Third Adhyaya, Sixth through Tenth Khandas (15 mantras)

Mantra 3.6.1.

1. The Vasus behold along with their chief Agni the first of these Nectars. Verily, because these Devas neither eat nor drink, therefore they are perfectly content with looking at this Nectar (in Mukti). They enter into that Form and they rise out of that Form.—161.

[Note.—Aśnanti—eat, so long as seeing the immortal Hari they are satisfied, i.e, get Mukti. This shows that the condition of getting direct vision (upajīvana) is Vairāgya—not eating and drinking, i.e., not being drawn by sensual attractions.]

[Note.—Pibanti—drink, viz, they become perfectly desireless, virakta. (Eating and drinking are illustrative of other desires also by not eating and drinking is meant they are disgusted with all sensuous enjoyments and thus they get “aparokṣa jñāna” (upajīvana—higher life).]

Note.—That which is the first nectar (Vāsudeva) gives the higher life to the Versus, with Agni at their head. Verily, because these Vasu devas remain perfectly indifferent to all other enjoyments, therefore they see this Glorious Form. They neither eat nor drink, but are immersed in the contemplation of the Most High, and at their will they enter into this Glorious Form, and come out of It.

The Vasus behold with the first of these Nectars their chief Agni. Verily, because these (Devas) neither eat nor drink, therefore they are perfectly content with looking at this Nectar (get Mukti). They enter into that Form and they rise out of that Form.

Mantra 3.6.2.

2. He who thus knows this Nectar, becoming one of the Vasus, with Agni as the chief, and having seen this Nectar, becomes perfectly content. He enters into this Form and rises again out of It.—162.

[Note.—Saḥ—he. Having described in the last mantra the Sāyujya Mukti of Cosmic office-holders called Vasus, this mantra describes the fruit of this knowledge regarding those who have fitted themselves to hold the post of Vasus in future worlds.]

Note.—The human Adhikārī who knows this Nectar (Vāsudeva) and how the Vasus get Mukti by the vision of the Glorious Form, becomes one of the Vasus, with Agni as his Teacher. He also gets the vision of this form, and becomes fully and entirely absorbed in this vision, indifferent to all worldly pleasures, and he gets Sāyujya mukti, that is to say, he at will enters into this form, and comes out of It, whenever he likes.

Mantra 3.6.3.

3. The Vasus alone have sovereignty and supremacy over all that country and time which lie between the points where (when) the sun rises in the east and sets in the west. (The knower of this Vidyā) attains (that sovereignty and supremacy).—163.

[Note.—Yāvat—so long, 31 Ghaṭikās and two Kāṣṭhās and that length of space crossed in that time, i.e., 12 hours, 30 minutes of time and 18½° of space out of the total 24 hours of time, and 360° of space. That is from 5¼ a.m. to 5¾ p.m.]

[Note.—Astmetā—sets, setting. The time of the Vasus is 31 Ghaṭikās and two Kāṣṭhās. The space is the whole stretch of country between the Udaya or rising point and the setting point. In any particular longitude, it would cover all countries within 93¾° longitude east of it and 93¾° longitude west of it.]

[Note.—Ādhipatyam (Ādhipatya)—sovereignty; the jurisdiction of the Vasus extends over the country between the Udayādri and the Astādri.]

[Note.—Svārājyam (Svārājya)—supremacy, enjoyment of all objects of desire. He who enjoys (rañjayati) or satisfies himself (sva) is called Svarāj; the state of Svarāj is called Svarājya (Svarājyam).]

Note.—He attains freedom of movement and enjoyment of objects throughout the whole territory over which the Vasus hold jurisdiction, i.e., between the Udayagiri in the east and the Astagiri in the west and so long as the Vasus reign therein.

Mantra 3.7.1.

1. The Rudras behold with their chief Vāyu the second of these Nectars. Verily (because) these (Devas) neither eat nor drink, therefore they are perfectly content with looking at this Nectar. They enter into that Form and they rise out of that Form.—164.

