Stages of Human Life - Vishnu Purana Part-20

Since birth till death, human life passes through different stages. For the purpose of simplicity in following these stages, our sages have made provisions for four stages or ashramas in life namely Brahmacharya, Grihastha, Vanprastha and Sanyas.

Upanayana Sanskara (thread ceremony) marks the beginning of education for the children born in Brahmin, Kshatriya and Vaishya classes. For this purpose, a disciple must stay in his teacher's hermitage and observe celibacy strictly. There, he must serve his teacher and worship Surya and Agni. The disciple is expected never to disobey his teacher. Activities should be according to the teacher's guidelines. He should also make arrangements for the daily worship of his teacher in the way of collecting different materials like Havan samagri, water, Kusha, flowers etc.

After the completion of education and paying all the dues, the disciple is ready to start second stage of his life that is Grihastha ashrama. For this he should first find a suitable girl from his class and make merry. During this stage, he should earn his livelihood by occupations ascribed for his class. He should please the gods by Yagyas, his ancestors by oblations, Prajapatis by producing children, spectres by offering sacrifices of cereals and society by love. Even the ascetic and celibates depend on married people for their daily bread. Hence married life or Grihastha ashrama is stated to be excellent among all the ashramas.

A Grihastha must welcome and warmly treat the guests who arrive unexpectedly. Such a household from where a guest returns desperately never succeeds in religious matters. All the worship and Yagyas offered in such a household go futile. Hence it is not proper for the householder to show ego and abuse a guest otherwise he will have to expiate for it later.

A person must always be on alert to recognise the time when it is apt to take Vanprastha. When the children grow and begin to hold the responsibility of the household, one enters the third stage i.e. Vanprastha ashrama. So, leaving his wife in the shelter of his children or taking her with him, one should migrate to the forest and live a simple life sustaining on whatever little is available from the nature. This stage must be passed observing severe penance and restraining one's senses. Sanyas ashrama is the fourth stage of life. One should give up all activities related to Dharma, Artha and Kama in this stage. He should keep an impartial view for all and cultivate a feeling of love for all the creatures. He should not hurt anybody by his words, actions or even thoughts. He should not stay in a village or town for more than five days. He should sustain his life on alms.

CUSTOMS AND CONSECRATIONS

At the time of childbirth, it is the father's responsibility to carry out certain customs and consecrations for the child. First of all, Jatakarma Sanskara is carried out by which the newly born baby is included in the family. During this custom, a Brahmin couple is fed. It is also necessary for the couple that they should sit facing east while feeding. Thereafter, the parents should offer oblations to appease the gods and dead ancestors. Lumps made of barley flour, curd and berries should be offered as oblations. Similar consecrations are carried out at the time of children's marriage.

On the tenth day after the birth, the naming ceremony is carried out. Different castes and religion have different traditions regarding naming the newly born child. It is commonly seen that most of the children are named after the deities and gods. Still one should see that the name should not be meaningless, abusive or inauspicious. Practice of selecting exceptionally long and difficult to pronounce names should also be avoided.

The second stage in a child's life is when he or she begins education. In ancient times, thread ceremony used to be carried out and the children were sent to their teacher's hermitage for education. In modern age, thread ceremony is followed more or less in similar way as it used to be in the past. But children are not sent to Gurukul for education any more. After completing education, a person should get married and run his own life. In the past, there had been elaborate rituals for the selection of suitable bride. Elders of the house used to select a proper match for the boy. Their choice in most cases depended on many attributes and bodily features of the girl. But in modern age, with increased interaction among the people, it is not possible to follow each and every custom related to selection of bride. Still one should take care not to marry in his mother's lineage for up to fifth generation and in his father's lineage up to seventh generation.

DESCRIPTION OF RIGHTEOUSNESS

A married man knows the importance of following a righteous discourse. Married life is like a penance in which a couple gives birth and raises next generation. A married man is expected to get up early in the morning and contemplate on religious things. It helps him to follow righteous discourse. He is expected to attend nature's call in natural environment away from his house. Soil is considered the best means to wash hands. It should be followed by cleansing of the body. He should then offer oblations wearing fresh clothes to sages, deities and his dead ancestors. Offering oblations to the Sun, worship of tutelary god and other deities follows then.

If the household is having some cattle, the head of the family should himself milk them and then wait for the guest. If and when a guest arrives, the head of the family must offer him a seat respectfully and treat him well with delicious food and pleasant talk. In Indian tradition, a guest is regarded equal to a deity. He should take food only after feeding the guest. Evening time has also elaborate rituals for a married man. First of all, after finishing daily chores, a married man must worship with peaceful mind. It is also good for his health to take food early in the evening and retire to a wooden bedstead. Night time is considered suitable period for enjoying carnal pleasure. Here too, a married man should enjoy intimacy with his wife only.

SANCTIFICATION AFTER BIRTH AND DEATH

Life on earth is like an infinite ocean in which birth appears like a bubble and death marks the bursting of that bubble after which it exists no more. Atmosphere of a household is said to be defiled when a birth or death occurs in it. There are different sanctifying customs to be carried out on both these occasions. After the birth of a son, the father should offer oblations to please the gods and his ancestors after taking a bath.

When a death occurs in a household, close relatives should take bath and carry the cadaver adorned with flowers and garlands outside the village or well-demarcated cremation ground for cremation. As per the religious tradition of the deceased, the body should either be consigned to the flames or buried. Then the relatives should again take bath in the pond or river facing south and offer watery oblations to the dead person. Since that day, Pindadan (offering sweet balls made of barley flour, sesame seeds, jaggery and honey) should be done for ten days. On the fourth day of the cremation, ashes should be collected for immersion in holy places of pilgrimage.

The person who had carried out the cremation must abstain from intimacy for thirteen days. Outsiders are also barred from eating cereals from such a household where a death has occurred. For the different classes of Hindu society, this sanctifying period varies. For Brahmins, it is ten days, for Kshatriyas, it is twelve days, for Vaishyas, it is fifteen days and for Shudras, this period has been fixed for one month. On the same day in every subsequent month, oblations should be offered to the dead for one year.

DAYS FOR MONTHLY OBLATIONS

A Shradha carried out with devotion pleases the entire world including human beings, Brahma, Indra, Rudra, Ashwini Kumars, Surya, Agni, Vasugana, Marudgana, Vishwadeva, Pitragana, birds, animals, reptiles, sages and of course the dead ancestors. Moonless and eighth day in the darker phase of every lunar month are considered the best days for offering oblations to the dead ancestors.

Apart from these two, third day in the brighter phase of Vaishakh, ninth day in brighter phase of Kartik, thirteenth day in the darker phase of Bhadrapad and Amavasya of Magh are also considered excellent. During lunar and solar eclipses also, oblations should be made with water and sesame seeds. If Shatabhisha Nakshatra occurs on Amavasya of Magh, it is considered an excellent conjugation for offering oblations to dead ancestors.

Bathing in rivers like Ganga, Sutlej, Yamuna, Vipasha, Saraswati, Gomti, Godavari etc. while making oblations is also said to be extremely benefiting. It is not necessary also to show great pomp and show while making oblations. If one doesn't have enough money to offer oblations properly, he may simply pray the Sun saying that 'he is not fortunate enough to have wealth'. Thus, his ancestors would be pleased by his devotion alone.

