. He gave offerings to Agni for the destruction of Indra. A huge and fearful Asura rose out of the sacrificial fire. The Devas threw their weapons at him, but he swallowed them all. Wonderstruck they prayed to Vishnu for help. Vishnu asked them to go to Dadhichi and pray for his body and assured them that the weapon made of his bones by Visvakarma would cut off the head of Vritra. The Devas went to Dadhichi and got his body. Visvakarma made the thunderbolt instrument (Vajra) out of his bones. Indra went with this instrument at the head of the Devas to fight with Vritra. _The fight took place at the commencement of Treta Yuga in the first Yuga cycle of Vaivasvata Manvantara,_ on the banks of the Narmada. After a severe fight, the chances shewed themselves favourable to the Devas. The Daitya and Danava chiefs began to shew their backs to the enemies. "What is this my companions?" exclaimed Vritra, "Is not death inevitable? And what death is more enviable than that with honor and glory? There are two modes of death, rare though they be, that are given the palm in all religious books -- one is by control of the Pranas by means of Yoga and the other is by facing enemies foremost of all, in the battle field."

But the Asuras heeded him not. The Devas ran after them. "O ye cowards?" exclaimed Vritra, "What glory do you gain by running after those that fly away. Come and approach those that are in the field." So saying he attacked Indra. Indra in anger threw a large club at him. Vritra easily took it up with his left hand. He struck it with force on the head of Airavata, the elephant of Indra. The elephant receded 28 cubits and vomitted blood, The magnanimous Vritra seeing the distress of the animal did not strike it again. Indra softly touched the injured animal, trying to give it relief and he took respite for some time. Vritra remembered the wicked deeds of Indra and addressed him thus "O thou assassinator of a Brahmana! Thou didst kill thy own Guru, my brother Visvarupa. Thou didst raise faith and trust in my brother's mind and still thou didst kill that innocent, wise Brahmana, your own Guru, having been initiated by him in Yajna. Your karma makes you worse than even Rakshasas. It is meet that I shall kill thee with this Trident and make over thy body as food for vultures. And if thou, O Indra, cuttest off my head, I shall be free from the bond of Karma, by offering my body as Bali (sacrificial food) to the animals. Here I stand before thee. Why dost thou not strike with the Vajra. Thou hast been favoured by Vishnu and by Dadhichi. Victory and all the virtues always follow Vishnu. I will do as advised by my deity Sankarshana and attain after death the state of Yogins by sacrificing this body. O Bhagavat, may I ever and ever remain in the Service of thy votaries. This I deem a thousand times more desirable than the attainment of the Supreme Abode, or of Siddhis or of Mukti."

Vritra then took the trident in hand and attacked Indra -- Indra then had recourse to Vajra and he easily cut off both the trident and one hand of Vritra. Vritra took a club in the other hand and struck both Indra and the elephant. The Vajra slipped out of the hands of Indra and he felt ashamed to pick it up in the presence of his enemy. "Pick it up, O King of Devas, and kill your enemy. This is no time for shame or sorrow. It is not you or I that are the real actors. Bhagavan is guiding us all. He guides the whole Universe. Look at me. I have been worsted, hand and weapon gone, still I am trying my best to kill you. This our fight is but like the game of dice in which the life of one of us is the stake."

Indra could not help wondering at the wisdom and magnanimity of Vritra. He exclaimed "O king of Danavas! thou hast got over the Maya of Vishnu. The Asura nature has altogether- left thee and thou art fixed in devotion to Vishnu. Verily thou art a Mahatma now."

They again engaged in fight. This time Indra cut off both the club and the other hand with the help of Vajra -- Vritra then opened his mouth and swallowed Indra. There was loud wailing and lamentation all round. But Indra broke through the interior of Vritra with the help of Vajra, and he then forcibly applied the bolt to cut off the head of Vritra. The bolt though actively employed could only sever the head of the Asura King in 360 days. The flame of self from Vritra's body merged in Shankarshana in the presence of the Devas.

The sin of killing a Brahmana a second time followed Indra in the form of a hideous old outcaste woman. He fled away into the Manasa lake and entered the filament of a lotus stalk. He remained there concealed for one thousand years. King Nahusha reigned in Svarga during that time. But as he became maddened in pride, Sachi the wife of Indra made him a serpent. The Brahmanas then called back Indra to Svarga, and he reigned there again.

THE STORY OF CHITRAKETU.

