Agni Purana
The Agni Purana is a mahapurana. It usually figures eighth in the list
of eighteen. There are about fifteen and a half thousand shlokas in the
Agni Purana.
The Agni Purana is a tamasika purana. The others in this group are the Matsya, Kurma, Linga, Shiva and Skanda Puranas.
The narrator of the Agni Purana is the fire-god Agni. Agni related the
subject matter of the Purana to the sage Vashishtha, who in turn, passed
on the knowledge to Vyasadeva. Vyasadeva’s disciple Suta learnt the
Purana from his teacher.
Many sages had assembled in the forest naimisharanya. The most important
of these sages was Shounaka. All these holy men wished to hear what the
Agni Purana had to say. And that is how Suta came to relate the
Purana.
The Agni Purana has no separate sections as such. It is simply split up
into three hundred and eighty-three adhyayas (chapters). One of these
chapters, chapter number 380, is rather interesting. It gives in capsule
form the essence of advaita brahmajnana. The brahman is the divine
spirit and brahmajnana means the knowledge of the brahman. Advaita means
one. Advaita brahmajnana teaches of the union of the individual human
soul (atman) with the brahman. The sections in the Agni Purana are
nothing but a summary of the teachings of the Vedas and the Upanishadas.
These holy texts were difficult to understand, there were restrictions
on who might read them and who might not. The Puranas were available to
everyone. Anyone could read them or listen to their recitations. Thus,
this supreme
knowledge of brahmajnana was summarised for the general population
through the Puranas.
The Agni Purana is full of rituals. Its chapters are generally not long,
they are very brief. And even when the stories are given, they are in
greatly summarized form. They can be obtained in far more fascinating
detail in the other Puranas. For example, you will wonder why so much
has been missed out about Rama. But that is because you are familiar
with the story of the Ramayana. And you will also wonder why so much has
been missed out about the Kauravas and the Pandavas. But that again is
because you are familiar with the story of the Mahabharata.
This is no doubt partly due to the fact that the Agni Purana was written
much after many of the other Puranas. It was a supplement to the other
Puranas. The stories were already there in the other Puranas, what was
missing in them were the rituals. And the rituals are very much part and
parcel of the Vedic tradition. The Agni Purana was also written at a
time when the brahmana religion had become much more ritualistic. The
supremacy of the brahmana as a caste is much more pronounced in the Agni
Purana than in the other Puranas.
Tradition too says that the Puranas differ in character because they
were written in different kalpas (cycles). The Agni Purana itself with
tell you later what a kalpa is.
Preliminaries
In the forest that is known as naimisharanya, Shounaka and the other
rishis (sages) were performing a yajna (sacrifice) dedicated to the Lord
Vishnu. Suta had also come there, on his way to a pilgrimage.
The sages told Suta, "We have welcomed you. Now describe to us that
which makes men all-knowning. Describe to us that which is the most
sacred in the whole world."
Suta replied, "Vishnu is the essence of everything. I went to a
hermitage named vadrika with Shuka, Paila and other sages and met
Vyasadeva there. Vyasadeva described to me that which he had learnt from
the great sage Vashishtha, Vashishtha having learnt it from the god
Agni himself. The Agni Purana is sacred because it tells us about the
essence of the brahman (the divine essence). I learnt all this from
Vyasadeva and I will now tell you all that I have learnt."
Avataras
Do you know what an avatara is? An avatara is an incarnation and means
that a god adopts a human form to be born on earth. Why do gods do this?
This purpose is to destroy evil on earth and establish righteousness.
Vishnu is regarded as the preserver of the universe and it is therefore
Vishnu’s incarnations that one encounters most often. Vishnu has already
had nine such incarnations and the tenth and final incarnation is due
in the future. These ten incarnations of Vishnu are as follows.
(1) Matsya avatara or fish incarnation
(2) Kurma avatara or turtle incarnation
(3) Varaha avatara or boar incarnation
(4) Narasimha avatara - an incarnation in the form of a being who was half-man and half-lion
(5) Vamana avatara or dwarf incarnation
(6) Parashurama
(7) Sri Rama
(8) Sri Krishna
(9) Buddha
(10) Kalki ¾ this is the incarnation that is yet to come.
The Agni Purana now describes these ten incarnations.
Matsya avatara or fish incarnation
Agni told Vashishtha the story of the fish incarnation.
Many years ago, the whole world was destroyed. The destruction in fact
extended to all the three lokas (worlds) of bhuloka, bhuvarloka and
svarloka. Bhuloka is the earth, svarloka or svarga is heaven and
bhuvarloka is a region between the earth and heaven. All three worlds
were flooded with water.
Vaivasvata Manu was the son of the sun-god. He had spent ten thousand
years in prayers and tapasya (meditation) in the hermitage vadrika. This
hermitage was on the banks of the river Kritamala.
Once Manu came to the river to perform his ablutions. He immersed his
hands in the water to get some water for his ablutions. When he raised
them, he found that there was a small fish swimming in the water in the
cup of his hands.
Manu was about to throw the fish back into the water when the fish said,
"Don’t throw me back. I am scared of alligators and crocodiles and big
fishes. Save me."
Manu found an earthen pot in which he could keep the fish. But soon the
fish became too big for the pot and Manu had to find a larger vessel in
which the fish might be kept. But the fish became too big for this
vessel as well and Manu had to transfer the fish to a lake. But the fish
grew and grew and became too large for the lake. So Manu transferred
the fish to the ocean. In the ocean, the fish grew until it became
gigantic.
By now, Manu’s wonder knew no bounds. He said, "Who are you? You must be
the Lord Vishnu, I bow down before you. Tell me, why are you
tantalising me in the form of a fish?"
The fish replied, "I have come to punish the evil and protect the good.
Seven days from now, the ocean will flood the entire world and all
beings will be destroyed. But since you have saved me, I will save you.
When the world is flooded, a boat will arrive here. Take the saptarshis
(seven sages) with you and spend the terrible night that will come on
that boat. Don’t forget to take the seeds of foodgrains with you. Will
arrive and you will then fasten the boat to my horn with a huge snake."
Saying this, the fish disappeared.
Everything happened as the fish had promised it would. The ocean became
turbulent and Manu climbed into the boat. He tied the boat to the huge
horn that the fish had. He prayed to the fish and the fish related the
Matsya Purana to him. Eventually, when the water receded, the boat was
anchored to the topmost peak of the Himalyas. And living beings were
created once again.
A danava (demon) named Hayagriva had stolen the sacred texts of the
Vedas and the knowledge of the brahman. In his form of a fish, Vishnu
also killed Hayagriva and recovered the Vedas.
Kurma avatara or turtle incarnation
Many years ago there was a war between the devas (gods) and the daityas
(demons) and the gods lost this war. They prayed to Vishnu to rescue
them from the oppression of the demons. Vishnu told Brahma and the other
gods that they should have a temporary truce with the demons. The two
sides should get together to churn the ocean. Vishnu would ensure that
the devas benefited more from this churning of the ocean than the
daityas did.
The truce was agreed upon and the two sides got ready to churn the
ocean. The mountain Mandara was used as a churning rod and the great
snake Vasuki as the rope for churning. The devas grasped Vasuki’s tail
and the daityas grasped Vasuki’s head. But as the churning began, the
mountain Mandara which had no base, started to get immersed in the
ocean. What was to be done? Lord Vishnu came to the rescue. He adopted
the form of a turtle and the peak was balanced on the turtle’s back.
As the churning continued, terrible poison named kalakuta emerged from
the depths of the ocean and was swallowed by Shiva. Shiva’s throat
became blue from this poison and he is therefore known as Nilakantha,
blue of throat. The goddess Varuni, the goddess of wine (sura), came out
next. The gods readily accepted her and thus they came to be known as
suras. But the demons rejected Varuni and were therefore known as
asuras. She was followed by the parijata tree, a beautiful tree that
came to occupy the pride of place in Indra’s garden. A jewel named
koustubha emerged and was accepted by Vishnu as his adornment. Three
wonderful animals came out next - the cow Kapila, the horse Ucchaishrava
and the elephant Airavata. They were followed by apsaras, beautiful
women who became dancers of heaven. They were known as apsaras because
they emerged from ap (water). The goddess Lakshmi or Shri came out next
and was united with Vishnu.
Finally, Dhanvantari emerged with a pot of amrita (the life-giving
drink) in his hands. Dhanvantariwas the originator of medicine
(ayurveda). The daityas led by Jambha gave half of the amrita to the
devas and departed with the remaining half.
But Vishnu quickly adopted the form of a beautiful woman. So beautiful
was the woman that the demons were charmed. "Pretty lady," they said,
"Take the amrita and serve it to us. Marry us."
Vishnu accepted the amrita, but he had no intention of giving it to the
demons. He served it to the gods instead. There was only one demon who
was somewhat clever. His name was Rahu. He adopted the form of Chandra,
the moon-god, and succeeded in drinking some of the amrita. The sun-god
and the moon-god noticed what was happening and reported it to Vishnu.
Vishnu thereupon cut off Rahu’s head with a sword.
But Rahu had drunk the amrita, so he could not die. He prayed to Vishnu
and Vishnu granted him a boon. The boon was that occasionally Rahu would
be permitted to swallow up the sun and the moon, since these were the
gods who had complained about him. You can see this happening at the
time of the solar and the lunar eclipses. People who give alms during
such eclipses are blessed.
The gods obtained the amrita and the demons did not. Thus, the gods
became more powerful than the demons. They defeated the demons and
regained heaven.
Varaha avatara or boar incarnation
Vishnu’s next incarnation was in the form of a boar.
The sage Kashyapa and his wife Diti had a son named Hiranyaksha’s
meditation pleased Brahma and Brahma granted him the boon that he would
be invincible in battle. Thus armed, Hiranyaksha went out to fight with
the devas. He comprehensively defeated Varna, the god of the ocean.
Thus, Hiranyaksha became the king of the heaven, the earth and the
underworld.
But the asura was not particularly fond of the earth. He himself had
begun to live in Varuna’s palace under the ocean. So he hurled the earth
into the depths of the ocean.
The gods went to Vishnu and prayed that something might be done about
Hiranyaksha. They wished to be restored to heaven and they wished that
the earth might be brought back from the depts of the ocean. In response
to these prayers, Vishnu adoptd the form of a boar and entered the
ocean. Who should he meet there but Hiranyaskha himself?
Hiranyaksha of course did not know that this boar was none other Vishnu.
He thought that it was an ordinary boar and attacked it. The two fought
for many years. But finally, Hiranyaksha was gored to death by the
boar’s tusks. The boar raised the earth up once again with its tusks.
Vishnu thus saved the gods and the principles of righteousness or dharma.
Narasimha avatara or 'Half-man, Half-lion' incarnation
Hiranyaksha had a brother named Hiranyakashipu. Hiranyakshipu was
furious to learn that his brother had been killed and he resolved to
kill Vishnu. But this could not be done unless he himself became
powerful and invincible. Hiranyakashipu, therefore, began to pray to
Brahma through difficult meditation. Brahma was pleased at these prayers
and offered to grant a boon.
"I want to be invincible," said Hiranyakashipu. "Please grant me the
boon that I may not be killed by night or day; that I may not be killed
by man or beast; and that I may not be killed in the sky, the water or
the earth."
Brahma granted the desired boon. And Hiranyakashipu was happy. He
thought that he had taken care of all possible eventualities. And since
he had become so powerful, he conquered all the three worlds and kicked
the gods out of heaven.
Hiranyakashipu had a son named Prahlada. You no doubt remember that
Hiranyakashipu had resolved to kill Vishnu. But strangely enough,
Prahlada became devoted to Vishnu. Hiranyakashipu tried to persuade his
son. That did not work. He tried to kill his son. That too did not work
since, each time, Vishnu intervened to save Prahlada.
Meanwhile, the gods had been driven off from heaven. They had also been
deprived of their shares in yajnas by Hiranyakashipu. These shares now
went only to the asura king. In desperation, they went and prayed to
Vishnu and Vishnu promised them that he would find a solution.
One day, Hiranyakashipu called Prahlada to him. "How is it that you escaped each time I tried to kill you?," he asked.
"Because Vishnu saved me," replied Prahlada. "Vishnu is everywhere."
"What do you mean everywhere?," retorted Hiranyakashipu. He pointed to a
crystal pillar inside the palace and asked, "Is Vishnu inside this
pillar as well?"
"Yes," replied Prahlada.
"Very well then. I am going to kick the pillar," said Hiranyakashhipu.
When Hiranyakashipu kicked the pillar, it broke in two . And from inside
the pillar, Vishnu emerged in his form of
Narasimha, half-man and half-lion. He caught hold of Hiranyakashipu and
placed the demon across his thighs. And with his claws, he tore apart
the demon’s chest and so killed him. Brahma’s boon had been that
Hiranyakashipu would not be killed by man or beast, it was half-man and
half-beast. The boon had said that the asura would not be killed in the
sky, the water or the earth. But Hiranyakashipu was killed on Vishnu’s
thighs, which were not the sky, the water or the earth. And finally, the
boon had promised that Hiranyakashipu would not be killed by night or
day. Since the incident took place in the evening, it was not night or
day.
