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THE PLANETS AND STARS.

SKANDHA V. CHAP. 22-23.

The moon is one laksha of Yojanas over the Sun. The growing
Moon makes the day of the Devas and the waning Moon is the life of
all Jivas, in fact he is Jiva.
He is Manomaya, Annamaya and Amritamaya. From him
therefore proceed the life and advancement of Devas, Pitris, Men,
Animals and Plants.
Two laksha of Yojanas over the Moon are the 27 Zodiacal
constellations and also the star Abhijit ( a mysterious star between
Uttarâshâdhâ and Sravanâ) attached to the wheel of time.
Two laksha of Yojanas over them is Sukra or Venus. His
movements are like those of the Sun. He is ever favourable to men.
His progression is generally accompanied by showers of rain. He also
subdues those planets that counteract the rains.
Two laksha of Yojanas over Sukra is Budha or Mercury. He is
much like Sukra in his movements and is generally favourable to
men. But when he transgresses the Sun, there is fear of high winds,
rainless clouds and drought.
Two laksha of Yojanas over Budha is Mangala or Mars. He
moves round the Zodiac in three fortnights. He is generally
unfavourable to men, causing miseries, unless he proceeds by
retrogression.
Two laksha of Yojanas over Mars is Brihaspati or Jupiter. He
moves in each sign of the Zodiac for one Parivatsara (year of
Jupiter), if there is no retrogression. He is generally unfavorable to
the Brâhmanas.
Two laksha of Yojanas over Jupiter is Sanaischara or Saturn. He
loiters in each sign of the Zodiac for thirty months. He completes his
round in thirty Anuvatsaras. He is generally unfavourable to all and
causes unrest.
Eleven laksha of Yojanas over Saturn are the Rishis. Their
influence is for the good of all people. They revolve round the
Supreme abode of Vishnu.
Thirteen laksha of Yojanas beyond the Rishis is Dhruva, which is
the Supreme abode of Vishnu.
All luminous bodies attached to the wheel of time move round
Dhruva being propelled by Vâyu while Dhruva remains fixed.
The planets and stars remain fixed in their relative positions,
under the union of Prakriti and Purusha by the future made for them
by their Karma.
Some however say that the luminous bodies become fixed in
their relative positions by the Yoga support of Vâsudeva, being held
together in the shape of Sisumâra (the Gangetic porpoise). The
Sisumâra has its face downwards and its body is coiled.
Dhruva is at the end of its tail. Prajâpati, Agni, Indra and
Dharma are in the lower part of the tail. Dhâta and Vidhâta are at
the root of the tail. The seven Rishis are in the middle. On the right
side are the fourteen Stars from Abhijit to Punarvasu. On the left
side are the 14 stars from Pushyâ to Uttara Sârhâ. So on, all the
stars and planets. (For details refer to the original).
The Sisumâra is the Universal manifestation of Maha Purusha.
 [The following Geo-centric diagram is given, as illustrative of the
positions of the planets.]

Positions of the planets.

THE PÂTÂLAS

SKANDHA V. CHAP. 24.

