Book II

Descendants of Priyavrata, the eldest son of Svāyambhuva Manu: his ten sons: three adopt a religious life; the others become kings of the seven Dvīpas, or isles, of the earth. Agnīdhra, king of Jambu-dvīpa, divides it into nine portions, which he distributes amongst his sons. Nābhi, king of the south, succeeded by Riṣabha; and he by Bharata: India named after him Bhārata: his descendants reign during the Svāyambhuva Manvantara. You have related to me, venerable preceptor, most fully, all that I was curious to hear respecting the creation of the world; but there is a part of the subject which I am desirous again to have described. You stated that Priyavrata and Uttānapāda were the sons of Svāyambhuva Manu, and you repeated the story of Dhruva, the son of Uttānapāda: you made no mention of the descendants of Priyavrata, and it is an account of his family that I beg you will kindly communicate to me. Priyavrata married Kāmyā, the daughter of the patriarch Kardama, and had by her two daughters, Samrāt and Kukṣi, and ten sons, wise, valiant, modest, and dutiful, named Agnīdhra, Agnibāhu, Vapushmat, Dyutimat, Medha, Medhatithi, Bhavya, Savala, Putra, and the tenth was Jyotishmat, illustrious by nature as by name. These were the sons of Priyavrata, famous for strength and prowess. Of these, three, or Medha, Putra, and Agnibāhu, adopted a religious life: remembering the occurrences of a prior existence, they did not covet dominion, but diligently practised the rites of devotion in due season, wholly disinterested, and looking for no reward. Priyavrata having divided the earth into seven continents, gave them respectively to his other seven sons. To Agnīdhra he gave Jambu - dvīpa; to Medhatithi he gave Plakṣa-dvīpa: he installed Vapushmat in the sovereignty over the Dvīpa of Sālmali; and made Jyotishmat king of Kuśa-dvīpa: he appointed Dyutimat to rule over Krauncha -dvīpa; Bhavya to reign over Sāka -dvīpa; and Savala he nominated the monarch of the Dvīpa of Puṣkara. Agnīdhra, the king of Jambu-dvīpa, had nine sons, equal in splendour to the patriarchs: they were named Nābhi, Kimpuruṣa, Harivarṣa, Ilāvrita, Ramya, Hiraṇvat, Kuru, Bhadrāśva, and Ketumāla, who was a prince ever active in the practice of piety. Hear next, Maitreya, in what manner Agnīdhra apportioned Jambu-dvīpa amongst his nine sons. He gave to Nābhi the country called Hima, south of the Himavat, or snowy mountains. The country of Hemakūṭa he gave to Kimpuruṣa; and to Harivarṣa, the country of Niṣadha. The region in the centre of which mount Meru is situated he conferred on Ilāvrita; and to Ramya, the countries lying between it and the Nīla mountain. To Hiraṇvat his father gave the country lying to the north of it, called Śveta; and, on the north of the Śveta mountains, the country bounded by the Śriṅgavān range he gave to Kuru. The countries on the east of Meru he assigned to Bhadrāśva; and Gandhamādana, which lay west of it, he gave to Ketumāla.' Having installed his sons sovereigns in these several regions, the pious king Agnīdhra retired to a life of penance at the holy place of pilgrimage, Śālagrāma. The eight Varṣas, or countries, Kimpuruṣa and the rest, are places of perfect enjoyment, where happiness is spontaneous and uninterrupted. In them there is no vicissitude, nor the dread of decrepitude or death: there is no distinction of virtue or vice, nor difference of degree as better or worse, nor any of the effects produced in this region by the revolutions of ages. Nābhi, who had for his portion the country of Himāhwa, had by his queen Meru the magnanimous Riṣabha; and he had a hundred sons, the eldest of whom was Bharata. Riṣabha having ruled with equity and wisdom, and celebrated many sacrificial rites, resigned the sovereignty of the earth to the heroic Bharata, and, retiring to the hermitage of Pulastya, adopted the life of an anchoret, practising religious penance, and performing all prescribed ceremonies, until, emaciated by his austerities, so as to be but a collection of skin and fibres, he put a pebble in his mouth, and naked went the way of all flesh. The country was termed Bhārata from the time that it was relinquished to Bharata by his father, on his retiring to the woods. Bharata, having religiously discharged the duties of his station, consigned the kingdom to his son Sumati, a most virtuous prince; and, engaging in devout practices, abandoned his life at the holy place, Śālagrāma: he was afterwards born again as a Brahman, in a distinguished family of ascetics. I shall hereafter relate to you his history. From the illustrious Sumati was born Indradyumna: his son was Parameṣṭhin: his son was Pratihāra, who had a celebrated son, named Pratiharttā: his son was Bhava, who begot Udgītha, who begot Prastāra; whose son was Prithu. The son of Prithu was Nakta: his son was Gaya: his son was Nara; whose son was Virāt. The valiant son of Virāt was Dhīmat, who begot Mahānta; whose son was Manasyu; whose son was Tvaṣṭri: his son was Vīraja: his son was Rāja: his son was Śatajit, who had a hundred sons, of whom Viswagjyotish was the eldest. Under these princes, Bhārata-varṣa (India) was divided into nine portions (to be hereafter particularized); and their descendants successively held possession of the country for seventy-one periods of the aggregate of the four ages (or for the reign of a Manu). This was the creation of Svāyambhuva Manu, by which the earth was peopled, when he presided over the first Manvantara, in the Kalpa of Varāha

Description of the earth. The seven Dvīpas and seven seas. Jambu-dvīpa. Mount Meru: its extent and boundaries. Extent of Ilāvrita. Groves, lakes, and branches of Meru. Cities of the gods. Rivers. The forms of Viṣṇu worshipped in different Varṣas. You have related to me, Brahman, the creation of Svāyambhuva; I am now desirous to hear from you a description of the earth: how many are its oceans and islands, its kingdoms and its mountains, its forests and rivers and the cities of the gods, its dimensions, its contents, its nature, and its form. You shall hear, Maitreya, a brief account of the earth from me: a full detail I could not give you in a century. The seven great insular continents are Jambu, Plakṣa, Sālmali, Kuśa, Krauncha, Śāka, and Puṣkara: and they are surrounded severally by seven great seas; the sea of salt water ( Lavaṇa ), of sugar-cane juice ( Ikṣu ), of wine ( Surā ), of clarified butter ( Sarpi ), of curds ( Dadhi ), of milk (Dugdha), and of fresh water ( Jala ). Jambu- dvīpa is in the centre of all these: and in the centre of this continent is the golden mountain Meru. The height of Meru is eighty-four thousand Yojanas; and its depth below the surface of the earth is sixteen thousand. Its diameter at the summit is thirty-two thousand Yojanas; and at its base, sixteen thousand: so that this mountain is like the seed-cup of the lotus of the earth. The boundary mountains (of the earth) are Himavān, Hemakūṭa, and Niṣadha, which lie south of Meru; and Nīla, Śveta, and Śriṅgī, which are situated to the north of it. The two central ranges (those next to Meru, or Niṣadha and Nīla) extend for a hundred thousand (Yojanas, running east and west). Each of the others diminishes ten thousand Yojanas, as it lies more remote from the centre. They are two thousand Yojanas in height, and as many in breadth. The Varṣas or countries between these ranges are Bhārata (India), south of the Himavān mountains; next Kimpuruṣa, between Himavān and Hemakūṭa; north of the latter, and south of Niṣadha, is Hariversha; north of Meru is Ramyaka, extending from the Nīla or blue mountains to the Śveta (or white) mountains; Hiraṇmaya lies between the Śveta and Śriṅgī ranges; and Uttarakuru is beyond the latter, following the same direction as Bhārata. Each of these is nine thousand Yojanas in extent. Ilāvrita is of similar dimensions, but in the centre of it is the golden mountain Meru, and the country extends nine thousand Yojanas in each direction from the four sides of the mountain. There are four mountains in this Varṣa, formed as buttresses to Meru, each ten thousand Yojanas in elevation: that on the east is called Mandara; that on the south, Gandhamādana; that on the west, Vipula; and that on the north, Supārśva: on each of these stands severally a Kadamba -tree, a Jambu-tree, a Pīpal, and a Vaṭa; each spreading over eleven hundred Yojanas, and towering aloft like banners on the mountains. From the Jambu-tree the insular continent Jambu-dvīpa derives its appellations. The apples of that tree are as large as elephants: when they are rotten, they fall upon the crest of the mountain, and from their expressed juice is formed the Jambu river, the waters of which are drunk by the inhabitants; and in consequence of drinking of that stream, they pass their days in content and health, being subject neither to perspiration, to foul odours, to decrepitude, nor organic decay. The soil on the banks of the river, absorbing the Jambu juice, and being dried by gentle breezes, becomes the gold termed Jāmbunada, of which the ornaments of the Siddhas are fabricated. The country of Bhadrāśva lies on the east of Meru, and Ketumāla on the west; and between these two is the region of Ilāvrita. On the east of the same is the forest Caitraratha; the Gandhamādana wood is on the south; the forest of Vaibhrāja is on the west; and the grove of Indra, or Nandana, is on the north. There are also four great lakes, the waters of which are partaken of by the gods, called Aruṇoda, Mahābhadra, Śītoda, and Maṇasa. The principal mountain ridges which project from the base of Meru, like filaments from the root of the lotus, are, on the east, Śītānta, Mukunda, Kurarī, Mālyavān, and Vaikanka; on the south, Trikūṭa, Śiśira, Patanga, Rucaka, and Niṣadha; on the west, Śikhivāsas, Vaidūrya, Kapila, Gandhamādana, and Jārudhi; and on the north, Śaṅkhakūṭa, Riṣabha, Nāga, Hansa, and Kālañjara. These and others extend from between the intervals in the body, or from the heart, of Meru. On the summit of Meru is the vast city of Brahmā, extending fourteen thousand leagues, and renowned in heaven; and around it, in the cardinal points and the intermediate quarters, are situated the stately cities of Indra and the other regents of the spheres. The capital of Brahmā is enclosed by the river Ganges, which, issuing from the foot of Viṣṇu, and washing the lunar orb, falls here from the skies, and, after encircling the city, divides into four mighty rivers, flowing in opposite directions. These rivers are the Śītā, the Alakanandā, the Cakṣu, and the Bhadrā. The first, falling upon the tops of the inferior mountains, on the east side of Meru, flows over their crests, and passes through the country of Bhadrāśva to the ocean: the Alakanandā flows south, to the country of Bhārata, and, dividing into seven rivers on the way, falls into the sea: the Cakṣu falls into the sea, after traversing all the western mountains, and passing through the country of Ketumāla: and the Bhadrā washes the country of the Uttara kurus, and empties itself into the northern ocean. Meru, then, is confined between the mountains Nīla and Niṣadha (on the north and south), and between Mālyavān and Gandhamādana (on the west and east ): it lies between them like the pericarp of a lotus. The countries of Bhārata, Ketumāla, Bhadrāśva, and Uttarakuru lie, like leaves of the lotus of the world, exterior to the boundary mountains. Jaṭhara and Devakūṭa are two mountain ranges, running north and south, and connecting the two chains of Niṣadha and Nīla. Gandhamādana and Kailāsa extend, east and west, eighty Yojanas in breadth, from sea to sea. Niṣadha and Pāriyātra are the limitative mountains on the west, stretching, like those on the east, between the Nīla and Niṣadha ranges: and the mountains Triśriṅga and Jārudhi are the northern limits of Meru, extending, east and west, between the two seas. Thus I have repeated to you the mountains described by great sages as the boundary mountains, situated in pairs, on each of the four sides of Meru. Those also, which have been mentioned as the filament mountains (or spurs), Śītānta and the rest, are exceedingly delightful. The vallies embosomed amongst them are the favourite resorts of the Siddhas and Cāraṇas: and there are situated upon them agreeable forests, and pleasant cities, embellished with the palaces of Viṣṇu, Lakṣmī, Agni, Sūrya, and other deities, and peopled by celestial spirits; whilst the Yakṣas, Rākṣasas, Daityas, and Dānavas pursue their pastimes in the vales. These, in short, are the regions of Paradise, or Svarga, the seats of the righteous, and where the wicked do not arrive even after a hundred births. In the country of Bhadrāśva, Viṣṇu resides as Hayasīrā (the horse-headed); in Ketumāla, as Varāha (the boar); in Bhārata, as the tortoise ( Kūrma ); in Kuru, as the fish ( Matsya ); in his universal form, every where; for Hari pervades all places: he, Maitreya, is the supporter of all things; he is all things. In the eight realms of Kimpuruṣa and the rest (or all exclusive of Bhārata) there is no sorrow, nor weariness, nor anxiety, nor hunger, nor apprehension; their inhabitants are exempt from all infirmity and pain, and live in uninterrupted enjoyment for ten or twelve thousand years. Indra never sends rain upon them, for the earth abounds with water. In those places there is no distinction of Krita, Treta, or any succession of ages. In each of these Varṣas there are respectively seven principal ranges of mountains, from which, oh best of Brahmans, hundreds of rivers take their rise.