After Hiranyakashipu died, the gods were restored to their rightful places. Vishnu made Prahlada the king of the asuras.
Vamana avatara or The Dwarf incarnation
Prahlada’s grandson was Vali and Vali became very powerful. When he was
the king of the asuras, there was a war between the devas and the
asuras. The gods were defeated and were driven off from svarga. As
always, the gods fled to Vishnu and began to pray to him to save them.
Vishnu assured the gods that he would do something about Vali.
Accordingly, Vishnu was born as the son of Aditi and Kashyapa. The son was a dwarf.
King Vali had arranged for a huge sacrifice and had announced that, on
the occasion of the sacrifice, he would not refuse anyone a boon. The
dwarf arrived at this sacrifice and began to recite the Vedas. Vali was
so pleased at this that he offered the dwarf a boon. Vali’s guru
(teacher) was Shukracharya and Shukracharya thought that there was
something fishy about the way the dwarf had arrived. So he tried to
restrain Vali.
"No," said Vali. "I have offered a boon and I shall stick to my word." What boon do you desire? I will give whatever you want."
Before a boon was actually granted, a small rite had to be performed
with holy water. Shukracharya was still trying to do his best to prevent
the boon from being given. So he entered the vessel in which the holy
water was kept to seal the mouth of the vessel and prevent the water
from being taken out. To get at the holy water, the vessel was pierced
with a straw. This straw also pierced one of Shukracharya’s eyes. Ever
since that day, the preceptor of the demons has been one-eyed.
"Give me as much of land as may be covered in three of my steps," said the dwarf. "I need this as dakshina (fee) for my guru."
Vali agreed. But the dwarf adopted a gigantic form. With one step he
covered bhuloka. With another step he covered bhuvarloka. And with the
last step he covered svarloka. The three worlds were thus lost to Vali
and Vishnu returned them to Indra. Vali had no option but to go down to
the underworld (patala). But so pleased was Vishnu at Vali’s generosity
that he granted the asura the boon that he would bear the title of Indra
in the future.
Parashurama avatara
The kshatriyas were the second of the four classes. It was their job to
wear arms and protect the world. And rule. The brahmanas were the first
of the four classes. It was their job to pray, study the sacred texts
and perform religious rites. But the kshatriyas became very insolent and
began to oppress the world and the brahmanas. Vishnu was then born as
the son of the sage Jamadagni and his wife Renuka. Since this was the
line of the sage Bhrigu, Parashurama was also called Bhargava.
Parashurama’s mission was to protect the brahmanas and teach a lesson to
the kshatriyas.
There was a king named kartavirya who had received all sorts of boons
from the sage Dattatreya. Thanksto these boons, Kartavirya had a
thousand arms and conquered and ruled over the entire world.
One day, Kartavirya went on a hunt to the forest. He was very tired
after the hunt and was invited by the sage Jamadagni to rest at the
sage’s hermitage. Jamadagni had a kamadhenu cow. This meant that the cow
producted whatever its owner desired. Jamadagni used the kamadhenu to
treat Kartavirya and all his soldiers to a sumptuous feast.
Kartavirya was enamoured of the kamadhenu that he asked the sage to give
it to him. But Jamadagni refused. Kartavirya then abducted the cow by
force and a war started between Kartavirya and Parashurama. In this war,
Parashurama cut off Kartavirya’s head with his axe (parashu) and
brought the kamadhenu back to the hermitage.
After some time, Parashurama was away when Kartavirya’s sons arrived at
the ashrama and killed Jamadagni. On the death of his father,
Parashurama’s anger was aroused. He killed all the kshatriyas in the
world twenty-one times. On the plains of Kurukshetra, he built five
wells which were filled with the blood of kshatriyas. Eventually,
Parashurama handed over the world to Kashyapa and went and lived on
Mount Mahendra.
Sri Rama avatara
Brahma came out of Vishnu’s navel. Brahma’s son was Marichi, Marichi’s
son Kashyapa, Kashyapa’s son Surya, Surya’s son Vaivasvata Manu, Manu’s
son Ikshvaku, Ikshvaku’s son Kakutstha, Kakutstha’s son Raghu, Raghu’
son Aja, Aja’s son Dasharatha, Dasharatha’s sons were Rama, Bharata,
Lakshmana and Shatrughna. Since Rama was descended from Kakutstha and
Raghu, he was also called Kakutstha and Raghava. Since his father’s name
was Dasharatha, he was also called Dasharathi. Rama’s story belongs to
the solar line (surya vamsha), since one of his ancestors was Surya.
Vishnu himself wished to destroy Ravana and the other rakshasas
(demons). He therefore divided himself into four parts and was born as
Rama, Bharata, Lakshmana and Shatrughna. Rama was Koushalya’s son,
Bharata Kaikeyi’s. Lakshmana and Shatrughna were the sons of Sumitra.
The sage Vishvamitra came to Dasharatha and pleaded for Rama’s help in
defeating the rakshasas who were disturbing his yajnas. Rama killed
these demons and Vishvamitra was so pleased that he taught Rama the use
of all divine weapons. Rama broke a bow of Shiva’s that had been in the
possession of the king of Mithila, Janka. This was the task that had
been appointed for marrying Sita, Janaka’s daughter. Rama married Sita,
Lakshmana married Urmila, Bharata married Mandavi and Shatrughna married
Shrutakirti. On the way back to Ayodhya, Rama also beat Parashurama in a
duel.
Dasharatha resolved that Rama should be made yuvaraja, that is, the heir apparent to the kingdom.
But Kaikeyi had a servant named Manthara who plotted otherwise. When he
was young, Rama had pulled at Manthara’s feet and ever since that day.
Manthara had not been kindly disposed towards Rama. She reminded Kaikeyi
of the two boons that had been promised to her by King Dasharatha.
Years ago, the gods had been fighting with the demon Shambara and had
asked Dasharatha for his help. In fighting with Shambara, Dasharatha had
been injured. He had been nursed back to health by Kaikeyi. Dasharatha
had promised two boons to Kaikeyi as a reward and Manthara’s suggestion
was that Kaikeyi should now ask for these two boons. By the first boon
Rama would be banished to the forest for fourteen years and by the
second boon Bharata would become yuvaraja.
Kaikeyi listened to Manthara. At Manthara’s instance, she asked for
these two boons. Dasharatha was very angry, but Rama insisted that he
would indeed go to the forest for fourteen years. Rama, Lakshmana and
Sita first went to the banks of the river Tamasa. From there they went
to the kingdom of Guha, the king of the hunters (nishadas). They crossed
the river Jahnavi and arrived in Prayaga, where the sage Bharadvaja had
his hermitage. Their final destination was the mountan range of
Chitrakuta, on the banks of the river Mandakini.
Meanwhile, back home in Ayodhya, King Dasharatha who could not bear to
be parted from Rama, died. Bharata and Shatrughna had gone on a visit to
their uncle’s house and were recalled. But Bharata refused to be king.
He went to the forest to try and persuade Rama to return, but Rama
insisted that he would not return before the fourteen years were over.
So Bharata brought back Rama’s sandals. He placed these sandals on the
throne as a token of Rama’s kingship. And he began to rule the kingdom
in Rama’s name from Nandigrama, rather than from Ayodhya.
Rama, Lakshmana and Sita then went to the forest that is known as the
Dandaka forest, dandakaranya. This forest was on the banks of the river
Godavari and there was a beautiful grove inside the forest known as
Panchavati. They built a hut there and resolved to live there.
There was a rakshasa woman named Shurpanakha. She happened to come to
the place where Rama, Lakshmana and Sita had built their hut.
Shurpanakha liked Rama so much that she wanted to marry Rama and eat up
Lakshmana and Sita. But Lakshmana cut off Shurpaakha’s nose and ears
with his sword.
Shurpanakha fled to her brother Khara and demanded revenge. Khara and
fourteen thousand other demons (rakshasas) attacked Rama, but they were
all killed by Rama. Shurpanakha then went to her other brother Ravana,
the king of Lanka. Ravana asked the rakshasa Maricha to adopt the form
of a golden deer and roam around in front of Rama’s hut. Sita was so
charmed by the deer that she asked Rama to capture it for her. Rama was
long in returning and Lakshmana went to look for him. Taking advantage
of Rama and Lakshmana’s absence. Ravana kidnapped Sita. Jatayu, the king
of the birds, did try to stop Ravana, but he met his death at Ravana’s
hands.
Rama and Lakshmana were greatly distressed to find Sita missing and they
looked for her everywhere. Rama made friends with the monkey Sugriva.
He killed Sugriva’s brother Bali and made Sugriva the king of the
monkeys. The monkeys were sent off in all the four directions to look
for Sita.
The monkeys who had gone towards the south learnt that Sita was in
Lanka, across the ocean. One of these monkeys was Hanumana. Hanumana
leapt over the ocean and arrived in Lanka. He discovered the lonesome
Sita in a grove of ashoka trees, the ashokavana. Hanumana introduced
himself and assured Sita that he would soon be back with Rama. Hanumana
caused some general havoc in Lanka and was captured by Meghnada or
Indrajit, Ravana’s son. Ravana ordered that Hanumana’s tail should be
set on fire. But Hanumana used his burning tail to set fire to all the
houses of Lanka. He then returned to Rama with the news that Sita had
been found.
Rama, Lakshmana and the army of monkeys arrived at the shores of the
ocean. There they built a bridge over the ocean so that they could cross
over into Lanka. There was a terrible war in which Rama killed the
giant Kumbhakarna, Ravana’s brother. Lakshmana killed Indrajit. Rama
killed Ravana with a powerful divine weapon, the brahamastra.
The fourteen years were by now over and Rama, Lakshmana and Sita
returned to Ayodhya. There Rama was crowned king and he treated his
subjects as his own sons. He punished the wicked and followed the path
of dharma. During Rama’s rule there was no
shortage of food grains anywhere and the people were righteous. No one
died an untimely death.
On Rama’s instructions, Shatrughna killed the asura Lavana and built the
city of Mathura in the place where Lavana’s kingdom had been. Bharata
was sent by Rama to kill a wicked gandharva a singer of heaven named
Shailusha, who lived on the banks of the river Indus with his sons.
Bharata killed them and built two cities there, Takshashila and
Pushkaravati. In Takshashila Bharata established his son Taksha as king
and in Pushkaravti he made his son Pushkara the king. Rama and Sita had
two sons named Kusha and Lava. Rama ruled for eleven thousand years
before he died.
This is the story of the Ramayana as recounted in the Agni Purana. It
was written by the sage Valmiki after he had heard the story from the
sage Narada.
Rama was the seventh avatara of Vishnu. Krishna was the eighth.
Sri Krishna avatara (and the linage of Sri Krishna)
As you have already been told, Brahma emerged from Vishnu’s navel.
Brahma’ son was Atri, Atri’s son Soma, Soma’s son Pururava, Pururava’s
son Ayu, Ayu’s son Nahusha and Nahusha’s son Yayati. Yayati had two
wives, Devayani and Sharmishtha. Devayani had two sons, Yadu and
Turvusu. And Sharmishtha had three sons, Druhya, Anu and Puru. The
descendants of Yadu were known as the Yadavas.
Vasudeva was a Yadava. His wife was Devaki. Vishnu was born as the son
of Vasudeva and Devaki in order to remove the wicked from the world. The
seventh son of Vasudeva and Devaki was Baladeva. And the eighth son was
Krishna himself. Krishna was born in the month of Bhadra in the thick
of the night. Scared that the wicked Kamsa might kill the newly child,
Vasudeva left him with Yashoda, the wife of Nanda.
Nanda was the king of the cowherds and he brought up Baladeva and
Krishna. Kamsa sent a rakshasa woman named Putana to kill Krishna, but
Krishna killed her instead. In Vrindavana, Krishna subdued the terrible
snake known as Kaliya. He killed several other rakshasas named Arishta,
Vrishabha, Keshi, Dhenuka and Gardhabha and made the country safe from
the attacks of these demons. He also stopped the worship of Indra. This
led to a fight between Indra and Krishna , Indra tried to destroy the
inhabitants of Gokula by sending down torrents of rain. But Krishna held
aloft the mountain Govardhana and saved the inhabitants of Gokula.
Kamsa’s capital was in Mathura, Baladeva and Krishna went there. Kamsa
let loose a mad elephant named Kuvalayapida on Krishna. But Krishna
killed Kuvalayapida. Baladeva and Krishna also killed two strong
wrestlers, Chanura and Mushtika, whom Kamsa had instructed to kill
Baladeva and Krishna. Finally, Krishna killed Kamsa and made Ugrasena
the king.
Kamsa was Jarasandha’s son- in-law and Jaradsandha became furious when
he learnt of Kamsa’s death. He attacked the Yadavas and laid siege to
the city of Mathura. After a prolonged war, Krishna managed to defeat
Jarasandha. Krishna also defeated another evil king named Poundraka. On
Krishna’s instructions, the Yadavas built the beautiful city of Dvaraka
or Dvarakati. The Yadavas began to live in Dvaraka.
