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Then they go to Svar Loka, where they become Devas, not the Devas of Deva creations but only temporary Devas. When their merits are exhausted, they come down upon earth, to begin life as men again. But if by unselfish Karma and devotion, men pass across the limits of the triple plane, they go first to Mahar Loka. Here they are called Prajapatis. Bhrigu and other Prajapatis who are the ordinary dwellers of Mahar Loka, are described in one sloka of Bhagavata, as bearing the life period of one Kalpa. (II. 2. 25). In the next sloka it is said that the Yogins who go to Mahar Loka, remain there till the end of the Kalpa, when at last they go to Satya Loka. But in another sloka, the Purana says:—"When the night of Pralaya follows, the three Lokas, Bhi, Bhuvar and Svar, are burnt by the fire from the mouth of Sankarshana. Troubled by the exces- Purnendu Narayana Sinha, M. A., B. L. 33 sive heat of that fire, Bhrigu and others proceed from Mahar Loka to Jana Loka." III-11-30. This shews that the dwellers of Mahar Loka live for the life time of Brahma or two Parardhas. This is also made clear by the following commentary of Sridhara on III-10-9:— "Why did Brahma make the three Lokas into one division? This Triloki consisting of Bhi, Bhuvar and Svar—is the place that is to be made in every Kalpa or day of Brahma for the enjoyment of Jivas (or individuals). But Jivas dwell in the higher Lokas as well. Why are not those Lokas created then in every Kalpa? This is because they are the transformations of unselfish (Nishkama) action or Dharma— the Lokas themselves and the dwellers thereof. The Triloki and the dwellers thereof are the transformations of selfish (Kamya) action. Therefore they have birth and death in every Kalpa. But Mahar and other Lokas are begotten by unselfish action heightened by Upasana (or devotion), and they last for two Parardhas, which is the life time of Brahma. And the dwellers of those Lokas generally attain mukti (or liberation) after that period." The ordinary dwellers of Jana Loka are the Kumaras. When men in course of evolution reach Jana Loka, they become Kumaras. We have already seen that the essence of life in the higher Lokas is unselfishness. It is for this reason that the Gita speaks of unselfish action in the first instance as an essential requisite of spiritual life. But it is not unselfish action alone which enables us to get rid of our personal desires and to assimilate ourselves with that one life which pervades all. Devotional love is another equally essential requisite. It is impossible for us to realise the different experiences in the four higher Lokas. The famous Brahma Sikta has the following line:—"The three feet of [svara, bearing eternal happiness in the higher Lokas." The eigh- teenth Sloka in Chapter VI. of the Second Skandha is an exposition of this line. Sridhara has the following commentary on that line: "Happiness in Triloki is fleeting and temporary. Though Mahar Loka is on the path of liberation, the dwellers of that Loka have to leave it at the end of every Kalpa. The happiness there is therefore not ever-lasting. In Jana Loka, the happiness is ever-lasting, as long 34 A Study of the Bhagavata Purana as the dwellers do not leave the place. But they have to witness the miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at the end of the Kalpa. In Tapas, there is absolute want of evil. In Satya, there is freedom from fear or liberation." We have left the Devas (not the elementals that pass through the life kingdoms of this earth) out of consideration. Their evolution is worked out in all the seven Lokas. Their names and characteristics in each Loka are given by Vyasa in his commentaries on Patanjali’s Sutras. Those who are ordinarily known as Devas are the dwellers of Svar Loka. The Deva Yonis or lower Devas are dwellers of Bhuvar Loka and Bhtir Loka. Men have nothing to do with the Devas of the higher Lokas. The Devas of Triloki are indifferent, friendly or inimical to men. Left alone, they do not interfere with men. But when men try to gain superiority over them, by the acquisition of Brahma Vidya, they try to throw obstacles in their way. The Brihad Aranyak Upanishad says:—"Even the gods verily are not able to prevent him from the possession of the state of all." 1-4-10 Again, "As verily many beasts maintain a man, so every man maintains the gods. It is not pleasant, even if one beast is taken away, how then, if many? Therefore it is not pleasant to them, that men should know this ie. the truth of the nature of Brahma." Comment- ing on this, Sankaracharyya quotes a Sloka from Anugrta: "The world of the gods is surrounded by performers of works. But the gods do not wish that mortals should abide above." Sankaracharyya goes on to