Description of Bhārata-varṣa: extent: chief mountains: nine divisions: principal rivers and mountains of Bhārata proper: principal nations: superiority over other Varṣas, especially as the seat of religious acts. (Topographical lists.) THE country that lies north of the ocean, and south of the snowy mountains, is called Bhārata, for there dwelt the descendants of Bharata. It is nine thousand leagues in extent, and is the land of works, in consequence of which men go to heaven, or obtain emancipation. The seven main chains of mountains in Bhārata are Mahendra, Malaya, Sahya, Śuktimat, Rikṣa, Vindhya, and Pāripātra. From this region heaven is obtained, or even, in some cases, liberation from existence; or men pass from hence into the condition of brutes, or fall into hell. Heaven, emancipation, a state in mid-air, or in the subterraneous realms, succeeds to existence here, and the world of acts is not the title of any other portion of the universe. The Varṣa of Bhārata is divided into nine portions, which I will name to you; they are Indra - dvīpa, Kaserumat, Tāmravarṇa, Gabhastimat, Nāga-dvīpa, Saumya, Gandharva, and Vāruṇa; the last or ninth Dvīpa is surrounded by the ocean, and is a thousand Yojanas from north to south. On the east of Bhārata dwell the Kirātas (the barbarians); on the west, the Yavanas; in the centre reside Brahmans, Kṣetriyas, Vaiśyas, and Śūdras, occupied in their respective duties of sacrifice, arms, trade, and service. The Śatadru, Candrabhāgā, and other rivers, flow from the foot of Himālaya: the Vedasmriti and others from the Parīpātra mountains: the Narmadā and Surasā from the Vindhya hills: the Tāpī, Payoṣṇī, and Nirvindhyā from the Rikṣa mountains; the Godāverī, Bhimarathī, Kṛṣṇavenī, and others, from the Sahya mountains: the Kritamālā, Tāmraparṇī, and others, from the Malaya hills: the Trisāmā, Ṛṣikulyā, &c. from the Mahendra: and the Ṛṣikulyā, Kumārī, and others, from the Śuktimat mountains. Of such as these, and of minor rivers, there is an infinite number; and many nations inhabit the countries on their borders. The principal nations of Bhārata are the Kurus and Pāñcālas, in the middle districts: the people of Kāmarupa, in the east: the Puṇḍras, Kaliṅgas, Magadhas, and southern nations, are in the south: in the extreme west are the Saurāṣṭras, Śūras, Bhīras, Arbudas: the Kāruṣas and Mālavas, dwelling along the Pāripātra mountains: the Sauvīras, the Saindhavas, the Hūnas, the Sālvas, the people of Śākala, the Madras, the Rāmas, the Ambaṣṭhas, and the Pārasīkas, and others. These nations drink of the water of the rivers above enumerated, and inhabit their borders, happy and prosperous. In the Bhārata-varṣa it is that the succession of four Yugas, or ages, the Krita, the Treta, the Dvāpara, and Kali, takes place; that pious ascetics engage in rigorous penance; that devout men offer sacrifices; and that gifts are distributed; all for the sake of another world. In Jambu-dvīpa, Viṣṇu, consisting of sacrifice, is worshipped, as the male of sacrificial rites, with sacrificial ceremonies: he is adored under other forms elsewhere. Bhārata is therefore the best of the divisions of Jambu -dvīpa, because it is the land of works: the others are places of enjoyment alone. It is only after many thousand births, and the aggregation of much merit, that living beings are sometimes born in Bhārata as men. The gods themselves exclaim, “Happy are those who are born, even from the condition of gods, as men in Bhārata-varṣa, as that is the way to the pleasures of Paradise, or the greater blessing of final liberation. Happy are they who, consigning all the unheeded rewards of their acts to the supreme and eternal Viṣṇu, obtain existence in that land of works, as their path to him. We know not, when the acts that have obtained us heaven shall have been fully recompensed, where we shall renew corporeal confinement; but we know that those men are fortunate who are born with perfect faculties in Bhārata-varṣa.” I have thus briefly described to you, Maitreya, the nine divisions of Jambu-dvīpa, which is a hundred thousand Yojanas in extent, and which is encircled, as if by a bracelet, by the ocean of salt water, of similar dimensions.

SAÑJAYA speaks to Dhritarāṣṭra.—Hear me, monarch, in reply to your inquiries, detail to you the particulars of the country of Bhārata. Mahendra, Malaya, Sahya, Śuktimat, Gandhamādana, Vindhya, and Pāripātra are the seven mountain ranges: as subordinate portions of them are thousands of mountains; some unheard of, though lofty, extensive, and abrupt; and others better known, though of lesser elevation, and inhabited by people of low stature: there pure and degraded tribes, mixed together, drink of the following streams: the stately Gaṅgā, the Sindhu, and the Sarasvatī; the Godavari, Narmadā, and the great river Bāhudā; the Śatadru, Candrabhāgā, and great river Yamunā; the Dṛṣadvatī, Vipāśā, and Vipāpā, with coarse sands; the Vetravatī, the deep Kṛṣṇaveṇī, the Irāvatī, Vitastā, Pavoṣṇī, and Devīkā; the Vedasmritā, Vedavatī, Tridivā, Ikṣumālavī, Karīṣiṇī, Citrabahā, the deep Citrasenā, the Gomatī, the Dhūtapāpā, and the great river Gandakī; the Kauśikī, Niścitā, Krityā, Nicitā, Lohatarinī, Rahasyā, Śatakumbhā, and also the Śarayū, the Carmanvatī, Candrabhāgā, Hastisomā, Dis, Śarāvatī, Payoṣṇī, Parā, and Bhīmarathī, Kāverī, Culakā, Vīnā, Satabalā, Nivārā, Mahitā, Suprayogā Pavitrā, Kuṇḍalā, Sindhu, Rajānī, Puramālinī, Purvābhirāmā, Vīra, Bhīmā, Oghavatī, Palāśinī, Pāpāharā, Mahendrā, Pāṭalavatī, Karīṣiṇī, Asiknī, the great river Kuśacīrā, the Makarī, Pravarā, Menā, Hemā, and Dhritavatī, Purāvatī, Anuṣṇā, Saivyā, Kāpī, Sadānīrā, Adhṛṣyā, the great river Kuśadhārā, Sadākāntā, Śivā, Viravatī, Vāstu, Suvāstu, Gaurī, Kampanā, Hiraṇvatī, Varā, Vīrankarā, Pañcamī, Rathacitrā, Jyotirathā, Visvāmitrā, Kapiñjalā, Upendrā, Bahulā, Kucīrā, Madhuvāhinī, Vinadī, Piñjalā, Veṇā, Tuṅgaveṇā, Vidiśā, Kṛṣṇaveṇā, Tāmrā, Kapilā, Selu, Suvāmā, Vedāśvā, Hariśravā, Mahopamā, Śīghrā, Picchalā, the deep Bhāradvājī, the Kauśikī, the Sona, Bahudā, and Candramā, Durgā, Amtraśilā, Brahmabodhyā, Vrihadvatī, Yavakṣā, Rohī, Jāmbunadī, Sunasā, Tamasā, Dāsī, Vasā, Varaṇā, Asī, Nālā, Dhritamatī, Pūrnāśā, Tāmasī, Vṛṣabhā, Brahmamedhyā, Vrihadvatī. These and many other large streams, as the Kṛṣṇā, whose waters are always salubrious, and the slow-flowing Mandavāhinī, the Brahmāṇī, Mahāgaurī, Durgā, Citropalā, Citrarathā, Mañjulā, Mandākinī, Vaitaraṇī, the great river Kośā, the Muktimatī, Maniṅgā, Puṣpaveṇī, Utpalavatī, Lohityā, Karatoyā, Vṛṣakāhvā, Kumārī, Ṛṣikulyā, Māṛṣā, Sarasvatī, Mandākinī, Punyā, Sarvasaṅgā; all these, the universal mothers, productive of abundance, besides hundreds of inferior note, are the rivers of Bhārata, according to remembrance. Next hear from me, descendant of Bharata, the names of the inhabitants of the different countries, They are the Kurus, Pāñcalās, Śālvas, Mādreyas, and dwellers in thickets ( Jāṅgalas ), Śūrasenas, Kāliṅgas, Bodhas, Mālās, Matsyas, Sukuṭyas, Sauvalyas, Kuntalas, Kāśīkosālas, Chedyas, Matsyas, Kārūṣas, Bhojas, Sindhupulindas, Uttamas, Daśārṇas, Mekalas, Utkalas, Pāñcālas, Kauśijas, Naikapṛṣṭhas, Dhurandharas, Sodhas, Madrabhujiṅgas, Kāśis, Aparakāśis, Jātharas, Kukuras, Dasārṇas, Kuntis, Avantis, Aparakuntis, Goghnatas, Maṇḍakas, Ṣaṇḍas, Vidarbhas, Rūpavāhikas, Aśvakas, Pānsurāṣṭras, Goparāṣṭras, Karītis, the people of Adhivājya, Kulādya, Mallarāṣṭra, and Kerala; the Varāpāsis, Apavārhas, Cakras, Vakrātapas and Śakas, Videhas, Māgadhas, Svakṣas, Malayas, and Vijayas; the Aṅgas, Vaṅgas, Kaliṅgas and Yakrillomas, Mallas, Sudellas, Prahlādas, Māhikas and Śaśikas, Bāhlīkas, Vāṭadhānas, Ābhīras and Kālajoṣakas, Aparāntas, Parāntas, Pahnavas, Carmamaṇḍalas, Atāviśikharas and Merubhūtas, Upāvrittas, Anupāvrittas, Svarāṣṭras, Kekayas, Kuṭṭaparāntas, Māheyas, Kakṣas, dwellers on the sea-shore, and the Andhas and many tribes residing within and without the hills; the Malajas, Māgadhas, Mānavarjjakas; those north of the Mahi (Mahyuttaras), the Prāvṛṣeyas, Bhārgavas, Puṇḍras, Bhārgas, Kirātas, Sudeṣṭas; and the people on the Yamunā ( Yāmunas ), Śakas, Niṣādas, Niṣādhas, Ānarttas; and those in the south-west ( Nairritas ), the Durgalas, Pratimāsyas, Kuntalas, Kuśalas, Tīragrahas, Sūrasenas, Ījikas, Kanyakāguṇas, Tilabāras, Samīras, Madhumattas, Sukandakas, Kāśmīras, Sindhusauvīras, Gandhāras, Darśakas, Abhisāras, Utūlas, Śaivālas, and Bāhlīkas; the people of Darvī, the Vāṇavas, Darvas, Vātajamarathorajas, Bāhubādhas, Kauravyas, Sudāmas, Sumallis, Badhnas, Karīṣakas, Kulindāpatyakas, Vātāyanas, Daśārṇas, Romāṇas, Kuśavindus, Kakṣas, Gopāla -kakṣas, Jāṅgalas, Kuruvarṇakas, Kirātas, Barbaras, Siddhas, Vaidehas Tāmraliptas, Audras, Pauṇḍras, dwellers in sandy tracts (Śaiśikatas), and in mountains (Pārvatīyas). Moreover, chief of the sons of Bharata, there are the nations of the south, the Drāvīras, Keralas, Prācyas, Mūṣikas, and Vānavāsakas; the Karnātakas, Māhiṣakas, Vikalyas and Mūṣakas, Jillikas, Kuntalas, Sauhridas, Nalakānanas, Kaukuṭṭakas, Cholas, Kaunkanas, Mālavānas, Samaṅgas, Karakas, Kukkuras, Aṅgāras, Dhwajinyutsavasaṅketas, Trigarttas, Śālvasenis, Śakas, Kokarakas, Proṣṭas, Samavegavasas. There are also the Vindhyachulukas, Pulindas and Kalkalas, Mālavas, Mallavas, Aparavallabhas, Kulindas, Kālavas, Kunṭhakas, Karaṭas, Mūṣakas, Tanabālas, Sanīyas, Ghatasriñjayas, Alindayas, Paśivāṭas, Tanayas, Sunayas, Daśīvidarbhas, Kāntikas, Taṅgaṇas, Parataṅgaṇas, northern and other fierce barbarians ( Mlecchas ), Yavanas, Cīnas, Kāmbojas; ferocious and uncivilized races, Śakridgrahas, Kulatthas, Hūṇas, and Pārasīkas; also Ramaṇas, Cīnas, Daśamālikas, those living near the Kṣatriyas, and Vaiśyas and Śūdras; also Śūdras, Ābhīras, Daradas, Kāśmīras, with Paṭṭis, Khāsīras, Antacāras or borderers, Pahnavas, and dwellers in mountain caves ( Girigahvaras ), Ātreyas, Bhāradvājas, Stanayoshikas, Proṣakas, Kāliṅga, and tribes of Kirātas, Tomaras, Hansamārgas, and Karabhañjikas. These and many other nations, dwelling in the east and in the north, can be only thus briefly noticed.