METHOD FOR OBLATIONS

While making oblations to the dead ancestors, one should feed his near and dear ones as well as learned Brahmins who respect their parents. Intimacy with women is barred for those who have taken food in an oblation. Any guest who happens to arrive unexpectedly and uninvited should be treated well. Before feeding, plain cereals should be offered thrice to the fire reciting following hymns. 

AGNAYE KAVYA VAHANAYE SWAHA | SOMAY PITRAMATE SWAHA | VAIVASVATAY SWAHA ||

Remaining cereals then should be served with the food to the Brahmins and some parts should also be cast on earth and water should be offered on them.

After the feast, the Brahmins should be seen off with respect. The host should then take food along with his family. Anger over enthusiasm and walking on the street is forbidden for the host during oblation period.

DO'S AND DON'TS DURING OBLATION

Oblation with flesh of fish, rabbit, mongoose, hog, deer, gram flour and cereals cause extreme satisfaction for the ancestors. But in modern Kali Yuga, all types of flesh are forbidden in oblation rituals. Only cereals, milk, honey, etc. are allowed. Offering of oblation in Gaya (a place of pilgrimage in Bihar) is said to save all the ancestors. Barley, wheat, rice, sesame seeds, peas, and mustard are the common cereals and grains used in oblations.

Offering of oblation is a sacred affair. During the procedure, care should be taken that an eunuch, Chandala, sinner, imposter, patient, cock, dog, a naked person, monkey, pigs, a woman in menses, and anybody in whose house a death or birth has occurred don't see the performer otherwise neither the deities nor the ancestors would accept the oblations.

Water used in oblation should also be free from odour and foam. Milk of camel, sheep, doe and buffalo should not be used in oblations. Before beginning the ritual, drive out the evil spirits from the selected piece of land. It should be cut off from outside influences through enclosures.

Veda Vyasa and Branches of Vedas - Vishnu Purana Part-19

Maitreya says- "O Lord! How did God divide Vedas in the form of Veda Vyasa during different yugas?"

Parashar says- During each Dwapar Yuga, in every Kalpa, Lord Vishnu takes incarnation as Veda Vyasa and effects the division of Vedas for the benefit of human beings.

During every Dwapar Yuga of the present Vaivasvat Manvantara, different Vyasas have divided the Vedas twenty-eight times. During the first Dwapar, Brahma himself had divided the Vedas. During the second Dwapar, Prajapati was Veda Vyasa. During the third Dwapar, Shukracharya was Veda Vyasa. During fourth Dwapar, Brihaspati acted as Veda Vyasa.

Description of other sages who acted as Veda Vyasa during the subsequent Dwapars is as follows- Surya- fifth Veda Vyasa; Mrityu- sixth Veda Vyasa, Indra- seventh Veda Vyasa, Vashishta- eighth Veda Vyasa, Saraswat- ninth Veda Vyasa, Tridhama- tenth Veda Vyasa, Trishikh- eleventh Veda Vyasa, Bharadwaj- twelfth Veda Vyasa, Antariksh- thirteenth Veda Vyasa, Varani- fourteenth Veda Vyasa. Names of next fourteen Veda Vyasas are as follows- Trayyarun, Dhananjay, Krutunjay, Jay, Bharadwaj, Gautam, Haryatma, Vajshrava, Trinbindhu, Riksh (Valmiki), Shakti, Parashar, Jatukarn and Krishnadwaipayan. After Krishnadwaipayan, Drona's son, Ashwatthama will be the next Veda Vyasa.

EXPANSION OF THE BRANCHES OF RIGVEDA

At the beginning of creation, Rigveda contained all the four Vedas with hundred thousand mantras. That Rigveda helped a lot in the propagation of ten kinds of Yagyas. Then during the twenty-eighth Dwapar, my son, Krishnadwaipayan effected the division of Rigveda in four Vedas. At the same time, he also trained four of his distinguished disciples in the study of Vedas. Each one of them was interested with the study of one particular Veda for infinite period of time. 

Accordingly, sage Pail mastered in Rigveda, Vaishampayan in Yajurveda, Jaimini in Samaveda and Sumantu in Atharvaveda. With the four Vedas, practice of Chaturhotra also came into being. Chaturhotra is now the main guiding feature of all kinds of Yagyas. Vyasa also established the Karmas of Adhvarayu by Yajurveda, of Hota by Rigveda, of Udgata by Samaveda and of Brahma by Atharvaveda.

Sage Pail divided Rigveda into two divisions and taught them to two of his disciples- Indrapramiti and Vashkal. In his term, Vashkal divided his branch into four sub-branches and taught them to his disciples. Indrapramiti taught his branch of Rigveda to his talented son, sage Mandukeya. Thus branches and sub-branches of Rigveda grew substantially. 

In this tradition, Shakalyavedamitra learnt a Samhita and divided it into five sub-branches. One of his disciples named Shakpurn created three Samhitas whereas his another disciple created Nirukta Grantha. Vashkal created three Samhitas and taught them to Kalayani, Gargya and Tathaja.

DESCRIPTION OF THE BRANCHES OF YAJURVEDA

A disciple of Veda Vyasa named Vaishampayan created twenty-seven branches of Yajurveda and taught them to his disciples. He had a disciple Yagyavalkya who was the son of Brahmarat. At that time, all the sages together constituted a rule that whoever did not join their group within seven days on Mahameru would be held as a sinner equal to killing a Brahmin. Only Vaishampayan had violated that ruling. The curse of the sages did come true when Vaishampayan killed his sleeping nephew accidentally. Then he asked his disciples to do away with his sin.

Yagyavalkya said- "Lord! All these Brahmins are extremely dull. I will alone do away with your sin." These boastful words infuriated Vaishampayan. He said- "You are insulting these Brahmins so at once, regurgitate whatever I have taught you." 

Yagyavalkya said- "Lord! I uttered these words out of devotion for you. Still you wish me to regurgitate what you have taught me. Here it is! Saying this, Yagyavalkya vomited out all the Shrutis of Yajurveda. Other disciples of Vaishampayan pecked them in the form of partridges. Since then, they came to be known as Taitriya Brahmins. Holding his breath, Yagyavalkya then started the worship of the Sun with a desire to regain Yajurveda.

Pleased by his prayers, Surya appeared before him in horse form and asked him to seek a boon. Yagyavalkya requested Surya to preach him those Shrutis of Yajurveda, which were not known even to his teacher, Vaishampayan. Surya preached him those Shrutis of Yajurveda, which were known as Ayatyam. 

The Brahmins who read these Shrutis came to be known as Vaji. Nowadays, there are fifteen sub-branches of these Vaji Shrutis, which were initially expounded by sage Yagyavalkya.

BRANCHES OF SAMAVEDA AND EIGHTEEN PURANAS

Sage Jaimini, a disciple of Veda Vyasa, effected branches of Samaveda. Sage Jaimini had a son, Sumantu. Sumantu in turn had a son, Sukarma. Both of them studied a branch of Samaveda each. Sukarma divided his branch of Samaveda into sub-branches and taught them to his two disciples- Kaushalya Hiranyanabh and Paushpinji. 