There was an asura named Naraka who was killed by Krishna. Naraka had
imprisoned sixteen thousand daughters of the devas, gandharvas and
yakshas (guards of heaven’s treasury). These women were freed by Krishna
and Krishna married all of them. Among Krishna’s other exploits were
defeating the daitya Panchajana, killing Kalayavana, seizing the
parijata tree from Indra and bringing back to life the sage Sandipani’s
dead son.
Krishna had several sons. Shamba was born of Krishna’s wife Jambavati
and Pradyumna was born of Krishna’s wife Rukmini. As soon as Pradyumna
was born, he was abductd by the asura Shambara. Shambara threw the baby
into the sea, but a fish swallowed the baby. A fisherman caught the fish
and brought it to Shambara’s house. When the fish’s stomach was cut
open, the baby came out. There was a woman named Mayavati who lived in
Shambara’s house and Shambara handed over baby Pradyumna to Mayavati so
that he might be brought up well. When he grew up, Pradyumna killed
Shambara and married Mayavati. They returned to Dvaraka and Krishna was
happy to see his lost son.
Pradyumna and Mayavati had a son named Aniruddha. Aniruddha secretly
married Usha, the daughter of King Vana, Vana himself being the son of
Vali. Vana’s capital was in a city named Shonitapura. Vana had pleased
Shiva through hard and difficult tapasya, so that sometimes he was
called the son of Shiva. Vana loved to fight and he had wanted a boon
from Shiva that he might get the chance to fight with someone who was
his equal in battle. A flag with a peacock on it used to fly from the
ramparts of Vana’s palace. Shiva told him that the day this flag fell
down, Vana’s desire for battle with an equal would be satisfied.
With the help of a friend of Usha’s, Aniruddha and Usha used to meet
secretly in Vana’s palace. Vana’s guards informed him about this and
there was a fierce battle betweeen Vana and Aniruddha. At the same time,
the flag with the peacock on it fell down. Krishna got to know from
Narada about the fight between Vana and Aniruddha and he, Baladeva and
Pradyumna arrived in Vana’s capital. Shiva came to fight on Vana’s side,
accompanied by Nandi and Skanda or Kartikeya. But after a duel that
lasted for a long time, Krishna triumphed over these enemies. Krishna’s
arrows also cut off the thousand arms that Vana had. But at Shiva’s
request, Krishna spared Vana’s life and gave him two arms with which to
make do.
All of these stories about Krishna are related in detail in the
Harivamsha. The Agni Purana merely gives a brief summary of the
Harivamsha. But stories about Krishna, the eighth avatara of Vishnu,
also crop up in the Mahabharata. The Agni Purana, therefore, next
summarises the Mahabharata.
The Mahabharta
The Pandavas were merely a pretext. Krishna used the Pandavas to rid the world of evil men.
You have already learnt that one of Yayati’s sons was Puru. In Puru’s
line were born Bharata and Kuru. One of Kuru’s descendants was the king
Shantanu. Shantanu married Ganga and Bhishma was born from this
marriage. But Shantanu also married Satyavati and had two more sons,
Chitrangada and Vichitravirya. Bhishma never married. Chitrangada died
young. When Vicitravirya grew up, Bhishma defeated the king of Kashi and
brought two of the king’s daughters, Ambika and ambalika, as brides for
Vichitravirya. Vichitravirya was also quite young when he died of
tuberculosis.
Since Vichitravirya had left no children, Vyasadeva was brought to
Hastinapura. Vyasadeva and Ambika had a son named Dhritarashtra and
Vyasadeva and Ambalika had a son named Pandu. Dhritarashtra married
Gandhari and they had a hundred sons, of whom the most important was
Duryodhana. Pandu had two wives, Kunti and Madri. Kunti’s sons were
Yudhishthira, Bhima and Arjuna and Madri’s son were Nakula and Sahadeva.
But Yudhisthira was really the son of the god Dharma and not Pandu’s
son. Similarly, Bhima was the son of the god Pavana. Arjuna the son of
Indra and Nakula and Sahadeva the sons of the two Ashvinis. Earlier,
Kunti had had a son named Karna from the sun-god. This was before she
had got married to Pandu. Karna became a friend of Duryodhana’s. Because
of a curse imposed on him by a sage, Pandu died in the forest.
Duryodhana tried his best to kill the Pandavas. He set fire to a house
of lac (jatugriha) in which Kunti and the five Pandavas were staying.
But the Pandavas were saved and fled to a city named Ekachakra. There
they lived, diguised as brahmanas. In Ekachakra, they destroyed a
rakshasa named Vaka. They then won the hand of the daughter of the king
of Panchala. Her name was Droupadi and all five Pandava brothers married
her. When Duryodhana learnt that the Pandavas were alive, he handed
over half the kingdom to them.
Meanwhile, the forest Khandava had to be burnt and Krishna and Arjuna
did this together. Krishna had befriended Arjuna. When Arjuna
successfully defeated the god Agni at the burning of the Khandava
forest, Agni gave him several divine weapons. Arjuna had also obtained
divine weapons from his guru Dronacharya.
On the Pandava side, Yudhishthira had become king. The Pandavas
organised a rajasuya yajna (royal sacrifice) in which they conquered
several kingdoms and accumulated a lot of wealth. This made Duryodhana
envious. He arranged a game of dice (aksha) between Yudhishthira and
Duryodhana’s uncle Shakuni. Shakuni did not play fairly and Yudhisthira
lost the game. As a penalty for the loss, the Pandavas were to spend
twelve years in the forest and one additional year without being
detected. Droupadi went with them to the forest, as did the Pandava’s
priest, Dhoumya.
After the twelve years were over, the Pandavas came to the kingdom of
King Virata where they proposed to spend the additional year that had to
be spent in disguise. Yudhishthira pretended to be a brahmana, Bhima
cook, Arjuna dancer, Nakula and Sahadeva stable-hands. Droupadi became
the queen’s maid. The queen’s brother Kichaka tried to molest Droupadi,
but was killed by Bhima. When the year was over, the Kauravas attacked
King Virata to rob him of his cattle. But Arjuna defeated all the
Kauravas and saved Virata’s cattle. After this success, the identity of
the Pandavas could no longer be kept a secret. But thankfully, the one
year during which identities had to be kept a secret, was over.
King Virata’s daughter Uttara was married to Abhimanyu, Arjuna’s son.
Abhimanyu’s mother was Subhadra, whom Arjuna had married. Subhadra also
happened to be Krishna’s sister.
The Pandavas now demanded their rightful share of the kingdom, but
Duryodhana refused. A war was imminent. A huge battalion of soldiers was
known as an akshouhini. Duryodhana collected eleven akshouhinis for the
war and Yudhishthira collected seven. Krishna was sent as a messenger
to Duryodhana to try and preserve the peace, Krishna told Duryodhana
that the Pandavas would be satisfied with a mere five villages.
Duryodhana refused to give them even this without a fight.
So the armies gathered for a war on the plains of Kurukshetra. Noticing
that elders and relatives like Bhishma and Dronacharyas were fighting on
the side of the Kauravas. Arjuna was reluctant to fight. But Krishna
gave Arjuna lessons which have come down to us as the Gita. He taught
that there was no reason for sorrow if Bhishma or Dronacharya died. That
true identity of a person was his atman (soul) which never died, but
passed from one body to another. True bliss was obtained when the atman
united with the brahman( divine essence) or paramatman (supreme soul).
This was always the goal of a yogi, that is a person who sought union
with god.
Thus instructed by Krishna, Arjuna started to fight. With the help of
Shikhandi, he defeated Bhishma. This happened on the tenth day of the
fighting. Bhishma did not however die. He had earlier received the boon
that he would only die when he actually wished to do so. For many days,
he lay there in the battlefield on a bed of arrows. After Bhishma’s
defeat, Dronacharya became the general of the Kauravas. Dhrishtadyumna
was the general on the Pandava side. Dronacharya killed Virata, Drupada
and several other kings and soldiers on the Pandava side. Dhrishtadyumna
also killed many Kaurava soldiers. On the fifteenth day of the
fighting, a rumour gained currency that Ashvatthama, Dronacharaya’s son,
had been killed. Dronacharya abandoned his weapons on hearing this bad
news and Dhrishtadyumna faced not problems in killing him. Karna now
became the Kaurava general and lasted for two and a half days before he
was killed by Arjuna. Shalya was the last Kaurava general. He fought for
only half a day and was killed by Yudhishthira.
Bhima and Duryodhana fought the last duel of the war with maces. Bhima
broke Duryodhana’s thighs and killed him. Ashvatthama had been fuming
ever since his father Dronacharya had been killed by unfair means. In
the dead of the night, he entered the Pandava camp where he killed
Dhristadyumna and the five sons of Droupadi. Droupadi was disconsolate
and demanded revenge. Arjuna and Ashvatthama let loose divine weapons at
each other. Since this might destroy the world, they were asked to
withdraw these weapon. Arjuna could withdraw his weapon, but Ashvatthama
could not. Ashvatthama’s weapon killed the baby that was in Uttara’s
womb, but when the dead baby was born, Krishna brought it back to life.
This baby was Parikshita.
Many kings and soldiers died in the course of the Kurukshetra war. The
only ones left alive were Kritavarma, Kripacharya and Ashvatthama on the
Kaurava side and Satyaki, Krishna and the five Pandavas on the Pandava
side. After the war was over, Bhishma taught Yudhishthira the duties of a
king. It was only after this that he died.
As a king, Yudhishthira performed many yajnas and gave a lot of alms to
brahmanas. When Yudhishthira learnt that the Yadavas had been destroyed,
he no longer wished to rule. He handed over the kingdom to Parikshita
and the Pandavas left on a pilgrimage, in the course of which they
died.
It was Krishna who had used the Pandavas as a tool to rid the world of
evil kings and establish the good ones. Realizing that the Yadavas were
also evil, Krishna also ensured that the Yadavas would be destroyed. He
then gave up his life at the place of pilgrimage that is known as
Prabhasa. After Krishna died, the city of Dvaraka was swallowed up by
the sea.
This was the story of the eighth avatara of Vishnu.
Buddha and Kalki
The ninth avatara of Vishnu was Buddha and the tenth will be Kalki.
Many years ago, there was a war between the devas and the asuras in
which the demons managed to defeat the gods. The gods went running to
Vishnu for protection and Vishnu told them that Mayamoha would be born
as Buddha, the son of Shuddhodana. Such were the illusions that Buddha
created, that the asuras left the path indicated by the Vedas and became
Buddhists. These dastardly creatures performed ceremonies that were a
sure ticket to naraka. Towards the end of the Kali era, all people will
be dastardly. They will oppose the Vedas, become robbers and will be
concerned only with wealth. The disbelievers will then become kings and
these kings will also be cannibals.
Much later, Kalki will be born on earth as the son of Vishnuyasha. He
will take up arms to destroy these disbelievers. Kalki’s priest will be
the sage Yajnavalkya. The norms of the four classes (varna) and the four
stages of life (ashrama) will be
etablished yet again. People will honour the sacred texts and become
righteous. It will then be time for the dawn of a new satya yuga, a
fresh period of righteousness.
In every cycle (kalpa) and in every era (manvantara) Vishnu is thus born
in various forms. It is sacred duty to listen to the stories of then
ten avataras. The listener atttains his desires and goes to heaven.
Creation
Agni next told Vashishtha the history of creation.
Vishnu is the Lord of creation, preservation and destruction. Before
creation, it was only the brahman that was everywhere. There was no day,
night or sky.
First Vishnu created the waters. And in the waters he sowed the seeds if
brahmanda, the great egg. From this seed there developed a golden egg
which began to float on the waters. From the egg Brahma created himself.
Since he created himself (svayam sambhuta). Brahma is also known as
Svayambhu. Having created himself, Brahma stayed inside the egg for an
entire year. And at the end of the year, he split the egg into two. One
part of the egg formed the heaven, the other the earth. And in between
the two parts of the egg, Brahma created the sky.
Brahma next established the earth on the waters and made the ten
directions. He created time, lightning, thunder, clouds, rainbows, words
and anger. To ensure that yajnas could be performed, texts of the Rig
Veda, the Yajur Veda and the Sama Veda emerged from his body. Holy
people use the Vedas to perform ceremonies meant for the gods.
From the powers of his mind, Brahma created seven sons. Their names were
Marichi, Atri, Angira, Pulastya, Pulaha, Kratu and Vashishtha.
Prithu is recognized as the first king. Prithu was descended from
Dhruva. And Prithu’s father Vena was also a king. But Vena was an evil
king; he was simply not interested in protecting his subjects. The sages
therefore killed Vena with a straw. And after Vena had died, they began
to knead the dead body’s right hand and it was thus that Prithu
emerged. He wore armour and carried bow and arrows when he was born. He
ruled well, as per the dictates of dharma. He looked upon all his
subjects as his own sons. From Prithu the earth came to be known as
prithivi.
How to Pray, How to Build Temples and Idols
The Agni purana next has several chapters on how to pray and on how to
build temples and idols. The techniques of praying to Vishnu, Shiva,
Surya and the other gods and goddesses are decribed, including the
special mantras (incantations) that must be used so as to please
specific gods and goddesses. Prior to prayers one must bathe and there
are prescribed forms for such bathing as well.