Account of kings, divisions, mountains, rivers, and inhabitants of the other Dvīpas, viz. Plakṣa, Śālmala, Kuśa, Krauncha, Śāka, and Puṣkara: of the oceans separating them: of the tides: of the confines of the earth: the Lokāloka mountain. Extent of the whole. IN the same manner as Jambu-dvīpa is girt round about by the ocean of salt water, so that ocean is surrounded by the insular continent of Plakṣa; the extent of which is twice that of Jambu - dvīpa. Medhatithi, who was made sovereign of Plakṣa, had seven sons, Śāntabhaya, Śiśira, Sukhodaya, Ānanda, Śiva, Kṣemaka, and Dhruva; and the Dvīpa was divided amongst them, and each division was named after the prince to whom it was subject. The several kingdoms were bounded by as many ranges of mountains, named severally Gomeda, Candra, Nārada, Dundubhi, Somaka, Sumanas, and Vaibhrāja. In these mountains the sinless inhabitants ever dwell along with celestial spirits and gods: in them are many holy places; and the people there live for a long period, exempt from care and pain, and enjoying uninterrupted felicity. There are also, in the seven divisions of Plakṣa, seven rivers, flowing to the sea, whose names alone are sufficient to take away sin: they are the Anutaptā, Śikhī, Vipāsā, Tridivā, Kramu, Amritā, and Sukritā. These are the chief rivers and mountains of Plakṣa-dvīpa, which I have enumerated to you; but there are thousands of others of inferior magnitude. The people who drink of the waters of those rivers are always contented and happy, and there is neither decrease nor increase amongst them, neither are the revolutions of the four ages known in these Varṣas: the character of the time is there uniformly that of the Treta (or silver) age. In the five Dvīpas, worthy Brahman, from Plakṣa to Śāka, the length of life is five thousand years, and religious merit is divided amongst the several castes and orders of the people. The castes are called Āryaka, Kuru, Vivāsa, and Bhāvī, corresponding severally with Brahman, Kṣetriya, Vaiśya, and Śūdra. In this Dvīpa is a large fig-tree (F. religiosa), of similar size as the Jambu-tree of Jambu-dvīpa; and this Dvīpa is called Plakṣa, after the name of the tree. Hari, who is all, and the creator of all, is worshipped in this continent in the form of Soma (the moon). Plakṣa-dvīpa is surrounded, as by a disc, by the sea of molasses, of the same extent as the land. Such, Maitreya, is a brief description of Plakṣa-dvīpa. The hero Vapushmat was king of the next or Śālmala-dvīpa, whose seven sons also gave designations to seven Varṣas, or divisions. Their names were Śveta, Hārīta, Jīmūta, Rohita, Vaidyuta, Mānasa, and Suprabha. The Ikṣu sea is encompassed by the continent of Sālmala, which is twice its extent. There are seven principal mountain ranges, abounding in precious gems, and dividing the Varṣas from each other; and there are also seven chief rivers. The mountains are called Kumuda, Unnata, Valāhaka, Drona, fertile in medicinal herbs, Kanka, Mahiṣa, and Kakkudwat. The rivers are Yaunī, Toyā, Vitṛṣṇā, Candrā, Śuklā, Vimocanī, and Nivritti; all whose waters cleanse away sins. The Brahmans, Kṣetriyas, Vaiśyas, and Śūdras of this Dvīpa, called severally Kapilas, Arunas, Pītas, and Rohitas (or tawny, purple, yellow, and red), worship the imperishable soul of all things, Viṣṇu, in the form of Vāyu (wind), with pious rites, and enjoy frequent association with the gods. A large Śālmalī (silk-cotton) tree grows in this Dvīpa, and gives it its name. The Dvīpa is surrounded by the Surā sea (sea of wine), of the same extent as itself. The Surā sea is entirely encircled by Kuśa-dvīpa, which is every way twice the size of the preceding continent. The king, Jyotishmat, had seven sons, Udbhida, Venumān, Swairatha, Lavana, Dhriti, Prabhākara, and Kapila, after whom the seven portions or Varṣas of the island were called Udbhida, &c. There reside mankind along with Daityas and Dānavas, as well as with spirits of heaven and gods. The four castes, assiduously devoted to their respective duties, are termed Dāmīs, Śushmis, Snehas, and Mandehas, who, in order to be relieved of the obligations imposed upon them in the discharge of their several functions, worship Janārddana, in the form of Brahmā, and thus get rid of the unpleasant duties which lead to temporal rewards. The seven principal mountains in this Dvīpa are named Vidruma, Hemaśaila, Dyutimān, Puṣpavān, Kuśeśaya, Hari, and Mandara; and the seven rivers are Dhūtapāpā, Śiva, Pavitrā, Sammati, Vidyudambhā, Mahhvanyā, Sarvapāpaharā: besides these, there are numerous rivers and mountains of less importance. Kuśa-dvīpa is so named from a clump of Kuśa grass (Poa) growing there. It is surrounded by the Ghrita sea (the sea of butter), of the same size as the continent. The sea of Ghrita is encompassed by Krauncha-dvīpa, which is twice as large as Kuśa-dvīpa. The king of this Dvīpa was Dyutimān, whose sons, and the seven Varṣas named after them, were Kuśala, Mallaga, Uṣṇa, Pīvara, Andhakāraka, Muni, and Dundubhi. The seven boundary mountains, pleasing to gods and celestial spirits, are Krauncha, Vāmana, Andhakāraka, Devavrit, Puṇḍarīkavān, Dundubhi, and Mahaśaila; each of which is in succession twice as lofty as the series that precedes it, in the same manner as each Dvīpa is twice as extensive as the one before it. The inhabitants reside there without apprehension, associating with the bands of divinities. The Brahmans are called Puṣkaras; the Kṣetriyas, Puṣkalas: the Vaiśyas are termed Dhanyas; and the Śūdras, Tiṣyas. They drink of countless streams, of which the principal are denominated Gaurī, Kumudvatī, Sandhyā, Rātri, Manojavā, Kṣānti, and Puṇḍarīkā. The divine Viṣṇu, the protector of mankind, is worshipped there by the people, with holy rites, in the form of Rudra. Krauncha is surrounded by the sea of curds, of a similar extent; and that again is encompassed by Śāka-dvīpa. The sons of Bhavya, the king of Śāka-dvīpa, after whom its Varṣas were denominated, were Jalada, Kumāra, Sukumāra, Manīcaka, Kusumoda, Maudākī, and Mahādruma. The seven mountains separating the countries were Udayagiri, Jalādhāra, Raivataka, Śyāma, Āmbikeya, Ramya, and Keśarī. There grows a large Sāka (Teak) tree, frequented by the Siddhas and Gandharvas, the wind from which, as produced by its fluttering leaves, diffuses delight. The sacred lands of this continent are peopled by the four castes. Its seven holy rivers, that wash away all sin, are the Sukumārī, Kumārī, Nalinī, Dhenukā, Ikṣu, Venukā, and Gabhastī. There are also hundreds and thousands of minor streams and mountains in this Dvīpa: and the inhabitants of Jalada and the other divisions drink of those waters with pleasure, after they have returned to earth from Indra 's heaven. In those seven districts there is no dereliction of virtue; there is no contention; there is no deviation from rectitude. The caste of Mriga is that of the Brahman; the Māgadha, of the Kṣetriya; the Mānasa, of the Vaiśya; and the Mandaga of the Śūdra: and by these Viṣṇu is devoutly worshipped as the sun, with appropriate ceremonies. Śāka-dvīpa is encircled by the sea of milk, as by an armlet, and the sea is of the same breadth as the continent which it embraces The Kṣīroda ocean (or sea of milk) is encompassed by the seventh Dvīpa, or Puṣkara, which is twice the size of Sāka-dvīpa. Savana, who was made its sovereign, had but two sons, Mahāvīra and Dhātakī, after whom the two Varṣas of Puṣkara were so named. These are divided by one mighty range of mountains, called Mānasottara, which runs in a circular direction (forming an outer and an inner circle). This mountain is fifty thousand Yojanas in height, and as many in its breadth; dividing the Dvīpa in the middle, as if with a bracelet, into two divisions, which are also of a circular form, like the mountain that separates them. Of these two, the Mahāvīra- varṣa is exterior to the circumference of Mānasottara, and Dhātakī lies within the circle; and both are frequented by heavenly spirits and gods. There are no other mountains in Puṣkara, neither are there any rivers. Men in this Dvīpa live a thousand years, free from sickness and sorrow, and unruffled by anger or affection. There is neither virtue nor vice, killer nor slain: there is no jealousy, envy, fear, hatred, covetousness, nor any moral defect: neither is there truth or falsehood. Food is spontaneously produced there, and all the inhabitants feed upon viands of every flavour. Men there are indeed of the same nature with gods, and of the same form and habits. There is no distinction of caste or order; there are no fixed institutes; nor are rites performed for the sake of advantage. The three Vedas, the Purāṇas, ethics, and polity, and the laws of service, are unknown. Puṣkara is in fact, in both its divisions, a terrestrial paradise, where time yields happiness to all its inhabitants, who are exempt from sickness and decay. A Nyagrodha -tree (Ficus indica) grows on this Dvīpa, which is the especial abode of Brahmā, and he resides in it, adored by the gods and demons. Puṣkara is surrounded by the sea of fresh water, which is of equal extent with the continent it invests. In this manner the seven island continents are encompassed successively by the seven oceans, and each ocean and continent is respectively of twice the extent of that which precedes it. In all the oceans the water remains at all times the same in quantity, and never, increases or diminishes; but like the water in a caldron, which, in consequence of its combination with heat, expands, so the waters of the ocean swell with the increase of the moon. The waters, although really neither more nor less, dilate or contract as the moon increases or wanes in the light and dark fortnights. The rise and fall of the waters of the different seas is five hundred and ten inches. Beyond the sea of fresh water is a region of twice its extent, where the land is of gold, and where no living beings reside. Thence extends the Lokāloka mountain, which is ten thousand Yojanas in breadth, and as many in height; and beyond it perpetual darkness invests the mountain all around; which darkness is again encompassed by the shell of the egg. Such, Maitreya, is the earth, which with its continents, mountains, oceans, and exterior shell, is fifty crores (five hundred millions) of Yojanas in extent. It is the mother and nurse of all creatures, the foundation of all worlds, and the chief of the elements.

Of the seven regions of Pātāla, below the earth. Nārada 's praises of Pātāla. Account of the serpent Śeṣa. First teacher of astronomy and astrology. The extent of the surface of the earth has been thus described to you, Maitreya. Its depth below the surface is said to be seventy thousand Yojanas, each of the seven regions of Pātāla extending downwards ten thousand. These seven, worthy Muni, are called Atala, Vitala, Nitala, Gabhastimat, Mahātala, Sutala, and Pātāla. Their soil is severally white, black, purple, yellow, sandy, stony, and of gold. They are embellished with magnificent palaces, in which dwell numerous Dānavas, Daityas, Yakṣas, and great snake-gods. The Muni Nārada, after his return from those regions to the skies, declared amongst the celestials that Pātāla was much more delightful than Indra 's heaven. “What,” exclaimed the sage, “can be compared to Pātāla, where the Nāgas are decorated with brilliant and beautiful and pleasure-shedding jewels? who will not delight in Pātāla, where the lovely daughters of the Daityas and Dānavas wander about, fascinating even the most austere; where the rays of the sun diffuse light, and not heat, by day; and where the moon shines by night for illumination, not for cold; where the sons of Danu, happy in the enjoyment of delicious viands and strong wines, know not how time passes? There are beautiful groves and streams and lakes where the lotus blows; and the skies are resonant with the Koïl's song. Splendid ornaments, fragrant perfumes, rich unguents, the blended music of the lute and pipe and tabor; these and many other enjoyments are the common portion of the Dānavas, Daityas, and snake-gods, who inhabit the regions of Pātāla.” Below the seven Pātālas is the form of Viṣṇu, proceeding from the quality of darkness, which is called Śeṣa, the excellencies of which neither Daityas nor Dānavas can fully enumerate. This being is called Ananta by the spirits of heaven, and is worshipped by sages and by gods. He has a thousand heads, which are embellished with the pure and visible mystic sign: and the thousand jewels in his crests give light to all the regions. For the benefit of the world he: deprives the Asuras of their strength. He rolls his eyes fiercely, as if intoxicated. He wears a single ear-ring, a diadem, and wreath upon each brow; and shines like the white mountains topped with flame. He is clothed in purple raiment, and ornamented with a white necklace, and looks like another Kailāsa, with the heavenly Gaṅgā flowing down its precipices. In one hand he holds a plough, and in the other a pestle; and he is attended by Vāruṇī (the goddess of wine), who is his own embodied radiance. From his mouths, at the end of the Kalpa, proceeds the venomed fire that, impersonated as Rudra, who is one with Balarāma, devours the three worlds. Śeṣa bears the entire world, like a diadem, upon his head, and he is the foundation on which the seven Pātālas rest. His power, his glory, his form, his nature, cannot be described, cannot he comprehended by the gods themselves. Who shall recount his might, who wears this whole earth, like a garland of flowers, tinged of a purple dye by the radiance of the jewels of his crests. When Ananta, his eyes rolling with intoxication, yawns, then earth, with all her woods, and mountains, and seas, and rivers, trembles. Gandharvas, Apsarasas, Siddhas, Kinnaras, Uragas, and Cāraṇas are unequal to hymn his praises, and therefore he is called the infinite (Ananta), the imperishable. The sandal paste, that is ground by the wives of the snake-gods, is scattered abroad by his breath, and sheds perfume around the skies. The ancient sage Garga, having propitiated Śeṣa, acquired from him a knowledge of the principles of astronomical science, of the planets, and of the good and evil denoted by the aspects of the heavens. The earth, sustained upon the head of this sovereign serpent, supports in its turn the garland of the spheres, along with their inhabitants, men, demons, and gods.