*SKANDHA VI. CHAP. 14-17.*

Chitraketu, the King of Surasena had ten millions of wives, but he had no son. Rishi Angiras once came to him. The King expressed regret for his childlessness. Angiras performed a Yajna in honor of Tvastri, and gave the sacrificial remnants to the eldest wife. "You shall have a son, O King!" said Angiras. "But he will give you joy and sorrow both." In time the eldest Queen bore a son. Her co-wives grew jealous and poisoned the child. Chitraketu was deeply moved, and he wept profusely. At the time Narada and Angiras came to him. They taught him the worship of Shankarshana. Chitraketu became fixed in the meditation of this second manifestation of Chaturvyuha, and this made him very powerful. He became the King of the Vidyadharas.

Once Chitraketu was roaming over the firmament on the chariot given him by Vishnu, when he saw Siva surrounded by his attendants openly embracing His consort Bhavani. Chitraketu made some taunting remarks in the hearing of all. Siva simply smiled, and so did His attendants. But Bhavani cursed Chitraketu with an Asura birth. Chitaketu accepted the curse with an unruffled mind, saying it was the way of all beings to meet with things pleasant and unpleasant in this perishable world, and he only asked Bhavani to pardon him, if he had offended her. "Look how bold the followers of Vishnu are!" exclaimed Siva, "They fear no body in this world. I am also a follower of Vishnu. So I took no offence at the words of the King Vidyadhara."

Chitraketu became Vritra by this curse, but his magnanimity and devotion to Vishnu were not lost.

THE DAITYAS.

*SKANDHA VI. CHAP. 18.*

THE MARUTS.

*SKANDHA VI. CHAP. 18-19.*

Diti was very much grieved by the loss of her sons, caused by Indra. She ardently wished to have a son who could kill Indra. With this object, she served Kasyapa with all her heart and pleased him much. Kasyapa offered to give her any boon, and she prayed for an immortal son that would kill Indra. Sorely perplexed in mind, the Rishi thought within himself of a device. He said "I grant you the boon, but you shall have to observe Punsavana Vrata for one full year." This is a Vaisnava Vrata, the performance of which requires absolute purity of body and mind. Kasyapa related the details to his wife, (for which refer to the original). His object was to give an immortal son to Diti and to purify her mind by this Vrata, so that she might cast, off all enmity against Indra. He also thought it possible that his wife might not observe the strict rules for such a long time. Diti however accepted the conditions, and she bore a son. Indra became very much frightened, and he closely watched his step mother to discover a breach of the rules. He followed and served Diti always and tried to please her. One day Diti became very much tired, and she fell asleep after eating before she could wash her hands, mouth and feet. Finding this opportunity, Indra, by his Yogic powers entered the womb and split the child into 7 parts. The Maruts wept and requested their half-brother not to kill them. Indra consoled them saying that they need have no fear from him, and he would make them his companions. He then split each of the seven into as many parts again. By the favour of Vishnu, the Maruts were not destroyed, but came out all alive from the womb of Diti. It was a little short of one year still. Indra made them drinkers of Soma and his chief companions. Diti woke up, and she was astonished to find 49 sons by her. "Tell me Indra if thou knowest" said she, "how is it I have these 49 sons instead of one. Pray do not conceal any thing." Indra gave the whole story to Diti and expressed great repentance. He assured Diti that the Maruts would be his best companions. Diti's mind had been purified, and she allowed her sons to become Devas. Thus the Maruts, though born as Daityas, became immortal Devas. (Marut Vayu air. Vayu corresponds to the sense of touch and to vital energy).

SKANDHA VII.

THE MYSTERIES ABOUT THE SURAS AND THE ASURAS.

*SKANDHA VII. CHAP. 7-1.*

Raja Parikshit said: -- "To Bhagavan, all beings are equal, and He is the dear friend of all. Why did he kill the Daityas for the sake of Indra, as if He was not above partiality. Supreme Bliss Himself, He had nothing to gain from the Devas. Being above the control of the Gunas, He had no fear from the Asuras, and he did not bear any unfriendly feeling for them. We are in doubt as to the virtues of Narayana. Please clear up the doubt."

Suka replied: -- Void of Gunas, without beginning, without manifestation, beyond Prakriti, Bhagavan pervades and permeates the Gunas of His Maya. Hence His seeming relations. Satva, Rajas and Tamas are not His Gunas, but they are the Gunas of Prakriti. These attributes or tendencies of Prakriti do not all prevail at one and the same period; but they have got their periods of increase and decrease. (That is, since the beginning of the universe, the general tendency which guides all beings is different at different times. Thus at the very outset there was inertia, Tamas. This inertia was got over by Rajas, which predominated in the Prajapatis, and the life-forms appeared on the globes. There was Tamas again in the mineral kingdom, which had to be conquered by Rajasic activity. And Rajas was in full swing till humanity reached a certain stage. Then Satva manifested itself for the evolution of men. The spiritual regeneration will be brought about by the ever increasing prevalence of Satva).