Ten thousand Yojanas below the Sun is Râhu, son of Sinhika.
Though an Asura, by favour of Bhagavân he became a planet and
immortal too like the Devas.
Ten thousand Yojanas below Râhu is the abode of the Siddhas,
Châranas and Vaidyâdharas.
Below that is the abode of the Yakshas, Râkshasas, Pisâchas,
Pretas, and Bhûtas. This abode extends down to the regions of air
and clouds.
One hundred Yojanas below that is the Earth. The details of the
Earth's surface have been given above.
Underneath the Earth are the seven Patâlas: — Atala, Vitala,
Sutala, Talâtala, Mahâtala, Rasâtala and Pâtâla. They are ten
thousand Yojanas apart from each other.
In these nether Svargas, Daityas, Dânavas and Nâgas dwell.
Their enjoyments, power, joys and luxuries are even greater than
those of the Devas of Svarga. Their houses, gardens and
playgrounds are very rich. They are always joyous. They are
attached to their wives, sons, friends and attendants. By the grace
of Îsvara, their desires are always gratified.
Mâyâ, the Dânava Magician, has built wonderful houses,
gardens &c. in these regions with precious stones.
There are no divisions of time, as the Sun's rays do not enter
those regions and no disturbances from such divisions. All darkness
is removed by the light of the precious stones on the head of the
serpent king.
The people of Pâtâla use divine herbs and medicines, and
consequently they have no infirmities, diseases, old age, languor and
offensive secretions.
They have no death except by the Chakra of Bhagavân (i.e. final
extinction).
Atala: — Bala, the son of Maya resides in Atala (Maya is a
masculine form of Mâyâ the root Prakriti). He created here 96 forms
of Mâyâ. The Mâyâvins (those who practice Magic) still have
recourse to those forms. When he yawns, three classes of women
spring into existence viz:

1. Svairini (self willed loose women),

2. Kâmini (passionate women) and
3. Punschali (unchaste women).

If any one enters Atala these women completely allure him by their
Hâtaka (golden) charm, and when the man is completely overcome
by their allurements, he says "I am Îsvara", "I am Siddha."
[The women are only forms of Mâyâ because Mâyâ is
personified as an alluring woman. A man in Atala is completely
under the domination of Mâyâ and becomes estranged from spirit.
So Mâyâ is all in all to him and he knows no other.]
Vitala: — Below Atala is Vitala. There Bhava (Śiva) the king of
Gold reigns in company with his consort Bhavâni, attended by
Bhûtas. He remains there for the benefit of the Prajâpati creation.
The fluid of intercourse with Bhavâni gives rise to a river called
Hâtaki (Golden). Agni kindled by Vâyu drinks up that river and gives
out the gold called Hâtaka which is used in ornaments by the Asuras
who dwell there.
(We have known Śiva as the Astral Lord. We find him here
engaged in the work of creation. The text speaks of a mysterious
connection between him and the gold called Hâtaka. The occult
varieties of gold such as Jâmvanada and Hâtaka form a fit subject of
study. Hâtaka refers to the Prajâpati creation. There is duality in
Vitala, as distinguished from the singleness of Mâyâ in Atala).
Sutala: — Below Vitala is Sutala. There the renowned Bali son of
Virochana still dwells. Vâmana, the Dwarf Incarnation of Vishnu,
took away the Trilokî from him and replaced him here. His
enjoyments even here are greater than those of Indra. He performs
Sva-dharma and worships Vishnu. His sins are all removed.
(A full account of Bali will be given below.)
Talâtala: — Below Sutala is Talâtala. Mâyâ, the Dânava king,
rules there. His "Three Puras" (abodes) were destroyed by Śiva who
is hence called Tripurari. But Śiva favoured him again and placed him
in Talâtala. He is the preceptor of all Mâyâvins. He is preserved by
Śiva and he has no fear from Sudarsana (the chakra weapon of
Vishnu, which symbolises Time.)
(Bali and Mâyâ, Trilokî and Tripura, the seizure of one and the
destruction of the other, the restoration of Bali to Sutala and of Mâyâ
to Talâtala, the favour shown to them in those regions, the
correspondences of Sutala and Talâtala are worth careful
consideration. In the case of one, Vishnu or the Preservative aspect
of the Second Purusha is the actor, and in the other, Śiva, the
Destructive aspect.)
 Mahâtala: — Below Talâtala is Mahâtala. Many headed serpents,
the progeny of Kadru, dwell there. The chief amongst them are
Kuhaka, Takshaka, Kâliya, Sushena, and others. They are always
afraid of Garuda, the Vehicle of Vishnu, and they are therefore
seldom seen to indulge in pleasure-trips outside.
Rasâtala: — Below Mahatala is Rasâtala; Daityas, Dânavas and
Panis, named Nivatakavachas, Kâlakeyas and Hiranyapuravâsins
dwell there. They are the enemies of the Devas. They are powerful
from their very birth. They are subdued by the Sudarsana of Vishnu.
They are like serpents. They fear even the threats of Saramâ, the
bitch of the gods who is Indra's messenger to them. They fear Indra
also.
Pâtala: — Below Rasâtala is Pâtala. The Nâgas dwell there.
Vasûki is their chief. The other principal Nâgas are — Sankha, Kulika,
Mahâ Sankha, Sveta, Dhananjaya, Asvatara, and Devadatta. Their
hood is very large and they are very furious. Some of them are five
headed, some 7 headed, some 10 headed, some a thousand
headed. The precious stones on their hoods dispel all darkness in
Pâtala.
ANANTA.