Of the different hells or divisions of Naraka, below Pātāla: the crimes punished in them respectively: efficacy of expiation: meditation on Viṣṇu the most effective expiation. I will now, great Muni, give you an account of the hells which are situated beneath the earth and beneath the waters, and into which sinners are finally sent. The names of the different Narakas are as follows: Raurava, Śūkara, Rodha, Tāla, Viśasana, Mahājvāla, Taptakumbha, Lavaṇa, Vimohana, Rudhirāndha, Vaitaranī, Krimīśa, Krimibhojana, Asipatravana, Kṛṣṇa, Lālābhakṣa, Dāruṇa, Pūyavāha, Pāpa, Vahnijvāla, Adhośiras, Sandansa, Kālasūtra, Tamas, Avīci, Śvabhojana, Apratiṣṭha, and another Avīci. These and many other fearful hells are the awful provinces of the kingdom of Yama, terrible with instruments of torture and with fire; into which are hurled all those who are addicted when alive to sinful practices. The man who bears false witness through partiality, or who utters any falsehood, is condemned to the Raurava (dreadful) hell. He who causes abortion, plunders a town, kills a cow, or strangles a man, goes to the Rodha hell (or that of obstruction). The murderer of a Brahman, stealer of gold, or drinker of wine, goes to the Sūkara (swine) hell; as does any one who associates with them. The murderer of a man of the second or third castes, and one who is guilty of adultery with the wife of his spiritual teacher, is sentenced to the Tāla (padlock) hell: and one who holds incestuous intercourse with a sister, or murders an ambassador, to Taptakumbha (or the hell of heated caldrons). The seller of his wife, a gaoler, a horsedealer, and one who deserts his adherents, falls into the Taptaloha (red-hot iron) hell. He who commits incest with a daughter-in-law or a daughter is cast into the Mahājvāla hell (or that of great flame): and he who is disrespectful to his spiritual guide, who is abusive to his betters, who reviles the Vedas, or who sells them, who associates with women in a prohibited degree, into the Lavaṇa (salt) hell. A thief and a contemner of prescribed observances falls into Vimohana (the place of bewildering). He who hates his father, the Brahmans, and the gods, or who spoils precious gems, is punished in the Krimibhakṣa hell (where worms are his food): and he who practises magic rites for the harm of others, in the hell called Krimīśa (that of insects). The vile wretch who eats his meal before offering food to the gods, to the manes, or to guests, falls into the hell called Lālābhakṣa (where saliva is given for food). The maker of arrows is sentenced to the Vedhaka (piercing) hell: and the maker of lances, swords, and other weapons, to the dreadful hell called Viśasana (murderous). He who takes unlawful gifts goes to the Adhomukha (or head-inverted) hell; as does one who offers sacrifices to improper objects, and an observer of the stars (for the prediction of events). He who eats by himself sweetmeats mixed with his rice, and a Brahman who vends Lac, flesh, liquors, sesamum, or salt, or one who commits violence, fall into the hell (where matter flows, or) Pūyavāha; as do they who rear cats, cocks, goats, dogs, hogs, or birds. Public performers, fishermen, the follower of one born in adultery, a poisoner, an informer, one who lives by his wife's prostitution, one who attends to secular affairs on the days of the Parvas (or full and new moon, &c.), an incendiary, a treacherous friend, a soothsayer, one who performs religious ceremonies for rustics, and those who sell the acid Asclepias, used in sacrifices, go to the Rudhirāndha hell (whose wells are of blood). He who destroys a bee-hive, or pillages a hamlet, is condemned to the Vaitaraṇī hell. He who causes impotence, trespasses on others' lands, is impure, or who lives by fraud, is punished in the hell called (black, or) Kṛṣṇa. He who wantonly cuts down trees goes to the Asipatravana hell (the leaves of whose trees are swords): and a tender on sheep, and hunter of deer, to the hell termed Vahnijvāla (or fiery flame); as do those who apply fire to unbaked vessels (potters). The violator of a vow, and one who breaks the rules of his order, falls into the Sandansa (or hell of pincers): and the religious student who sleeps in the day, and is, though unconsciously, defiled; and they who, though mature, are instructed in sacred literature by their children, receive punishment in the hell called Śvabhojana (where they feed upon dogs). These hells, and hundreds and thousands of others, are the places in which sinners pay the penalty of their crimes. As numerous as are the offences that men commit, so many are the hells in which they are punished: and all who deviate from the duties imposed upon them by their caste and condition, whether in thought, word, or deed, are sentenced to punishment in the regions of the damned. The gods in heaven are beheld by the inhabitants of hell, as they move with their heads inverted; whilst the god, as they cast their eyes downwards, behold the sufferings of those in hell. The various stages of existence, Maitreya, are inanimate things, fish, birds, animals, men, holy men, gods, and liberated spirits; each in succession a thousand degrees superior to that which precedes it: and through these stages the beings that are either in heaven or in hell are destined to proceed, until final emancipation be obtained. That sinner goes to Naraka who neglects the due expiation of his guilt. For, Maitreya, suitable acts of expiation have been enjoined by the great sages for every kind of crime. Arduous penances for great sins, trifling ones for minor offences, have been propounded by Svāyambhuva and others: but reliance upon Kṛṣṇa is far better than any such expiatory acts, as religious austerity, or the like. Let any one who repents of the sin of which he may have been culpable have recourse to this best of all expiations, remembrance of Hari: by addressing his thoughts to Nārāyaṇa at dawn, at night, at sunset, and midday, a man shall be quickly cleansed from all guilt: the whole heap of worldly sorrows is dispersed by meditating on Hari; and his worshipper, looking upon heavenly fruition as an impediment to felicity, obtains final emancipation. He whose mind is devoted to Hari in silent prayer, burnt-offering, or adoration, is impatient even of the glory of the king of the gods. Of what avail is ascent to the summit of heaven, if it is necessary to return from thence to earth. How different is the meditation on Vāsudeva, which is the seed of eternal freedom. Hence, Muni, the man who thinks of Viṣṇu, day and night, goes not to Naraka after death, for all his sins are atoned for. Heaven (or Svarga ) is that which delights the mind; hell (or Naraka) is that which gives it pain: hence vice is called hell; virtue is called heaven. The selfsame thing is applicable to the production of pleasure or pain, of malice or of anger. Whence then can it be considered as essentially the same with either? That which at one time is a source of enjoyment, becomes at another the cause of suffering; and the same thing may at different seasons excite wrath, or conciliate favour. It follows, then, that nothing is in itself either pleasurable or painful; and pleasure and pain, and the like, are merely definitions of various states of mind. That which alone is truth is wisdom; but wisdom may be the cause of confinement to existence; for all this universe is wisdom, there is nothing different from it; and consequently, Maitreya, you are to conclude that both knowledge and ignorance are comprised in wisdom. I have thus described to you the orb of the earth; the regions below its surface, or Pātālas; and the Narakas, or hells; and have briefly enumerated its oceans, mountains, continents, regions, and rivers: what else do you wish to hear?

Extent and situation of the seven spheres, viz. earth, sky, planets, Mahar - loka, Janaloka, Tapo-loka, and Satya-loka. Of the egg of Brahmā, and its elementary envelopes. Of the influence of the energy of Viṣṇu. The sphere of the whole earth has been described to me by you, excellent Brahman, and I am now desirous to hear an account of the other spheres above the world, the Bhuvar -loka and the rest, and the situation and the dimensions of the celestial luminaries. PARĀŚARA. The sphere of the earth (or Bhūr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra ( Venus ) is at the same distance from Mercury. Aṅgāraka ( Mars ) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn ( Sani ) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Ṛṣis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Ṛṣis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhūr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhārata ). Above Dhruva, at the distance of ton million leagues, lies the sphere of saints, or Mahar-loka, the inhabitants of which dwell in it throughout a Kalpa, or day of Brahmā. At twice that distance is situated Janaloka, where Sanandana and other pure-minded sons of Brahmā, reside. At four times the distance, between the two last, lies the Tapo-loka (the sphere of penance), inhabited by the deities called Vaibhrājas, who are unconsumable by fire. At six times the distance (or twelve Crores, a hundred and twenty millions of leagues) is situated Satya -loka, the sphere of truth, the inhabitants of which never again know death. Wherever earthy substance exists, which may be traversed by the feet, that constitutes the sphere of the earth, the dimensions of which I have already recounted to you. The region that extends from the earth to the sun, in which the Siddhas and other celestial beings move, is the atmospheric sphere, which also I have described. The interval between the sun and Dhruva, extending fourteen hundred thousand leagues, is called by those who are acquainted with the system of the universe the heavenly sphere. These three spheres are termed transitory: the three highest, Jana, Tapa, and Satya, are styled durable: Maharloka, as situated between the two, has also a mixed character; for although it is deserted at the end of the Kalpa, it is not destroyed. These seven spheres, together with the Pātālas, forming the extent of the whole world, I have thus, Maitreya, explained to you. The world is encompassed on every side and above and below by the shell of the egg of Brahmā, in the same manner as the seed of the wood-apple is invested by its rind. Around the outer surface of the shell flows water, for a space equal to ten times the diameter of the world. The waters, again, are encompassed exteriorly by fire; fire by air; and air by Mind; Mind by the origin of the elements ( Ahaṅkāra ); and that by Intellect: each of these extends ten times the breadth of that which it encloses; and the last is encircled by the chief Principle, Pradhāna, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described. Within Pradhāna resides Soul, diffusive, conscious, and self-irradiating, as fire is inherent in flint, or sesamum oil in its seed. Nature (Pradhāna) and soul ( Pumān ) are both of the character of dependants, and are encompassed by the energy of Viṣṇu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Viṣṇu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhāna) spring Mahat (Intellect) and the other rudiments of things; from them proceed the grosser elements; and from them men and gods, who are succeeded by sons and the sons of sons. In the growth of a tree from the seed, no detriment occurs to the parent plant, neither is there any waste of beings by the generation of others. In like manner as space and time and the rest are the cause of the tree (through the materiality of the seed), so the divine Hari is the cause of all things by successive developements (through the materiality of nature). As all the parts of the future plant, existing in the seed of rice, or the root, the culm, the leaf, the shoot, the stem, the bud, the fruit, the milk, the grain, the chaff, the ear, spontaneously evolve when they are in approximation with the subsidiary means of growth (or earth and water), so gods, men, and other beings, involved in many actions (or necessarily existing in those states which are the consequences of good or evil acts), become manifested only in their full growth, through the influence of the energy of Viṣṇu. This Viṣṇu is the supreme spirit ( Brahma ), from whence all this world proceeds, who is the world, by whom the world subsists, and in whom it will be resolved. That spirit (or Brahma) is the supreme state of Viṣṇu, which is the essence of all that is visible or invisible; with which all that is, is identical; and whence all animate and inanimate existence is derived. He is primary nature: he, in a perceptible form, is the world: and in him all finally melts; through him all things endure. He is the performer of the rites of devotion: he is the rite: he is the fruit which it bestows: he is the implements by which it is performed. There is nothing besides the illimitable Hari.