Note.—That which is the second nectar Saṅkarṣaṇa gives the higher life to the Rudras with Vāyu at their head. Verily, because these Rudra Devas remain perfectly indifferent to all other enjoyments, therefore they see this Glorious Form. They neither eat nor drink, but are immersed in the contemplation of the Most High, and at their will they enter into this Glorious Form, and come out of It.

Note.—The Rudra Āditya, Soma and Sādhya worlds lie on the other side of the Mount Meru, or in the modern phraseology, the other half of the earth (the antipodes) is covered by these four regions. If the earth were a transparent body, and we could see the motion of the sun in the lower hemisphere we should find that after sunset till midnight, the sun’s motion was northerly (from south to north with an easterly bend). The midnight point would be our exact antipodes. From midnight point the sun would appear to move from west to east for three hours, for the next 1½ hours the direction of its motion would be from north to south, and for the last 45 minutes (i.e., just before sunrise) the sun would appear to move vertically up (a tangential motion). This is what is meant by the phrases—the sun rising in the south and setting in the north, rising in the west and setting in the east, etc. These refer to the direction of his motion at particular hours of the night. The five directions are (1) rising in the east, setting in the west; (2) rising south, setting north; (3) rising west, setting east; (4) rising north, setting south; (5) rising up, setting down.

Mantra 3.7.2.

2 He who thus knows this Nectar, becoming one of the Rudras with Vāyu as the chief, and having seen this Nectar, becomes perfectly content. He enters into this Form and rises again out of It.—165.

Note.—The human Adhikārī, who knows this Nectar (Saṅkarṣaṇa) and how the Rudras get Mukti by the vision of the Glorious Form, becomes one of the Rudras with Vāyu as his teacher. He also gets the vision of this form and becomes fully and entirely absorbed in this vision, indifferent to all worldly pleasures; and he gets Sāyujya Mukti, that is to say, he, at will enters into this Form, and comes out of It, whenever he likes.

Mantra 3.7.3.

3. The Vasus alone have sovereignty and supremacy over all that country and time which lie between the points where (and when) the sun rises in the east and sets in the west. This is twice of that time and space which lie between where and when the sun rises in the south and sets in the north. The knower of this Vidyā attains this sovereignty and supremacy of the Rudras.—166.

[Note.—Yāvat—so long, 15½ Ghaṭikā and one Kāṣṭhā and that length of space crossed in that time. In other words, 6 hours 15 minutes of time and 93¾° of space. From sunset to midnight; i.e., from 5¾ p.m. to midnight.]

[Note.—Dviḥ (Dvi)—twice, viz., the time of the Vasus, when the sun travels from east to west, is twice as great as that of the Rudras. In other words, the time of the Rudras is half that of the Vasus, i.e., ½ of 12½=6¼ hours. So also the space.]

[Note.—Udetā—rising. To the people dwelling in the north, the sun appears to rise as if from the south, and set in the north.]

Note.—He attains freedom of movement and enjoyment of objects throughout the whole territory over which the Rudras hold jurisdiction, i.e., the country between the rising point in the south and the setting point in the north, and the time during which the Vasus reign is twice as much as that of the Rudras, and the sun appears to move from the south and go towards the north in the Rudra-loka.

Mantra 3.8.1.

1. The Ādityas behold with their chief Indra the third of these Nectars. Verily, because these (Devas) neither eat nor drink, therefore they are perfectly content with looking at this Nectar, (getting Mukti), they enter into that Form and they rise out of that Form.—167.

[Note.—Mukhena—as the mouth, viz., as the chief teacher of the inferior Devas of this order.]

Note.—That which is the third nectar (Pradyumna) is enjoyed by the Ādityas, with Indra at their head. Verily because these Āditya Devas remain perfectly indifferent to all other enjoyments, therefore they see this Glorious Form. They neither eat nor drink, but are immersed in the contemplation of the Most High, and at their will they enter into this Glorious Form and come out of It.

