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| ‘Perorers "6 'puEYAN Ss ‘HmseN sph YP ES 0 ‘pons spk PO pam s ‘nan A Study of the Bhagavata Purana 64 cl i und my * i) PYPms “sre erantcy ‘D aTaVL wad OFLe 191VOUT POLLIVAE ZI pining E "oud — oo — “d ATAVL Purnendu Narayana Sinha, M. A., B. L. 65 TABLE R. Krisasva m. 15. Agcht m. 16. Dhishand Dhomaketu Vedasiras Devala Vayuna Manu. ee TABLE S. Tarksha m. 27. Vinata wm, 18. Kadam. 19. Patangt =m. 20. Ydmint Garuda = Aruna Serpents Flying birds Salabha (Moths and locusts) —— ‘0--— TABLE T. Chandra ( Moon) m. 21 to 47. Krittika &c ( Stars in the lunar path on the Ecliptic.) A Study of the Bhagavata Purana 66 ‘eydey TynweN “a pyquidns ‘nugyqieas ‘seusnyues ‘eyynwo Ay ‘nseaguqig ‘eausedeyy ‘eyysuy ‘eseawes nueg (gS) ‘w-ededsey (pr009)—"1n aTavL ‘Pypsp MIA i ie a ee "P2j}OOj-UDAO]D UEY} (squetg ) (syusdias ) sdyyo speunuy ae SeSeySAY PPA ‘2g eyNSEpUEAg euysey tS prysuy “9S puoins ‘$$ vy FS psvavyposy “tS "us "ua “us "Ms "Me (asnyna) (uosyey) Seseresdy ‘3R BYP eUasG ‘spewrue (‘27g 40311) | pez00; 7 ‘spadnupen ‘syewiue =~ sung eS poupy 1S sanang ‘oS puss ‘bt ssl “gt m ue Ms “us "4 ededsey N ATEVL 67 Purnendu Narayana Sinha, M. A., B. L. (nuezy eqeaseaie a ; yuasaad ayy ) Baeseames ‘ws nue * need WIEARS = ‘BueYyosreueS sespuiny peeney Runwex ewex eAapeypRss | | | | | vspyyD “Ms puluos “um JEASEATA nipy (65) “#-ededsey ‘N ATAVL Lae Kes col nUuey npdex ‘m PYOYNIS “Me | ‘edefing = ‘iyrypeadig’ ‘eysypdou, ‘esoxeamoyq ‘euedenuy ‘eiyeyreyq ‘easedeysisA ‘uewojng (pawo7)—'nueg (gS) w-edeAsey (P140D)—"1 ATAVL A Study of the Bhagavata Purana 68 ( soaty aarg ) eAysund espmewpndg mpd esieq wees ‘phusy “ue pomnuy us ‘Ivy “Mm jpams ma ‘pynyy "us dit i a (p1409)}—nIpy (65) ‘w-ededsey (pN0)—"N. ATAVL —'0: ——__ eufeAgyeweyoueg ‘eAsewunjgy ‘eSphewos ‘eseAnseg ‘eoyudy ‘ydosy ‘yusypha § ‘upaps ssy ‘nygeig ‘nygig = ‘uewryeyy ——— ss ins Si i MRIS Msibgy “Me puryroy “ue PYMIpsy “Mm eseug pyseay " pyseAL urYspd uewedsy | | | | | (‘pIwop)—'nipy (65) "w-ededsey (71"02)—"N AIAVL 69 Purnendu Narayana Sinha, M. A., B. L. suosS - eurpA es | yuesy ‘a Hes pie at deve A PUsINE PLEHSTA , =a J euefeqoueg | | | ‘yqueiq ‘m quomvy “us ‘pans “us ‘ney “us epriyed ‘ePelH baba hd ‘epeaywes a | “ms suey, 6b = eysypAueiEy Has uediH —__—_t—__—_____—_——__—__4t— Hiq (09) ‘w-ededsey (papnjuo7}—h ATAVL ‘3 mika eyeddig = eseny) eyysise A, eAsedy IyWIFA nsuygq 2eHOS is | | | | | BE hed yoary ‘Ms js004() "Ms juvysavy) ‘me wea | ea eune, (73402)—tpy (65) ‘w-edeAseyy (77"02)—"N ATAVL 70 A Study of the Bhagavata Purana GENERAL REMARKS ON THE TABLES. These Tables must not be mistaken for human genealogies. The reader will have to carry himself in imagination to a time when there was a vast sheet of nebulous mass, when the globes and planets had not been formed, and the phenomena now known as day, night, year, month and season were still unknown. The process known as Pralaya had absorbed the life energies of Triloki, which remained latent in that intermediate plane between the higher and the lower Lokas known as Mahar Loka. When the creative process set in, and the ground was prepared for the manifes- tation of life, life energies streamed forth from the Mahar Loka, more as types than as individuals. These types are called Prajapatis or the Lords of life kingdoms. They carry back to Triloki all the life energies of the previous Kalpa. At Pralaya, they draw back unto themselves all the life energies of the dying Triloki, and take a lasting sleep in the archetypal plane ( Mahar Loka ) to which they properly belong. The Prajapatis of the First Manvantara become the Rishis of other Man- vantaras. As the first Lords of creation bring back the life energies as well as the lost experiences of the previous Kalpa, so the Rishis bring back the lost knowledge of each Manvantara. This is fully explained in the fourteenth Chapter of the Eighth Skandha. The Kumars are not Prajapatis, as they come from a plane higher than Mahar Loka. In the first Manvantara, Marichi, Atri Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasistha, Daksha, and Narada are mentioned as the chief Pra- japatis. Of these, Narada is not strictly speaking a Prajapati, or Lord of creation, as he took no part in the work of creation, though he is called so having proceeded from Mahar Loka. Kardama, Ruchi and Visvakarma are some of the other Prajapatis. Of the Prajapatis, seven form distinct types by themselves. They preside over the seven stars, which form the constellation of Great Bear. They send forth their energies from the plane of the Seven Sages, and guide the course of life evolution that takes place in Triloki. The sages are relieved every Manvantara by others who take up their place. The seven sages of our Manvantara, are different from the Prajapatis of the first