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All the triangles in the Jagrat state, analysed by the Vedantins into fourteen, are represented by the first letter a in Pranava. All the triangles or Triputis in the dream state are repre- sented by the second letter u. In Taraka Brahma Yoga, a is merged in Purnendu Narayana Sinha, M. A., B. L. 27 contemplation into u, and u is merged into ma. In ma there is only one triangle, which is the primary triangle to which all other trian- gles in a and u may be reduced. The Adhibhita side of this triangle is dnanda by the vritti of Avidya. The Adhyatma side is the vritti of Avidya. The Adhidaiva side is Ishvara. Life in Triloki is conditioned by this triangle. The object of Taraka Brahma Yoga is to cross the Triptiti, to cross the three letters of Pranava. It is only in the fourth pada of Pranava that he finds his resting place, that pada being situ- ated beyond the Triloki. The three manifestations of the Third Purusha in Jivas or individ- uals, may be said to relate to their different stages of evolution. Thus Prana manifests itself only in the lower life kingdoms, the minerals and vegetables. The Prana or life process is more elaborate in the vegetables than in the minerals. Purusha then manifests itself in the senses and emotions in the Animal kingdom and in intellect in the lower human kingdom the manifestation being three fold. The last manifestation of Purusha, the one-fold manifestation in the heart, is in higher man. IIl.—-VASUDEVA AND SANKARSHANA. SKANDHA III., CHAP. 8. When this universe remained submerged in the waters of Pralaya, the eyes of Vasudeva remained closed in sleep. He opened His eyes, lying down on the Serpent King Ananta or Sankarshana. He indulged in self and was without action. Inside His body was Bhuta-Sikshma or all beings in a subtle state of latency. Only Kala-Sakti manifested itself and He dwelt in those waters in self, as fire remains in wood, with powers controlled. Having slept for one thousand Yuga cycles in the waters, with only Kala-Sakti manifesting His work, He found the lotuses of the Lokas in His body. He then looked at the Sikshma, that was within Him. That Sikshma became pierced with Kala—propelled Rajas, and small as it was, it came out of his navel region. By the ac- tion of Kala, which awakens Karma, it suddenly grew up into a lotus bud. Vishnu entered this Loka Padma or the Lotus of Lokas. Brahma then appeared in that Lotus. He looked on all sides and became four- faced, but he could not find out the Lokas. Though he was in the Lotus 28 A Study of the Bhagavata Purana himself, confused as he was, he knew not the whole Lotus. Whence am I? Whence is this Lotus? So thought Brahma. And he searched below to feel the lotus-stalk. The search was vain for one hundred years. For another hundred years he meditated within self, and lo! there appeared within his heart one Purusha lying down on the body of Sesha (the serpent king). (The description of the Purusha is much the same as we have read of the Pradesa Purusha. So it is not given here.) Brahma prayed to that Purusha and was told to practise Tapas for acquiring the power of creation. III.—_THE CREATION BY BRAHMA. SKANDHA III., CHAP. 10. When Bhagavan disappeared, Brahma, as directed, practised meditation for one hundred Deva-years. He found his lotus abode moved by air. With all the power acquired by Atma Vidya and Tapas, he drank up all the waters and the air. He found the Lokas attached to the overspreading Lotus and he had only to divide them. He entered into the Lotus bud and divided it into three parts—the Triloki. This is the creation of the Triloki. The higher Lokas (Mahar, Jana, Tapas and Satya) are the transformations of Nishkama Karma or unselfish action. So they are not destroyed in each Kalpa, but they last for two Parardhas. "What is Kala", asked Vidura, "that has been described as a Sakti of Hari?" "Kala is the disturber of Gunas", replied Maitreya, "causing trans- formations. In itself it is without any particularity and is without beginning or end. "With Kala as the Nimitta or efficient cause, Bhagavan only man- ifested Himself. The Universe has no separate existence from that of Brahma. It is only Kala that makes the Universe manifest." The Creation of Brahma is ninefold, Prakrita and Vaikrita, Prakrita-Vaikrita being the tenth. The Pralaya is of three kinds: 1) By Kala or Nitya. Flow of time is the only cause of this Pralaya. Purnendu Narayana Sinha, M. A., B. L. 29 2) By Dravya or Naimittika. Dravya is the fire from the mouth of Sankarshana, at the end of one Kalpa. 3) By Guna or Prakritika, the Gunas devouring their own actions. The forms of Pralaya will be considered in the study of the Twelfth Branch. A.—Prakrita Creation, “i.e. the Creation of Principles or Tatvas.