103 
Sarat Chandra Das —Sacred Literature , etc. 
[No. 2, 
Parkha or Pakwa or Mudrd Symbols. 
Tibetan 
me 
sa 
chag 
namkha ckhu 
ri 
shin 
lofi 
Chinese 
li 
khon 
ta 
khin 
kham 
kin 
sin 
son 
English 
fire 
earth 
iron 
sky 
water 
hill 
tree 
wind. 
Chinese Chooguh or Tibetan Mevagu. English nine mansions of the 45 gods. 
Tibetan cbikar ninag sum thin shijun naser tugkar dunmar gyatkar gumar 
English white black blue green yellow white red white red. 
No. of Mansions 1 23 4567 89 
Again, the blue sky (or the middle illuminated atmosphere), and the 
Earth are both called the world. Vulgar people say that the Heaven is 
of dark blue colour and the Earth four-sided. According to this system 
only nine heavens are mentioned without a word about their disposition. 
The Tibetans alone hold that there are nine strata of earth, one above 
another and nine heavens in regular succession. The great period counted 
from the beginning of the formation of Heaven, Earth and Man till their 
destruction is called Yi-yvan (iEvum). The measure of time in one 
Yi-yvan is equal to 129,600 human years of the Hindu system or “ kalpa.” 
After the destruction of Heaven, Earth and Man, Huntun and Theji will 
be convulsed to form a second chaos, from which there will be a renewed 
formation of the world. 
Man is like the effulgence or the essence of all conglomerate matter. 
The Chinese do not recognize the theory of the four ways of birth, viz., 
from the egg and the womb and the manner of production of insects and 
plants. According to them, man was not born in tlie beginning but 
formed after the manner above described. The earliest writers do not 
appear to hold that the Heaven, formed after the dissolution of Chaos, 
possessed any visible appearance or magnitude, nor do they explain what 
will be the state of man after death. They neither enumerate the six 
classes of living beings, nor describe how they were produced. Latterly an 
eminent Chinese writer called Chou-tse, who was acquainted with the 
works of the Buddhists wrote as follows :—After death, those portions 
of the mind and soul or the spiritual effulgence, obtained from the Father 
consisting of the Three Pranas (called Sanhaon) fly towards the skies and 
became absorbed in S'en (divinity), while the six parts (consisting of 
spiritual emanations) obtained from the mother (Lehu-pho) go down 
towards the earth, and mix with the spirit called “ ku-hi” or the devil. 
All the Chinese authors attributed the happiness and sufferings of this 
world to The-han (Thain) or Heaven. The same theory prevails now all 
over China, the Heaven of the Chinese bearing some resemblance to the 
idea of the Supreme Being. According to them, pigs, sheep and other 
animals (as well as herbs and vegetables) being designed for human 