Description of the sun: his chariot; its two axles: his horses. The cities of the regents of the cardinal points. The sun's course: nature of his rays: his path along the ecliptic. Length of day and night. Divisions of time: equinoxes and solstices, months, years, the cyclical Yuga, or age of five years. Northern and southern declinations. Saints on the Lokāloka mountain. Celestial paths of the Pitris, gods, Viṣṇu. Origin of Gaṅgā, and separation, on the top of Meru, into four great rivers. Having thus described to you the system of the world in general, I will now explain to you the dimensions and situations of the sun and other luminaries. The chariot of the sun is nine thousand leagues in length, and the pole is of twice that longitude; the axle is fifteen millions and seven hundred thousand leagues long; on which is fixed a wheel with three naves, five spokes, and six peripheries, consisting of the ever-during year; the whole constituting the circle or wheel of time. The chariot has another axle, which is forty-five thousand five hundred leagues long. The two halves of the yoke are of the same length respectively as the two axles (the longer and the shorter). The short axle, with the short yoke, are supported by the pole-star: the end of the longer axle, to which the wheel of the car is attached, moves on the Mānasa mountain. The seven horses of the sun's car are the metres of the Vedas, Gāyatrī, Vrihatī, Uṣṇih, Jayatī, Tṛṣṭubh, Anuṣṭubh, and Pankti. The city of Indra is situated on the eastern side of the Mānasottara mountain; that of Yama on the southern face; that of Varuṇa on the west; and that of Soma on the north: named severally Vaswokasārā, Samyamanī, Mukhyā, and Vibhāvarī. The glorious sun, Maitreya, darts like an arrow on his southern course, attended by the constellations of the Zodiac. He causes the difference between day and night, and is the divine vehicle and path of the sages who have overcome the inflictions of the world. Whilst the sun, who is the discriminator of all hours, shines in one continent in midday, in the opposite Dvīpas, Maitreya, it will be midnight: rising and setting are at all seasons, and are always (relatively) opposed in the different cardinal and intermediate points of the horizon. When the sun becomes visible to any people, to them he is said to rise; when he disappears from their view, that is called his setting. There is in truth neither rising nor setting of the sun, for he is always; and these terms merely imply his presence and his disappearance. When the sun (at midday) passes over either of the cities of the gods, on the Mānasottara mountain (at the cardinal points), his light extends to three cities and two intermediate points: when situated in an intermediate point, he illuminates two of the cities and three intermediate. points (in either case one hemisphere). From the period of his rise the sun moves with increasing rays until noon, when he proceeds towards his setting with rays diminishing (that is, his heat increases or diminishes in proportion as he advances to, or recedes from, the meridian of any place). The east and west quarters are so called from the sun's rising and setting there. As far as the sun shines in front, so far he shines behind and on either hand, illuminating all places except the summit of Meru, the mountain of the immortals; for when his rays reach the court of Brahmā, which is there situated, they are repelled and driven back by the overpowering radiance which there prevails: consequently there is always the alternation of day and night, according as the divisions of the continent lie in the northern (or southern) quarter, or inasmuch as they are situated north (or south) of Meru. The radiance of the solar orb, when the sun has set, is accumulated in fire, and hence fire is visible at a greater distance by night than by day: during the latter a fourth of the rays of fire blend with those of the sun, and from their union the sun shines with greater intensity by day. Elemental light, and heat derived from the sun or from fire, blending with each other, mutually prevail in various proportions, both by day and night. When the sun is present either in the southern or the northern hemisphere, day or night retires into the waters, according as they are invaded by darkness or light: it is from this cause that the waters look dark by day, because night is within them; and they look white by night, because at the setting of the sun the light of day takes refuge in their bosom. When the sun has travelled in the centre of Puṣkara a thirtieth part of the circumference of the globe, his course is equal in time to one Muhūrtta; and whirling round like the circumference of the wheel of a potter, he distributes day and night upon the earth. In the commencement of his northern course, the sun passes to Capricornus, thence to Aquarius, thence to Pisces, going successively from one sign of the Zodiac to another. After he has passed through these, the sun attains his equinoctial movement (the vernal equinox), when he makes the day and night of equal duration. Thenceforward the length of the night decreases, and the day becomes longer, until the sun reaches the end of Gemini, when he pursues a different direction, and, entering Cancer, begins his declension to the south. As the circumference of a potter's wheel revolves most rapidly, so the sun travels rapidly on his southern journey: he flies along his path with the velocity of wind, and traverses a great distance in a short time. In twelve Muhūrttas he passes through thirteen lunar asterisms and a half during the day; and during the night he passes through the same distance, only in eighteen Muhūrttas. As the centre of the potter's wheel revolves more slowly than the circumference, so the sun in his northern path again revolves with less rapidity, and moves over a less space of the earth in a longer time, until, at the end of his northern route, the day is again eighteen Muhūrttas, and the night twelve; the sun passing through half the lunar mansions by day and by night in those periods respectively. As the lump of clay on the centre of the potter's wheel moves most slowly, so the polar-star, which is in the centre of the zodiacal wheel, revolves very tardily, and ever remains in the centre, as the clay continues in the centre of the wheel of the potter. The relative length of the day or night depends upon the greater or less velocity with which the sun revolves through the degrees between the two points of the horizon. In the solstitial period, in which his diurnal path is quickest, his nocturnal is slowest; and in that in which he moves quick by night, he travels slowly by day. The extent of his journey is in either case the same; for in the course of the day and night he passes through all the signs of the Zodiac, or six by night, and the same number by day: the length and shortness of the day are measured by the extent of the signs; and the duration of day and night by the period which the sun takes to pass through them. In his northern declination the sun moves quickest by night, and slowest by day; in his southern declination the reverse is the case. The night is called Uṣā, and the day is denominated Vyuṣṭa, and the interval between them is called Sandhya. On the occurrence of the awful Sandhya, the terrific fiends termed Mandehas attempt to devour the sun; for Brahmā denounced this curse upon them, that, without the power to perish, they should die every day (and revive by night), and therefore a fierce contest occurs daily between them and the sun. At this season pious Brahmans scatter water, purified by the mystical Omkāra, and consecrated by the Gāyatri; and by this water, as by a thunderbolt, the foul fiends are consumed. When the first oblation is offered with solemn invocations in the morning rite, the thousand-rayed deity shines forth with unclouded splendour. Omkāra is Viṣṇu the mighty, the substance of the three Vedas, the lord of speech; and by its enunciation those Rākṣasas are destroyed. The sun is a principal part of Viṣṇu, and light is his immutable essence, the active manifestation of which is excited by the mystic syllable Om. Light effused by the utterance of Omkāra becomes radiant, and burns up entirely the Rākṣasas called Mandehas. The performance of the Sandhya (the morning) sacrifice must never therefore be delayed, for he who neglects it is guilty of the murder of the sun. Protected thus by the Brahmans and the pigmy sages called Bālakhilyas, the sun goes on his course to give light to the world. Fifteen twinklings of the eye ( Nimeṣas ) make a Kāṣṭhā; thirty Kāṣṭhās, a Kalā; thirty Kalās, a Muhūrtta (forty-eight minutes); and thirty Muhūrttas, a day and night: the portions of the day are longer or shorter, as has been explained; but the Sandhyā is always the same in increase or decrease, being only one Muhūrtta. From the period that a line may be drawn across the sun (or that half his orb is visible) to the expiration of three Muhūrttas (two hours and twenty-four minutes), that interval is called Prātar (morning), forming a fifth portion of the day. The next portion, or three Muhūrttas from morning, is termed Sangava (forenoon): the three next Muhūrttas constitute mid-day: the afternoon comprises the next three Muhūrttas: the three Muhūrttas following are considered as the evening: and the fifteen Muhūrttas of the day are thus classed in five portions of three each. But the day consists of fifteen Muhūrttas only at the equinoxes, increasing or diminishing in number in the northern and southern declinations of the sun, when the day encroaches on the night, or the night upon the day. The equinoxes occur in the seasons of spring and autumn, when the sun enters the signs of Aries and Libra. When the sun enters Capricorn (the winter solstice), his northern progress commences; and his southern when he enters Cancer (the summer solstice). Fifteen days of thirty Muhūrttas each are called a Pakṣa (a lunar fortnight); two of these make a month; and two months, a solar season; three seasons a northern or southern declination ( Ayana ); and those two compose a year. Years, made up of four kinds of months, are distinguished into five kinds; and an aggregate of all the varieties of time is termed a Yoga, or cycle. The years are severally called Samvatsara, Parivatsara, Idvatsara, Anuvatsara, and Vatsara. This is the time called a Yuga. The mountain range that lies most to the north (in Bhārata-varṣa ) is called Śriṅgavān (the horned), from its having three principal elevations (horns or peaks), one to the north, one to the south, and one in the centre; the last is called the equinoctial, for the sun arrives there in the middle of the two seasons of spring and autumn, entering the equinoctial points in the first degree of Aries and of Libra, and making day and night of equal duration, or fifteen Muhūrttas each. When the sun, most excellent sage, is in the first degree of the lunar mansion, Krittikā, and the moon is in the. fourth of Viśākhā, or when the sun is in the third degree of Viśākhā, and the moon is in the head of Krittikā (these positions being cotemporary with the equinoxes), that equinoctial season is holy (and is styled the Mahāvishubha, or the great equinox). At this time offerings are to be presented to the gods and to the manes, and gifts are to be made to the Brahmans by serious persons; for such donations are productive of happiness. Liberality at the equinoxes is always advantageous to the donor: and day and night; seconds, minutes, and hours; intercalary months; the day of full moon (Paurnamāsī); the day of conjunction (Amāvāsya), when the moon rises invisible; the day when it is first seen (Śinivālī); the day when it first disappears ( Kuhū ); the day when the moon is quite round ( Rākā ); and the day when one digit is deficient ( Anumati ), are all seasons when gifts are meritorious. The sun is in his northern declination in the months Tapas, Tapasya, Madhu, Mādhava, Śukra, and Śuci; and in his southern in those of Nabhas, Nabhasya, Iṣa, Ūrja, Sahas, Sahasya. On the Lokāloka mountain, which I have formerly described to you, reside the four holy protectors of the world; or Sudhāman and Saṅkhapād, the two sons of Kardama, and Hiraṇyaroman, and Ketumat. Unaffected by the contrasts of existence, void of selfishness, active, and uneñcumbered by dependants, they take charge of the spheres, themselves abiding on the four cardinal points of the Lokāloka mountain. On the north of Agastya, and south of the line of the Goat, exterior to the Vaisvānara path, lies the road of the Pitris. There dwell the great Ṛṣis, the offerers of oblations with fire, reverencing the Vedas, after whose injunctions creation commenced, and who were discharging the duties of ministrant priests: for as the worlds are destroyed and renewed, they institute new rules of conduct, and reestablish the interrupted ritual of the Vedas. Mutually descending from each other, progenitor springing from descendant, and descendant from progenitor, in the alternating succession of births, they repeatedly appear in different housed and races along with their posterity, devout practices and instituted observances, residing to the south of the solar orb, as long as the moon and stars endure. The path of the gods lies to the north of the solar sphere, north of the Nāgavithi, and south of the seven Ṛṣis. There dwell the Siddhas, of subdued senses, continent and pure, undesirous of progeny, and therefore victorious over death: eighty-eight thousand of these chaste beings tenant the regions of the sky, north of the sun, until the destruction of the universe: they enjoy immortality, for that they are holy; exempt from covetousness and coñcupiscence, love and hatred; taking no part in the procreation of living beings, and detecting the unreality of the properties of elementary matter. By immortality is meant existence to the end of the Kalpa: life as long as the three regions (earth, sky, and heaven) last is called exemption from (reiterated) death. The consequences of acts of iniquity or piety, such as Brahmanicide or an Aśvamedha, endure for a similar period, or until the end of a Kalpa, when all within the interval between Dhruva and the earth is destroyed. The space between the seven Ṛṣis and Dhruva, the third region of the sky, is the splendid celestial path of Viṣṇu ( Viṣṇupada ), and the abode of those sanctified ascetics who are cleansed from every soil, and in whom virtue and vice are annihilated. This is that excellent place of Viṣṇu to which those repair in whom all sources of pain are extinct, in consequence of the cessation of the consequences of piety or iniquity, and where they never sorrow more. There abide Dharma, Dhruva, and other spectators of the world, radiant with the superhuman faculties of Viṣṇu, acquired through religious meditation; and there are fastened and inwoven to all that is, and all that shall ever be, animate or inanimate. The seat of Viṣṇu is contemplated by the wisdom of the Yogis, identified with supreme light, as the radiant eye of heaven. In this portion of the heavens the splendid Dhruva is stationed, and serves for the pivot of the atmosphere. On Dhruva rest the seven great planets, and on them depend the clouds. The rains are suspended in the clouds, and from the rains come the water which is the nutriment and delight of all, the gods and the rest; and they, the gods, who are the receivers of oblations, being nourished by burnt-offerings, cause the rain to fall for the support of created beings. This sacred station of Viṣṇu, therefore, is the support of the three worlds, as it is the source of rain. From that third region of the atmosphere, or seat of Viṣṇu, proceeds the stream that washes away all sin, the river Gaṅgā, embrowned with the unguents of the nymphs of heaven, who have sported in her waters. Having her source in the nail of the great toe of Viṣṇu's left foot, Dhruva receives her, and sustains her day and night devoutly on his head; and thence the seven Ṛṣis practise the exercises of austerity in her waters, wreathing their braided locks with her waves. The orb of the moon, encompassed by her accumulated current, derives augmented lustre from her contact. Falling from on high, as she issues from the moon; she alights on the summit of Meru, and thence flows to the four quarters of the earth, for its purification. The Śītā, Alakanandā, Cakṣu, and Bhadrā are four branches of but one river, divided according to the regions towards which it proceeds. The branch that is known as the Alakanandā was borne affectionately by Mahādeva, upon his head, for more than a hundred years, and was the river which raised to heaven the sinful sons of Sagara, by washing their ashes. The offences of any man who bathes in this river are immediately expiated, and unprecedented virtue is engendered. Its waters, offered by sons to their ancestors in faith for three years, yield to the latter rarely attainable gratification. Men of the twice-born orders, who offer sacrifice in this river to the lord of sacrifice, Puruṣottama, obtain whatever they desire, either here or in heaven. Saints who are purified from all soil by bathing in its waters, and whose minds are intent on Keśava, acquire thereby final liberation. This sacred stream, heard of, desired, seen, touched, bathed in, or hymned, day by day, sanctifies all beings; and those who, even at a distance of a hundred leagues, exclaim “Gaṅgā, Gaṅgā,” atone for the sins committed during three previous lives. The place whence this river proceeds, for the purification of the three worlds, is the third division of the celestial regions, the seat of Viṣṇu.

