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, for Vaishyas; and humanity, 180 A Study of the Bhagavata Purana service &c., for Shudras). If however the indications of one caste are found in a man belonging to another caste, he is to be specified by the caste of his indications and not the caste of his birth." VII—35. The commentary of Sridhara is explicit on this passage. This shews the liberality of the Bhagavata Purana. According to this Purana, the divisions of caste at the present day, (for one must not forget that the Vaishnava movement belongs comparatively to a later period), are not to be determined by birth, but they are indicated by the virtues of each particular individual. The duties of each Asrama are next enumerated in detail. The enumeration follows the Smritis, with a word for Bhakti Yoga where necessary. Some very useful hints are given for a Grihastha, for which please refer to the original. The paths called Pitriyana and Devayana are next described. Hints on Yoga and the recital of Pranava are also given. SKANDHA VIII. YAJNA. SKANDHA VIII. CHAP. 1. An account has been given above of the progeny of Devahiti and Prasuti. Yajna is the son of Akuti. In the First Manvantara, when Asuras and Rakshasas were going to devour Manu, Yajna killed the former, with the help of his sons, the Yama Devas. He ruled over Svarga as the Indra of that Manvantara. [This brings us to the end of the 1st Manvantara. The narration at several places took us to later Manvantaras, and the account of the Asuras especially took us to Vaivasvata Manvantara. The account of the first Manvantara is illustrative of the succeeding Manvantaras. Details have therefore been given at times which might not properly pertain to the 1st Manvantara, but which fit in with other Manvan- taras at those stages of the narration. Necessarily the account of the succeeding Manvantaras is very meagre. ] END OF THE FIRST MANVANTARA. Purnendu Narayana Sinha, M. A., B. L. 181 THE SECOND MANVANTARA. SKANDHA VIII. CHAP. 1. Svarochisha is the 2nd Manu. (Svarochisha = Self refulgent). He is the son of Agni; Dyumat, Sushena, Rochishmat and others are the sons of this Manu. (Dyumat and Rochishmat also mean bright, re- fulgent). Rochana was the Indra (Rochana = bright illuminating). Tushita and others were the Devas. Urjastambha and others were the seven Rishis well versed in Brahma Vidya. There was one Rishi named Veda Siras. His wife was Tushita. He had by her Vibhu, the Avatara of this Manvantara. Vibhu took the vow of Brahmacharya and never married. 80,000 Rishis learned his Vrata. (The Second Manvantara is in Theosophical language the second ascending half of the 1st round. The spiritual character of this Man- vantara is manifest from the use of words meaning "bright," "reful- gent." The Avatara is Vibhu or All-pervading. The vow of Vibhu also denotes spirituality. Agni also, the father of the Manu, is almost a name for spirituality). THE THIRD MANVANTARA. SKANDHA VIII. CHAP. 1. The third Manu is Uttama, son of Priya Vrata. Pavana, Srinjaya, Yajnahotra and others were his sons. The sons of Vasistha, Pramada and others, were the seven Rishis. Satya, Veda Sruta, and Bhadra were the Devas. Satyajit was Indra. Dharma had by Sunrita one son named Satya-Sena. He was the Avatara of this Manvantara. He was born with others called Satya- Vrata. He killed wicked Yakshas and Rakshasas given to falsehood, and Bhitas who injured others. [The characteristic mark of this Manvantara which is the first half of the second Round is Truth. Satya or Truth enters into the names of one class of Devas, of the Indra and of the Avatara. The name of the Avatara’s mother was also truth. The Yakshas and Rakshasas were given to falsehood]. 182 A Study of the Bhagavata Purana THE FOURTH MANVANTARA. SKANDHA VIII. CHAP. 1-4. The fourth Mann was Tamasa, brother of Uttama. He had ten sons, Prithu, Khyati, Nara, Ketu and others. Satyaka, Hari and Vira were the Devas. Trisikha was Indra. Jy6tirdhaman and others were the seven Rishis. The Vedas had been lost in time. The sons of Vidhriti, called Vaidhritis, however preserved them by their own energy. They are also the Devas of this manvantara. The Avatara Hari incarnated as the son of Harimedhas by Harini. He saved the Elephant king from the crocodile. THE STORY OF THE ELEPHANT KING. SKANDHA VIII. CHAP. 2-4. An elephant king resided on the summits of Triktita. He roamed about with his female herd, intoxicated with the juice that exuded from his temples. Finding a lake, he plunged himself into its waters and quenched his thirst. He then took water in his trunk and passed it on to the young herd and the females. A powerful crocodile attacked him in rage. They fought for one thousand years, each trying to draw the other unto him. The elephants on the bank raised a piteous cry, but they could not be of any use