Mantra 3.8.2.

2. He who thus knows this Nectar, becoming one of the Ādityas with Indra as their chief and having seen this Nectar, becomes perfectly content. He enters into this Form and rises again out of It.-- 168.

Note.—The human Adhikārī, who knows this Nectar (Pradyumna) and how the Ādityas get Mukti by the vision of the Glorious Form, becomes one of the Ādityas, with Indra as his Teacher. He also gets the vision of this form and becomes fully and entirely absorbed in this vision, indifferent to all worldly pleasures, and he gets “Sāyujya mukti”, that is to say, he, at will enters into this Form, and comes out of It, whenever he likes.

Mantra 3.8.3.

3. The Rudras alone have sovereignty and supremacy over all that country and time which lie between the points where (and when) the sun rises in the south and sets in the north. This is twice of that time and space which lie between where and when the sun rises in the west and sets in the east. The knower of this Vidyā attains the sovereignty and supremacy of the Ādityas.—169.

[Note.—Yāvat, so long, i.e., the time of the Ādityas extends over 3 hours, and their space is 45°. Three hours after midnight, i.e., up to 3 a.m.]

[Note.—Dviḥ (Dvi)—twice viz., the time of the Rudras, when the sun travels from the south to the north, is twice as great as that of the Adityas. In other words, the time of the Ādityas is half that of the Rudras: i.e., 7 Ghaṭikās + 1¼ Kāṣṭhās.]

[Note.—Udetā—rising, to the people dwelling in that place, the sun appears to rise as if from the west and set in the east.]

[Note.—Ādhipatyam (Ādhipatya)—sovereignty (of the Ādityas is) over the country between the rising point in the south and the setting point in the north.]

Note.—He attains freedom of movement and enjoyment of objects throughout the whole territory over which the Ādityas hold jurisdiction, i.e.., the country between the south rising point and the north setting point and the time during which Rudras reign is twice as much as that of the Ādityas, and the sun’s motion is from the west and towards the east here when looked at from the upper hemisphere.

Mantra 3.9.1.

1. The fourth of these Nectars the Maruts behold with their chief Soma. Verily, because these (Devas) neither eat nor drink, therefore they are perfectly content with looking at this Nectar, (getting Mukti) they enter into that Form and they rise out of that Form.—170.

Note.—That which is the fourth nectar (Aniruddha) is enjoyed by the Maruts, with Soma at their head. Verily, so long as Devas are satisfied by seeing this Glorious Form, they remain perfectly indifferent to all other enjoyments. They neither eat nor drink, but are immersed in the contemplation of the Most High, and at their will they enter into this Glorious Form and come out of It.

Mantra 3.9.2.

2. He who thus knows this Nectar, becoming one of the Maruts with Soma as their chief and having seen this Nectar, becomes prefectly content. He enters into this Form and rises again out of It—171.

Note.—The human Adhikārī, who knows this Nectar (Aniruddha) and how the Maruts get Mukti by the vision of the Glorious Form, becomes one of the Maruts, with Soma as is Teacher. He also gets the vision of this form and becomes fully and entirely absorbed in this vision, indifferent to all worldly pleasures, and he gets “Sāyujya mukti”, that is to say, he, at will enters into this Form, and comes out of It, whenever he likes.

Mantra 3.9.3.

3. The Ādityas alone have sovereignty and supremacy over all that country and time which lie between the points where and when the sun rises in the west and sets in the east. This is twice of that time and space which lie between the points where and when the sun rises in the north and sets in the south. The knower of this Vidyā attains the sovereignty and supremacy of the Maruts.—172.

[Note.—Yāvad—so long. The time of the Soma (Maruts) is 1½ hours, and space 22½°, that is from 3 a.m. to 4½ a.m.]