SKANDHA V. CHAP. 25.

At the root of Pâtala, thirty thousand Yojanas beyond, is the
Tamas aspect of Bhagavân called Ananta. Those that worship the
Chaturvyûha aspect call him Sankarshana. He has a thousand heads.
The earth held up on one of these heads looks but like a mustard
seed. When the time for dissolution comes, Ananta assumes His
Tamas form and becomes Rudra — other wise called Sankarshana, a
host of eleven, with three eyes, three tufts of hair and with tridents
on their heads. At other times, Ananta withdraws His Tamas and
abides for the good of all Lokas. His eyes roll as it were by
intoxication. His garments are blue. He has one ear-ring. He has a
plough on his back.
THE NARAKAS.

SKANDHA V. CHAP. 26.

Where are the Narakas, O Rishi, asked Parikshit? Are they
particular localities? Are they outside the Trilokî or inside?
Suka replied: —
They are inside the Trilokî on the south side below the earth,
over the waters, where Agnishvâttâ and other Pitris deeply meditate
on the welfare of their respective descendants.
There, Yâma, the Death-god, metes out just punishment to the
dead.
There are twenty-one Narakas: —

1. Tâmisra
2. Andha Tâmisara
3. Rourava
4. Mahârourava
5. Kumbhipâka
6. Kâla Sutra
7. Asipatravana
8. Sûkara Mukha
9. Andha Kûpa
10. Krimi bhajana
11. Sandansa
12. Tapta Surmi
13. Vajra-Kantaka Sâlmali
14. Vaitarani
15. Pûyôda
16. Prânarodha
17. Vaisâsana
18. Lâlâbhaksha
19. Sârameyâdâna
20. Avichi and
21. Ayahpâna.

There are seven other Narakas:

1. Kshâra Kardama
2. Rakshogana bhōjana
3. Sûlaprōta
4. Danda Sûka
5. Avata-nirodhana
6. Paryâ vartana and
7. Sûchi mukha.

(For details of these Narakas, the reader is referred to the original.

They are more for the exoteric than for the esoteric reader.)
There are hundreds and thousands of such Narakas in the
realms of Yâma. The vicious enter them by turns. The meritorious go
to Svarga. But the Karma of men is not exhausted in Svarga or
Naraka. For that which remains unexhausted, they enter life again
by re-birth.
(The mention of Pitris and Yâma connects the Narakas with the
astral plane.)
 SKANDHA VI.

THE STORY OF AJÂMILA

SKANDHA VI. CHAP. 1-3.