Hiranyanabh had five hundred disciples. Upon receiving the knowledge of Samaveda branch from Hiranyanabh, these disciples came to be known as Prachya Samag. Disciples of Paushpinji also effected divisions in Samaveda that they received from their teacher. One more disciple of Hiranyanabh named Kriti taught twenty-four Samhitas of Samaveda to his disciples.

Sage Sumant taught Atharvaveda to his disciple Kabandh. Kabandh divided it into two parts and taught them to Devdarsh and Pathya respectively. A disciple of Pathya named Shaunak divided his Samhita into two parts and gave one of them to his disciple Vabhru and another to Saindhav. Saindhav's disciple Munjikesh divided his Samhita into three parts. Presently, five Samhitas of Atharvaveda namely Nakshatrakalpa, Vedakalpa, Samhitakalpa, Angiraskalpa and Shantikalpa are considered authentic.

Still unsatisfied by his achievement, sage Veda Vyasa created Purana Samhita and taught them to his famous disciple Romaharshan Suta. The Samhita that was created by Romaharshan was the base of three Samhitas- Akritvrana, Savarni and Shanspayan created by Kashyapagotriya Brahmins. Vishnu Purana is in a way a summation of these four Samhitas. 

There are in all eighteen Puranas. In chronological order, these are as follows- Brahma Purana, Padma Purana, Vaishnav Purana, Shiva Purana, Bhagvat Purana. Narada Purana, Markandeya Purana, Agni Purana, Bhavishya Purana, Brahmavaivart Purana, Linga Purana, Varaha Purana, Skanda Purana, Vamana Purana, Kurma Purana, Matsya Purana, Garuda Purana and Brahmand Purana.

Sage Parashara on Manvantaras - Vishnu Purana Part-18

Maitreya says- "O Gurudev! Now I wish to hear the description of all the Manvantaras and the Manus who ruled those Manvantaras."

Parashar says- "First Manu was self-begotten. After him five more Manus occurred namely Swarochish, Uttam, Tamas, Raivat and Chakshush. All these Manus had occurred during the previous ages. The present Manu, Vaivasvat is the son of the Sun and this Manvantara is seventh."

In the Swarochish Manvantara, Paravat and Tushitgana were the gods. Vipaschit was Indra. Urjja, Stambh, Pran, Vat, Vrishabh, Nitya and Parivan were the Saptarishis. Chaitra and KimPurusha etc. were the sons of Manu.

Uttam was the Manu in Uttam Manvantara. Sushanti was Indra with Sudham, Satya, Japa, Pratardan and Vashvarti were his Ganas. Seven sons of Vashishta were Saptarishis.

In Tamas Manvantara, there were four categories of the gods namely Supar, Hari, Satya and Sudhi. Each of them had twenty-seven gods each. King Shibi was Indra during that Manvantara. Jyotirdhama, Prithu, Katya, Chaitra, Agni, Vanak and Peevar were Saptarishis.

During Raivat Manvantara, Vibhu was Indra. 

There were four categories of the gods namely Amitabh, Bhootrath, Vaikunth and Sumedha with fourteen gods each. Hiranyaroma, Vedsri, Urdhvabahu, Vedbahu, Sudama, Parjanya and Mahamuni were the Saptarishis. Four Manus Swarochish, Uttam, Tamas and Raivat are said to be the direct descendant of King Priyavrat.

During Chakshush Manvantara, Indra's name was Manojav. Apya, Prasoot, Bhavya, Prithuk and Lekh were the categories of gods each with eight deities. Sumedha, Viraja, Havishman, Uttam, Madhu, Atinama and Sahishnu were the Saptarishis.

During the present Manvantara, the Sun's brilliant son Shraddhdev is Manu. Aditya, Vasu and Rudra are the categories of the gods. Indra's name is Puranadar. Vashishta, Kashyapa, Atri, Jamadagni, Gautam, Vishwamitra and Bharadwaj are the Saptarishis. Present Manu has nine sons Ikshvaku, Nrig, Drisht, Sharayati, Narishyant, Nabhag, Arisht, Karush and Prishadhra.

BIRTH OF SAVARANI MANU AND NEXT MANVANTARAS

Maitreya says- "O sage, kindly narrate about the future Manvantaras that are to come."

Parashar says- Vishwakarma's daughter Sangya was the wife of Surya. They had three children, Manu, Yama and Yamani. Sangya once felt unable to bear the radiance of Surya. So, appointing Chhaya (her shadow) in the service of Surya, she herself migrated to the forest and began to observe a penance. Surya mistook Chhaya for Sangya and copulated with her. This resulted in the birth of three children- one more Manu, Shani and Tapati. 

One day, getting angry for some unknown reason, Chhaya who was in the guise of Sangya cursed Yama. Only then Surya and Yama came to know about her real identity. Through meditation, Surya saw that the real Sangya was observing penance as a mare in the forest. Surya also arrived in the forest and mated with Sangya in horse form. Their mating resulted in the birth of two Ashwini kumars, Retahstrav and Revant. Thereafter, Surya brought Sangya to his abode where Vishwakarma dulled his radiance. Chhaya's son, Manu was a sibling of Manu; hence he came to be known as Savarni.

During the next Manvantara, Savarni will rule as Manu. Sutap, Amitabh and Mukhya will be the categories of gods each with twenty deities. Ditiman, Galav, Rama, Krip, Ashwatthama, Rishisring and my son, Veda Vyasa will be among the Saptarishis. By the grace of Lord Vishnu, Virochan's son Bali will occupy the throne of Indra.

Daksha Savarni will be the ninth Manu. During that Manvantara, Par, Marichgarv and Sudharma will be the three categories of the gods with twelve deities each. Adbhut will be Indra. Savan, Dyutiman, Bhavya, Vasu, Meghatithi, Jyotishman and Sata will be among the Saptarishis.

Brahma Savarni will be the tenth Manu. During that Manvantara, Sudhama and Vishuddh will be the two categories of gods with hundred deities each. Shanti will be Indra. Havishman, Sukrit, Satya, Tapomurti, Nabhag, Apratimauja and Satyaketu will be among the Saptarishis.

Dharmasavarni will be the eleventh Manu. Vihangam, Kamgam and Nirvangati will be the categories of gods each with thirty deities. Indra's name will be Vish. Nihsvar, Agniteja, Vayushman, Ghrini, Aruni, Havishman and Anagh will be among the Saptarishis.

Rudraputra Savarni will be the twelfth Manu. Ritudhama will be Indra and Harit, Rohit, Sumna, Sukarma and Surag will be the five categories of the gods each with ten deities. Tapasvi, Sutapa, Tapomurti, Taporati, Tapoghriti, Tapodyuti and Tapodhan will be among the Saptarishis.

Ruchi will be the thirteenth Manu. Sutrama, Sukarma and Sudharma will be the categories of the gods each with thirty-three deities. Devaspati will be Indra. Nirmoha, Tatvagarshi, Nishprakam, Nirutsuk, Ghritiman, Avyay and Sutapa will be among the Saptarishis.