[Note.—Dviḥ (Dvi)—twice, viz., the time of the Maruts. When the sun travels from the west to the east is twice as great as that of the Maruts. In other words, the time of the Maruts is half that of the Ādityas.]

[Note.—Ādhipatyam (Ādhipatya)—sovereignty (of the Maruts, extends over the country between the rising points in the west and the setting point in the east).]

Note.—He attains freedom of movement and enjoyment of objects throughout the whole territory over which the Maruts hold jurisdiction, i.e., between the country in the west, rising point and the east, in the setting point, and the time during which the Ādityas reign therein is twice as much as that of the Marats, and the direction of the motion of the sun is from the north towards the south here, as appearing to a resident of the upper hemisphere

Mantra 3.10.1.

1. The fifth of these Nectars, the Sādhyas behold with their chief Brahmā. Verily, because (Devas) neither eat nor drink, therefore they are perfectly content with looking at this Nectar. (Getting Mukti) they enter into that Form and they rise ont of that Form.—173.

Note.—That which is the fifth nectar (Brahman) is enjoyed by the Sādhyas, with Brahman, at their head. Verily, so long as the Devas are satisfied by seeing this Glorious Form they remain perfectly indifferent to all other enjoyments, they neither eat nor drink, but are immersed in the contemplation of the most High, and at their will they enter into this Glorious Form and come out of It.

Mantra 3.10.2.

2. He who thus knows this Nectar, becoming one of the Sādhyas with Brahmā as their chief and having seen this Nectar becomes perfectly content. He enters into this Form and rises again out of It.—174.

Note.—The human Adhikārī, who knows this Nectar (Brahmā) and how the Sādhyas get Mukti by the vision of the Glorious Form, becomes one of the Sādhyas, with Brahmā as his teacher. He also gets the vision of this Form, becomes fully and entirely absorbed in this vision, indifferent to all worldly pleasures, and he gets “Sāyujya mukti”, that is to say, he at will enters into this Form and comes out of It, whenever he likes.

Mantra 3.10.3.

3. The Maruts alone have sovereignty and supremacy over all that country and time which lie between the points where the sun rises in the north and sets in the south. This is twice of that which lie between the points where and when the sun rises in the Zenith and sets in the Nadir. The knower of this Vidyā attains the sovereignty and supremacy of the Sādhyas.—175.

[Note.—Yāvat, so long. The time of the Sādhyas is 45 minutes in duration, and the space is 11¼°, that is, from 4½ a.m. to 5¼ a.m. This is the famous Brāhma Muhūrta.]

[Note.—Dviḥ (Dvi)—twice viz., the time of the Sādhyas. When the sun travels from the north towards the south is twice as great as that of the Sādhyas. In other words, the time of the Sādhyas is half that of the Maruts.]

[Note.—Sādhyānām—of Sādhyas. The time of Sādhyas is 1 Ghaṭika, 22½ Mint., ⅛ Kāṣṭhā.]

[Note.—Ādhipatyam (Ādhipatya)—sovereignty, the jurisdiction of the Sādhyas extends over the country between the rising point upward and the setting point downward.]

Note.—He attains freedom of movement and enjoyment of objects throughout the whole territory over which the Sādhyas hold jurisdiction, i.e„ between the country upward the rising point, and downward the setting point and the time during which the Maruts reign therein, is twice as much as that of the Sādhyas and the sun’s direction of motion here is vertical.

Madhva’s commentary called the Bhāṣya:

(Having in the previous part described the five forms of the Lord, the present five khaṇḍas describe the five Great Hierarchies of Beings, that see these Forms and get Mukti therein.)