Râjâ Parikshit asked how men could avoid Naraka.
SUKA replied: — It is by Prâyaschitta (expiation) that men can
avoid Naraka. But it is not Vedic Prâyaschitta, not fasting by
Chândrâyana and other Vratas. These Vedic performances cannot
root out vicious tendencies, for the performer is seen again to
indulge in vices. They do not purify the mind. They simply
counteract the Kârmic effect of the act for which Prâyaschitta is
performed. The real Prâyaschitta is devotion to Vishnu.
Ajâmila was the son of a Brâhmana. He was dutiful, virtuous,
modest, truthful, and regular in the performance of Vedic
injunctions. One day in obedience to his father he went into the
forests and there collected fruits, flowers, sacrificial wood and Kusa
— on returning he saw a Sudra in company with a slave-girl. He
tried much to subdue his passions but did not succeed. He spent the
whole of his patrimony to win the love of that girl. He gave up his
own wife and kept company with that slave girl. He had by her
several sons of whom the youngest was Nârâyana. Ajâmila lost all
his good qualities in low company and he forgot his daily practices.
To support the woman and her children, he had recourse to all sorts
of vicious and unlawful acts. Nârâyana was the favorite among his
sons. He caressed him always. At last his end approached. He
thought even then of his youngest son who was playing at a
distance. Three fierce-looking messengers of Yâma appeared, with
ropes in hand. Terrified at the sight Ajâmila cried out "Nârâyana,
Nârâyana." Instantly the Messengers of Vishnu appeared. At the
time when the servants of Yâma were drawing out the Jiva from the
heart of Ajâmila, the attendants of Vishnu stopped them with a
strong voice. "But who are you" said they "to interfere with the just
sway of Yâma." The bright attendants of Vishnu only smiled and
asked: "What is Dharma? Does your lord Yâma hold the sceptre of
punishment against all who perform Karma? Is there no distinction
made?"
The astral messengers replied: — "The performance of Vedic
Injunctions is Dharma and their disregard is Adharma. This Ajâmila
in his earlier days duly respected the Vedas. But in company with the
slave-girl, he lost his Brahmânism, disregarded the Vedas and did
things which a Brâhmana should not do. He justly comes for
punishment to Yama."
The attendants of Vishnu expressed wonder at these words.
"And you are servants of him, who is called the king of Dharma, and
you do not know that there is something above the Vedas too. This
Ajâmila consciously or unconsciously took the name of Nârâyana and
that saved him from your clutches. It is in the nature of fire to
consume fuel and so it is in the nature of Vishnu's name to destroy
all sins. If one unconsciously takes some powerful medicine, does it
not have effect? It matters not whether Ajâmila meant his youngest
son or not but still he took the name of Nârâyana. So you must
retire."
Wonder-struck the servants of Yâma left their hold over Ajâmila.
They went away and complained to their Master. "There must be
one law and one dispenser of that law. Otherwise some will be
punished and others not. Why should there be this difference? We
know Thee to be the sole dispenser of the Law for the vicious. But
just now the attendants of Vishnu came and wrested from our hands
a transgressor against the Vedas."
"True my sons", replied Yâma, "there is some one above me and
it is Vishnu. His ways are mysterious.
"The whole Universe is in Him. His attendants always save His
votaries. Only twelve of us know his Dharma, which is Bhâgavata
and no one else. These twelve are Brahmâ, Śiva, Sanat Kumâra,
Nârada, Kapila, Manu, Prahlâda, Janaka, Bhishma, Bali, Suka and
myself."
Ajâmila heard the conversation between the messengers of
Yâma and Vishnu. He became sorely penitent (the repentance is
strongly described). He overcame his attachments, left the house
and went to Haridvâra. There he meditated on Vishnu with
concentrated mind. The former attendants of Vishnu appeared once
more and took him on a chariot to Vishnu Loka.
THE PROGENY OF DAKSHA.

SKANDHA VI. CHAP. 4-6.