A person who builds temples is blessed. Even if one merely thinks of
building temples, the sins of a hundred lives are forgiven. The
ancestors of a builder of temples are rescued from hell. A builder of a
single temple goes to heaven (svarga). A builder of two temples goes to
brahmaloka, a builder of five to shivaloka, a builder of eight to
vishuloka and a builder of sixteen temples is freed from the shackles of
being born again and again. What is the point of earning money if one
does not build temples? Money is also meant to be donated as alms to
brahmanas, but the punya or merit earned from building a temple is
greater than the punya earned from donating alms. The merit earned by a
builder of temples is greatest for a golden temple, lesser for a stone
temple, still lesser for a wooden temple and least for an earthen
temple.
More punya is acquired from building an idol than from a temple, Idols
of gods and goddesses should always be set up so that they face the
city; they should not face away from the city. The east is best for
Indra’s idol , the south for Chandi’s, the centre for Brahma’s, Vishnu’s
idol can be set up anywhere at all.
Different idols of Vishnu must have different forms. Consider, for
example, idols or images of the ten incarnations of Vishnu. The matsya
(fish) avatara must naturally look like a fish and the kurma (turtle)
avatara must look like a turtle. But the varaha (boar) avatara will have
four arms like a man and will hold a gada (mace), a padma (lotus
flower), a shankha (conch shell) and a chakra (bladed discus) in these
four arms. The narasimha avatara should have two arms holding a chakra
and a gada and should wear a a garland. The vamana (dwarf) avatara
should hold an umbrella and a stick in his two hands. Parashurama will
have four hands with a bow, arrows, a sword and an axe in these hands.
Rama’s image can have either two arms or four. If there are four arms,
the four hands will hold a bow, arrows, a conch shell and a chakra.
Balarama’s image may also have either four arms or two. If there are two
arms, the hands will hold a plough and a mace. If there are four arms,
the hands will hold a plough, a conch shell, a club and a chakra.
Buddha’s image should have a calm appearance. It should be seated one
lotus. The ears should be elongated. Kalki’s image is that of a
brahmana, seated on a horse and holding a bow and arrows, a conch shell,
a sword and a chakra.
Krishna’s image may be either two-armed or four-armed. Three of the four
arms will hold a gada, a chakra and a shankha. The fourth palm will be
opened out in the act of granting a boon. On either side of Krishna’s
image, there will be images of Brahma and Shiva. Brahma has four faces
and four arms and the image should have a pronounced stomach, a beard
and matted hair. Brahma rides a swam. On either side of Brahma’s image,
there will be images of Sarasvati and Savitri.
Visnu’s image has eight arms. Seven of the arms hold a sword, a mace,
arrows, a bow, a shield, a chakra and a conch shell. The eighth palm is
spread out as if Vishnu is granting a boon. Vishnu should be shown
riding on Garuda. Garuda will also have eight arms. To the right of
Vishnu’s image, there should be images of Lakshmi and Sarasvati, Lakshmi
holding a lotus and Sarasvati holding a veena ( a musical instrument).
There has also got to be an image of Vishnu exhibiting his universal
form (vishvarupa). The Vishvarupa image has four heads and twenty arms.
Chandi’s image has twenty arms. The ten arms on the right hold a spear, a
sword, a shakti (a small spear), a chakra, a pasha (noose), a shield, a
drum and any two other weapons. The tenth arm on the right should be in
the act of granting a boon. The ten arms on the left hold snakes, a
rod, an axe, an amkusha (used for driving elephants), a bow, a bell, a
flag, a mace, a mirror and a club. In front of Chandi’s image there will
be the image of a buffalo with its head cut off. The image of an asura
will be shown emerging from the body of the buffalo. The demon’s hair,
eyes and garland will be red in colour. It will be shown to be vomiting
blood and it will hold weapons in its hand. The demon’s neck will be
bound up in a noose and Chandi’s lion will be attacking it. Chandi’s
right leg will be on the lion and her left leg will be on the demon’s
back. Images of Chandi may sometimes also have ten, sixteen or eighteen
arms.
Shiva’s image (linga) may be made out of earth, wood, iron, jewels, gold, silver, copper, bronze or mercury.
Places of Pilgrimage
A visit to a place of pilgrimage (tirtha) brings the same punya that is
obtained from performing a yajna. It is because people had not gone on
pilgrimages or donated gold and cows in their earlier lives that they
were born poor in their next lives.
The best place of pilgrimage is Pushkara. Brahma, other gods and sages
who wish to go to heaven live there. The best time to go to Pushkara is
in the month of Kartika. In Pushkara itself there are two other places
of pilgrimage known as Jambumarga and Tandulikashrama.
It is difficult to go to Pushkara. But there are several other tirthas
as well. One such is Kurukshetra, where Vishnu and the other gods keep
on coming. The river Sarasvati flows near Kurukshetra. If one bathes in
the Sarasvati, one attains brahmaloka.
Any region through which the river Ganga flows also becomes a tirtha.
Even if one sees the Ganga, the punya of performing yajnas is attained. A
person who bears earth from the bed of the Ganga on his head is freed
of all sins.
Prayaga is another famous place of pilgrimage. Brahma, Vishnu, Indra and
the other gods, gandharvas, apasaras and the sages are always there in
Prayaga. This is because the two holy rivers, Ganga and Yamuna, come
together in Prayaga. There are many tirthas inside Prayaga itself. The
sages have said that, in the month of Magha, if one bathes for three
days in Prayaga, that is better than donating crores and crores of cows.
If one donates alms in Prayaga, one goes to svaraga and is born as a
king in one’s next life. If one dies in Prayaga, one goes straight to
vishnuloka.
Shiva himself had told Parvati that Varanasi was a very holy tirtha and
that Shiva never left the city. Varanasi is so named because it is
located at the junction of two rivers, Varana and Asi. Varana is also
known as Kashi.
The river Narmada is also sacred.
There may be several holy tirthas, but Gaya is the holiest of them all. A
demon named Gayasura once started to perform tapasya and such were the
powers of his tapasya that the gods began to suffer. They went to Vishnu
and asked him to save them. Vishnu agreed and appeared before Gayasura.
"Accept a boon," said Vishnu.
"Grant me the boon that I may become the most sacred of all tirthas," replied the daitya.
The boon was granted and Gayasura disappeared. The gods returned to
svarga, but felt that the earth seemed to be deserted now that Gayasura
had disappeared. Vishnu then instructed Brahma and the other gods to
perform a sacrifice. He also asked them to go to Gayasura and ask for
his body so that the sacrifice might be performed on it. Gayasura
readily agreed, and as soon as he agreed, his head fell off from the
body. Brahma then proceeded to perform the sacrifice on Gayasura’s
headless body. But as soon as the sacrifice started, the body began to
shake. This meant that the sacrifice could not be properly performed and
a solution had to be found. The solution was the gods should all enter a
stone which would be placed on Gayasura’s body so that the body would
not shake. The sacrifice could then be performed. Vishnu himself also
entered the stone. It is because the gods and Vishnu are always there in
Gaya that Gaya is sacred.
In fact, there is a story behind this stone as well.
The sage Marichi was Brahma’s son and had married Dharmavrata. One day,
Marichi went to the forest to collect wood and flowers and returned
extemely tired. He called Dharmavrata and said, "I am very tired. Today
you must wash my feet for me."
Dharmavrata began to wash Marichi’s feet when Brahma suddenly arrived.
Dharmavrata did not know what to do. Should she finish washing her
husband’s feet? Or should she first attend to Brahma, since Brahma was
Marichi’s father? She decided to attend to Brahma first. At this,
Marichi became very angry and cursed Dharmavrata that she would turn
into a stone. Dharmavrata was greatly distressed at being cursed for
what she though had not been a fault at all. So she performed tapasya
for many years. When Vishnu and the other gods were pleased at
Dharmavrata’s meditation, they appeared and offered to grant her a
boon.
Dharmavrata wished that the curse imposed on her by Marichi might be
waived. The gods explained that this was impossible, since Marichi was a
very powerful sage. What they would however, do was to make Dharmavrata
a very holy stone desired even by the gods. The god promised to be
always inside this stone. It was this stone that was placed on
Gayasura’s body.
Once the sacrifice was over, Gayasura himself desired a boon from the
gods and the gods granted him that Gaya would become the most sacred of
all tirthas. It was in Gaya that the Pandavas had prayed to Vishnu.
Geography
The world is divided into seven regions (dvipas). Their names are Jambu,
Plaksha, Shalmali, Kusha, Krouncha, Shaka and Pushkara. The seven
dvipas are surrounded by seven oceans and the names of these oceans and
the names of these oceans are Lavana, Ikshu, Sura, Sarpih, Dadhi, Dugdha
and Jala.
Right in the centre of Jambudvipa is Mount Meru. Mountains named
Himavana, Hemakuta and Nishada are to the south of Meru and mountains
named Nila, Shveta and Shringi are to the north of Meru. Jambudvipa is
known by that name as there are a large number of jambu (jamun) trees in
this area. On the top of Mount Meru is Brahma’s famous city.
Under the earth is the underworld. This too, consists of seven regions
and their names are Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala
and Patala. The daityas and the danavas live in the underworld. Vishnu
is also there in the underworld, in his form of the great snake Shesha.
The snake Shesha holds up the earth on its hood.
That part of the sky which is lit up by sun-rays is known as Nabha.
Above the earth is the sun, above the sun the moon, above the moon the
stars, above the stars Mercury, above Mercury Venus, above Venus Jupiter
and above Jupiter the constellation of the great Bear
(Saptarshimandala). Beyond this constellation is the world of Dhruva.
Astrology
The Agni Purana next gives a lot of information on astrogy. It states
when marriages should take place and when they should not. For example,
marriages are never to be held in the months of Chaitra and Pousha or
under the signs of Libra or Gemini. If one is going on a trip, then
Friday is the best day to start on. Medicine should not be taken if one
of the nakshatras (stars Pushya, Hasta, Jyeshtha, Shravana or Ashvini is
not in the sky. If one wishes to have a bath after recovering from an
illness, then Saturday is the best day for such a bath.
The first time a child’s head is shaved should never be on a Tuesday or a
Saturday. Ears should be pierced on Wednesday or Thursday. New Clothes
should not first be worn on Wednesday, Thursday or Friday. A new house
should not entered into in the months of Chaitra, Jyeshtha, Bhadra,
Ashvina, Pousha or Magha. It is best to reap grain on a Wednesday.
Manvantaras
Each manvantara (era) is ruled over by a Manu.
The first Manu was Svayambhuva. Shatakratu held the title of Indra during this manvantara.
The second Manu was Svarochisha. Vipashchita held the title of Indra during this manvatara.
The third Manu was Uttama and Sushanti was Indra then.
The fourth Manu was Tapasa and Shikhi held the title of Indra then.
The fifth Manu was Raivata and Vitatha was Indra then.
The title of Indra was held by Manojava during the sixth manvantara, the Manu being Chakhusha.
Next came Shraddhadeva, the seventh Manu, Purandara being the Indra.
Th eighth Manu’s name is Savarni and the eighth Indra’s Vali. The eighth manvantara has not yet come.
The ninth Manu will be Dakshasavarni and the ninth Indra will be Adbhuta.
During the tenth manvantara, the Manu will be Brahmasavarni and the title of Indra will beheld by Shanti.
During the rule of the eleventh Manu Dharmasavarni, the Indra will be Gana.
The twelfth Manu will be Rudrasavarni and the twelfth Indra will be Ritadhama.
Rouchya will be the thirteenth Manu and Divaspati will be the thirteenth Indra.
The fourteenth Manu will be Bhoutya and the title of Indra will then be held by Shuchi,.
Durng each of Brahma’s days, ther are fourteen such manvantaras. After
that comes Brahma’s night, when all these living beings are destroyed.
Varnashrama Dharma
All the Manus practised the precepts of dharma (righteousness). This
meant non-violence, truthfulness, piety, going on pilgrimages, donating
alms, serving devas and brahmanas, tolerance of all religions and the
following of the sacred texts. It also meant the practice of the system
of the four classes (varna) and the four stages in life (ashrama).
The four varnas are brahmanas, kshatriyas, vaishyas and shudras.
Performing sacrifices, donating alms and studying the Vedas are duties
that brahmans, kshatriyas and vaishyas must perform. In addition, the
kshatriyas must protect the good and punish the evil. The vaishyas must
take care of trade, agriculture and animal husbandry. The dutites of
shudras are to serve the brahmanas and artisanship. When brahmanas take
up the upavita, the sacred thread that is the mark of the first three
classes, it is like a second birth for them. So brahmanas are known as
dvijas (born twice).
An anuloma marriage is a marriage where the husband is from a higher
class than the wife. The offspring of such a marriage belong to the
mother’s class. A pratiloma marriage is a marriage where the wife is
from a higher class than the husband. Chandalas were born this way from
brahmana women, Sutas from kshatriya women, Devalas from vaishya women,
Pukkashas from kshatriya women and Magadhas from vaishya women.