The seers of the first Nectar are the Vasus, with their chief, Agni. So long as they see that form of the Lord Viṣṇu they do not (wish to) enjoy anything else (and this is what is meant by the phrase, “they neither eat nor drink”). Verily, they enter into this Form only in Mokṣa, and at their will they come out of it again, being perfectly free. So the second Form is beheld by the Rudras, with Vāyu as their Chief, (for they are dependent on Vāyu). But Vāyu being Hiraṇyagarbha also has double jurisdiction. He is the refuge not only of all the Rudras, but of all the Sādhyas as well. (Thus Vāyu rules both the second and the fifth hierarchies.) Therefore, to Vāyu belongs the contemplation over the Yajur Veda as well as over all the Vedas. (In his capacity as the head of the Rudras, he has Yajur Veda, or the laws of the intermediate world, under his control; in his capacity as Brahmā, the head of the Sādhyas, he has all the Vedas to ponder over, that is, all the laws under him. As Brahmas he has especially to do with all the Vedas. Even in the state of mukti (of the beings of his hierarchy) he is their refuge, for Vāyu verily is the refuge of both these classes even in mukti. The sons of Aditi (the Ādityas) are beholders of the third Nectar, with Indra as their Chief. The beholders of the fourth Nectar are Marutas, with Soma as their Chief. The beholders of the fifth Nectar are the Sādhyas with Brahmā as their Chief. These Sādhyas are called Bijus. The Beings called Suparṇa, Śeṣa, Sarasvatī, Suparṇī, and Vārunī are included in the class of Sādhyas.

(But says an objector:—“How can Brahmā, who is one of the Ṛjus, be the head of these in their state of Mukti?” To this the answer is that in the state of Mukti Brahmā is not their head, but all are equal. The word head in this connection means “not inferior.”)

In the state of Mukti all are equal to Brahmā, and each being a peer of the other, no one is inferior to any one, and so Brahmā also is, not inferior to any one, and in this sense he is their Chief. Every one may be considered as the Chief of the other in this state. But Brahmā is the Chief of Vāk and Śeṣa, etc., in their state of Mukti even. (That is with regard to Vāk, etc., Brahmā retains his superiority even in the state of their Mukti.)

Siva is the seer of both Nectars, the second and the fifth. In his state of Śiva, he sees only one; in his state of Mukti he sees both.

(This is said in answer to the question that Rudra and Śeṣa being identical, how can Śeṣa be included in the fifth category and at the same time be second. The reply to this is that, when the condition of Śeṣa-hood is transcended, that is, in Mukti, he beholds both forms. In the other state he sees only one form. Another explanation of this verse is that in the condition of Śeṣa he beholds both forms. But in the state of Śiva he sees only one form.)

(In the preceding part has been described the condition of mukti of the Devas who have already reached the status of Vasus, Rudras, Now is described the result of meditation on the Lord, as Madhu, by those who have not reached that status, but have qualified themselves for it.)

Those Devas (or Beings fit to become Devas), who are qualified to get the status of Vasus, Rudras, etc., belonging to these five great hierarchies attain that status, when they are meditating perfectly and faultlessly on the Lord, called Madhu. After attaining the status of Vasu, Rudra, etc., they also undoubtedly get mukti.

The Commentary now describes the territorial and temporal jurisdictions of these five classes. They are summarised here.

Class.—Territorial jurisdiction.—Temporal jurisdiction.
Vasus—180° + 7½°—12 hours and 30 minutes, i.e., from 5¼ a.m. to ¾ P.M.
Rudras—90° + 3¾°^—6 hours and 15 minutes, i.e., from 5¾ P.M. to midnight.
Ādityas—45°—3 hours, i.e., from midnigt up to 3 A.M.
Maruts—22½°—hours, i.e., from 3 A.M. to 4½ A.M.
Ṛjus (Sādhyas)—11¼°—45 minutes, i.e., from 4½ A.M. to 5¼ A.M.

