_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 Manus."
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 Kumaras 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 Kumaras 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 pass across the limits of the
triple plane, they go first to Mahar Loka. Here they are called
Prajapatis. Bhrigu and other Prajapatis 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 Kumaras. When men in course
of evolution reach Jana Loka, they become Kumaras.
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 assimilate 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 pass 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 gods 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
gods. 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 gods is
surrounded by performers of works. But the gods do not wish that mortals
should abide above."
Sankaracharyya goes on to say: -- "Therefore the gods 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.