Chandalas are executioners, Sutas charioteers, Devalas guards, Pukkashas
hunters and Magadhas bards. Chandalas should live outside the villages
and should not touch those belonging to any other class.
The best name for a brahmana is that which ends in Sharma. Similarly,
the best name for a kshatriya ends in Varma, for a vaishya in Gupta and
for a shudra in Dasa. The sacred thread ceremony is to be held at the
age of eight years for brahmanas, eleven years for kshatriyas and twelve
years for vaishyas. No sacred thread ceremony should be held
beyond sixteen years of age.
The first stage in life is that of brahmacharya (studenthood). A student
should never eat honey or meat and should never indulge in singing or
dancing. He should completely give up violence and speaking to women.
His duties are to discuss the shastras (holy texts) and associate with
leanred men. Apart from that, he will meditate in solitude on the true
nature of the brahman.
The next stage of life is that of garhasthya (householder stage). A
brahmana may have four wives, a kshatriya three, a vaishya two and a
shudra one. The husband and the wife should be from the same varna.
Marriage across varnas is to be avoided. A woman can marry again
provided that her husband has disappeared, is dead, has become a hermit
or is such a sinner that he is expelled from his own varna. If her
husband dies, a widow is permitted to marry her late husband’s late
younger brother.
A householder should get up at dawn and pray to the gods. He should
always bathe in the morning. He should not talk impolitely. He should
not bite his nails. He should not laugh at those who are inferior. And
he should never reside in a place where there is no king, no doctor or
no river. He must not insult his elders. He should never criticise the
Vedas, the shastras, the devas, the sages and the king. And he must
never travel without a light at night.
The third ashrama is vanaprastha (forest-dwelling stage). Such a person
should always sleep on the ground and wear skins as clothes. He should
wear his hair matted and give up the company of other people. He has to
serve gods and guests and live on fruit and roots.
In the final stage of life (sannyasa) a person becomes a hermit. In this
ashrama, a person attains true knowledge and is completely freed. But
he should becomea hemit only when he is convinced that he has completely
lost all interest in material pursuits. Such a person is not affected
by birth or death. He realizes that the physical body is transient, that
it is of no concern at all. It is the knowledge of the atman (soul)
that is the best form of knowledge. When one gains this knowledge, one
realizes the identification of the atman with the brahman, one
understands that the brahman is everywhere.
Sins and Their Atonement
If one commits a sin, one has to atone for it. This is known as
prayashchitta. If one does not atone for the sins that one has
committed, it is the king’s duty to punish the sinner.
If one drinks from a well where the dead body of animal has been
floating, one has to fast for three days. The worst possible sins are
the killing of a brahmana, the drinking of wine and theft. Others sins
are criticising the Vedas, the bearing of false witness, killing a
friend, killing a cow, forsaking one’s parents or sons, the selling of
ponds, murder, lying, killing animals and the cutting down of green
trees for fodder.
A killer of a brahmana has to build a hut in the forest and live there
for twelve years. He has to beg for a living and give up all that he
possess to another brahmana. A killer of cows has to live on just coarse
for one month. He has to live with cattle and follow them around during
the day. All his possessions have to be given up to brahmana and he has
to bathe in cow’s urine for two months.
If a brahmana steals gold, he should go and report his crime to the
king. The king will then hit him with a club and this will be the
brahmana’s prayashchitta.
The sin of killing a kshatriya is one-fourth the sin of killing of
brahmana. If one kills a vaishya, the sin is one-eighth the sin of
killing a brahmana. And if one kills a shudra, the sin is one-sixteenth
of the sin of killing a brahmana. Killing a cat, a mongoose, a frog, a
dog, a lizard or a crow is as sinful as killing a shudra.
Vratas
Depending on the tithi (lunar day), the day of the week, the nakshatras
(stars), the month, the season and the position of the sun, certain
specific religious rites and ceremonies have to be performed. These are
known as vratas.
The first day of the lunar fortnight is known as paratipada. The day of
pratipada in the months of Kartika, Ashvina and Chaitra are Brahma’s
tithis. It is then that the worship of Brahma must be done.
On the second day of the lunar fortnight (dvitiya), one should eat only
flowers and pray to the two Ashvinis. This makes the supplicant handsome
and lucky. Shuklapaksha is that lunar fortnight in which the moon waxes
and krishnapaksha is thatlunar fortnight in which the moon wanes.
Shuklapaksha dvitiya in the month of Kartika is earmarked for the
worship of Yama. If one performs this vrata, one does not have to go to
naraka (hell). This is also the day for praying to Balarama and
Krishna.
It was on the third day of the lunar fortnight (tiritiya), in
shuklapaksha and in the month of Chaitra, that Shiva married Parvti or
Gouri. Rites performed on this day are thus known as gourivrata. Shiva
and Parvati have to be given offerings of fruit. The eight names of
Parvati have to be recited. These are Lalita, Vijaya, Bhadra, Bhavani,
Kumuda, Shiva, Vasudevi and Gouri.
Chaturthi vrata is performed on the fourth day of the lunar fortnight,
in shuklapaksha and in the month of Magha. This is the day for
worshipping the common gods (gana devata). The offerings on this
occasion are to be wine and fragrant perfumes.
On the fifth day of the lunar fortnight, one performs panchami vrata.
This grants good health and takes care of bad omens. Particularly
auspicious for panchami vrata are the shukapakshas in the months of
Shravana, Bhadra, Ashvina and Kartika.
On the sixth day of the lunar fortnight one performs shashthi vrata. One
has to live only on fruit and if one performs this vrata, the fruits of
any action that one performs live forever. Shashthi vrata should be
observed especially in the months of Kartika and Bhadra.
Surya is to be worshipped on the seventh (saptami) day of the lunar
fortnight. If saptami vrata is observed in shuklapaksha, all sorrow
disappears. Sins are atoned for and all one’s desires are attained.
Women who have no children can have sons if they observe these rites.
The eighth day of the lunar fortnight (ashtami) is very significiant.
Krishna was born on this tithi in the month of Bhadra when the nakshatra
Rohini was in the sky. Ashtami is therefore auspicious in the month of
Bhadra. If one fasts on that day and prays to Krishna, the sins of one’s
earlier seven lives are atoned for. But this vrata is to be observed in
krishnapaksha and not in shuklapaksha, since Krishna was born in
krishnapaksha. Together with Krishna, Rohini and the moon, Devaki,
Vasudeva, Yashoda, Nanda and Balarama are also to be worshipped on the
occasion. Since Krishna took birth (janma) on this ashtami tithi, this
particular day is known as janmashtami.
The eighth day of the lunar fortnight can be important even if it is not
the month of Bhadra. For example, the eighth day of the lunar fortnight
might be a Wednesday (budha vara) in both suklapaksha and
krishnapaksha. Irrespective of the month, such an ashtami is important
and is known as budhashtami. On that day one has to live only on
molasses and rice and perform the vrata.
There used to be a brahmana named Dhira whose wife was named Rambha.
Dhira’s son was Koushika, his daughter was Vijaya and Dhira’s bull was
named Dhanada. Koushika would go with the other cowherds to graze the
bull. Once when Koushika was having a bath in the river Bhagirathi and
the bull was grazing, some thieves came and stole the bull. Koushika and
his sister Vijaya looked everywhere for it, but could not find it. In
searching for the bull, they came to lake where some women were bathing
in the course of performing a vrata. Brother and sister were tired and
hungry and they craved for some food. The women agreed to give them
food, but only after Koushika and Vijaya had also performed the
budhashtami vrata. And as soon as Koushika performed the ritual, the
bull was miraculously returned to him. Such were the powers of the vrata
that Koushika could get his sister Vijaya married off to Yama and
himself became the king of Ayodhya. After their parents Dhira and Rambha
had died. Vijaya discovered that her father and mother were in naraka.
When she asked Yama as to how her parents might be delivered from
naraka, Yama told her that Koushika and Vijaya should perform
budhashtami vrata again. And immediately after they did so, the parents
attained svarga.
The ninth day of the lunar fortnight is navami and navami in
shuklapaksha, especially in the month of Ashvina, is earmarked for the
worship of Gouri. An animal has to be sacrificed and offered to the
goddess on this occasion.
The brahmanas become all powerful if they observe dashmai vrata on the
tenth day of the lunar fortnight and donate ten cows. The eleventh day
of the lunar fortnight (ekasdashi) is for fasting. It is also the tithi
for praying to Vishnu. The observance of ekadasi vrata grants sons and
wealth and stones for one’s sins.
The twelfth day of the lunar fortnight is dvadashi. Any dvadashi in
shuklapaksha is auspicious for worshipping Vishnu. Dvadashi in the month
of Bhadra is for praying to cows and calves and in the month of Chaitra
it is for praying to the god of love (Madana). If one observes dvadashi
for an entire year, one never has to go to naraka. An especially good
conjunction is dvadashi in shuklapaksha in the month of Bhadra when the
nakshatra Shravana is in the sky. If one fasts and observes a brata
then, one earns greater punya than from bathing in the confluence of
sacred rivers. If Budha (Mercy) is also in the sky, the punya is
multiplied severalfold.
Trayodashi vrata is on the thirteenth day of the lunar fortnight and
this ritual was first perfromed by the god of love when he wanted to
please Shiva. This is the tithi on which Shiva is worshipped. In the
month of Ashvina, Indra is also revered on this tithi. And in the month
of Chaitra, the god of love is worshipped in shuklapaksha on the same
tithi.
The fourteen day of the lunar fortnight (chaturdashi) is also earmarked
for Shiva, particularly in the month of Kartika. One fasts and donates
to brahmanas and thereby attains svarga. The chaturdashi in
krishnapaksha that comes between the months of Magha and Falguna is
known as Shivaratri. Then one has to fast and stay awake the whole
night. Earlier, there used to be an evil hunter named Sunarasena. But
because he performed a vrata on Shivarati, all his sins were forgiven.
Narakas (Hells)
If one worships Vishnu with flowers, one never goes to hell.
There are several such hells. Although people do not wish to die, they
are bound to die once their predestined time span on earth has been
exhausted. One then has to pay for whatever sins one might have
committed. The sinners suffer and those who have performed good deeds
are naturally rewarded. There are in fact two gates that lead into
Yama’s abode. The good are brought by yamadutas (Yama’s servants)
through the western gate and are then taken to svarga. Yama’s servants
bring the evil to him through the southern gate and Yama then despatches
them to the various hells.
If one kills a cow, one has to spend one lakh years in a naraka known as
Mahavicha. If one kills a brahmana or steals land, there is a burning
naraka named Amakumbha that one goes to. There one suffers till the day
when the world is destroyed. A killer of women, children or old men
stays in Rourava naraka for the span of fourteen manvantaras. An
arsonist is sent to Maharourava and burnt there for an entire kalpa. A
thief goes to Tamisra, where he is continuously pierced with spears by
Yama’ servants for several kalpas. After that, a thief is taken to
Mahatamisra to be bitten by snakes and insects.
If you kill your father or mother, you will be sent to the hell
Asipatravana. There you will be continuously sliced into pieces with
swords. If you burn someone to death, you will go to Karambhavaluka
where you wll be placed on burning sands.
A person who eats sweets alone goes to Kakaola and is fed only worms. A
person who does not perform yajnas goes to Kuttala and is fed blood. An
oppressor is sent to Tailapaka and is crushed like an oilseed there. A
liar is sent to the naraka named Mahapata. There are several other
narakas for those who encourage inter-class marriages, those who kill
animals, those who cut trees, those who eat too much meat, those who
criticise the Vedas, those who bear false witness and those who
criticise their teachers.
Giving alms
Giving alms is extremely important as a means for achieving punya. Alms
always have to be donated when one goes to visit a temple or a place of
pilgrimage. The giver must always face the east and the receiver must
always face the north when alms are being given. Such donations have to
be made after one has had a bath.
The best objects for donations are gold, horses, oilseeds, snakes,
maids, chariots, trees, houses, daughters, and cows. If one promises to
give something but later goes back on one’s promise, one is sure to be
destroyed. It should be remembered that the entire object of donating
alms is lost if one expects gratitude or friendship in return. It is
better to give something to a brother than to a daughter, it is better
to give to a father than to a mother.
The entire concept of donating alms is different in the four different
eras. In satya yuga, the giver went out, in search of a recipient to
whom he could give something. In treta yuga, the recipient had to come
to the givers house before he would be given anything. In dvapara yuga,
the giver never gave anything without being asked for it by the
recipient. And in kali yuga, the giver gives only to those who are
servile to him.
Gayatri Mantra
Gayatri mantra is a very powerful incantation.
The human body has many veins. Out of these, ten veins are important and
their names are Ida, Pingala, Sushumna, Gandhari, Hastijihva, Pritha,
Yasha, Alambusha, Huhu and Shankhini. These veins bear the breath of
life. The breath of life is called prana vayu. Apart from prana vayu,
nine other major breaths course through the human body. Their names are
Apana, Samana, Udana, Vyana, Naga, Kurma, Krikara, Devadatta and
Dhananjaya.