Manvantara. It is by great sacrifices and by great efforts that the highest Rishis of a Manvantara attain the posi- Purnendu Narayana Sinha, M. A., B. L. 71 tion of the Seven Sages. The Sages may become Prajapatis, and Pra- japatis may become Kumaras. And men may become sages, if they follow the true path. The grades that divide men from sages or Rishis proper are many, and human evolution proceeds on the line of those grades. Energies of another kind proceeded from Mahar Loka, energies known as Devas and Asuras. They work out, or rather they are inti- mately connected with, the tendency of life-evolution. There is a ten- dency in the Spiritual Jiva to acquire experience of the lower planes, through senses which they develop. The Asuras are connected with this tendency. There is the opposite tendency in the Jiva to get rid of the material taint and the material restriction earned in the efforts to acquire manifold experiences and to gain back the original state of purity after the acquisition of fresh spiritual treasures though the experiences of matter. The Devas are connected with this tendency. These are the forms of life which then come into existence and work out their evolution in this Triloki. Life evolution proceeds on two different lines—that of globes and that of individuals. They are represented by the two sons of Manu— Priyavrata and Uttanapada. In the line of Priyavrata we find how the globes were formed in the solar system, through various cosmic fires originating from Vis- vakarma, how this earth was formed, its continents and countries. The different divisions of the Bhir Loka are presided over by differ- ent forms of intelligence, who are the sons of Priyavrata. In the line of Uttanapada we find the different life kingdoms pass- ing through different stages of evolution. First of all, we find a limit is put to life existence in Triloki by Dhruva. Dhruva, son of Uttanapada, presides over the Polar Star. That Star forms the farthest limit of Triloki. Matter is so attenuated there that it can last for one Kalpa. We are speaking of a period when infant souls merged out to commence the race of life in the present Kalpa. They were spiritual and highly spiritual too. But they were carried away by the general current of creative tendencies. They were to limit themselves by sheath after sheath, so that they might acquire the experiences of Svar Loka, of Bhuvar Loka and of Bhir Loka in succession. Dhruva, the infant soul, a child only five years old, how- 72 A Study of the Bhagavata Purana ever, resisted the common temptation. He would not go down, for he had an important service to render to the Universe. Who would ad- vise him in this noble mission but Narada. Narada was out of element when the creative process was in full swing, and it was a necessity of life evolution. But there were instances of exception, instances of noble souls who would not go in with the general current, but would like to remain fixed in spiritual life, and Narada was always to be found helping them with his advice. Dhruva remained fixed in his early spirituality. That was a sac- rifice, for he could not enrich himself with further spiritual experi- ences, through the senses, of the lower planes of life. But he had to keep up an abode which was to be resorted to by evolved souls in later days, souls that in due course would reach that high spiritual plane. From that Kalpic plane and the dweller thereof, we come to lower planes and their dwellers, to the divisions of time that rule the lives of individuals and of lives adapted to these divisions of time. We come from the elementals of the Svarga plane, or the Devas, to the ele- mentals of the Astral or Bhuvar plane, the Pitris, Bhitas, Pretas and Pisachas, till we reach the mineral kingdom, represented by Himalya, the Mountain king. At this point a turning point was reached in life evolution, and the goddess of life-evolution became the daughter of the Mountain king. Of this we shall know more hereafter. We know of Daksha, first as the son of Brahma, the creative Pra- japati when the life-process rapidly worked itself out in Elemental forms. Then there was no sexual procreation. Creation meant the materialisation of the Jiva. Sati, the daughter of Daksha, was the guiding energy of life-evolution. She became wedded to Siva, the Lord of Bhitas, Pretas and Pisachas who by the infusion of their Ta- masic energies could bring down Jivas from their high spiritual plane. When the process of materialisation was over, when the Jivas or Monads reached the lowest limits of materiality, the mission of Dak- sha came to an end. Life evolution had now to pass through mineral, vegetable and animal stages, until at last the human stage was reached. Sati now appeared as the daughter of the mineral king Himalaya.