1) _Vanaspati_ - Plants that fructify without flowers.

2) _Oshadhi_ - Creepers that last till the ripening of fruits.

3) _Lata_ - Ascending creepers.

4) _Tvaksara_ - Those of which the growth is not in the centre, but in the dermal regions, as bamboos.

5) _Virudh_ - Non-ascending woody creepers.

6) _Druma_ - Flowering plants.

The consciousness of all the six cla.s.ses is almost obscured by Tamas.

They are sensitive only to internal touch. They have many peculiarities.

VIII. _Tiryak-Srotas._ - With slanting food current. The position of the animal stomach as regards the animal mouth is such that food is not taken in vertically, but either horizontally or slantingly. The animal kingdom has 28 divisions. The animals are ignorant, with predominating Tamas, with the sense of smell largely developed in them so much that they mostly perceive by that sense, and with the faculties of the heart entirely undeveloped. The 28 cla.s.ses are: 1. _Living on the ground._ i. - _The cloven-footed._

(1) Cow, (2) goat, (3) buffalo (4) krishnasara, the spotted antelope, (5) hog, (6) gavaya, a species of ox, (7) ruru, a kind of deer, (8) sheep, (9) camel.

ii. - _The whole hoofed._

(10) a.s.s, (n) horse, (12) mule, (13) goura, a kind of deer, (14) sarabha, a kind of deer, (15) chamari, a kind of deer.

iii. - _The five-nailed._

(16) Dog, (17) jackal, (18) wolf, (19) tiger, (20) cat, (21) hare, rabbit, (22) porcupine, (23) lion, (24) monkey, (25) elephant, (26) tortoise, (27) alligator.

2. (28) Aquatic animals and birds.

IX. _Arvak-Srotas_ or with downward food current, the Human kingdom with predominant Rajas, given to Karma, mistaking misery for happiness.

_C. - Prakrita- Vaikrita._

X. The k.u.maras. The k.u.mara creation is partly Prakrita and partly Vaikrita.

Besides these, there is

_D. - Vaikrita Dev Creation._

There are eight divisions of Vaikrita Devas:

1) Vivudha, 2) Pitri, 3) Asura, 4) Gandharva and Apsara, 5) Siddha, Charana and Vidyadhara, 6) Yaksha and Raksha, 7) Bhuta, Preta and Pisacha, 8) Kinnara, Kimpurusha, Asvamukha and others.

The Vaikarika and Vaikrita Devas form one cla.s.s.

THOUGHTS ON THE ABOVE.

_Prakrita_ creation is that which gives rise to and is connected with all individuals. Excepting the Tamasic or Avidya creation, which we shall consider later on, the other divisions of this creation were caused by the first life impulse, given by the First Purusha. The Tamasic creation was brought into manifestation by the Third Purusha Brahma.

The division of the life-kingdoms according to the movements of the food taken is peculiar to the Pauranic system. It will be interesting to know from the physiological stand-point whether it is necessary for the development of the brain that the spinal column should be erect, whether it is necessary for the formation of the spinal column, that the stomach should retain a certain position, and to know also how far the fixture of the plants is an impediment to the development of any nervous system in them.

It is remarkable that the mineral kingdom is not mentioned as a distinct life-kingdom. The reason appears to be that the creative process is divided into two periods. In the first period formless Jivas take form after form, till the lowest material form is reached. This is elemental creation or the creation of Devas, as described in detail in Ch. XXI.

Sk. IV. The Purana goes on to say: - "Then Brahma created the Ma.n.u.s."

III.-24-49. The Manu creation shews, how mind was gradually developed through Vegetable, Animal and Human creations, out of the Mineral Kingdom, represented by the Mountain Chief Himalaya. The giving up by Sati, of the body acquired from Daksha and her rebirth as the daughter of the Mountain King show how the elemental creation gave way to a fresh creative process, which took its start from the Mineral Kingdom.

The k.u.maras form a peculiar creation. "They are Prakrita in as much as they partake of the character of Devas and they are Vaikrita, as they partake of the character of men." _Sridhara._ - The great commentator also says: - "Sanaka and other k.u.maras are not created in every kalpa.

The account of their creation is only given in the first Kalpa, called Brahma. In reality, the Vegetable and other life kingdoms are created in every Kalpa. Sanaka and others being created in Brahma Kalpa only follow the creations in other Kalpas."

Upon death, men go to Bhuvar Loka, where they become Bhutas, Pretas and Pisachas. Then they go to Svar Loka, where they become Devas, not the Devas of Deva creations but only temporary Devas. When their merits are exhausted, they come down upon earth, to begin life as men again. But if by unselfish Karma and devotion, men pa.s.s across the limits of the triple plane, they go first to Mahar Loka. Here they are called Praj.a.patis. Bhrigu and other Praj.a.patis who are the ordinary dwellers of Mahar Loka, are described in one sloka of Bhagavata, as bearing the life period of one Kalpa. (II. 2. 25). In the next sloka it is said that the Yogins who go to Mahar Loka, remain there till the end of the Kalpa, when at last they go to Satya Loka.