Planetary system, under the type of a Śiśumāra or porpoise. The earth nourished by the sun. Of rain whilst the sun shines. Of rain from clouds. Rain the support, of vegetation, and thence of animal life. Nārāyaṇa the support of all beings. THE form of the mighty Hari which is present in heaven, consisting of the constellations, is that of a porpoise, with Dhruva situated in the tail. As Dhruva revolves, it causes the moon, sun, and stars to turn round also; and the lunar asterisms follow in its circular path; for all the celestial luminaries are in fact bound to the polar-star by aerial cords. The porpoise-like figure of the celestial sphere is upheld by Nārāyaṇa, who himself, in planetary radiance, is seated in its heart; whilst the son of Uttanāpāda, Dhruva, in consequence of his adoration of the lord of the world, shines in the tail of the stellar porpoise. The upholder of the porpoise-shaped sphere is the sovereign of all, Janārddana. This sphere is the supporter of Dhruva; and by Dhruva the sun is upstayed. Upon the sun depends this world, with its gods, demons, and men. In what manner the world depends upon the sun, be attentive, and you shall hear. During eight months of the year the sun attracts the waters, which are the essence of all fluids, and then pours them upon earths (during the other four months) as rain: from rain grows corn; and by corn the whole world subsists. The sun with his scorching rays absorbs the moisture of the earth, and with them nourishes the moon. The moon communicates, through tubes of air, its dews to the clouds, which, being composed of smoke, fire, and wind (or vapour), can retain the waters with which they are charged: they are therefore called Abhras, because their contents are not dispersed. When however they are broken to pieces by the wind, then watery stores descend, bland, and freed front every impurity by the sweetening process of time. The sun, Maitreya, exhales watery fluids from four sources, seas, rivers, the earth, and living creatures. The water that the sun has drawn up from the Gaṅgā of the skies he quickly pours down with his rays, and without a cloud; and men who are touched by this pure rain are cleansed from the soil of sin, and never see hell: this is termed celestial ablution. That rain which falls whilst the sun is shining, and without a cloud in the sky, is the water of the heavenly Ganges, shed by the solar rays. If, however, rain falls from a bright and cloudless sky whilst the sun is in the mansion of Krittikā and the other asterisms counted by odd numbers, as the third, fifth, &c., the water, although that of the Gaṅgā of the sky, is scattered, by the elephants of the quarters, not by the rays of the sun: it is only when such rain falls, and the sun is in the even asterisms, that it is distributed by his beams. The water which the clouds shed upon earth is in truth the ambrosia of living beings, for it gives fertility to the plants which are the support of their existence. By this all vegetables grow and are matured, and become the means of maintaining life. With them, again, those men who take the law for their light perform daily sacrifices, and through them give nourishment to the gods. And thus sacrifices, the Vedas, the font' castes, with the Brahmans at their head, all the residences of the gods, all the tribes of animals, the whole world, all are supported by the rains by which food is produced. But the rain is evolved by the sun; the sun is sustained by Dhruva; and Dhruva is supported by the celestial porpoise-shaped sphere, which is one with Nārāyaṇa. Nārāyaṇa, the primeval existent, and eternally enduring, seated in the heart of the stellar sphere, is the supporter of all beings.

Names of the twelve Ādityas. Names of the Ṛṣis, Gandharbhas, Apsarasas, Yakṣas, Uragas, and Rākṣasas, who attend the chariot of the sun in each month of the year. Their respective functions. Between the extreme northern and southern points the sun has to traverse in a year one hundred and eighty degrees, ascending and descending. His car is presided over by divine Ādityas, Ṛṣis, heavenly singers and nymphs, Yakṣas, serpents, and Rākṣasas (one of each being placed in it in every month). The Āditya Dhātri, the sage Pulastya, the Gandharva Tumburu, the nymph Kratusṭhalā, the Yakṣa Rathakrit, the serpent Vāsuki, and the Rākṣas Heti, always reside in the sun's car, in the month of Madhu or Caitra, as its seven guardians. In Vaiśākh or Mādhava the seven are Āryamat, Pulaha, Nāreda, Punjikāsthalī, Rathaujas, Kacanīra, and Praheti. In Śuci or Jyeṣṭha they are Mitra, Atri, Hāhā, Menā, Rathaswana, Takṣaka, and Paurusheya. In the month Śukra or Āṣādha they are Varuṇa, Vaśiṣṭha, Huhu, Sahajanyā, Rathacitra, Nāga, and Budha. In the month Nabhas (or Srāvaṇa) they are Indra, Aṅgiras, Visvāvasu, Pramlocā, Śrotas, and Elapatra (the name of both serpent and Rākṣas). In the month Bhādrapada they are Vivaswat, Bhrigu, Ugrasena, Anumlocha, Āpūraṇa, Śaṅkhapāla, and Vyāghra. In the month of Āswin they are Pūṣan, Gautama, Suruci, Ghritācī, Sushena, Dhanañjaya, and Vāta. In the month of Kārtik they are Parjanya, Bharadvāja, (another) Visvāvasu, Visvācī, Senajit, Airāvata, and Cāpa. In Agrahāyana or Mārgaśīrṣa they are Ansu, Kaśyapa, Citrasena, Urvasi, Tārkṣya, Mahāpadma, and Vidyut. In the month of Pauṣa, Bhaga, Kratu, Urṇāyu, Purvacittī, Aṛṣṭanemi, Karkoṭaka, and Sphūrja are the seven who abide in the orb of the sun, the glorious spirits who scatter light throughout the universe. In the month of Māgha the seven who are in the sun are Tvaṣṭri, Jamadagni, Dhritaraṣṭra, Tilottamā, Ritajit, Kambala, and Brahmāpeta. Those who abide in the sun in the month Phālguna are Viṣṇu, Visvamitra, Sūryaverccas, Rambhā, Satyajit, Aswatara, and Yajñāpeta. In this manner, Maitreya, a troop of seven celestial beings, supported by the energy of Viṣṇu, occupies during the several months the orb of the sun. The sage celebrates his praise, and the Gandharva sings, and the nymph dances before him: the Rākṣas attends upon his steps, the serpent harnesses his steeds, and the Yakṣa trims the reins: the numerous pigmy sages, the Bālakhilyas, ever surround his chariot. The whole troop of seven, attached to the sun's car, are the agents in the distribution of cold, heat, and rain, at their respective seasons.

You have related to me, holy preceptor, the seven classes of beings who are ever present in the solar orb, and are the causes of heat and cold: you have also described to me their individual functions, sustained by the energy of Viṣṇu: but you have not told me the duty of the sun himself; for if, as you say, the seven beings in his sphere are the causes of heat, cold, and rain, how can it be also true, as you have before mentioned, that rain proceeds from the sun? or how can it be asserted that the sun rises, reaches the meridian, or sets, if these situations be the act of the collective seven. I will explain to you, Maitreya, the subject of your inquiry. The sun, though identified with the seven beings in his orb, is distinct from them as their chief. The entire and mighty energy of Viṣṇu, which is called the three Vedas, or Rich, Yajush, and Sāman, is that which enlightens the world, and destroys its iniquity. It is that also which, during the continuance of things, is present as Viṣṇu, actively engaged in the preservation of the universe, and abiding as the three Vedas within the sun. The solar luminary, that appears in every month, is nothing else than that very supreme energy of Viṣṇu which is composed of the three Vedas, influencing the motions of the planet; for the Ricas (the hymns of the Rig-veda ) shine in the morning, the prayers of the Yajush at noon, and the Vrihadrathantara and other portions of the Sāman in the afternoon. This triple impersonation of Viṣṇu, distinguished by the titles of the three Vedas, is the energy of Viṣṇu, which influences the positions of the sun. But this triple energy of Viṣṇu is not limited to the sun alone, for Brahmā, Puruṣa (Viṣṇu), and Rudra are also made up of the same triform essence. In creation it is Brahmā, consisting of the Rig- veda in preservation it is Viṣṇu, composed of the Yajur-veda; and in destruction Rudra, formed of the Sāma -veda, the utterance of which is consequently inauspicious. Thus the energy of Viṣṇu, made up of the three Vedas, and derived from the property of goodness, presides in the sun, along with the seven beings belonging to it; and through the presence of this power the planet shines with intense radiance, dispersing with his beams the darkness that spreads over the whole world: and hence the Munis praise him, the quiristers and nymphs of heaven sing and dance before him, and fierce spirits and holy sages attend upon his path. Viṣṇu, in the form of his active energy, never either rises or sets, and is at once the. sevenfold sun and distinct from it. In the same manner as a man approaching a mirror, placed upon a stand, beholds in it his own image, so the energy (or reflection) of Viṣṇu is never disjoined (from the sun's car, which is the stand of the mirror), but remains month by month in the sun (as in the mirror), which is there stationed. The sovereign sun, oh Brahman, the cause of day and night, perpetually revolves, affording delight to the gods, to the progenitors, and to mankind. Cerished by the Suṣumna ray of the sun, the moon is fed to the full in the fortnight of its growth; and in the fortnight of its wane the ambrosia of its substance is perpetually drunk by the immortals, until the last day of the half month, when the two remaining digits are drunk by the progenitors: hence these two orders of beings are nourished by the sun. The moisture of the earth, which the sun attracts by his rays, he again parts with for the fertilization of the grain, and the nutriment of all terrestrial creatures; and consequently the sun is the source of subsistence to every class of living things, to gods, progenitors, mankind, and the rest. The sun, Maitreya, satisfies the wants of the gods for a fortnight (at a time); those of the progenitors once a month; and those of men and other animals daily.