Bhaum will be the fourteenth Manu. Suchi will be Indra. Chakshush, Pavitra, Kanishth, Bhrajik and Vachavriddh will be the five categories of the gods. Agnibahu, Suchi, Shukra, Magadh, Agnidhra, Yukt and Jit will be among the Saptarishis.

With the passing of these fourteen Manvantaras, a Kalpa that comprises of one thousand yugas will come to an end. In Satya Yuga, Lord Vishnu preaches about the metaphysical knowledge in Kapila's incarnation. In Treta Yuga, He destroys the evil doers and protects the world. In Dwapar Yuga, He divides the Vedas into four divisions. At the end of Kali Yuga, Lord takes Kali incarnation and inspires corrupt people to religious path. Thus, Lord Vishnu maintains order in all the four yugas and causes the creation, sustenance and ultimately destruction of the universe.

Tale of Ribhu and Nidagh - Vishnu Purana Part-17

Hearing JadaBharata's words, the king fell in deep thoughts. JadaBharata then narrated the tale of Ribhu and Nidagh. 

Once upon a time, in the beautiful town of Veernagar at the bank of the river Devika, there lived Nidagh, the son of Pulastya. He was a disciple of Ribhu, the son of Brahma. Once, after a gap of one thousand years, Ribhu decided to see his disciple Nidagh. So he arrived at Veernagar. Nidagh welcomed and treated him warmly. In the night after dinner, they both sat together and Nidagh asked him if he relished the food.

Ribhu said- "O Brahmin! Only those who feel hungry are sated. I have never experienced hunger or thirst. How then can I tell you about my satisfaction? Hunger and thirst are the virtues of the physical body. Health and satisfaction are the states of mind. O Brahmin! Ask this question only to those who have these virtues, not me. Even the qualities of food like deliciousness and insipidness are meaningless because a delicious edible item loses its taste after sometime and causes irritation instead of satisfaction. Hence you should strive to develop a sense of impartiality towards delicious and insipid food items. Also sense of impartiality is essential to attain salvation."

RIBHU PREACHES NIDAGH

One thousand years after this incident, Ribhu once again decided to see his disciple Nidagh. So he once again arrived in Veernagar. At that time, king of that town was leading a procession of his army. So there was a great crowd on the main road of the town. Nidagh was carrying some worship materials from the forest but seeing a huge crowd on the road, he stood aside waiting for its dispersion. Meanwhile, Ribhu also arrived there. Seeing Nidagh standing alone away from the crowd, Ribhu approached him and asked why he was standing there. Nidagh said- "O Brahmin! Today, the king of our town had taken out a procession. So I am standing here waiting for the dispersion of crowd so that I can reach home and offer my worship."

Ribhu asked- " It appears from your words that you know everything about your town. Kindly tell me who is the king and who are the subjects?" Nidagh said- "The one who is riding an elephant is the king and those who are following him on the ground are his subjects."

Ribhu said- "O Nidagh! You have shown me the king and the elephant together but did not show their distinguishing symptoms separately. Who is the king among them and who is the elephant?" Nidagh said- "The one who is above is the king and the one who is beneath is the elephant." Ribhu said- "Kindly elaborate what is above and what is beneath?" As soon as Ribhu finished his words, Nidagh climbed on his shoulders and said- "Look, like the king, I am above you and like the elephant, you are beneath me." Ribhu said- "If you are like the king and I am like the elephant, kindly explain to me, who are you and who am I?" Nidagh at once climbed down and fell at Ribhu's feet and said- "Certainly, you are the great sage Ribhu." Ribhu said- "Yes, I am Ribhu and I have come to preach you out of affection." Thereafter Ribhu preached Nidagh on the universality of soul and development of impartial view and left. By his preaching, Nidagh's ignorance dispersed and he began to see all the creatures equal to impartially.

O king! Like the Brahmin who attains salvation because of impartial view, you also develop an impartial view regarding soul. Then you will not see anyone separate from you. Everything in this world is a manifestation of soul.

Parashar says- "Thus preached by JadaBharata, the king of Sauveer left his partial attitude. JadaBharata too received salvation when he realised the true knowledge."

Tale of King Bharata - Vishnu Purana Part-16

Maitreya says- "Lord! Now I wish to hear various tales from the life of King Bharata. He was born in a pious land and always contemplated on God. Even then why he failed to attain salvation? What did he do in his next birth as a Brahmin?"

Parashar says- King Bharata always contemplated on God. He stayed at Shalgram for a long time. There he used to recite the names of God and collect various materials for His worship. Other than that, he did not do anything. One day while he was taking bath in the river, a doe arrived at the opposite bank. She was in the final stage of pregnancy. While she was drinking water, a lion roared somewhere in the forest behind her. That roar frightened the doe so much that she jumped across the river to save her life. Exertion of jumping resulted in premature littering of her fawn, which fell in the river. On the other hand, the doe also could not bear the pain and died.

King Bharata rescued the just born fawn and brought it to his hermitage. Since then he began to foster the fawn with love and care. With time, Bharata's attachment grew for the fawn and whenever it went out of sight, he would feel perplexed. Soon King Bharata deserted everything for the love of the fawn. He even left his routine worship and meditation for it would be hard to concentrate whenever the fawn was near and at times when the fawn was out of sight, it worried Bharata and hence he could not concentrate.

But the fawn could not give up its natural instincts. When it grew up, one day, it happened to sight a herd of deer and mingled with it to find a mate of its own choice and since that day, it never returned to the hermitage. Separation from the deer proved fatal for the King Bharata. While dying his mind was fully concentrating on the thoughts of the deer which he had fostered with love and care. Because of it, Bharata took his next birth as a deer. But still he remembered his past life. So he deserted his herd and found a place in Shalgram where he passed his time eating dry grass and foliage.

In his next birth, Bharata was born in a cultured Brahmin family. In this birth also, he remembered his past lives. Since birth, Bharata knew all the rituals and scriptures and saw his soul in a transcendental way. Hence, even after his thread ceremony, he did not take up his education. Even the teachers failed to incite his interest in education. Bharata roamed here and there, clad in rags and was hence insulted by fellow Brahmins and village folk.

Thus Bharata remained indifferent to the others' treatment and sustained himself on whatever little he got to eat. After the demise of his father, his brothers made him work hard in the fields but gave little to eat. Because of his inertness, he was known as JadaBharata.

One night, when JadaBharata was guarding his fields, the king's commander-in-chief, Vrishatraj caught him and took him away. The king wanted to sacrifice him before goddess Mahakali. But seeing the supreme Yogi being brought as a votive animal, goddess Mahakali expressed her wrath by decapitating the king and drank his blood.

In another incident later on, the king of Sauveer was travelling in a palanquin to visit sage Kapila for religious preaching. Incidentally, one man fell short to carry his palanquin, so the other carriers saw and caught JadaBharata to forcibly engage him in the work of carrying the palanquin. 