The period of time and the extent travelled by the sun, when it rises in the Udayagiri and sets on the Astagiri, belong to the Vasus. They are the Lords of that time and space. Similarly, the time and space occupied by the sun in his travel from the Astagiri to the midnight, when it travels from the south to the north, somewhat in an easterly direction, that time and space are under the rule of the Rudras, with Vāyu as their head. This time and space are halves of those of the Vasus, and are enjoyed by the Rudras. Similarly, half of the Rudra’s time and space belongs to the Ādityas, being west to east, and is after midnight to 3 A.M. Next to that is the time of hours and space under the jurisdiction of the Soma and is called “Marut deśa” and “kāla”, their extent being half of those of the Ādityas, and extends from 3 A.M. to 4½ A.M. Each of these follows one after the other, beginning with the country last-mentioned and ending with the next. That is, the sun takes up one country after the other in the order given above. The Marut time is half that of the Ādityas and the sun here rises from the north point and sets in the south point. In the Indrapura the sun rises on the head and sets behind the Udayagiri and the time is half that of the Marut kala. The Lord of this time and space is Brahmā.

The time of the Vasus is 31 gharis and a little less; half of that is of the Rudras; half of this is that of the Ādityas; half of this is that of the Maruts; and half of this is that of Brahmā. The Vasuloka is double in extent to that of the Rudraloka,—this is the meaning of the phrase dvistāvat used in the Śruti, and so on. The Brahma muhūrta is the well-known morning time before the sun-rise. The reason of its being so called is evident from the above. Similarly, the first portion of the night is popularly called “Raudra-kāla”, and its reason is also now evident. Similarly, the time after the midnight is popularly called the “Saumya-kāla”, it being the coldest period of the 24 hours. It is also called “Mārutakāla”, because the wind generally blows in this period.

The day time being “Agneyakāla”, was sacred to the Vasus, whose chief is Agni; therefore, the first ghaṭikā after the sun-rise is specially set apart for the performance of the fire-sacrifice. The whole day belongs to the Vasus, as the whole night belongs to the other four. Such was the division made by Viṣṇu from old. But this is a general division; yet he gave to the Rudras and Maruts, to the Adityas and Visvedevas [Viśvedevas?], secondary jurisdiction in the day time also, such as the midday to the Rudras, for midday oblation, the evening to the Maruts and Visvedevas [Viśvedevas?] for the evening oblation. The Vasus have a general jurisdiction over the day, while Brahma has jurisdiction over the whole day and night The Rudras, Adityas and Maruts have jurisdiction on particular portions of the day and particular portions of the night. The Vasus have jurisdiction over the period of day only, in a general way, and not specially. The Rudras, etc., have rule over the midday and the evening, and in those periods, Vasus exercise only a subordinate jurisdiction under the Rudras etc., while in the morning they have supreme power, subject only to the higher rule of Vāyu (Brahmā) for even the Agni, etc., are under Vāyu.

As the morning oblation belongs to the Vasus, so the lordship of the earth is also theirs. The lordship of the intermediate world belongs to the Rudras and the Maruts, and of the heaven to the Ādityas. Brahmā (and) Vāyu are (is) the lord(s) of all the worlds from heaven downwards. Indra is the lord of the Triloki, but Hari is the OVERLORD of all.

The word Svarājya does not mean self-rule here, but enjoyment, or self-realisation. Literally, it means causing joy (rañjan) to one’s self’ (sva).

(Śaṅkara says that the time of the sunshine in Indra world is half that of the “Yama loka”, that of Varuṇa double that of Yama, that of Soma double that of Varuṇa. On this the Commentator says):—

There is no proof that the time of the Yama period is double that of the Indra, that the sun stays there twice as long as in the Indra world, and that Varuṇa’s time is double of this, and of the Moon’s double of Varuṇa’s. Nor is there any proof that the Brahma’s time is only double that of the Moon, for the Brāhmic time extends to the (long) period of two Parārdhas. While Indra, etc., live only up to the end of a Manvantara. Nor is there any authority for the statement that the eastern region belongs to the Vasus, the southern to the Rudras, the western to the Ādityas, and the northern to the Maruts exclusively; and that they have no jurisdiction anywhere else: for there is no proof of this, while there is proof to the contrary. For, according to them, Indra is the bead of the Rudra hierarchy, for they take the word Indra, in khaṇḍa seven, in its ordinary meaning of Indra (and not meaning Vāyu, as we have done).