[We left the line of Uttânapâda with Daksha, the son of the
Prachetas brothers. We were told of his work of creation in the
Châkshasha Manvantara. But we have to take up the line just now,
to introduce the story of Visva Rûpa.]
Daksha first carried on the work of creation by Mânasic
reproduction. But he found this sort of reproduction was not
adequate for the enlargement of creation. He went to a place near
the Vindhyas and prayed hard to Vishnu. Vishnu became pleased
with his prayers and advised him to marry Asikni, the daughter of
Prajâpati Panchajana. "Take her for your wife and have sexual
intercourse with her. By sexual reproduction, you shall have a large
progeny and that form of reproduction shall prevail among your sons
too".
By Asikni, Daksha had at first 10 thousand sons called Haryasva.
He asked them to take up the work of creation. They went
westwards to where the river Sindhu falls into the ocean. They
began to make Tapas there for their progeny. Nârada appeared
before them and dissuaded them from Pravritti Mârga. He gave them
instructions for obtaining Moksha and they followed the path of its
attainment.
Daksha heard that his sons were killed by Nârada and he
became very sorry.
He again had one thousand sons names Subalâsva. They also
went out to the very same place and prayed to Vishnu for progeny.
Nârada again dissuaded them and they never returned to their
father.
Daksha became restless in sorrow and thus cursed Nârada on
meeting him. "Thou shalt roam all over Trilokî and shalt find no
resting place."
Daksha had then 60 daughters. Ten he gave to Dharma, 13 to
Kasyapa, 27 to the Moon, two each to Bhûta, Angirasa, and Krisasva
and four to Târksha.
THE PROGENY OF DHARMA.

(1) By Bhânu: — Devar-shabha or the chief Devas.

(2) By Lambâ: — Vidyota (flash of lightning)

|
The clouds.

(3) By Kakud: — Sankata

|
Kikata (the elementals presiding over
earth-cavities).

(4) By Yâmi: — Svarga.

|
Nandi.

(5) By Visvâ: — The Visvadevas (Vedic-gods).

(6) By Sâdhyâ: — The Sâdhyas — attainment of desires.

(7) By Mavutvatî: — Marutvat and Jayanta, otherwise

called Upendra.

(8) By Muhûrta: — The Muhûrta Devas or Devas presiding

over the
moments.

(9) By Sankalpâ: — Sankalpa (Desire).

(10) By Vasu: The eight Vasus (Vedic-gods), viz

 (a) Drona = Abhimatî
|
--+---------+---+-----
| |
Harsha (Joy) Soka (Sorrow) &c.

(b) Prâna = Urjasvati

|
--+---------------+-----+-----+---
| | |
Saha (strength) Âyus (age) Purōjava.

(c) Dhruva=Dharanî
|
Different towns.

(d) Arka = Vâsâna (tendency)

|
---+-----+------+--
| |
Tarsha (desire) &c.

(e) Agni (Fire) = Dhâra

|
--+----------------------+--+------------
+--
| | |
Skânda Dravinaka
&c.
(otherwise known as (Gold, wealth)
Kartikeya, the son
of Śiva by Krittika)
 |
Visâkha &c.

(f) Dosha = Sarvarî (night)

|
Sisumâra (Gangetic porpoise the symbol of
Trilokî).

(g) Vastu (Dwelling place) = Ângirasi

|
Visvakarmâ (The cosmic
manufacturer)
|
Châkshusha Manu
|
--+------+---------+---
| |
The Visvadevas The Sadhyas.

(h) Vibhavasu = Ushâ (Dawn)

|
--+--------------+--+--------------+--
| | |
Vyushta Rochisha Atapa.
(Dawn) (Bright, shining) (Sun
shine)
|

Panchayâma

(1 Yâma = 1/3 part

of day
= 3 hours. There
are
 8 yâmas in day and
night.
Pancha yâma = 5
yâmas
when men do their
work).

[The 8 Vasus are sub-manifestations of Brahmâ or the creative

Purusha. They are energies that help creation in various ways. They
find no place in the Hindu worship now. They are invoked only in
marriage ceremonies when their appropriateness is evident. The
Vedic gods can be analysed thus:--:

Purusha
|
--+------------------------+-----------------------
+--
| |
|
Creative or Brahmâ Preservative or Vishnu
Destructive or Śiva
8 Vasus. 12 Âdityas. 11
Rudras.

These are 31 gods. Then there are Prajâpati and Indra, making the
number 33. The Brihat Âranyaka says that the 33 Krores of Devas
are only sub rays of these primary 33].