Description of the moon: his chariot, horses, and course: fed by the sun: drained periodically of ambrosia by the progenitors and gods. The chariots and horses of the planets: kept in their orbits by aerial chains attached to Dhruva. Typical members of the planetary porpoise. Vāsudeva alone real. The chariot of the moon has three wheels, and is drawn by ten horses, of the whiteness of the Jasmine, five on the right half (of the yoke), five on the left. It moves along the asterisms, divided into ranges, as before described; and, in like manner as the sun, is upheld by Dhruva; the cords that fasten it being tightened or relaxed in the same way, as it proceeds on its course. The horses of the moon, sprung from the bosom of the waters, drag the car for a whole Kalpa, as do the coursers of the sun. The radiant sun supplies the moon, when reduced by the draughts of the gods to a single Kalā, with a single ray; and in the same proportion as the ruler of the night was exhausted by the celestials, it is replenished by the sun, the plunderer of the waters: for the gods, Maitreya, drink the nectar and ambrosia accumulated in the moon during half the month, and from this being their food they are immortal. Thirty-six thousand three hundred and thirty-three divinities drink the lunar ambrosia. When two digits remain, the moon enters the orbit of the sun, and abides in the ray called Amā; whence the period is termed Amāvāsya. In that orbit the moon is immersed for a day and night in the water; thence it enters the branches and shoots of the trees; and thence goes to the sun. Consequently any one who cuts off a branch, or casts down a leaf, when the moon is in the trees (the day of its rising invisible), is guilty of Brahmanicide. When the remaining portion of the moon consists of but a fifteenth part, the progenitors approach it in the afternoon, and drink the last portion, that sacred Kali which is composed of ambrosia, and contained in the two digits of the form of the moon. Having drank the nectar effused by the lunar rays on the day of conjunction, the progenitors are satisfied, and remain tranquil for the ensuing month. These progenitors (or Pitris ) are of three classes, termed Saumyas, Varhiṣadas, and Agniṣvāttas. In this manner the moon, with its cooling rays, nourishes the gods in the light fortnight, the Pitris in the dark fortnight; vegetables, with the cool nectary aqueous atoms it sheds upon them; and through their developement it sustains men, animals, and insects; at the same time gratifying them by its radiance. The chariot of the son of Candra, Budha or Mercury, is composed of the elementary substances air and fire, and is drawn by eight bay horses of the speed of the wind. The vast car of Śukra ( Venus ) is drawn by earth-born horses, is equipped with a protecting fender and a floor, armed with arrows, and decorated by a banner. The splendid car of Bhauma ( Mars ) is of gold, of an octagonal shape, drawn by eight horses, of a ruby red, sprung from fire. Vrihaspati (Jupiter), in a golden car drawn by eight pale-coloured horses, travels from sign to sign in the period of a year: and the tardy-paced Śani (Saturn) moves slowly along in a car drawn by piebald steeds. Eight black horses draw the dusky chariot of Rāhu, and once harnessed are attached to it for ever. On the Parvas (the nodes, or lunar and solar eclipses), Rāhu directs his course from the sun to the moon, and back again from the moon to the sun. The eight horses of the chariot of Ketu are of the dusky red colour of Lac, or of the smoke of burning straw. I have thus described to you, Maitreya, the chariots of the nine planets, all which are fastened to Dhruva by aerial cords. The orbs of all the planets, asterisms, and stars are attached to Dhruva, and travel accordingly in their proper orbits, being kept in their places by their respective bands of air. As many as are the stars, so many are the chains of air that secure them to Dhruva; and as they turn round, they cause the pole-star also to revolve. In the same manner as the oil-man himself, going round, causes the spindle to revolve, so the planets travel round, suspended by cords of air, which are circling round a (whirling) centre. The air, which is called Pravaha, is so termed because it bears along the planets, which turn round, like a disc of fire, driven by the aerial wheel. The celestial porpoise, in which Dhruva is fixed, has been mentioned, but you shall hear its constituent parts in more detail, as it is of great efficacy; for the view of it at night expiates whatever sin has been committed during the day; and those who behold it live as many years as there are stars in it, in the sky, or even more. Uttānapāda is to be considered as its upper jaw; Sacrifice as its lower. Dharma is situated on its brow; Nārāyaṇa in its heart. The Āswins are its two fore feet; and Varuṇa and Āryamat its two hinder legs. Samvatsara is its sexual organ; Mitra its organ of excretion. Agni, Mahendra, Kaśyapa, and Dhruva, in succession, are placed in its tail; which four stars in this constellation never set. I have now described to you the disposition of the earth and of the stars; of the insular zones, with their oceans and mountains, their Varṣas or regions, and their inhabitants: their nature has also been explained, but it may be briefly recapitulated. From the waters, which are the body of Viṣṇu, was produced the lotus-shaped earth, with its seas and mountains. The stars are Viṣṇu; the worlds are Viṣṇu; forests, mountains, regions, rivers, oceans are Viṣṇu: he is all that is, all that is not. He, the lord, is identical with knowledge, through which he is all forms, but is not a substance. You must conceive therefore mountains, oceans, and all the diversities of earth and the rest, are the illusions of the apprehension. When knowledge is pure, real, universal, independent of works, and exempt from defect, then the varieties of substance, which are the fruit of the tree of desire, cease to exist in matter. For what is substance? Where is the thing that is devoid of beginning, middle, and end, of one uniform nature? How can reality be predicated of that which is subject to change, and reassumes no more its original character? Earth is fabricated into a jar; the jar is divided into two halves; the halves are broken to pieces; the pieces become dust; the dust becomes atoms. Say, is this reality? though it be so understood by man, whose self-knowledge is impeded by his own acts. Hence, Brahman, except discriminative knowledge, there is nothing any where, or at any time, that is real. Such knowledge is but one, although it appear manifold, as diversified by the various consequences of our own acts. Knowledge perfect, pure, free from pain, and detaching the affections from all that causes affliction; knowledge single and eternal—is the supreme Vāsudeva, besides whom there is nothing. The truth has been thus communicated to you by me; that knowledge which is truth; from which all that differs is false. That information, however, which is of a temporal and worldly nature has also been imparted to you; the sacrifice, the victim, the fire, the priests, the acid juice, the gods, the desire for heaven, the path pursued by acts of devotion and the rest, and the worlds that are their consequences, have been displayed to you. In that universe which I have described, he for ever migrates who is subject to the influence of works; but he who knows Vāsudeva to be eternal, immutable, and of one unchanging, universal form, may continue to perform them, as thereby he enters into the deity.

Legend of Bharata. Bharata abdicates his throne, and becomes an ascetic: cherishes a fawn, and becomes so much attached to it as to neglect his devotions: he dies: his successive births: works in the fields, and is pressed as a palankin-bearer for the Rājā of Sauvīra: rebuked for his awkwardness: his reply: dialogue between him and the king. Reverend sir, all that I asked of you has been thoroughly explained; namely, the situation of the earth, oceans, mountains, rivers, and planetary bodies; the system of the three worlds, of which Viṣṇu is the stay. The great end of life has also been expounded by you, and the preeminence of holy knowledge. It now remains that you fulfil the promise you made some time since, of relating to me the story of king Bharata, and how it happened that a monarch like him, residing constantly at the sacred place Śālagrāma, and engaged in devotion, with his mind ever applied to Vāsudeva, should have failed, through time sanctity of the shrine, and the efficacy of his abstractions, to obtain final emancipation; how it was that he was born again as a Brahman; and what was done by the magnanimous Bharata in that capacity: all this it is fit that you inform me. The illustrious monarch of the earth resided, Maitreya, for a considerable period at Śālagrāma, his thoughts being wholly dedicated to god, and his conduct distinguished by kindness and every virtue, until he had effected, in the highest degree, the entire control over his mind. The Rājā was ever repeating the names, Yajñeśa, Achyuta, Govinda, Mādhava, Ananta, Keśava, Kṛṣṇa, Viṣṇu, Hṛṣikeśa; nothing else did be utter, even in his dreams; nor upon anything but those names, and their import, did he ever meditate. He accepted fuel, flowers, and holy grass, for the worship of the deity, but performed no other religious rites, being engrossed by disinterested, abstract devotion. On one occasion he went to the Mahanadi, for the purpose of ablution: he bathed there, and performed the ceremonies usual after bathing, Whilst thus occupied, there came to the same place a doe big with young, who had come out of the forest to drink of the stream. Whilst quenching her thirst, there was heard on a sudden the loud and fearful roaring of a lion; on which the doe, being excessively alarmed, jumped out of the water upon the bank. In consequence of this great leap, her fawn was suddenly brought forth, and fell into the river; and the king, seeing it carried away by the current, caught hold of the young animal, and saved it from being drowned. The injury received by the deer, by her violent exertion, proved fatal, and she lay down, and died; which being observed by the royal ascetic, he took the fawn in his arms, and returned with it to his hermitage: there he fed it and tended it every day, and it throve and grew up under his care. It frolicked about the cell, and grazed upon the grass in its vicinity; and whenever it strayed to a distance, and was alarmed at a wild beast, it ran back thither for safety. Every morning it sallied forth from home, and every evening returned to the thatched shelter of the leafy bower of Bharata. Whilst the deer was thus the inmate of his hermitage, the mind of the king was ever anxious about the animal, now wandering away, and now returning to his side, and he was unable to think of anything else. He had relinquished his kingdom, his children, all his friends, and now indulged in selfish affection for a fawn. When absent for a longer time than ordinary, he would fancy that it had been carried off by wolves, devoured by a tiger, or slain by a lion. “The earth,” he would exclaim, “is embrowned by the impressions of its hoofs. What has become of the young deer, that was born for my delight? How happy I should be if he had returned from the thicket, and I felt his budding antlers rubbing against my arm. These tufts of sacred grass, of which the heads have been nibbled by his new teeth, look like pious lads chanting the Sāma - veda.” Thus the Muni meditated whenever the deer was long absent from him; and contemplated him with a countenance animated with pleasure as he stood by his side. His abstraction was interrupted, the spirit of the king being engrossed by the fawn, even though he had abandoned family, wealth, and dominion. The firmness of the prince's mind became unsteady, and wandered with the wanderings of the young deer. In the course of time the king became subject to its influence. He died, watched by the deer, with tears in its eyes, like a son mourning for his father; and he himself, as he expired, cast his eyes upon the animal, and thought of nothing else, being wholly occupied with one idea. In consequence of this predominant feeling at such a season, he was born again, in the Jambumārga forests, as a deer, with the faculty of recollecting his former life; which recollection inspiring a distaste for the world, he left his mother, and again repaired to the holy place Śālagrāma. Subsisting there upon dry grass and leaves, he atoned for the acts which had led to his being born in such a condition; and upon his death he was next born as a Brahman, still retaining the memory of his prior existence. He was born in a pious and eminent family of ascetics, who were rigid observers of devotional rites. Possessed of all true wisdom, and acquainted with the essence of all sacred writings, he beheld soul as contradistinguished from matter ( Prakriti ). Embued with knowledge of self, he beheld the gods and all other beings as in reality the same. It did not happen to him to undergo investiture with the Brahmanical thread, nor to read the Vedas with a spiritual preceptor, nor to perform ceremonies, nor to study the scriptures. Whenever spoken to, he replied incoherently and in ungrammatical and unpolished speech. His person was unclean, and he was clad in dirty garments. Saliva dribbled from his mouth, and he was treated with contempt by all the people. Regard for the consideration of the world is fatal to the success of devotion. The ascetic who is despised of men attains the end of his abstractions. Let therefore a holy man pursue the path of the righteous, without murmuring; and though men contemn him, avoid association with mankind. This, the counsel of Hiraṇyagarbha, did the Brahman call to mind, and hence assumed the appearance of a crazy ideot in the eyes of the world. His food was raw pulse, potherbs, wild fruit, and grains of corn. Whatever came in his way he ate, as part of a necessary, but temporary infliction. Upon his father's death he was set to work in the fields by his brothers and his nephews, and fed by them with vile food; and as he was firm and stout of make, and a simpleton in outward act, he was the slave of every one that chose to employ him, receiving sustenance alone for his hire. The head servant of the king of Sauvīra, looking upon him as an indolent, untaught Brahman, thought him a fit person to work without pay (and took him into his master's service to assist in carrying the palankin.) The king having ascended his litter, on one occasion, was proceeding to the hermitage of Kapila, on the banks of the Ikṣumatī river, to consult the sage, to whom the virtues leading to liberation were known, what was most desirable in a world abounding with care and sorrow. Amongst those who by order of his head servant had been compelled gratuitously to carry the litter was the Brahman, who had been equally pressed into this duty, and who, endowed with the only universal knowledge, and remembering his former existence, bore the burden as the means of expiating the faults for which he was desirous to atone. Fixing his eyes upon the pole, he went tardily along, whilst the other bearers moved with alacrity; and the king, feeling the litter carried unevenly, called out, “Ho bearers! what is this? Keep equal pace together.” Still it proceeded unsteadily, and the Rājā again exclaimed, “What is this? how irregularly are you going!” When this had repeatedly occurred, the palankin-bearers at last replied to the king, “It is this man, who lags in his pace.” “How is this?” said the prince to the Brahman, “are you weary? You have carried your burden but a little way; are you unable to bear fatigue? and yet you look robust.” The Brahman answered and said, “It is not I who am robust, nor is it by me that your palankin is carried. I am not wearied, prince, nor am I incapable of fatigue.” The king replied, “I clearly see that you are stout, and that the palankin is borne by you; and the carriage of a burden is wearisome to all persons.” “First tell me,” said the Brahman, “what it is of me that you have clearly seen, and then you may distinguish my properties as strong or weak. The assertion that you behold the palankin borne by me, or placed on me, is untrue. Listen, prince, to what I have to remark. The place of both the feet is the ground; the legs are supported by the feet; the thighs rest upon the legs; and the belly reposes on the thighs; the chest is supported by the belly; and the arms and shoulders are propped up by the chest: the palankin is borne upon the shoulders, and how can it be considered as my burden? This body which is seated in the palankin is defined as Thou; thence what is elsewhere called This, is here distinguished as I and Thou. I and thou and others are constructed of the elements; and the elements, following the stream of qualities, assume a bodily shape; but qualities, such as goodness and the rest, are dependant upon acts; and acts, accumulated in ignorance, influence the condition of all beings. The pure, imperishable soul, tranquil, void of qualities, preeminent over nature (Prakriti), is one, without increase or diminution, in all bodies. But if it be equally exempt from increase or diminution, then with what propriety can you say to me, ‘I see that thou art robust?’ If the palankin rests on the shoulders, and they on the body; the body on the feet, and the feet on the earth; then is the burden borne as much by you as by me. When the nature of men is different, either in its essence or its cause, then may it be said that fatigue is to be undergone by me. That which is the substance of the palankin is the substance of you and me and all others, being an aggregate of elements, aggregated by individuality.” Having thus spoken, the Brahman was silent, and went on bearing the palankin; but the king leaped out of it, and hastened to prostrate himself at his feet; saying, “Have compassion on me, Brahman, and cast aside the palankin; and tell me who thou art, thus disguised under the appearance of a fool.” The Brahman answered and said, “Hear me, Rāja,. Who I am it is not possible to say: arrival at any place is for the sake of fruition; and enjoyment of pleasure, or endurance of pain, is the cause of the production of the body. A living being assumes a corporeal form to reap the results of virtue or vice. The universal cause of all living creatures is virtue or vice: why therefore inquire the cause (of my being the person I appear).” The king said, “Undoubtedly virtue and vice are the causes of all existent effects, and migration into several bodies is for the purpose of receiving their consequences; but with respect to what you have asserted, that it is not possible for you to tell me who you are, that is a matter which I am desirous to hear explained. How can it be impossible, Brahman, for any one to declare himself to be that which he is? There can be no detriment to one's-self from applying to it the word I.” The Brahman said, "It is true that there is no wrong done to that which is one's-self by the application to it of the word I; but the term is characteristic of error, of conceiving that to be the self (or soul) which is not self or soul. The tongue articulates the word I, aided by the lips, the teeth, and the palate; and these are the origin of the expression, as they are the causes of the production of speech. If by these instruments speech is able to utter the word I, it is nevertheless improper to assert that speech itself is I. The body of a man, characterized by hands, feet, and the like, is made up of various parts; to which of these can I properly apply the denomination I ? If another being is different specifically from me, most excellent monarch, then it may be said that this is I; that is the other: but when one only soul is dispersed in all bodies, it is then idle to say, Who are you? who am I? Thou art a king; this is a palankin; these are the bearers; these the running footmen; this is thy retinue: yet it is untrue that all these are said to be thine. The palankin on which thou sittest is made of timber derived from a tree. What then? is it denominated either timber or a tree? People do not say that the king is perched upon a tree, nor that he is seated upon a piece of wood, when you have mounted your palankin. The vehicle is an assemblage of pieces of timber, artificially joined together: judge, prince, for yourself in what the palankin differs really from the wood. Again; contemplate the sticks of the umbrella, in their separate state. Where then is the umbrella? Apply this reasoning to thee and to me. A man, a woman, a cow, a goat, a horse, an elephant, a bird, a tree, are names assigned to various bodies, which are the consequences of acts. Man is neither a god, nor a man, nor a brute, nor a tree; these are mere varieties of shape, the effects of acts. The thing which in the world is called a king, the servant of a king, or by any other appellation, is not a reality; it is the creature of our imaginations: for what is there in the world, that is subject to vicissitude, that does not in the course of time go by different names. Thou art called the monarch of the world; the son of thy father; the enemy of thy foes; the husband of thy wife; the father of thy children. What shall I denominate thee? How art thou situated? Art thou the head or the belly? or are they thine? Art thou the feet? or do they belong to thee? Thou art, oh king, distinct in thy nature from all thy members! Now then, rightly understanding the question, think who I am; and how it is possible for me, after the truth is ascertained (of the identity of all), to recognise any distinction, or to speak of my own individuality by the expression I.'