* I. Mahat—Which is the out-come of the first disturbance of the equilibrium of the Gunas. Il. Ahankara—Dravya + Jnana + Kriya. Ill. Tanmatra—Result of Dravya Sakti. IV. Indriyas—Result of Jnana and Kriya Sakti. V. Vaikarika—Devas and Manas. VI. The five-fold Tamasika creation. B.—Vaikrita or Individual Creation. VII. Urdha Srotas—or with upward current of the food taken, the Sthavara or Immobile kingdom with six divisions. 1) Vanaspati—Plants that fructify without flowers. 2) Oshadhi—Creepers that last till the ripening of fruits. 3) Lata—Ascending creepers. 4) Tvaksara—Those of which the growth is not in the centre, but in the dermal regions, as bamboos. 5) Virudh—Non-ascending woody creepers. 6) Druma—Flowering plants. 30 A Study of the Bhagavata Purana The consciousness of all the six classes is almost obscured by Tamas. They are sensitive only to internal touch. They have many peculiarities. VII. Tiryak-Srotas.—With slanting food current. The position of the animal stomach as regards the animal mouth is such that food is not taken in vertically, but either horizontally or slant- ingly. The animal kingdom has 28 divisions. The animals are ignorant, with predominating Tamas, with the sense of smell largely developed in them so much that they mostly perceive by that sense, and with the faculties of the heart entirely unde- veloped. The 28 classes are: 1. Living on the ground. 1. ii. iil. — The cloven-footed. (1) Cow, (2) goat, (3) buffalo (4) krishnasara, the spotted antelope, (5) hog, (6) gavaya, a species of ox, (7) ruru, a kind of deer, (8) sheep, (9) camel. — The whole hoofed. (10) Ass, (n) horse, (12) mule, (13) goura, a kind of deer, (14) sarabha, a kind of deer, (15) chamari, a kind of deer. — The five-nailed. (16) Dog, (17) jackal, (18) wolf, (19) tiger, (20) cat, (21) hare, rabbit, (22) porcupine, (23) lion, (24) monkey, (25) elephant, (26) tortoise, (27) alligator. 2. (28) Aquatic animals and birds. IX. Arvak-Srotas or with downward food current, the Human king- dom with predominant Rajas, given to Karma, mistaking mis- ery for happiness. C.—Prakrita- Vaikrita. Purnendu Narayana Sinha, M. A., B. L. 31 X. The Kumaras. The Kumara creation is partly Prakrita and partly Vaikrita. Besides these, there is D.—Vaikrita Dev Creation. There are eight divisions of Vaikrita Devas: 1) Vivudha, 2) Pitri, 3) Asura, 4) Gandharva and Apsara, 5) Siddha, Charana and Vidyadhara, 6) Yaksha and Raksha, 7) Bhuta, Preta and Pisacha, 8) Kinnara, Kimpurusha, Asvamukha and others. The Vaikarika and Vaikrita Devas form one class. THOUGHTS ON THE ABOVE. Prakrita creation is that which gives rise to and is connected with all individuals. Excepting the Tamasic or Avidya creation, which we shall consider later on, the other divisions of this creation were caused by the first life impulse, given by the First Purusha. The Ta- masic creation was brought into manifestation by the Third Purusha Brahma. The division of the life-kingdoms according to the movements of the food taken is peculiar to the Pauranic system. It will be interesting to know from the physiological stand-point whether it is necessary for the development of the brain that the spinal column should be erect, whether it is necessary for the formation of the spinal column, that the stomach should retain a certain position, and to know also 32 A Study of the Bhagavata Purana how far the fixture of the plants is an impediment to the development of any nervous system in them. It is remarkable that the mineral kingdom is not mentioned as a distinct life-kingdom. The reason appears to be that the creative process is divided into two periods. In the first period formless Jivas take form after form, till the lowest material form is reached. This is elemental creation or the creation of Devas, as described in de- tail in Ch. XXI. Sk. IV. The Purana goes on to say:—"Then Brahma created the Manus." III.-24-49. The Manu creation shews, how mind was gradually developed through Vegetable, Animal and Human cre- ations, out of the Mineral Kingdom, represented by the Mountain Chief Himalaya. The giving up by Sati, of the body acquired from Daksha and her rebirth as the daughter of the Mountain King show how the elemental creation gave way to a fresh creative process, which took its start from the Mineral Kingdom. The Kumaras form a peculiar creation. "They are Prakrita in as much as they partake of the character of Devas and they are Vaikrita, as they partake of the character of men." Sridhara.—The great com- mentator also says:—"Sanaka and other Kumaras are not created in every kalpa. The account of their creation is only given in the first Kalpa, called Brahma. In reality, the Vegetable and other life king- doms are created in every Kalpa. Sanaka and others being created in Brahma Kalpa only follow the creations in other Kalpas." Upon death, men go to Bhuvar Loka, where they become Bhitas, Pretas and Pisachas.