When Satva prevails, Bhagavan favours the Devas and Rishis. When Rajas prevails, He favours the Asuras. When Tamas prevails, He favors the Yakshas and Rakshasas. He follows in fact the periodic tendency.

It is Kala (Periodicity) that now brings up Satva. So the Lord seems to favour the hosts of Devas, in whom Satva prevails. He also seems to put down the hosts of Asuras, who are opposed to the Devas being full of Rajas and Tamas.

It is also to favour the Asuras that He kills them. For we have seen above, how the gate-keepers of Vishnu became Hiranyaksha and Hiranyakasipu by the curse of the Kumara brothers. They had to become Asuras for three successive births. In the second birth, they became Ravana and Kumbhakarna, when they were killed by Rama. In their last birth, they became Shishupala and Danta-vakra, when they were killed by Sri Krishna. Then they became finally liberated and restored to their place in Vaikuntha.

(The Spiritual ascent commenced finally on the appearance of Sri Krishna. It was to prevail for the remaining life period of the universe. The Asuras had done their work by this time, and therefore they finally returned to Vaikuntha).

THOUGHTS ON THE ABOVE.

The Daityas and the Danavas are both called Asuras. But there is a radical difference between the two classes.

The Daityas are opposed to the A-dityas. The root verb _da_ means to cut to pieces, to separate. _Diti_ is that which separates. _Aditi_ is that which does not separate. Jivatma is the same in all beings. One life principle animates all the forms of creation. The idea of separateness did not exist from before. The elementals that began life in this Kalpa from the spiritual plane, have hardly any idea of separate existence. The Devas and Pitris are described as classes (_ganas_), and not as individuals. In the Mineral Kingdom, again, there is no individual existence. Individuality has to be worked out, and the sons of Diti bring about this great work in the evolution of life forms.

When we have the sense of separate existence strong in us, we become capable of further evolution. By our individual experiences, we know what is right and what is wrong, what is pleasurable and what is painful. Things that give joy give pain as well. It is the measure of pleasure or pain that teaches us what to covet and what to shun. Then we have the fact that by our very existence we have duties to perform. The teachings of other ages that are revealed to the Rishis and proclaimed by them, give us a better idea of things, and they tell us more than we can know of by our own experience. The Asuras lead us on and on, till we reach the highest point that, with a sense of individuality, we may attain.

When the individual soul gathers all experience that may be acquired by the idea of separateness, it traces back its way to that spiritual home whence it came. In the return journey, it is helped by the Adityas, who gradually efface the idea of separateness, by an ever increasing infusion of Satva: Vishnu himself became Aditya and taught men the unity of all souls.

The Adityas who guided the early elementals had to be crushed, so that separateness might grow. Pushan and Bhaga were therefore overpowered by the attendants of Siva at the sacrifice of Daksha.

The Adityas who guide humanity in their return to spirituality are themselves high spiritual energies, the highest Devas of our Triloki.

Our evolution is thus two-fold -- individual and non-individual. When we work as individuals, we are under the influence of Daityas. When we want to cast off separateness, we are under the influence of the Adityas.

In both cases, however, it is the bliss element in us that is worked on by the Daityas and A-dityas. This bliss element is our eternal heritage from Ishvara, and it is this element that saves us in our contact with manifold matter. The measure of bliss, (_ananda_), enables us to judge what matter to accept and what not.

Individuality developed under Hiranyakasipu, and all sorts of blissful experiences were acquired. The sons of Hiranyakasipu were all called Bliss (Hrada), but the perfection of Bliss (Pra-Hrada) was in Prahlada, He found out that the worldly joys were unreal, and that the real joy could be had only from Him above, who was joy itself.

But Prahlada did not realise that there was one life underlying all beings, and that all beings were essentially one and the same. He was separate in his devotion, though unselfish to the extreme. He knew that men had separate existences, and while he attained perfection, others did not. It was therefore his duty to raise others to his level. With all unselfishness and devotion, Prahlada was an Asura, because he worked from the stand point of individual life. The foster-father of Sri Krishna was Nanda, the word meaning also bliss. But the bliss of Gopas and Gopis consisted in forgetting self altogether. The bliss that was then evolved will draw humanity to the highest level of spirituality in our Kalpa.

The reign of the Daityas may be divided into three periods: --

I. -- The period of Hiranyaksha and Hiranyakasipu.
II. -- The period of Ravana and Kumbhakarna.
III. -- The period of Shishupala and Dantavakra.

I. _Hiranyaksha and Hiranyakasipu._

Jaya and Vijaya are the outer aspects of Vishnu. Vishnu preserves the universe, and He preserves all beings. Existence, consciousness and bliss all proceed from Vishnu, and it is these essential attributes that bring about the involution and evolution of all beings. In minerals, there is existence, but it is Tamasic. Consciousness and bliss are completely eclipsed by the Tamasic opacity of gross matter.