Having heard these remarks, full of profound truth, the king was highly pleased with the Brahman, and respectfully thus addressed him: “What you have said is no doubt the truth; but in listening to it my mind is much disturbed. You have shewn that to be discriminative wisdom which exists in all creatures, and which is the great principle that is distinct from plastic nature; but the assertions—'I do not bear the palankin—-the palankin does not rest upon me—the body, by which the vehicle is conveyed, is different from me—the conditions of elementary beings are influenced by acts, through the influence of the qualities, and the qualities are the principles of action;'—what sort of positions are these. Upon these doctrines entering into my ears, my mind, which is anxious to investigate the truth, is lost in perplexity. It was my purpose, illustrious sage, to have gone to Kapila Ṛṣi, to inquire of him what in this life was the most desirable object: but now that I have heard from you such words, my mind turns to you, to become acquainted with the great end of life. The Ṛṣi Kapila is a portion of the mighty and universal Viṣṇu, who has come down upon earth to dissipate delusion; and surely it is he who, in kindness to me, has thus manifested himself to me in all that you have said. To me, thus suppliant, then, explain what is the best of all things; for thou art an ocean overflowing with the waters of divine wisdom.” The Brahman replied to the king, “You, again, ask me what is the best of all things, not what is the great end of life; but there are many things which are considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self-contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite. If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have to say. Any effect which is produced through the causality of earth partakes of the character of its origin, and consists itself of clay; so any act performed by perishable agents, such as fuel, clarified butter, and Kuśa grass, must itself be of but temporary efficacy. The great end of life (or truth) is considered by the wise to be eternal; but it would be transient, if it were accomplished through transitory things. If you imagine that this great truth is the performance of religious acts, from which no recompense is sought, it is not so; for such acts are the means of obtaining liberation, and truth is (the end), not the means. Meditation on self, again, is said to be for the sake of supreme truth; but the object of this is to establish distinctions (between soul and body), and the great truth of all is without distinctions. Union of self with supreme spirit is said to be the great end of all; but this is false; for one substance cannot become substantially another. Objects, then, which are considered most desirable are infinite. What the great end of all is, you shall, monarch, briefly learn from me. It is soul: one (in all bodies), pervading, uniform, perfect, preeminent over nature ( Prakriti ), exempt from birth, growth, and decay, omnipresent, undecaying, made up of true knowledge, independent, and unconnected with unrealities, with name, species, and the rest, in time present, past, or to come. The knowledge that this spirit, which is essentially one, is in one's own and in all other bodies, is the great end, or true wisdom, of one who knows the unity and the true principles of things. As one diffusive air, passing through the perforations of a flute, is distinguished as the notes of the scale (Sherga and the rest), so the nature of the great spirit is single, though its forms be manifold, arising from the consequences of acts. When the difference of the investing form, as that of god or the rest, is destroyed, then there is no distinction.”

Bharata relates the story of Ribhu and Nidāgha. The latter, the pupil of the former, becomes a prince, and is visited by his preceptor, who explains to him the principles of unity, and departs. Having terminated these remarks, the Brahman repeated to the silent and meditating prince a tale illustrative of the doctrines of unity. “Listen, prince,” he proceeded, “to what was formerly uttered by Ribhu, imparting holy knowledge to the Brahman Nidāgha. Ribhu was a son of the supreme Brahmā, who, from his innate disposition, was of a holy character, and acquainted with true wisdom. Nidāgha, the son of Pulastya, was his disciple; and to him Ribhu communicated willingly perfect knowledge, not doubting of his being fully confirmed in the doctrines of unity, when he had been thus instructed. ”The residence of Pulastya was at Vīranagara, a large handsome city on the banks of the Devīkā river. In a beautiful grove adjoining to the stream the pupil of Ribhu, Nidāgha, conversant with devotional practices, abode. When a thousand divine years had elapsed, Ribhu went to the city of Pulastya, to visit his disciple. Standing at the doorway, at the end of a sacrifice to the Viśvadevas, he was seen by his scholar, who hastened to present him the usual offering, or Arghya, and conducted him into the house; and when his hands and feet were washed, and he was seated, Nidāgha invited him respectfully to eat (when the following dialogue ensued):— “ Ribhu. ‘Tell me, illustrious Brahman, what food there is in your house; for I am not fond of indifferent viands.’ ” Nidāgha. ‘There are cakes of meal, rice, barley, and pulse in the house; partake, venerable sir, of whichever best pleases you.’ “ Ribhu. ‘None of these do I like; give me rice boiled with sugar, wheaten cakes, and milk with curds and molasses.’ ” Nidāgha. ‘Ho dame, be quick, and prepare whatever is most delicate and sweet in the house, to feed our guest.’ "Having thus spoken, the wife of Nidāgha, in obedience to her husband's commands, prepared sweet and savoury food, and set it before the Brahman; and Nidāgha, having stood before him until he had eaten of the meal which he had desired, thus reverentially addressed him:— “ Nidāgha. ‘Have you eaten sufficiently, and with pleasure, great Brahman? and has your mind received contentment from your food? Where is your present residence? whither do you purpose going? and whence, holy sir, have you now come?’ ” Ribhu. ‘A hungry man, Brahman, must needs be satisfied when he has finished his meal. Why should you inquire if my hunger has been appeased? When the earthy element is parched by fire, then hunger is engendered; and thirst is produced when the moisture of the body has been absorbed (by internal or digestive heat). Hunger and thirst are the functions of the body, and satisfaction must always be afforded me by that by which they are removed; for when hunger is no longer sensible, pleasure and contentment of mind are faculties of the intellect: ask their condition of the mind then, for man is not affected by them. For your three other questions, Where I dwell? Whither I go? and Whence I come? hear this reply. Man (the soul of man) goes every where, and penetrates every where, like the ether; and is it rational to inquire where it is? or whence or whither thou goest? I neither am going nor coming, nor is my dwelling in any one place; nor art thou, thou; nor are others, others; nor am I, I. If you wonder what reply I should make to your inquiry why I made any distinction between sweetened and unsweetened food, you shall hear my explanation. What is there that is really sweet or not sweet to one eating a meal? That which is sweet, is no longer so when it occasions the sense of repletion; and that which is not sweet, becomes sweet when a man (being very hungry) fancies that it is so. What food is there that first, middle, and last is equally grateful. As a house built of clay is strengthened by fresh plaster, so is this earthly body supported by earthly particles; and barley, wheat, pulse, butter, oil, milk, curds, treacle, fruits, and the like, are composed of atoms of earth. This therefore is to be understood by you, that the mind which properly judges of what is or is not sweet is impressed with the notion of identity, and that this effect of identity tends to liberation.’ “Having heard these words, conveying the substance of ultimate truth, Nidāgha fell at the feet of his visitor, and said, ‘Shew favour unto me, illustrious Brahman, and tell me who it is that for my good has come hither, and by whose words the infatuation of my mind is dissipated.’ To this, Ribhu answered, ‘I am Ribhu, your preceptor, come hither to communicate to you true wisdom; and having declared to you what that is, I shall depart. Know this whole universe to be the one undivided nature of the supreme spirit, entitled Vāsudeva.’ Thus having spoken, and receiving the prostrate homage of Nidāgha, rendered with fervent faith, Ribhu went his way.” Article published on 30 August, 2014

Ribhu returns to his disciple, and perfects him in divine knowledge. The same recommended to the Rājā by Bharata, who thereupon obtains final liberation. Consequences of hearing this legend. “AFTER the expiration of another thousand years, Ribhu again repaired to the city where Nidāgha dwelt, to instruct him farther in true wisdom. When he arrived near the town, he beheld a prince entering into it, with a splendid retinue; and his pupil Nidāgha standing afar off, avoiding the crowd; his throat shrivelled with starvation, and bearing from the thicket fuel and holy grass. Ribhu approached him, and saluting him reverentially (as if he was a stranger) demanded why he was standing in such a retired spot. Nidāgha replied, ‘There is a great crowd of people attending the entrance of the king into the town, and I am staying here to avoid it.’ ‘Tell me, excellent Brahman,’ said Ribhu, ‘for I believe that thou art wise, which is here the king, and which is any other man.’ The king,' answered Nidāgha, is he who is seated on the fierce and stately elephant, vast as a mountain peak; the others are his attendants.' You have shewn me,' observed Ribhu, ‘at one moment the elephant and the king, without noticing any peculiar characteristic by which they may be distinguished. Tell me, venerable sir, is there any difference between them? for I am desirous to know which is here the elephant, which is the king.’ ‘The elephant,’ answered Nidāgha, ‘is underneath; the king is above him. Who is not aware, Brahman, of the relation between that which bears and that which is borne?’ To this Ribhu rejoined, ‘Still explain to me, according to what I know of it, this matter: what is it that is meant by the word underneath, and what is it that is termed above ?’ As soon as he had uttered this, Nidāgha jumped upon Ribhu, and said, ‘Here is my answer to the question you have asked: I am above, like the Rājā.; you are underneath, like the elephant. This example, Brahman, is intended for your information.’ Very well,' said Ribhu, you, it seems, are as it were the Rājā, and I am like the elephant; but come now do you tell me which of us two is you; which is I.' ”When Nidāgha heard these words, he immediately fell at the feet o the stranger, and said, Of a surety thou art my saintly preceptor Ribhu the mind of no other person is so fully imbued with the doctrines of unity as that of my teacher, and hence I know that thou art he.' To this Ribhu replied, ‘I am your preceptor, by name Ribhu, who, pleased with: the dutiful attention he has received, has come to Nidāgha to give him instruction: for this purpose have I briefly intimated to you divine truth, the essence of which is the non-duality of all.’ Having thus spoken to Nidāgha, the Brahman Ribhu went away, leaving his disciple profoundly impressed, by his instructions, with belief in unity. He beheld all beings thenceforth as the same with himself, and, perfect in holy knowledge, obtained final liberation. “In like manner do thou, oh king, who knowest what duty is, regarding equally friend or foe, consider yourself as one with all that exists in the world. Even as the same sky is apparently diversified as white or blue, so Soul, which is in truth but one, appears to erroneous vision distinct in different persons. That One, which here is all things, is Achyuta ( Viṣṇu ); than whom there is none other. He is I; he is thou; he is all: this universe is his form. Abandon the error of distinction.” PARĀŚARA resumed.—The king, being thus instructed, opened his eyes to truth, and abandoned the notion of distinct existence: whilst the Brahman, who, through the recollection of his former lives, had acquired perfect knowledge, obtained now exemption from future birth. Whoever narrates or listens to the lessons iñculcated in the dialogue between Bharata and the king, has his mind enlightened, mistakes not the nature of individuality, and in the course of his migrations becomes fitted for ultimate emancipation.