Thus Indra being the head of the Rudras has south. But they give him east also. Thus arises self-contradiction. Indra as lord of the east has half only of the time he has with the Rudras, in other words, the time of Indra is double of the time of Indra, which is absurd. Moreover, according to them, Indra, Yama, Varuṇa and Soma are lords of east, south, west and north respectively, and the period of each succeeding is double of that of the preceding. Thus Soma’s time is sixteen-fold that of the Indra. Moreover, in that theory, the Indra-puri (loka) perishes with all its inhabitants after the Indra period is over. Thus when the Rudra period commences, there exist no Indra and Indra world; similarly, when the Āditya period commences, there are no Indra or Rudra, nor their worlds, and so on. (The sense is this, the Indra period, for example, being 1/1th [=1?] of the life of Brahmā, is 6¼ years in duration, the whole life of Brahmā being taken as 100years. When Indra dies, there remain 93¾ years still to the end of the kalpa or pralaya. Therefore, all mantras, etc., addressed to Indra in that remaining period are useless, since he no longer exists. Thus the Vedas become unauthoritative. Similarly with Rudra, etc. After 18¾ years of Brahmā’s there will be no Rudra, and for 81¼ years there should be no Rudra worship. In fact, according to Śaṅkara the periods are as follows:—

Indra 6¼ years, Rudra...12½, Āditya...25, Maruts...50, Brahmā...100.

According to this theory, it is after the destruction of the Indra and his world, that the next period commences, and so on. Moreover, in this view, the Pralaya would not commence even after the sun’s rising overhead has come to an end; because in the next khaṇḍa it is mentioned that the sun exists even after its rising overhead, and there can be no Pralaya so long as the sun exists.)

According to this view, even after the sun’s rising overhead, there would be no dissolution, for the sun still continues to shine, as says khaṇḍa XI: “When from thence he has risen upwards, he neither rises nor sets. He is alone standing in the centre.” Now, when the sun remains standing in the centre, even after it has risen upwards there can be no Pralaya. Thus there are many objections to the Śaṅkara’s explanation. We desist for fear of prolixity.

The Vasus have their cities in all quarters, and not only on the east, and so also is the case with the Rudras and others. The particular quarters are, however, assigned to them, for the facility of meditation only, and not that they are confined to those quarters only.

(Another) objection (to Śaṅkara’s explanation) is that Indra having ceased to exist (after 6¼ years), the Rudra period cannot commence; for the Rudras, being the family members of Indra, when Indra perishes with all his citizens, there are no Rudras left to start the Rudra period. Therefore, (Śaṅkara’s) explanation is not a very satisfactory one.

(Moreover, the theory that the sun in some future period will rise from the west or south or north or overhead, is a theory believed by the Asuras only. The words of these khaṇḍas are no doubt a riddle, and were so understood by the Asuras, as Saṅkara has understood them. The Commentator now relates a parable to exemplify how the Asuras misunderstood these verses.)

“The sun must rise from the east and set in the west,” this was the command given by Brahmā, under the direction of Viṣṇu to the sun.