In the vegetables, there is existence and something more -- the bare dawning of perceptive consciousness. There is predominating Tamas in the vegetables also. But Rajas also tries to manifest itself.

In the animals, Rajas asserts itself by increasing activity, and by the action of the senses. The animals exist, they are conscious and they have blissful experiences.

In men, Rajas plays the most important part. Through the ever increasing activities of mind and the development of consciousness, man runs after all sorts of experience, pleasurable and painful, till at last the idea of lasting and real bliss settles down in him, and he knows more of bliss than any other being in the universe. The future evolution of man lies in the permanence of spiritual bliss, which is purely Satvic in its character.

Vishnu preserves all beings in their Tamasic, Rajasic and Satvic stages. For preservation means the maintenance as well as the improvement of beings. Therefore preservation is Satvic, and Vishnu is the Preserver. We live and move onwards in all stages of our being. But in Rajasic and Tamasic stages, it is the attendants of Vishnu, the door-keepers, that preserve us, and the Daityas are the lower manifestations of Jaya and Vijaya. One is Tamasic and the other Rajasic.

Hiranyaksha is Tamasic. He represents the original inertia of matter, its primary resistance to the onward process of evolution. There was existence after Pralayic sleep But it was homogeneous existence, with little or no phenomenal change. Varaha got over this homogeneal tenacity by the killing of Hiranyaksha, and he set going the process of planetary and individual life.

Hiranyakasipu came next. He was the favoured son of Brahma. He helped the evolution of individual life. Minerals became vegetables. Vegetables became animals, and animals became men. The intellectual power of men rapidly increased, and there was material and moral progress. The limit of moral progress was reached by Prahlada. But the ideal of Prahlada was based upon the conception of differences and of individualities. It is for this reason that Varna and Ashrama Dharma, or the separate duties of life for separate classes of men, is dealt with in the discourses with Prahlada.

But though Prahlada was a son of Hiranyakasipu, he was an exception to the general run of material evolution which was fostered by Hiranyakasipu. Hiranyakasipu hated the development of Satvic virtues, he hated Hari, the embodiment of Satva. Nrisinha killed the great Daitya, and Satva made its appearance in men.

Hiranya means gold.

Hiranyaksha is gold-eyed.

Hiranyakasipu is gold bedded.

II. _Ravana and Kumbhakarna._

Hiranyakasipu represented the gradual development of material and intellectual evolution, till the highest point was reached.

Then there was a period of intellectual abuse. The Intellect of man tried to get a supremacy over the established order of things: Ravana sought to make Nature subservient to his own purposes. The universe existed for man, and not man for nature. This was the perverse idea that guided the people of the Atlantean Continent. The intellectual giants, maddened by this material grandeur, did not look for any world beyond the one they lived in. They cared not for Svarga, nor for the sacrifices that led to Svarga. The flow of evolution, the breath of Ishvara seemed to stand still for a time as it were. The human will tried to override the divine will. There was chaos and disorder, which tended to cause dissolution in the universe. Hence Ravana was a Rakshasa. The Tamasic Kumbhakarna with his six-monthly sleep was the back ground of Ravana.

The spiritual forces that were called forth to put an end to this state of things were equal to the occasion. The great Atlantean Continent was washed away by the sea. The sacred Ganga came rushing forward from the heights of the Himalayas, and eventually Rama appeared to give a finishing stroke to the evolutionary work of the time.

Vishvamitra and others had paved the way for the great work undertaken by Rama. They propounded the Karma Kanda of the Vedas.

Men who knew nothing but the joys and sorrows of this short span of earthly life, and whose ideas and aspirations were all confined to that life, made a great advance when they were taught of an existence after death. When they further knew that life in Svarga was infinitely happier and far more lasting than what they called life on this earth, they made the beginning of a really spiritual life. The Vedic Devas are permanent dwellers in Svarga, and the Vedic Sacrifices establish communion with them by means of Apurva, a spiritual force generated by the performance of sacrifices, and life in Svarga becomes prolonged for a very very long period. People took time to understand this truth, but in time they accepted the performance of Vedic Sacrifices as the only religion for man.

There was however a re-action. The intellectual giants, called Rakshasas, looked down upon Vedic Sacrifices, and they did not care for any life after death. They were the worst enemies of the Vedic Rishis.

Vishvamitra took the help of Rama in protecting the Rishis in the peaceful performance of Yajnas.

Previous Next

Comments

A Study of the Bhâgavata Purâna; or, Esoteric HinduismChapter V: The Story of the Prachetas Brothers (2)

0%36 min left in chapter