to their companion. The Elephant King got tired at last, but the crocodile being in his own element did not feel any fatigue. The elephant devoutly and ardently prayed to the supreme Purusha. In response to that prayer, Hari appeared with the Devas, seated on the back of Garuda. He drew out the crocodile, cut off its head with the chakra and thus saved the Elephant King. The Elephant was a Gandharva, named Htthai. He was playing with his wives in a tank. Rishi Devala went there to bathe. The Gand- harva drew the Rishi himself by his feet. The Rishi cursed him to become a crocodile. The elephant was king Indradyumna of Pandya. He was under a vow of silence while engaged in meditation. Rishi Agastya came with his disciples, but the king could not receive him with any word of welcome. "O thou of untrained intellect like an elephant, be an elephant thyself." Such was the curse of the Rishi to Purnendu Narayana Sinha, M. A., B. L. 183 him. [The Elephant represents the characteristic Jiva of this Manvan- tara. The elephant becomes excited and mad when the juice exudes from his temples. In the story, madness represents the prevalence of Kama. The elephant was passionately attached to his wives. The Jiva had given himself too much to Kama, and he was carried away helplessly by the demon, he knew not where. His better sense could not prevail without some extraordinary help and that help was given by Hari, an incarnation of Vishnu. Possibly the story represents the development of animal instincts]. THE FIFTH MANVANTARA. SKANDHA VIII. CHAP. 5. Raivata was the fifth Manu. He was the brother of Tamasa. His sons were Arjuna, Bali, Vindhya and others. Vibhu was Indra. Bhit- taraya and others were the Devas. The seven Rishis were Hiranya-romay, Vedasiras, Urddhabahu and others. The presiding deity of Vaikuntha incarnated in partial manifesta- tion as the son of Subhra and Vikuntha. He was the Avatara of this Manvantara. [This is the first half of the Third Round. The incarna- tion of the Lord of Vaikuntha may have some significance, but what is not clear from the text. ] THE SIXTH MANVANTARA. SKANDHA VIII. CHAPTER 5. The Sixth Manu was Chakshusha, son of Chakshus. Piru, Pairusha, Sudyumna and others were his sons. Mantra Druma was Indra. Apya and others were the Devas; Haryasma, Dviraka and oth- ers were the Rishis. The Avatara was Ajita, son of Vairaja by Deva-Sambhiti. He as- sumed the form of Karma or the Tortoise, and helped in the churning of the Milk Ocean. 184 A Study of the Bhagavata Purana THE CHURNING OF THE OCEAN. SKANDHA VIII. CHAP. 5-12. In the fight with the Asuras, the Devas lost their lives. They fell down and did not rise up again. By the curse of Durvasas, Indra and the three Lokas became shorn of Sri or Lakshmi (wife of Vishnu in Vaikuntha: Preservative energy). Consequently there were no per- formances such as Yajna. (Durvasas once saw Indra on the elephant Airavata. He gave him the garland of his own neck. Indra proud of his own Sri or wealth, placed the garland on the head of the ele- phant. The elephant threw it down and tore it to pieces with his feet. Durvasas got angry and cursed Indra that he and his Triloki were to lose Sri). Indra did not know what to do and the Devas all went over to the seat of Brahma on the top of Meru. Brahma, saw the Lokapalas lifeless and lustreless, as it were, the Lokas beset with evils and the Asuras full of life and energy. He meditated on Parama Purasha with concentrated mind and then addressed the Devas thus. "Purusha has resort to Rajas, Satva and Tamas respectively for Creation, Preservation and Dissolution. This is just the time for Preservation. For the good of all beings, He shall now be possessed of Satva. So let us take the shelter of the guide of the universe. He shall now befriend the Devas and do what is best for us." The Devas with Brahma then went to Ajita. Brahma prayed to Him as the Preservative aspect of Virat Purusha. Vishnu appeared before the Devas and addressed them thus:— "The Asuras favored by Sukra are now victorious. Make peace with them so long as you are not strong yourselves. Lose no time in churning the Milk Ocean for Amrita in concert with the Asuras. By drinking Amrita even dead persons become immortal. Throw all creepers and herbs into that ocean. Make Mandara mountain the churning rod and make Vasiki the rope. Then with my help, churn the ocean with all diligence. The Asuras shall have all the trouble to themselves, while you shall reap the fruits. If the Asuras ask for any concession, you had better approve of that. Do not be afraid of any poison that may arise. Have neither greed nor anger nor desire in respect of the things that will arise." So saying Vishnu disappeared. The Devas went to the Asura King Purnendu Narayana Sinha, M. A., B. L. 185 Bali and Indra explained to him what Vishnu had said about the churning.