While walking, JadaBharata was taking care not to put his feet on any creature. So he was moving very slowly whereas other carriers were walking briskly. As a result of it, the palanquin was moving jerkily causing irritation to the king. The king enquired the carriers about the reasons of that jerky motion. The carriers informed him that it was because of the new recruit who is moving very slowly. The king shouted at JadaBharata- "You appear to be quite burly. Don't you have enough strength? Does a little work tire you?" JadaBharata said- "O king! Neither I am burly nor carrying your palanquin. I am neither tired nor there is any need for me to labour." The king said- "Apparently you are burly and my palanquin is also resting on your shoulder. Carrying a load always tires anybody. How are you different then from the others?"

JadaBharata said- "O king! First of all, tell me, what do you see directly? Your saying that I am carrying your palanquin is also meaningless. Now listen to what I say. Both my feet are resting on the earth. On the feet are thighs, and on the thighs is belly, on the belly are chest, shoulders and arms. Your palanquin is resting on the shoulders. What load am I carrying then? You are in the palanquin and I am on the earth are meaningless words. 

All the creatures, you and me are all carried by the five basic elements. Even our virtues are controlled by our action. Only action is born out of ignorance. The soul is pure, non-degradable, calm, intangible and beyond all nature. This same soul pervades all the creatures. It neither grows nor decays. Why did you say then that I am burly? If this palanquin that is resting on my shoulders-chest-belly-thighs and feet, could be a burden for me, it could also be a burden for you. Like this, all the living beings are carrying not only this palanquin but all the mountains, trees, houses and even the earth."

Saying this, JadaBharata became silent, still carrying the palanquin. The king at once got down from the palanquin and fell at JadaBharata's feet and said- "O Brahmin! Leave this palanquin and tell me why have you taken this guise. Who are you? What is the reason of your coming here? I am eager to know about you."

JadaBharata said- "I cannot tell what I am and for the reason why I came here, I can say only that coming and going are all done so that one can experience their result. The soul takes an incarnation only to experience the joy and sorrow as per its deeds. Why are you then enquiring specifically about the reason for my coming here?"

The king said- "The soul transmigrates from one body to another only because of its action. I want to hear from you preaching regarding 'who am I cannot be told'. O Brahmin! The soul that is eternal and experiences the results of its action is I. This mark of ego is not a cause of demerit in the soul."

JadaBharata said- "You are right that words do not cause any demerit in the soul. But the ego expressed in the form of words is the reason for demerit in soul. When the same and single soul stays in everybody, possessive words are then meaningless. You are the king. This is the palanquin. They are the carriers and those are the subjects. O king! None of these words has any meaning. This palanquin is made of the wood received from some tree. So tell me what it should be called as- a palanquin or wood. 

Nobody says that the king is sitting on a tree. It is because of specific construction that a heap of wood has assumed the shape of a palanquin. For the purpose of action, the same soul is identified physically as a man, a woman, a cow, a goat, a horse, an elephant, a bird or a tree. But in fact, the soul is none of them. Things like wealth, king, kingdom, king's army and all other things that you possess are not fact. They are imaginations. For the subjects, you are king. For the son, you are father. For the wife, you are husband, and the father of her children. O king! Tell me, what should I address you as? Are you different from any of these nouns? Hence, always be careful while considering who am I? O king! The soul is so arranged in different roles that it is very difficult to tell specifically its real identity."

JADABHARATA PREACHES THE KING

The king said-"O Brahmin. I was going to see sage Kapila and have the preaching regarding excellent human virtues. But now, hearing your words, I feel that I need not go any further. You are an ocean of knowledge. Kindly preach me about human virtues."

JadaBharata said- "O king! For those who worship the Lord with a desire to receive wealth and kingdom, these things are a supreme goal. For those who want to attain heaven, action in the form of forming Yagya is the goal. But the supreme virtue is to act in a selfless way without having a desire for results. A Yogi must contemplate on that transcendental soul because it is the only means to merge with that supreme soul."

If the wealth is the goal while it is spent in religious activities. If the son is the goal, the father too might have been a goal for someone. Thus, there is no supreme goal because everything exists for a time then ceases to exist. Hence the assumption of any physical thing as a supreme goal is meaningless. And consideration of soul separate from supreme soul is also futile. 

The soul is one, all pervasive, impartial, pure, intangible and transcendental. It is free from the cycles of birth and death. It can neither be created nor be destroyed. It is supremely omniscient. Its manifestation in different life forms is temporary and identification of soul with living beings is baseless. Soul which is present in scores of living beings is basically single and same. Once one comes to know this, he doesn't remain in darkness. Veil of ignorance then parts with him.

Sun in the Solar System - Vishnu Purana Part-15

The Sun travels speedily across the sky like an arrow. He determines the night and the day. With the rising and setting of the Sun, one can have knowledge of the directions. Sun lights up all the places in the entire world except Brahmaloka. Sun's rays that reach Brahmaloka return back rendered ineffective by the radiance of Brahma. 

Since Mount Sumeru is situated at the north of all the islands and Varsh, hence towards the northern side of it, one part of land experiences the day while another part experiences the night all the time. The radiant Sun setting merges with fire. Hence, fire also has the power of illuminating and warming its environment.

At the beginning of Uttarayan (northward motion of the Sun), the Sun enters the zodiac of Capricorn. Travelling through Aquarius and Pisces, it reaches the equator which is at the center of the earth. Thereafter the nights begin to decrease in comparison of the days. Then travelling through Aries, Taurus and Gemini, the Sun enters Cancer to begin its southward journey.

The period of time between the day and night is dusk twilight. At that time, formidable demons try to swallow the Sun. Thus they have fierce battle with the Sun. The recitation of hymns by learned Brahmins during dusk twilight helps the Sun regain his lost radiance. With his brilliance then the demons are destroyed. Thus the Sun is a perfect form of Lord Vishnu. It shines with its inner radiance. Omkar is a symbolisation of the Sun. It is also mandatory for the Brahmins to perform evening worship. Those who do not worship in the evening hurt the Sun.

Towards the north of Saptarishi constellation, where polestar is situated, there is an abode of Lord Vishnu. Only those sages can reach there who are free from faults and whose sins and pious deeds have been attenuated. Supremely brilliant Dhruva stays in the abode of Vishnu. Every other thing is dependent upon Dhruva. All the Nakshatras also depend on Dhruva. On Nakshatras depend the clouds and on the clouds depends the rain and on the rains depend the nourishment of entire world. Thus, all the other things come to depend upon Dhruva.

The sacred Ganges which is the destroyer of every sin also rises from the abode of Lord Vishnu. Dhruva bears the Ganges on his head. Flowing through the sphere of the Moon, the Ganges falls on Mount Meru and flows in every direction to sanctify the entire world. Bathing in the water of the Ganges destroys all the sins. Offering of oblations in the waters of Ganges satiates dead ancestors for one hundred years.

Starry, chameleon-like appearance of Lord Vishnu can be seen in the night sky. A polestar is present in its tail. All the other stars, the Sun, the Moon and other planets are present on different parts of this chameleon and go round the polestar. Uttanpad's son Dhruva had pleased this chameleon-like appearance of Lord Vishnu with his penance and sought a fixed position in His tail. Even the Sun is dependent on Dhruva.