Gayatri is a goddess worshipped even by Vishnu and Shiva. This goddess
is there everywhere, even in every individual’s heart in the form of a
swan. Gayatri mantra is an incantation to the goddess. If one chants the
mantra seven times,
one’s sins are forgiven. Chanting it ten times means that one attains
svarga. To attain worlds (lokas) which are even more desirable than
svarga, one has to chant gayatri mantra twenty times. If one chants the
mantra a hundred and eight times, one does not have to be born again.
The severest of sins, like killing cows, brahmanas or parents, are
forgiven if one chants the mantra a thousand times. Gayatri mantra has
always to be preceded by the chanting of the sacred word Om.
The King
The king’s duties are many. He has to punish his enemies, ensure the
prosperity of his subjects and arrange tha this kingdom is ruled well.
He has to protect the sages who perform tapasya inside the boundaries of
his kingdom.
A king should appoint a wise brahamana as his priest. His ministers
should also be wise and his queen should be a woman who follows the path
of dharma. When a king dies, time must not be wasted. The priest must
immediately find an auspicious occasion so that a new king can be
anointed and crowned. A kingdom can never be without a king.
Before the coronation, a prospective king has to purify himself by
rubbing his body with mud. Mud from a mountain peak is used for the
ears, from a Krishna temple for the face, from an Indra temple for the
back, from a palace for the chest, mud raised by an elephant’s tusks for
the right hand, mud raised by a bull’s horns for the left hand, mud
from a pond for the back, from a river for the sides, from a yajna for
the thighs and from a cowshed for the feet. After the king has thus
rubbed himself with different forms of mud and purified himself, he is
ready to be anointed. Four types of ministers will anoint him. Brahmana
ministers with golden vessels full of clarified butter will stand on the
eastern side. Kshatriya ministers with silver vessels full of sweet and
thickened milk will stand on the southern side. Vaishya ministers with
copper vessels full of curds will stand on the western side. And shudra
ministers with earthen vessels full of water will stand on the northern
side. The priests will then use material from all four directions to
anoint the king. Water from all the places of pilgrimage will be poured
on the king’s head and throat. There must be songs and musical
instruments must be played.
The king will next pray to Brahma, Vishnu, Indra and the other gods. He
will look at a mirror, some clarified butter and the various signs of
good omen that have been placed all around. The king will then be
crowned and introduced to his ministers, advisers and guards. The priest
will be given cows, goats, buffaloes and houses by the king. He will
also bow before the brahmanas. After all these ceremonies have been
completed, he truly becomes the king. He circles the fire, touches his
guru’s feet and with all his soldiers, goes out on a procession through
the streets so that his subjects can see him. At that time, the king
must be seated either on an elephant or a horse. After the procession is
over, the king may return to his palace.
The king has to appoint many officials. The general has got to be a
brahmana or kshatriya. The messengers must be strong and courteous. The
charioteer must know about horses and elephants, the teasurer must be
familiar with different jewels. There has to be a doctor, a keeper of
elephants, a keeper of horses, a captain for the palace and another
capatain for looking after the women of the royal household. Each person
must be appointed to the job which suits his expertise and temperament
best.
Anyone thus appointed by a king has to stick to certain rules. He must
always obey the king’s orders and must never do anything that is
contrary to the king’s commands. In public he must always say pleasant
things to the king. If there are any unpleasant utterances to be made,
they have to be made in a private audience with the king. Those who
serve the king must not be thieves, nor must they ever insult the king.
They will not dress like the king, nor will they become too intimate
with the king. They must not divulge royal secrets.
For a fort, the king should choose a place that cannot readily be
attacked by enemies. The king must ensure that the gods are worshipped,
the subjects are protected and the evil are punished. He should never
steal from the temples, instead he should build temples and set up idols
of the gods there. The brahmanas must also be protects and the king has
to make sure that no brahmanas are killed in his kingdom. For a queen,
he has to choose a woman who subscribes to these beliefs.
The king will appoint an official to look after every ten villages and
another official to look after every hundred villages. Spies must be
appointed to find out all that is going on in the kingdom. The king is
entitiled to one-sixth of all the punya that accrues in his kingdom
through his subjects. But he is also credited with one-sixth of all the
sins that are committed in his kingdom. The taxes will be levied as per
the dictates of the sacred texts. From whatever is received as taxes,
half will go into the royal teasury and the remainng half will be
distributed amongst the brahmanas. If there is a liar, the king will
impose a penalty on him to the extent of one-eight of the liar’s total
wealth. If the owner of any property is is not known, the king will keep
the property in safe custody for a period of three years. Once the
owner is identified within a period of three years, he can claim the
property. But beyond three years, the king becomes entitled to the
property.
The property rights of any minor orphan are to be protected by the king.
If there is a theft in the kingdom, the king must immediately replace
what bas been stolen with wealth taken from his own royal treasury. If
the thief is caught and the stolen goods recovered, they are used to
replenish the treasury. One-twentieth of profits made from trade are to
be paid to the king as taxes. One-fifth or one-sixth of foodgrains are
to be paid as taxes. One day every month, craftsmen will work free of
charge for the king. They will only be given food from the royal
kitchen.
The king has to pay proper attention to the princes. They have to be
taught four types of shastras. The first is dharma shastra, which
teaches what is right and what is wrong. The second is artha shastra,
economics. The third is dhanurveda, the art of fighting. And the last
subject that has to be taught to princes is shilpa, arts and crafts. The
king has to assign bodyguards to take care of the princes. He must
ensure that the princes associate with honourable and learned people and
not with undesirable characters. In instances where the princes do not
grow up properly despite the king’s best efforts, the king is free to
keep them imprisoned. But they should be comfortable in the prison and
should not be made to suffer there.
The king should give up hunting, drinking and the playing of dice. He
must not unnecessarily waste time in travelling around. He must first
win over his servants through his behaviour and then do the same for his
subjects. It is only after this has been achieved that he attains a
position to conquer his enemies through the use of arms. Anyone who
brings harm to the kingdom must immediately be killed. If the king
delays in doing what which has to be done, the purpose of the action is
completely lost. Nor must the king inform others in advance about what
is going to be done. No one must get to know about king’s intended
actions. Once the actions performed are information enough for everyone
to see. This does not mean that the king will not consult his ministers.
Of course he will, that is why they are ministers. Before sleeping or
eating, the king must check whether the bed or the food is safe.
There were seven techniques that kings were suppsed to use in ruling
their kingdoms. These were known as sama, dana, danda, bedha, maya,
upeksha and indrajala. Of these, the first four are the most famous.
Sama means the art of gentle persuasion. Dana means the usage of
donations or money to achieve one’s purpose. Danda is punishment. And
bheda is the art of aggravating dissension amongst parties opposed to
each other. Maya means to use illusions or deceit and upeksha is to
deliberately ignore people so as to achieve one’s purpose. Indrajala
literally means jugglery. In this context, it would mean to perform a
balancing act amongst opposing pulls and opposing parties.
What sort of punishment the king should mete out is also laid down. If
anyone lies and says that his possessions have been stolen, he is to be
fined an amount equal in value to that of the possessions which have
supposedly been stolen. A brahmana who bears false witness is to be
banished from the kingdom. A person who kills cows, elephants, horses or
camels will have a leg or a hand cut off. A theif who steals gold or
silver or an abductor of women will be executed, Execution is also
prescribed in cases of arson and poisoning. A wife who does not obey her
husband shall be torn to death by dogs. A woman who does not obey her
husband or brahmanas may also have her nose, ears or arms chopped off.
She will then be set astride a cow and banished from the kingdom.
Dreams
Some dreams are bad omens. In fact, they nightmares. Examples are:
dreams about grass or trees growing on one’s body, dreams in which the
dreamer is shaven-headed or is wearing shabby clothes or dreams in which
one is falling from above. It is also bad to dream of marriages,
singing, the killing of snakes and the killing of chandalas or animals.
If you dream that you are drinking oil or eating bird meat, that is also
a bad omen. Other examples are: where the dreamer dreams that he is
playing with monkeys or chandalas, when he dreams that devas, brahmanas,
the king or the guru is angry or when he dreams that his house had
collapsed.
Remedies have to be found if one dreams such evil dreams. Brahmanas have
to be worshipped, a yajna has to be performed and the dreamer has to
pray to Vishnu, Shiva, Brahma, Ganesha or Surya. Dreams dreamt in the
first quarter of one’s sleep normally come true over the next one year.
Dreams from the second quarter come true over the next six months and
dreams from the third quarter over the next three months. Dreams from
the quarter come true over the next fortnight and dreams dreamt right at
dawn come true within the next ten days. If one first dreams a good
dream and then an evil one, it is the evil dream that will come true.
Therefore, if one dreams a good dream, one should not sleep anymore. One
should immediately arise.
There are many dreams that are good dreams. For example, dreams that
involve mountains, palaces or snakes. Or the dreamer might dream that he
is riding on a horse or a bull. It is also good to dream of white
flowers in the sky or to see trees in a dream. Especially good dreams
are those of the dreamer’s possessing many arms or many heads or of
grass and bushes sprouting from his navel. What if you dream of wearing
white garlands or clothes? That too is good. If you dream of eclipses of
the sun, the moon or the stars, by all means rejoice. And if in a dream
you see that yu have caught hold of the enemy’s flag, that surely means
that you will triumph ove the enemy. And if you actually dream of
defeating the enemy, the interpretation is clear enough.
Strangely enough, a dream where the dreamer sees that he is eating rice
pudding is a good dream. As is the case with dreams of drinking wine or
blood. Or even of eating wet meat. A clear sky in a dream is good.
Dreaming of milking a cow or a buffalo with one’s own mouth is also
good. The dream continues to be a good one if one dreams of milking a
lioness or a she-elephant thus. Other dreams which have good
interpretations are, for example, dreams of the dreamer’s receiving
blessings from devas or brahmanas or of being anointed with water.
The dreamer who dreams of his coronation is blessed. And he is doubly
blessed if he dreams that his head has been cut off or that he has died
or even that his house has been burnt down. The relatives of such a
dreamer increase in number and he also prospers. It is good to dream of
musical instruments being played. Or of riding a bull or climbing a
tree. Wet clothes, trees laden with fruit and clear blue skies in dreams
are especially good.
Omens and Signs
If one is about to go out of the house, one should take care of any
omens that there might be. Such bad omens are cotton, dried grass,
cowdung, coal, molasses, leather, hair, a lunatic, a chandala, a widow, a
dead body, ashes, bones and a broken vessel. If one comes across these
as one is about to leave, one should not start without pacifying the
elements through prayers to Vishnu. The sound of musical instruments is
not an auspicious sound at the beginning of a journey. If the means of
transport by which one is travelling breaks down, that too, is a bad
omen. If weapons break, perhaps you should postpone the journey. The
same is the case if an umbrella held over one’s head happens to fall. If
one hits one’s head against the lintel of the door as one is about too
cross the threshold, prayers are again indicated. And never call back
someone who has just left. That is a bad omen and bodes ill for the
success of the journey.
There are good omens for a departure and if one sees these good omens,
the journey is bound to be successful. Good omens are white flowers,
full vessels, meat, distant noises, an old goat, a cow, a horse, an
elephant, fire, gold, silver, a sword, an umbrella, fruit, clarified
butter, curds, a conch shell, sugarcane, the sound of thunder, lightning
and a dead body with no one crying over it.
Omens are important even if one is not going on a journey. A peacock
crying on the left means that something is going to be stolen. If a
donkey brays with a broken voice, that is a good omen and something good
will happen. If a boar or a buffalo crosses over from the left to
right, that is a good omen. But if they cross over from the right to the
left, that is a bad omen. One’s desire will be attained if horses,
tighers, lions, cats or donekys cross over from the right to the left.
Jackals, moles, lizards, pigs and cuckoos are good omens on the left and
monkeys are good omens on the right. If a jackal calls once, twice,
thrice or four times, that is a good omen. It is a bad omen if a jackal
calls five or six times. It is a very good omen if a jackal calls seven
times.
If crows caw on the left of an army, the soldiers will not be able to
win. If a crow can be seen near the door of a house, this means that
there will soon be a guest. A crow looking at the sun with one signifies
great danger. A crow covered with mud means the attainment of one’s
desires. A dog barking inside the house leads to the death of the
householders. A person whose left limbs are sniffed by a dog, will
attain riches. If the right limbs are sniffed, there will be danger. A
dog blocking one’s path signifies theft. A dog with a bone or a rope in
its mouth means the loss of property. But it is a good omen to see a dog
with meat in its mouth.
Cows mooing irregularly mean threats to the master of the house. If this
happens at night, there will be a theft or death in the house. If this
happens at night, there will be a theft or a death in the house. If the
cows have horns that are wet or daubed with mud, that is a good sign for
the householders. A cow that plays with cranes or doves is bound to
die. A cow that licks its feet is also destined to die. If an elephant
strikes its right foot with its left, that is a good sign. Prosperity
comes if an elephant rubs its right tusk with its foot.
There is great danger if an umbrella falls just as one is about to leave
on a trip. Journeys are to be avoided if the stars are not favourable.