say:—"Therefore the gods try to ex- clude, like cattle from tigers, men from the knowledge of Brahma, as it is their desire, that they should not be elevated above the sphere of their use. Whom they wish to liberate, to him they impart belief &c., and unbelief to him whom they wish not to liberate." Ananda Giri, the commentator of Sankaracharyya, quotes the fol- lowing Sloka:— "Devas do not protect men, rod in hand, like cattle-keepers. When they wish to protect a man, they impart the necessary intelligence to him." Nothing is said in the Puranas, as to Devas of the higher Lokas. The Prakrita Devas are intimately connected with our senses and intellect. It is through their direct help, that we are able to perceive Purnendu Narayana Sinha, M. A., B. L. 35 and to conceive. Hence they are called Adhi-devas or Vaikaric Devas. They are not individuals and the remarks made above as to Devas, do not apply to them. IV. DIVISIONS OF KALA. SKANDHA III. CHAP. 11. The unit of Kala at the Sikshma pole is Paramanu, which is the minutest part of the created thing, not united to form a body. At the Sthula pole is the whole Sthula creation known in its entirety as Parama Mahan. The time during which the Sun crosses in his orbit one paramanu is the Kala unit paramanu. The time during which he crosses the whole system in his orbit, i.e., crosses all the twelve signs of the Zodiac, is Parama Mahan or one Samvatsara. The units of time and space are thus the same. 1 Dvyanuka = 2 Paramanus. 1 Trasarenu = 3 Paramanus. 1 Truti = 3 Trasarenus. 1 Vedha = 100 Trutis. 1 Lava = 3 Vedhas. 1 Nimesha or wink = 3 Lavas. 1 Kshana = 3 Nimesha. 1 Kastha = 5 Kshanas. 1 Laghu = 15 Kasthas. 1 Nadika = 15 Laghus. 1 Muhurta = 2 Nadikas. 1 Yama or Prahara = 6 or 7 Nadikas. 1 Ahoratra (of the Mortals) = 8 Yamas. 1 Paksha (Sukla or Krishna) = 15 Ahoratras. 1 Masa (Month) = 1 Sukla + 1 Krishna Paksha. 1 Ritu = 2 Masas. 1 Ayana = 6 Masas (Uttara or Dakshina.) 1 Vatsara = 2 Ayanas. 1 Vatsara = 12 Masas 1 Vatsara = 1 Ahoratra of Devas. 1 Samvatsara = 1 year of Solar months. 1 Parivatsara = 1 year of Jupiter months. 36 A Study of the Bhagavata Purana 1 Idavatsara = 1 year of Savana months. 1 Svanuvatsara = 1 year of Lunar months. 1 Vatsara = 1 year of Stellar months. One hundred Samvatsaras is the maximum age of men. Satya, Treta, Dvapara and Kali a cycle of these 4 Yugas and their Sandhyas and Sandhyansas consist of 12 thousand divine years. The beginning of a Yuga is its Sandhya. Tho end of a Yuga is its Sandhyansa. Sandhya and Sandhyansa are not included in a Yuga and Yuga Dharma is not to be performed while they last. Sandhya of Satya Yuga = 400 Deva years. Satya Yuga = 4,000" u Sandhyansa of Satya Yuga 400—" " Sandhya of Treta Yuga 300—Ci" " Treta Yuga 3,000 " u Sandhyansa of Treta Yuga 300 " Sandhya of Dvapara Yuga 200 " u Dvapara Yuga 2,000" " Sandhyansa of Dvapara Yuga 200 " " Sandhya of Kali Yuga 100—i" " Kali Yuga 1,000" " Sandhyansa of Kali Yuga 100 " u 12,000 Deva years. Dharma is enjoined for the period between Sandhya and Sand- hyansa, which is called Yuga. Purnendu Narayana Sinha, M. A., B. L. 37 Dharma has all the 4 paddas or feet in Satya, J “ only 3 padas in Treta, 4 : only 2 padas in Dvapara, - " only 1 pada in Kali. 1,000 Yuga cycles is one Day of Brahma or one Kalpa, *i.e.*, 1 Day of Brahma = 1,000 x 12,000 Deva years, 12,000,000 Deva years. An equal period of time is also reckoned as one Night of Brahma. 14 Manus reign during the Day of Brahma, each Manu reigning for: i.e., a little over 71 Yuga Cycles. Converted into Deva years:— 1 Manvantara = 12,000 x 1,000 6 , , = 857, 142- 14 ae Deva years. 1 Deva year = 360 Lunar years. 1 Manvantara = 12,000,000 x 360 14 = 337, 142, 6575 Lunar years. The Manvantaras have their Manus, successors of Manus, Rishis and Devas. The Rishis, Indras, and Devas appear together. In the daily creation of Brahma, Animals, Men, Pitris and Devas are born according to their own Karma. During the Manvantara, Bhagavan preserves this universe by His own Satva, directly as Manvantara Avataras and indirectly as Manus and others. When Pralaya approaches, Bhagavan withdraws His Sak- tis (or powers). Triloki is then burnt up by fires from the mouth of Sankarshana. Bhrigu and other dwellers of Mahar Loka proceed to Jana Loka. The waters of Pralaya sweep away everything before 38 A Study of the Bhagavata Purana them. In that watery expanse, Hari remains seated upon the coils of Ananta, with His eyes closed. With every Day and Night, the age of Brahma declines. He lives for one hundred years only. Half of Brahma’s age is called Pararddha. The first Pararddha has expired, the second has commenced with our Kalpa. Every day of Brahma is called one Kalpa. At the beginning of the first Pararddha was Brahma Kalpa, when Brahma or the present Kosmos was born.