The Sun keeps on evaporating the water for eight months in a year. This evaporated water then rains for four months and nourishes the soil and produces different kinds of cereals for the nourishment of the entire world. The water that is evaporated by the Sun also nourishes the Moon. But the Moon itself does not consume that water. Instead it gives that water to the clouds. During winter season, this water released by the Moon falls on earth as snow and dew.

The Sun draws water from Akashganga (the Milky Way) also and causes it to rain on earth at once. That water is so sacred that mere touch of it destroys all the sins. The rains that fall during Nakshatras like Kritika; Rohini, Addra etc. come from the water of Akashganga.

TWELVE NAMES OF THE SUN

In the month of Chaitra, the Sun rides his chariot as Dhata. During that period, apsara Kratusthala, sage Pulastya, Nag Vasuki, Yaksha Rathmirith, demon Heti and the Gandharva Tumbaru are also present on the chariot as his assistants. In the month of Vaishakh, the Sun rides his chariot as Aryama with sage Pulah, Yaksha Rathauja, apsara Punjasthala, demon Praheti, snake Kachchhveer and Gandharva Narada as his assistants.

In the month of Jyeshtha, the Sun is known as Mitra with sage Atri, snake Takshak, demon Paurusheya, apsara Menaka, Gandharva Haha and Yaksha Rathswan as his assistants. In the month of Ashad, the Sun rides his chariot as Varuna with sage Vashishta, snake Nag, apsara Sahajanya, Gandharva Huhu, demon Ratha and Yaksha Rathachitra as his assistants.

In the month of Shravan, the Sun is known as Indra with Gandharva Vishwabasu, Yaksha Strot, snake Elaputra, sage Angira, apsara Prabhalocha and the demon Sarpi as his assistants. In the month of Bhadrapad, the Sun is known as Vivasvan. With Gandharva Ugrasena, sage Bhrigu, Yaksha, Apurana, apsara Anubhlocha, snake Shankhpal and the demon Vyaghra as his assistants.

In the month of Ashwin, the Sun is known as Pusha with Gandharva Vasuruchi, demon Vat, sage Gautam, snake Dhananjay, Yaksha Sushen and the apsara Ghritachi as his assistants. In the month of Kartik, the Sun is known as Parjanya and is assisted by the Gandharva Vishwabasu, sage Bharadwaj, snake Airavat, apsara Vishwashree, Yaksha Senjit and the demon Ap.

In the month of Margsheersh, the Sun is known as Ansh and is assisted by sage Kashyapa, Yaksha Tarkshya, snake Mahapadma, apsara Urvashi, Gandharva Chitrasen and the demon Vidyut. In the month of Paush, the Sun is known as Bhaga and is assisted by sage Kratu, Gandharva Urnayu, demon Sfurja, snake Karkotak, Yaksha Arishtnemi and apsara Purvachitti. In the month of Magh, the Sun is known as Twasta with sage Jamadagni, snake Cambal, apsara Tilottama, demon Brahmopet, Yaksha Ritajit and Gandharva Dhritarashtra.

In the month of Phagun, the Sun is known as Vishnu and is assisted by snake Ashwatar, apsara Rambha, Gandharva Suryavacha, Yaksha Shatajit, sage Vishwamitra and the demon Yagyopet. Thus having some parts of Lord Vishnu's radiance, these seven ganas stay in the sphere of the Sun for one month alternatively. They are also the cause of seasons like summer, winter and rain.

Maitreya says- "Lord, if only the seven Ganas are entrusted with the job of causing cold and summer, drought and rain, what is the purpose then of the Sun's existence? "

Parashar says- It is true that Surya is one of the seven Ganas. Yet being the chief among them, it has special significance. Omnipotent supreme power of Lord Vishnu is nothing but the three Vedas. These together stay within the Sun and provide it with energy necessary to sustain the world. Their presence within the Sun remains constant irrespective of the Sun's changing names every month. In the morning, Rigveda prays the Sun with its Shrutis. In the noontime, Yajurveda prays the Sun whereas in the evening, Shrutis of Samaveda pray the Sun. Thus, Lord Vishnu always energises the Sun.

Brahma, Vishnu and Mahesh are also present in trinity form. Their trinity too represents the three Vedas. At the beginning of creation, Brahma was in the form of Rigveda. During the sustenance of the universe, Lord Vishnu stays in Yajurveda form whereas at the end of the creation when Pralaya occurs, Rudra takes Samaveda form. Hence the recitation of Samaveda is considered inauspicious. Energies of the trinity stays within the Sun in synergetic form. Hence the Sun glows brilliantly and destroys the darkness.

Lord Vishnu, who represents energy of this trinity, never rises nor sets. His Vaishnavi Shakti never parts with the Sun's chariot and stays there irrespective of the changing names of the Sun with months. Thus, the Sun, which causes the formation of day and night always satiates Pitragana, Devgana and human beings. 

One of the Sun's rays named Sushumna nourishes the Moon during its brighter phase. Then during the darker phase, the gods drink the phases of the Moon, which are in fact, ambrosia accumulated during the brighter phase. When two days are left for the completion of darker phase, Pitragana drink the remaining two phases of the Moon. Thus, the Sun satiates the gods and the deceased ancestors.

The water that the Sun draws from earth is returned to the earth in the form of rains. This rainfall produces cereals, which nourish the entire population on earth.

DESCRIPTION OF THE NINE PLANETS
The Moon rides a chariot with three wheels. This chariot is hauled by ten horses. During its entire journey, the Moon passes through all the twenty-seven Nakshatras. These horses haul the Moon's chariot for a complete Kalpa. With his rays, the Sun nourishes the Moon, which loses its strength because of drinking of its ambrosia by the gods.

When the gods brought even the last drop of nectar from the Moon, it enters the Sun's sphere. That day is known as Amavasya (moonless night). That day, the Moon first enters the water then the foliage of the trees, creepers etc. and ultimately enters the Sun's sphere. That is why, anybody who cuts trees or even plucks a leaf commits crime equal to killing of Brahmin. 

On the day of Amavasya, Pitragana drink the nectar from the Moon and feel sated. Thus, Moon sates the gods during the brighter phase and the Pitragana during darker phase. The Moon also showers its nectar on the trees, creepers and other vegetation. It also causes exhilaration for the human beings, animals, birds and creatures like insects etc.

Buddha (Mercury) is the son of the Moon. His chariot is made of fire and air and is hauled by eight horses of deep yellow colour. The chariot of Shukra (Venus) is also very splendid and is adorned by beautiful flags. Mangal (Mars) rides a golden chariot, which is born from the fire. His chariot is hauled by eight red horses. Brihaspati rides a golden chariot hauled by eight yellow horses. Shani (Saturn) is famous for slow motion. He rides a chariot which was born from the sky. The colour of his chariot's horses is also very peculiar. Rahu's chariot is brown in colour and is hauled by eight black horses. Ketu's chariot is also drawn by eight horses, which are red in colour.

Chariots of all the nine planets are tied to Dhruva. Thus, all of them traverse the same path again and again year after year. Sighting of Shishumar chakra (constellation path) in the night destroys all the sins that a human being commits during the daytime.