In ancient times the Daityas Hiraṇyaka and Hiraṇyākṣa asked this boon from Brahmā, viz., that the sun should rise from the south etc., and remain fixed in the centre, the time in each case being twice as long as the first, and that during this period the Daityas will have supremacy. Brahma granted this boon to the two Asuras. Hearing this Indra and other Devas expostulated with Brahmā saying:—“How have you given these two boons? By your granting of this boon the Devas will verily be destroyed.” Brahmā, the Grandfather of all the worlds, being thus addressed by the Devas, said:—“O Devas, I have not given the boons to the Daityas, as you have put them. Do not think that you will suffer, be free from fear. By the phrase ‘rising from the south or west or north or upwards,’ I have meant, the daily rising of the sun (and not to kalpa periods). It has no reference to the future times. The sun daily moves from south to north from evening till midnight, during 15⅝ ghaṭikās, during half of that, that is, during 7½ ghaṭikās from midnight forwards he moves from west to east, during half of that, that is, from 3 a m. up to 4½ a.m. he moves from north to south, after that during 45 minutes he rises upwards vertically and goes downwards (i.e, appears down at the horizon in the east again). This is what is meant by the sun rising from the south etc. It has no reference to any future astrological period, when the sun will rise from the south, etc., for the direction of the sun’s rising will be always east.”

(“Admitted that this explains your meaning as to the sun’s rising in the south or west, etc., but you gave the additional boon of the time of the succeeding being double that of the preceding. How do you explain that, O Brahmā?” To this he replied.)

“I have used the word twice in such a way that it means also that the time of the preceding is double that of the succeeding; for the word double may be applied either when the first is the double of the second or vice versa.”

“But the period of day is everywhere equal, namely of 24 hours, how do you say that those who live in northern and more northern latitudes have less and less of day?” To this Brahmā replies,

Though the period of day is equal everywhere, yet the amount of heat received by a locality decreases in proportion as it is situated in a more and more northerly latitude, and in this sense it is said as if the sun had risen and set there very soon, for the intervention of the hills causes the loss of light and heat to these northerly countries.

The rotundity of the earth causes the difference in the amount of the light and heat.

“But even under this interpretation of the boon, the Daityas will get the better of the Devas every day during the periods just mentioned. So the Devas are no better off under the boon, for now they are liable to daily tyranny from the Daityas.” To this Brahmā replied.

“O Devas! My second boon to the Daityas, namely, that they will have sovereignty when the sun rises from the south, etc., does not refer to this daily motion of the sun, but to the future time when there may happen the literal rising of the sun from the south, etc., (so you are safe for the present).”

(But that is also a calamity, though coming at an indefinite future. The boon to Daityas, O Brahmā, is indiscreet, for at thy will in some future time the sun will rise in the south etc. Not so, replied Brahmā.)

“This inviolable compact was made by me, O Devas! with the sun of yore that he would always rise from the east and set in the west (so there is no fear of his even rising from any other quarter, and no fear, consequently, of the Daityas ever getting sovereignty over the Devas).”

This compact can never be broken by anybody at any time, for any reason. Therefore, be not afraid, O Devas, for there is no cause of fear.

Being thus addressed by Brahma, all the Devas became free from anxiety, and every one went to his own abode.

This very fact is mentioned also in the dialogue between Bali and Indra, as told in the Mokṣa Dharma of the Mahābhārata.

The boon given by Brahmā to the Daityas was an ambiguous one. Its true meaning, as above explained by Brahmā to the Devas, was a secret teaching confined to the Devas. Bali, who was a Daitya, did not know the true meaning of the boon and so when Indra taunts him, Bali replies that a time will come when he, Bali, will rule over Indra. For, according to the story, Indra found Bali in the body of a donkey eating thistle in a ruined place and Indra taunts him by saying, “are you not sorry for your present plight, O once mighty ruler of the daityas?” To this Bali replied that when in the future Kalpa the sun will rise from the south, then he will again reign, and his reign will be twice as long as that of Indra’s. But Indra, who knew the true meaning of Brahmā’s boon, disabuses Bali of his vain hope and says that the sun will never rise from the south, etc.

Bali knowing only the boon given by Brahmā to the two Daityas, but not knowing its real meaning, as explained by Brahmā to the Devas, addressing Indra said:—“O Purandara, I shall conquer thee when the sun shall rise from the south.” Hearing this, Indra replied:—“This will never happen, because Brahmā has made this law that the sun will always rise from the east.” Thus saying, Indra went to heaven seated on Airāvata (elephant).