Battle
Once a king decides to go out to battle, seven days are needed for
preliminaries. On the first day, Vishnu, Shiva and Ganesha have to be
worshipped. On the second day the dikpalas (guardians of all the
directions) are worshipped, the Rudras on the third day, the planets and
the stars on the fourth day and the two Ashvinis and the rivers on the
fifth day. On the sixth day, the king has a ceremonial bath in honour of
the victory that is to come. And on the seventh day, the king leaves to
do battle.
Prior to the marching, the army must always assemble to the east of the
capital city. The start of the march must be accompanied with the
playing of musical instruments. Once the army has begun to march, it
must never look back. After having travelled for a couple of miles, it
must stop to rest and pray to the gods and the brahmanas.
The king must never directly fight. Because if the king is killed, the
battle is lost. The king must be right behind his army, not too far away
from it. An elephant will be guarded by four chariots, a chariot by
four horses and a horse by four infantryment. The infantry will also be
at the front of army, followed by archers and then by the horses. The
chariots and the elphants come last of all. The cowards in the army must
not be in the front, they must be at the back. The front is for the
brave soldiers. To the extent possible, one should fight with the sun
behind one’s army.
If a soldier dies in the course of battle, he goes straight to heaven.
The blood of brave men wash away all sins. To be struck with a weapon is
better than to perform many sacrifices. A person who flees from the
field of battle performs a sin that is worse than that of killing a
brahmana.
The fight should be between equals. Those who are running away should
not killed. Nor should spectators and those who are unarmed be killed.
An enemy captured in battle should not be kept imprisoned. He should be
release and treated like a son.
Rama’s Precepts
Rama had once taught Lakshmana about the duties of a king. The Agni Purana now relates these precepts of Rama’s.
The duties of a king are fourfold. Firstly, he has to earn wealth.
Secondly, he has to increase it. Thirdly, he has to protect it. And
fourthly and finally, he has to donate it. The king must also be polite
and politeness comes through the conquering of the senses. The king must
be humble. The senses are like mad elephants. If the senses are
pampered, like mad elephants, they trample politeness and humility
underfoot.
The king must also be non-violent, truthful, clean and forgiving. He
should take care to observe all the rituals. He should give food to
those who are poor, he should protect those who seek royal protection.
He should always use words that are pleasant to hear. The body is here
today and gone tomorrow. Stupid is the king who deviates from the path
of righteouness to give pleasure to a body that is transient. The curses
of unhappy people are enough to bring down a king.
There is only one difference between gods and animals. Gods use pleasant
words, while animals use rough words. The king must use pleasant words
like a god. And he must use pleasant words not only for those who are
his friends or are good, but also, for those who are his enemies or are
evil. With obeisance the king pleases his guru, with good behaviour the
righteous, with duties the gods, with love the servants and with alms
those who are inferior.
The kingdom has seven components. These are the king, the ministers, the
friends, the treasury, the army, the forts and the state itself. Of
these, the most important is the state and it has to be preserved at all
costs. The king must be extremely careful in the choice of the
ministers and the royal priest. The king must not choose or consult
ministers who are stupid.
The king’s signs are his golden rod or scepter and an umbrella that is
held over his head. The umbrella should be made of the feathers of
swans, peacocks or cranes, but the feathers of different types of birds
should not be mixed in the same umbrella. The throne should be made of
wood and should be embellished with gold. A bow can be made of iron,
horn or wood. The best bow is one that extends over four armlengths. The
king can spend upto one year’s tax revenue on armaments and flags.
Dhanurveda
The section on Dhanurveda is on arms and weapons.
There are five types of weapons that are used in war. The first category
is that of yantramukta weapons, released from a machine (yantra). This
machine may be a launcher or even a bow. The second category is that of
panimukta weapons, weapons that are flung by the hand (pani). Examples
are spears and stones. The third category is known as muktasandharita.
These are weapons that can be flung and also withdrawn. The fourth
category consists of weapons like swords that are never released from
the hand during battle.
These are known as amukta weapons. And the last category of weapons
consists of brute force and strength. This is of use in bouts of
wrestling.
The best form of fighting is that with bows and arrows. Next comes
fighting with spears, followed by fighting with swords. Wrestling is the
worst form of fighting.
Before aiming, the bow (dhanusha) should be held with the arch pointing
down towards the earth. The arrow (vana) should be placed against the
bow with the head pointing down. The bow should now be raised and the
lower end of the bow should be in line with the archer’s navel. The
quiver should be at the back. Before releasing the arrow, the bow should
be held firm with the left hand and the arrow with the fingers of the
right hand. The string of the bow should be pulled back such that the
tassel of the arrow is between the archer’s ear and right eye. The body
should not be bent when one is releasing an arrow. Nor should one get
excited. The archer has to be still as a pillar. The target has to be in
line with the left fist and the archer’s posture has to be like that of
a triangle. It is best to pull back the string of the bow upto the
right ear.
A noose (pasha) is ten arms in length, with both ends of the weapon
being circular. The main body of the weapon is made of rope. There are
eleven different ways in which a noose may be held. A noose must always
be flung with the right hand.
A sword (asi) must hang to the left of the waist. When a sword is to be
taken out, the scabbard should be grasped in the left hand and the sword
should be taken out with the right hand. There are thirty-two different
ways in which a sword and a shield may be held.
Property
What happens to a person’s debts when he dies? If he does not have any
sons, the person who inherits the property also inherits the debts and
has to pay them off. If there is a son, the son pays the debts off. But a
woman is not be held responsible for debts contracted by her husband or
her son. Nor is a man responsible for debts contracted by his wife or
son. Exceptions are instances where a husband and a wife contract a debt
jointly.
If there are no witnesses to a contracted debt but the king feels that
the debt was indeed contracted, the king must arrange for the debt to be
repaid within a period of sixty-four days. In cases of a dispute, the
person who brings a false suit will be punished by the king. And a false
witness will be given twice the punishment that is meted out to the one
who brings a false suit. A brahmana who bears false witness will be
banished from the kingdom. A person who agrees to be a witness, but
later withdraws, will be punished eight times as much as the bringer of
the false suit. A brahmana who does this will be banished from the
kingdom.
It is better that the details of a debt contracted be written down, with
the names of the two parties and the witnesses clearly indicated. If
the debtor pays in instalments, the details of all such payments must be
recorded on the written document. Debts made in the presence of
witnesses . If a witness has to take an oath, the oath should be
administered after cotton, fire, water or poison has been placed on the
head of the witness.
Fire or water can be used to find out if a person is lying or not. If
fire is used, seven banyan leaves are placed on the accused’s hand. A
red hot lump of iron is then placed on the hand and the accused has to
go around a fire seven times. If it is found that the hand has not been
burnt, the person has been telling the truth. And if the hand has been
burnt, he has been lying. Similarly, an accused person can be immersed
in the water and if he does not drown, he has been telling the truth.
Aternatively,the accused can be made to drink poison. If the poison does
him no harm, he is truthful.
If the father makes a will, the property will be divided amongst the
sons in accordance with the provisions of the will. But if all the sons
get an equal share of the property, the wife should also be given an
equal share. Otherwise, the father can leave all his property to the
eldest son. The sons and the father obtain equal shares to any property
or debt that has been left by the grandfather. But the sons are not
necessarily entitled to any property that has not been left by the
grandfather, but been earned by father. If a son is born after the
property has been divided, he too will be entitled to an equal share of
any property left by the grandfather. Daughters are not entitled to
property. But sons who have married will use one-fourth of their
inherited property to get their sisters married.
Donating the Puranas
The Agni Purana now describes the benefits of giving alms along with the
Puranas. The Puranas are to be donated together with cows. And in
talking of the mahapurans, the Agni Purana also mentions most of their
lengths, in terms of the number of sholokas (couplets) that each has.
This is worth stating.
The Brahma Purana twenty-five thousand
The Padma Purana - twelve thousand
The Vishnu Purana - thirteen thousand
The Vayu Purana - fourteen thousand
The Bhagavata Purana - eighteen thousand
The Narada Purana - twenty-five thousand
The Markandeya Purana - nine thousand
The Agni Purana - twelve thousand
The Brahmavaivarta Purana - eighteen thousand
The Linga Purana - eleven thousand
The Varaha Purana - fourteen thousand
The Skanda Purana - eighty-four thousand
The Vamana Purana - ten thousand
The Kurma Purana - eight thousand
The Matsya Purana - thirteen thousand
The Garuda Purana - eight thousand
The Brahmanda Purana - twelve thousand
The only mahapurana which is missing
from the above list is the Bhavishya Purana. You now have a pretty good
idea of how long the Puranas are. The Skanda Purana is the longest and
the Kurma and Garuda Puranas the shortest. But unfortunately, the
numbers in the Agni Purana are not terribly accurate. The Padma Purana
has fifty-five thousands couplets and not twelve thousand as stated. The
Varaha Purana has twenty-four thousand couplets and not fourteen
thousand. The Agni Purana itself has slightly over fifteen thousand
couplets and not twelve thousand. But at least you have some approximate
idea about the lengths of the various Puranas.
The Brahma Purana is to be given in the month of Vaishakha. The Padma
Purana is to be donated in the month of Jyaishtha. The Vishnu Purana is
to be donated in the month of Ashada and the Vayu Purana in the month of
Shravana. The Bhagavata Purana is to be given in the month of Bhadra,
the Narada Purana in the month of Ashvina, the Markandeya Purana in the
month of Kartika, the Agni Purana in the month of Margashirsha and the
Bhavishya Purana in the month of Pousha. The Brahmavaivarta Purana is
for the month of Magha, the Linga Purana for the month of Falguna and
the Varaha Purana for the month of Chaitra.
The Skanda Purna is to be given to brahmans. The Vamana Purana is to be
given in the autumn. The Kurma Purana is to be given together with a
golden urn. The Matsya Purana is to be donated together with a golden
swan. The Brahmanada Purana is to be given to brahmanas.
Great benefits are also to be derived from hearing the Puranas recited.
The reciter has to be given alms and the brahmanas must be given cows,
rice and land at the time of the recitation. If one arranges for a
recitation of the Puranas, one lives long, stays healthy and attains
heaven.
Dynasties
Brahma was born from Vishnu’s navel. Brahma’s son was Marichi, Marichi’s
son Kashyapa and Kashyapa’s son Vivasvana. From this line was descended
Pururava and Pururava’s descendants were the kings of the surya (solar)
dynasty.
Brahma also had a son named Atri and Atri had a son named Soma. Soma
performed a rajasuya yajna (royal sacrifice). Having performed the
sacrifice, Soma became the ruler of all the worlds. This made him very
arrogant and he abducted the sage Brihaspati’s wife Tara. This led to a
terrible war between devas and the asuras. Tara was eventually to
restored to Brihaspati, but Soma and Tara had a son named Budha. From
Budha were descended the kings of the chandra (lunar) dynasty.
There were twelve major wars between the devas and the asuras. The first
of these was known as the Narasimha War. This took place when
Hiranyakashipu was the king of the asuras. Vishnu adopted the form of
Narashimha and killed Hiranyakashipu. He then made Prahlada the king of
the demons. The second war was the Vamana War and it took place when
Vali was the king of the demons. Vishnu adopted the form of a dwarf
(vamana) to subjugate the demons. The third war was the Varaha War and
this took place when Hiranyaksha was the king of the demons. Vishnu
adopted the form of a wild boar (varaha) and killed Hiranyaksha. The
fourth war was the Amritamanthana War and this took place over the
manthana (churning ) of the ocean for amrita (nectar).
The fifth war between the devas and the asuras took place over the
abduction of Tara and this came to be known as the Tarakamaya War. The
sixth war was known as the Ajivaka War. The seventh war took place when
Tripura led the asuras and this was known as the Tripuraghatana War. It
was Shiva who killed the demon Tripura in this war. The eighth war, the
Andhaka War, took place when Andhaka led the asuras. It was Vishnu who
engineered that Andhaka be killed when Andhaka expressed a desire to
abduct Shiva’s wife.
The ninth war was known as Vritrasambhara and took place when Vritra led
the demons. The tenth war was simply known as Jita. In this war, Vishnu
killed Shalva and the other demons, and Parashurama killed the evil
kshatriyas. The eleventh war was known as Halahala. An asura named
Halahala (poison) had invaded Shiva’s body and flooded it with poison.
But Vishnu managed to destroy the demon. In the twelfth war, known as
Kolahala, Vishnu destroyed an asura named Kolahala (tumult).
Medicine
Dhanvantari was the physician of the gods and he taught Sushruta the art
of ayurveda (medicine). The Agni Purana now describes what the sage
Sushruta had learnt, that is, the treatment for various diseases. This
does not simply mean the treatment of human illnesses. There is a
section known as
vriksha ayurveda, which describes what tree are to be planted where. It
describes how a garden is to be constructed and maintained.
The chapters on medicine also describe the treatment of elephants,
horses and cattle. The mantras (incantations) which are the remedy for
snake poison are also related.
Literature and Grammar
Therafter, the Agni Purana has many chapters on literature and grammar.
It describes the different types of chhanda (metres) that are used in poetry.
Next it discusses the alphabet. There are sixty-four letters (varna) in
the alphabet, of which twenty-one are vowels (svara varna). There are
three tones (svara) in which the letters of the alphabet may be uttered.