Water is a tangible form of Lord Vishnu. Even the earth was born out of water. Stars, all the three worlds, forests, vegetation, mountains, directions, rivers, sea and entire nature is the form of Lord Vishnu. This vivid nature thus shows omnipresence character of Lord Vishnu.

Description of Hell and Celestial Worlds - Vishnu Purana Part-14

Beneath the earth and water are situated the hells into which, the sinners are thrown. Raurav, Sukar, Rodha, Tal, Vishsan, Mahajwal, Taptakumbh, Lavan, Vilohit, Rudhiramabh, Vaitarni, Krimish, Krimibhojan, Asipatravana, Krishna, Lalabhaksha, Darun, Puyuvah, Pap, Vahnijwal, Adhahshira, Sandansh, Kalsutra, Tamas, Avichi, Swabhojan, Apratishthit and Aprachi are the main hells. These are all under the domain of Yamaraj.

Those who give false witness are thrown into Raurav hell. Those who kill unborn babies and cows or destroy the villages fall into Rodha hell. Those who drink wine, kill Brahmin or steal gold fall into Sukar hell. Those who kill Kshatriya or Vaishya fall into Tal hell. Those who copulate with teacher's wife or their own sister fall in Taptakumbh hell. Those who sell women and horses fall in Taptloha hell. Those who copulate with their daughter or daughter-in-law fall into Mahajwal hell. Those who criticise the teachers and the Vedas or sell Vedas fall into Lavan hell. Those who violate social norms fall in Vilohit hell and those who envy the gods, the Brahmins and their parents fall in Krimibhaksha hell.

Those who dine first even before the parents, the gods and the guests fall into Lalabhaksha hell. Those who manufacture arrows fall in Vedhak hell. Those who manufacture swords fall in Vishsan hell. Backbiters, killers of friends and sellers of wine fall in Rudhirandh hell. Destroyers of Yagya and villages fall in Vaitarni hell.

Thus, the sinners have to suffer scores of tortures in these and many other hells. These sinners after passing their lives in the hell take birth as worms, aquatic animals and birds, terrestrial animals, human beings, religious people etc. Only those sinners who do not expiate for their sins fall into the hell. Our sages have made provisions of expiation for those sinners who feel guilty in their conscience after committing their sins.

 Remembrance of Lord's name is in itself the greatest expiation. Remembrance of Lord's name anytime in life destroys all the previous sins instantaneously. Hence recitation of Vasudeva's name is sure way of attaining salvation. Thus those who recite and remember Lord Vishnu's name never fall in any hell because their sins have been destroyed. Anything where one feels pleasant is heaven and opposite of it is hell.

SEVEN DESCRIPTION OF CELESTIAL WORLDS

Maitreya says- "O Brahmin! Kindly narrate now about the celestial worlds and the position of stars and planets there."

Parashar says- At a height of 1,00,000 Yojans above the earth is the sphere of the Sun. 1,00,000 Yojans above it is the sphere of the Moon and 1,00,000 Yojans above it is the sphere of the stars.

At a height of 2,00,000 Yojans above, the sphere of stars is Buddh (Mercury) and 2,00,000 Yojans above it is Shukra (Venus). Above Venus are Mangal (Mars), Brihaspati (Jupiter), and Shani (Saturn) at respective heights of 2,00,000 Yojans each. 1,00,000 Yojans above the Saturn is Saptarishi and 1,00,000 Yojans above it is the sphere of Dhruva. It appears as the center of a bright ring.

One crore Yojans above Dhruva is Maharloka where sages like Bhrigu etc. live. Two crore Yojans above Maharloka is Janaloka where Brahma's sons Sanakadi Kumars live. 

At a height of 8,00,00,000 Yojans above Janaloka is Tapaloka live deities named Vairaj who are never consigned to flames. Twelve crore Yojans above Tapaloka is Satyaloka which is also known as Brahmaloka. Only immortal beings live there.

Ancient Geography of Earth - Vishnu Purana Part - 13

The earth has seven great islands- Jambu, Plaksha, Shalmali, Kusha, Kronch, Shakh and Pushkar. These are surrounded by oceans having saline water, sugarcane juice, wine, ghee, curd, milk and sweet water respectively. 

Jambudweep is situated at the center. Situated at the center of Jambudweep is golden Sumeru Mountain (Himalayas), which is eighty-four thousand Yojans high. Towards the south of Sumeru are Himavan, Hemkut and Nishad Mountains. Towards its north are Neel and Sringi Mountains. All these mountains are two thousand Yojans high with similar expansion.

Towards the south of Sumeru Mountain, Bharatavarsha is the first landmass followed by Kim Purushavarsha and Harivarsha. In the north of Sumeru Mountain, Ramayak is the first landmass followed by Hiranyamay and Uttarkuruvarsha. 

All these landmasses have expansion of nine thousand Yojans. At the center of these landmasses is Ilavritvarsha that bears Sumeru Mountain. On the four sides of Sumeru Mountain are four smaller mountains that seem to support the massive Sumeru. Among these four mountains, Mandrachal Mountain is in the east and in the south is Gandhmadan. Vipul is in the west and Suparsh is in the north. 

All these four mountains are ten thousand Yojans high and have lofty trees of Cadamba, Jambu, Pipal and Banyan. Because of abundance of Jambu trees, this island came to be known as Jambudweep. It bears big fruits, which scatter all around upon falling on the earth. Their juice gives rise to the river Jambu. It is said that its water is capable of keeping demerits like sweat, foul smell, old age and loss of senses away from the drinker. When the juice of this fruit dries, it leaves the soil golden in colour.

Towards the east of Sumeru Mountain is Bhadrashvavarsha and towards the west is Ketumalvarsha. Midway between the two is Ilavritvarsha. On the eastern side of Meru Mountain is the forest of Chaitrarath. In the south is Gandhmadan and in the west is Vaibhraj and towards the north is the forest named Nandan. Mount Sumeru also holds four holy lakes named Arunodaya, Mahabhadra, Asitoda and Manas.

Shitambh, Kumund, Kukri, Malyavan, Vaikank are some of the peaks situated towards the eastern side of Sumeru. Towards the southern side are the peaks of Trikut, Shishir, Patang, Ruchak and Nishad. In the west are situated peaks of Shikhivasa, Vaidurya, Kapila, Gandhmadan and Jarudhi and in the north are situated the peaks of Shankhkoot, Rishabh, Hans, Nag and Kalanj.

Above the mount Meru is situated Brahmapuri of Brahma which has an expansion of 14,000 Yojans. The Ganges that rises from the feet of Lord Vishnu circles the lunar sphere before falling in Brahmapuri. Thence it divides into four rivers- Sita, Chakshu, Alaknanda and Bhadra that flow into four directions.

The landmasses of Bharata, Ketumal, Bhadrashva and Kuru appear like lotus leaf in shape. Among all the peaks that surround Mount Meru are present beautiful caves. There also exist beautiful towns and gardens. In these towns are situated beautiful temples of Lakshmi, Vishnu, Agni and Surya. Ravines of these mountains are populated by Gandharvas, Rakshasa, Yaksha and Danavas. Besides them, scores of religious people also live there.