But in another sloka, the Purana says: - "When the night of Pralaya follows, the three Lokas, Bhur, Bhuvar and Svar, are burnt by the fire from the mouth of Sankarshana. Troubled by the excessive heat of that fire, Bhrigu and others proceed from Mahar Loka to Jana Loka."

III-11-30.

This shews that the dwellers of Mahar Loka live for the life time of Brahma or two Parardhas.

This is also made clear by the following commentary of Sridhara on III-10-9: -

"Why did Brahma make the three Lokas into one division? This Triloki consisting of Bhur, Bhuvar and Svar - is the place that is to be made in every Kalpa or day of Brahma for the enjoyment of Jivas (or individuals). But Jivas dwell in the higher Lokas as well. Why are not those Lokas created then in every Kalpa? This is because they are the transformations of unselfish (Nishkama) action or Dharma - the Lokas themselves and the dwellers thereof. The Triloki and the dwellers thereof are the transformations of selfish (Kamya) action. Therefore they have birth and death in every Kalpa. But Mahar and other Lokas are begotten by unselfish action heightened by Upasana (or devotion), and they last for two Parardhas, which is the life time of Brahma. And the dwellers of those Lokas generally attain mukti (or liberation) after that period."

The ordinary dwellers of Jana Loka are the k.u.maras. When men in course of evolution reach Jana Loka, they become k.u.maras.

We have already seen that the essence of life in the higher Lokas is unselfishness. It is for this reason that the Gita speaks of unselfish action in the first instance as an essential requisite of spiritual life. But it is not unselfish action alone which enables us to get rid of our personal desires and to a.s.similate ourselves with that one life which pervades all. Devotional love is another equally essential requisite.

It is impossible for us to realise the different experiences in the four higher Lokas.

The famous Brahma Sukta has the following line: - "The three feet of isvara, bearing eternal happiness in the higher Lokas." The eighteenth Sloka in Chapter VI. of the Second Skandha is an exposition of this line. Sridhara has the following commentary on that line:

"Happiness in Triloki is fleeting and temporary. Though Mahar Loka is on the path of liberation, the dwellers of that Loka have to leave it at the end of every Kalpa. The happiness there is therefore not ever-lasting. In Jana Loka, the happiness is ever-lasting, as long as the dwellers do not leave the place. But they have to witness the miseries of the dwellers of Mahar Loka, when they come to Jana Loka, at the end of the Kalpa. In Tapas, there is absolute want of evil. In Satya, there is freedom from fear or liberation."

We have left the Devas (not the elementals that pa.s.s through the life kingdoms of this earth) out of consideration. Their evolution is worked out in all the seven Lokas. Their names and characteristics in each Loka are given by Vyasa in his commentaries on Patanjali's Sutras. Those who are ordinarily known as Devas are the dwellers of Svar Loka. The Deva Yonis or lower Devas are dwellers of Bhuvar Loka and Bhur Loka. Men have nothing to do with the Devas of the higher Lokas. The Devas of Triloki are indifferent, friendly or inimical to men. Left alone, they do not interfere with men. But when men try to gain superiority over them, by the acquisition of Brahma Vidya, they try to throw obstacles in their way.

The Brihad aranyak Upanishad says: - "Even the G.o.ds verily are not able to prevent him from the possession of the state of all." I.-4-10

Again, "As verily many beasts maintain a man, so every man maintains the G.o.ds. It is not pleasant, even if one beast is taken away, how then, if many? Therefore it is not pleasant to them, that men should know this _i.e._ the truth of the nature of Brahma." Commenting on this, Sankaracharyya quotes a Sloka from Anugrta: "The world of the G.o.ds is surrounded by performers of works. But the G.o.ds do not wish that mortals should abide above."

Sankaracharyya goes on to say: - "Therefore the G.o.ds try to exclude, like cattle from tigers, men from the knowledge of Brahma, as it is their desire, that they should not be elevated above the sphere of their use. Whom they wish to liberate, to him they impart belief &c., and unbelief to him whom they wish not to liberate."

ananda Giri, the commentator of Sankaracharyya, quotes the following Sloka: -

"Devas do not protect men, rod in hand, like cattle-keepers. When they wish to protect a man, they impart the necessary intelligence to him."

Nothing is said in the Puranas, as to Devas of the higher Lokas.

The Prakrita Devas are intimately connected with our senses and intellect. It is through their direct help, that we are able to perceive and to conceive. Hence they are called Adhi-devas or Vaikaric Devas.

They are not individuals and the remarks made above as to Devas, do not apply to them.