Lord Vishnu stays as Hayagreev (human figure with horse head) form in Bhadrashvavarsha. In Ketumalvarsha, He is in boar form and in Bharatavarsha; He stays in turtle form. In Kuruvarsha, Lord Vishnu stays as fish. Thus Lord Vishnu is present everywhere. People of these eight landmasses are free from all kinds of sorrow, pain, emotions, hunger etc. and lead a healthy and rich life that extends up to ten or twelve thousand years. All these landmasses have seven indigenous mountains each from which hundreds of rivers rise.

The landmass that is present between Himalayas and the ocean is known as Bharata. It has an expansion of 9,000 Yojans. It is populated by the descendants of Bharata. It has seven native mountains- Mahendra, Malay, Sahaya, Shuktiman, Riksha, Vindhya and Pariyatra.

Bharatavarsha has nine divisions named Indradweep, Kaseru, Tamraparn, Gamastiman, Nagdweep, Soumya, Gandharva, Varun and Yahadweep which is surrounded by the sea and has an expansion of 1000 Yojans. In the eastern part of Bharata, live Kirat whereas in the western part live Yavans. In the mid part of Bharata, live population of Brahmins, Kshatriyas, Vaishyas and Shudras who pass their lives engage in works ascribed to their respective class.

Rivers in India- From the Himalayas rise Shatudri (Sutlej) and Chandrabhaga rivers. From Pariyatra Mountain rise Veda and Smriti rivers. Narmada and Surasa rivers rise from Vindyachal. Tapi, Payoshani and Nirvindhya rivers rise from Riksha Mountain. Godavari, Bheemrati and Krishnaveli rivers rise from Sahaya Mountains. Kritmala and Tamraparni rivers rise from Malayachal. Trisama and Aryakulya rivers rise from Mahendragiri. Rishikulya and Kumari rivers rise from Shuktiman Mountain. All these rivers have scores of other branches and tributaries.

Four yugas namely Satya Yuga, Treta Yuga, Dwapar Yuga and Kali Yuga descend on Bharatavarsha. In Bharatavarsha, sages observe penance to attain better life in another world, people organise Yagyas and offer donations to the Brahmins respectfully. In Jambudweep, Lord Vishnu is worshipped in Yagyas. Bharatavarsha is the land par excellence in Jambudweep for it is a land of action. Soul passes through millions of births, only then it finds a chance to take birth in Bharatavarsha when its pious deeds accumulate to a certain extent. Even the gods envy those people who take birth in Bharatavarsha. People in Bharatavarsha act without a desire to get fruits from their action. They dedicate their whole action to Lord Vishnu and ultimately mingle with Him.

DESCRIPTION OF OTHER DWEEPS

Plakshdweep- Plakshdweep has an expansion of 2,00,000 Yojans. Its ruler Meghatithi had seven sons- Shanthaya, Shishir, Sukhodaya, Anand, Shiva, Kshemak and Dhruva. Those seven princes later on came to rule Plakshdweep. Hence, Plakshdweep had seven divisions named after these seven princes. Seven mountains mark the boundaries of Plakshdweep. These are Gomed, Chandra, Narada, Dundubhi, Sobhak, Sumana and Vaibhraj. People of Plakshdweep live long and pleasant life. Seven rivers namely Anutapta, Shikhi, Vipasha, Tridiva, Aklama, Amrita and Sukrita flow in Plakshdweep. In all the islands from Plakshdweep to Shakhdweep, only Treta Yuga stays. Plaksh tree (Pakad) abound in Plakshdweep. Lord Vishnu is worshipped there as Soma.

Shalmaldweep- Vayushman was the ruler of Shalmaldweep. He too had seven sons- Shwet, Harit, Jibhoot, Rohit, Vaidyut, Manas and Suprabh. Hence Shalmaldweep was also divided into seven divisions named after these princes. A sea of sugarcane juice surrounds this island. Shalmaldweep has seven mountains which are the source of all the gemstones. Seven rivers flow in Shalmaldweep. These rivers contain innumerable kinds of medicinal herbs. Lord Vishnu is worshipped there in Vayu form. Because of the abundance of Semul (silk cotton) trees, this island came to be known as Shalmaldweep. A sea of wine surrounds this island.

Kushdweep- The ruler of Kushdweep, Jyotishman had seven sons. Their names were Venuman, Vairath, Lamban, Ghriti, Prabhakar and Kapila. The divisions of this island were named after them. This island too has seven mountains and seven rivers.

Lord Vishnu is worshipped here in Janardan form. Because of abundance of Kusha grass, this island is known as Kushdweep. A sea of ghee surrounds this island.

Kraunchdweep- The ruler of Kraunchdweep, Dyutiman had seven sons named Kushal, Mandak, Ushna, Peevar, Andhkarak, Muni and Dudhumbi. Hence the seven divisions of this island were named after these princes. This island too has seven mountains and seven main rivers with hundreds of small rivers and tributaries. Lord Vishnu is worshipped here in Rudra form through Yagyas. A sea of whey surrounds this island.

Shakhdweep- The ruler of Shakhdweep Bhavya, also had seven sons named Jalad, Kumar, Sukumar, Marichak, Kutumod, Maudaki and Mahadrum. Hence the seven divisions of this island were named after these princes; this island too has seven mountains and seven holy rivers. Lord Vishnu is worshipped here in Surya form. Because of an abundance of Shakh trees, this island got its name. A sea of milk surrounds this island.

Pushkardweep- This is the largest among all the seven islands. Its ruler Savan had two sons- Mahavir and Dhataki. Hence, this island has two divisions- Mahavirkhand and Dhatakikhand. A huge mountain named Mansotra is situated at the center of this great island. Brahma stays on a huge Banyan tree in this island. A sea of sweet water surrounds this island.

CHAPTER FIVE DESCRIPTION OF NETHER WORLDS

Earth's total height is 70,000 Yojans. In her depth, are situated seven nether worlds with a depth of 10,000 Yojans each respectively. Names of these seven nether worlds are Atal, Vital, Nital, Gamastiman, Mahatal, Sutal and Patal. These nether worlds have beautiful palaces, and have lands which are white, black, red and yellow in colour with gravel, rocky and golden soil. Scores of races including Danav, Daitya, Yaksha and Nagas live there.

Once upon a time, Narada visited these nether worlds. When he returned to heaven, he told the people there that the nether world was more beautiful than heaven. He told them that ornaments of the Nagas contained precious gemstones and the womenfolk of Daitya and Danavas were an attraction even for the gods. The sun was illuminating in the nether worlds but not scorching. Similarly, the Moon only shone there but did not cause bitter cold.

Beneath the nether worlds is situated an idolised form of Lord Vishnu. It is known as Shesh. Even the demons and giants cannot describe His virtues. He has thousands of hoods each carrying a bright gemstone that illuminates the azimuths. In His presence, the demons lose their strength. His eyes are red and He wears an earring, crown, garland and blue length of cloth. Bearing the flow of Ganges, He stays like the Kailash Mountain. At the end of the Kalpa, poison emanates from His thousands of hoods and destroys all the three worlds taking the form of Rudra named Sankarshan. Nobody can find the ends of His virtues; hence He is known as Anant.