Their names are udatta, anudatta and svarita. There are eight places
from which the letters may be pronounced. These are the chest, the
throat, the head, the back of the tongue, the teeth, the nose, the lips
and the palate. Pronunciations should be clear and audible. They should
not be nasal and mumbled.
The Agni Purana then discusses the alamkaras (rehetoric) that are used
in poetry and plays. Poetry is entirely different from the shastras
(sacred texts) and itihasa (history). The sacred texts are full of words
and historical texts are full of narrations of incidents that took
place. But that does not constitute poetry. Real men are difficult to
find on this earth. Among the learned men, it is not easy to find some
who have a poetic sense. And amongst those who have poetic sense, it is
difficult to find a few who can compose poetry. Poetry is impossible
without a knowledge of the rules of poetry and even more important,
without a sense of feeling.
Sanskrit is the language of the gods. The language of humans is
Prakrita. Poetry can be either in Sanskrit or in Prakrita. There are
three types of poetry. These are gadya (prose), padya (poetry) or mishra
( a mixture of the two), Genuine poetry is, however, only padya.
Gadya can be of three types¾ churnaka, utkalika and vrittagandhi.
Churnaka prose is easy on the ears, it has very few compound words.
Utkalika prose is hard on the ears, it is full of compound words.
Vrittagandhi prose is somewhere between churnaka and utkalika.
An epic must always be split up into sections (sarga). It has to be
written in Sanskrit, although some mixture of Sanshkrit words with
Prakrita onces is permissible. The theme of an epic must always be good
and historical elements may be introduced if the author so desires.
Literature is useless without the flavour of sentiments (rasa). There
are nine sentiments that are used. The first is hasya rasa (humour). The
second is karuna rasa (pathos). The third is roudra rasa (that which is
wrathful and awe-inspiring). The fourth is vira rasa (heroic themes).
The fifth is bhayanaka rasa (horror). The sixth is bibhatsa rasa (vulgar
and obscene themes). The seventh is adbhuta rasa (that which is
strange). The eighth is shanta rasa (placidity). And the ninth is
shringara rasa (amorous themes).
But the sentiments must be used with feeling. Without feeling, all
literature becomes mediocre. Particularly in a play, sentiments can be
supplemented with skills (kala). These skills are normally associated
with women and there are sixty-four of them. The more important ones are
singing, playing musical instruments, dancing, acting, drawing, making
garlands, sewing, hairdressing and using magic.
Grammatical rules of sandhi and samasa (rules for forming compound
words) are next described. The difference between the two is that in
sandhi, the two words that are being joined retain their original senses
in the compound word. The case of samasa is different. Sandhi occurs
when two varnas (letters) meet. Samasa is a condensation or conversation
of two or more words into one. Sandhi does not create any new word.
Samsa leads to the formation of a third word which refers to something
related to but distinct from either or any of the words combined. Pita
(yellow) and ambara (cloth) combined by way of sandhi are pronounced
pitambara and mean cloth that is yellow. The same two words combined by
way of samasa result in the third word pitambara which means "the one
dressed in yellow," that is Krishna.
There are several possible declensions of words, depending on the
vachana and the vibhakti. The vachana refers to the number. Eka-vachana
is when there is only one (phalam, a fruit), dvivachana when there are
two (phale, two fruits) and vahu-vachana when there are more than two
(phalani, more than two fruits). There are three genders, pumlinga
(masculine), strilinga (feminie) and klivalinga (neuter). Deva, asura,
Vishnu are, for example, masculine in gender. Devi, Kalika or maya are
feminine. Pushpa (flower) or phala (fruit) are neuter.
There are six karakas (cases) and seven vibhaktis (case-endings). The
agent who performs the action indicated by the kriya (verb), is the
kartri or doer. To the kartri karaka or Nominative Case, the prathama
vibhakti or first case-ending is attached. The object of the action is
karma and to the karma karaka or Objective Case, the second (dvitiya)
case-ending is attached. The means or instruments by which the action is
performed takes on the karana karaka or Instrumental Case and the third
(tritiya) case-ending. When a gift is given irrevocably, the recipient
takes on the sampradana karaka or Dative Case and the case-ending in
question is the fourth (chaturthi). That which is the source of
something takes on the apadana karaka or Ablative Case and the fifth
(panchami) case-ending. When there is a relation of possession, the
possessor takes on the shashthi vibhakti (sixth case-ending). There is
no counterpart of the Possessive case of English grammar because the
relation of possession is not directly related to the verb (kriya) and
therefore to the doer (karaka). In case of the location in which the
action takes place, the karaka is adhikarana (Locative Case) and the
case-ending the seventh (saptami).
Pralaya or Destruction
Periodically pralayas (destructions) take place. A destruction comes at
the end of four thousand yugas on earth. For a hundred years there are
no rains and there is widespread drought. Therafter, Vishnu uses the
rays of the sun to drink and dry up all the waters that there are on
earth. Seven different appear in the sky and they burn up the three
worlds of heaven, the earth and the underworld. The earth becomes as
flat as the back of a turtle. The breath of the great snake (Shesha)
also serves to burn up the three worlds.
After the three worlds have been burnt up, dark clouds full of thunder
and lightning appear in the sky. For a hundred years it continue to
rain. The rain puts out the fires that have been raging. From Vishnu’s
breath are created tremendous winds and these drive way the clouds. But
there is water everywhere. And Vishnu sleeps on these waters. For an
entire kalpa he sleeps. The sages then pray to Vishnu for the three
worlds to be created yet again.
Yama and Hell
When human beings die, their physical bodies are given up. But they
acquire new bodies that are known as ativahika bodies. In these bodies,
they are brought to Yama’s abode by Yama’s servants. Living beings other
than human are not brought to Yama. Yama then decides whether the dead
person should go to heaven or to hell. After he has served his time in
heaven or in hell, he is born again. Yama further decides what living
being the person should be born as, depending on the actions in his past
life. And so the cycle of birth, death and rebirth goes on and on.
Since he keeps tally of all good deeds and all sins. Yama is also known
as the god Dharma. Those who have done good deeds are rewarded by Yama
and those who have committed sins are punished. Chitragupta is Yama’s
accountant, he keeps the account of all punya and papa.
There are twenty-eight circles of hells with many hells located in each
circle. A sinner may have to go to more than one hell depending on the
sins that he has committed. Some sinners are boiled in oil, others are
pierced with spears and still others are whipped. Some sinners are fed
heated iron balls, others are fed blood and rubbish. There are also
machines for torturing sinners. Terrible birds eat up some sinners.
Other sinners have their heads cut off.
When it is time to reborn, the killer of a brahmana is born as a deer,
dog, pig or camel. A drunkard is born as a donkey. A stealer of gold is
born as a worm or an insect. A killer of a brahmana may also suffer from
tuberculosis, a drunkard will have teeth like a dog and a stealer of
gold will have malformed nails. A stealer of food is born dumb. A person
who has stolen the property of brahmanas is born as a rakshasa and
lives alone in the forest. A stealer of fragrant scents is born as a
mole. One who steals foodgrains is born as a rat. One who steals animals
is born as a goat, one who steals milk as a cow, one who steals means
of transport as a camel, one who steals fruit as a monkey and one who
steals meat as a vulture. A stealer of clothes is born as a crane and a
stealer of salt as a cricket.
Yoga
Yoga is the way to circumvent the miseries of life. True knowledge is
that which informs one about the true nature of brahman or paramatman.
The atman or jivatman is that which characterises an individual. Yoga
means union, it is the union of the jivatman with the paramatman. Yoga
concentrates one’s mind on the paramatman.
The first prerequisite of yoga is non-violence. A non-violent person is
always righteous. The second requirement of yoga is truthfulness. The
third prerequisite is celibacy. The fourth is controlling one’s senses
and the last is the worship of god. One who practices yoga should not go
around collecting material possessions. A piece of cloth , a covering
against the cold, and a pair of sandals are possessions enough for him.
Before meditating on the true nature of the paramatman, one has to seat
oneself in a proper asana (posture). The piece of cloth on which one is
to sit should be placed ina clean place. One sits on such a seat and
tries to purify one’s atman by controlling one’s mind and senses through
yoga. The head and the neck should be held straight up, motionless. The
point of vision should be directed towards the tip of one’s nose. One
should not look in any direction. The arms should lightly rest on the
folded thighs and the right hand should be placed, palm upwards, on the
left palm. Padmasana (lotus position) is one such recommended posture.
The breath of life (prana vayu) has to be controlled. This process of
control is known as pranayama. A finger is placed on the nose when the
breath is being exhaled. The entire breath should be exhaled from the
body. Since rechana means exhalation, this process of control is known
as rechaka. When the breath is inhaled, the inhalation should be such
that it fills the entire body. Since puraka literally means that which
fills, this process of control is known as puraka. When the breath is
neither being exhaled nor inhaled, one sits completely still like a
kumbha (pot) and this is known as kumbhaka. Pranayama makes one healthy,
swift, enthusiatic, strong and collected. Since the senses are
controlled, one goes to heaven and avoids going to hell. Material
pursuits are like the strong current of a river. The atman drowns in
it.
Pranayama alone is not enough. It has to supplemented with dhyana or
japa (meditation and contemplation). One contemplates the true nature of
the paramatman. The body is like a chariot. The senses are its horses,
the mind is the charioteer and pranayama is the bridle. An individual
who dies while performing dhyana is immediately assimilated with
Vishnu.
Dhyana involve four different things, all of which must be in complete
harmony. The first is the meditator, the second is the act of
meditating, the third is the object that one is meditating upon and the
fourth is the reason why one is performing the mediation. One does not
have to sit in a right posture for dhyana to be possible. It can be done
while one is walking, sitting or even sleeping. The important aspect is
to establish the object of one’s meditation in one’s heart.
There are different ways of establishing one’s concentration. As an
object of meditation, one can meditate on three concentric circles which
are black, red and white. In the centre of the circles is a divine
lotus. The lotus has eight petals. One thinks that detachment is the
stem of the lotus and praying to Vishnu its stamen. Right in the centre
of the lotus is a pure spark of fire and that is the paramatman.
Alternatively, one can visualise the paramatman in a blaze of light, in
the centre of the lotus. Dyana is far far superior to any yajna that one
might perform.
One particular form of deep and intense meditation is known as samadhi.
The meditator is then completely still, as calm as the ocean. He loses
all track of the outside world. He does not hear, smell, see or touch.
His mind has no wishes and feels nothing. He is completely united with
god. Such a meditator automatically gets to know all the knowledge that
can be gleaned from the Vedas or the shastras. He can obtain all the
material possessions that he wants, but he regards them all as no more
important than a blade of grass.
Such a meditator attains supreme knowledge. If you look at various pots
full of water, you will find that the same sky is reflected in them all.
If you look at different pools of water, you will find that the same
sun is reflected in them all. Supreme knowledge tells one that, exactly
similarly, it is the same atman that is everywhere. It is the atman
which is the same as the paramatman, it is this atman that is in the
water, in energy, in water, in the earth and in metals. The atman is
everywhere.
The knowledge of the Brahman
Brahma jnana is the knowledge of the brahman. This knowledge, which
gives the ultimate bliss, is nothing but the sense that the individual
atman is identical with the universal brahman or paramatman. The
physical body is not the atman. The mind or intelligence is not the
atman. Life itself is not the atman.
The atman is different from all the objects that have been mentioned
above. The atman is in an individual’s heart. It sees everything and
senses everything, but is different from the physical body. It is this
that sages contemplate when they meditate. The sky was created from the
brahman, from the sky came wind, from wind fire, from fire water, from
water the earth and from the earth the five elements. One has to
meditate on the physical body gradually disappearing and merging into
the brahman.
The brahman is neither true nor untrue. It has neither form nor is it
without form. The brahman has several parts, but at the same time it is
an integral whole. The brahman cannot be described. It cannot be
achieved through the power of action. The brahman is always pure. It has
no ties and it is the true form of happiness. What is required is the
sense that it is I, the individual, who am the brahman, I am nothing but
the atman and the atman is nothing but the brahman. This sense is true
knowledge. The brahman is the Lord who is the origin of everything and
the individualis part of the brahman. It is this knowledge that frees
one from the ties of the world and this is what brahma jana is all
about.
The brahman is not the earth; it is beyond the earth. The brahman is not
the wind, nor is it the sky. The brahman has no beginning; it is
independent of all action. The brahman is huge; it is everywhere all
form. The brahman cannot be described with words, it cannot be seen,
smelt or heard. It cannot be touched. The brahman has neither
intelligence nor mind. It has no sense of ego or vanity. It does not
have life, birth, old age or death.
The brahman is neither happy nor unhappy. It does not feel hungry or
thirsty. It cannot be measured. At the same time, it is both nothing and
everything.
Life has five possible ends. By performing yajnas one can attain heaven.
By performing tapasya one can become an ascetic. By performing actions
one can attain brahmaloka. By detachment from material pursuits
(vairagya) one can merge oneself into nature. And by true knowledge the
individual gets absorbed into the divine essence. This is known as
kaivalya. Detachment means to withdraw oneself from the feelings of the
senses, ascetism (sannyasa) means to withdraw oneself from the effects
of all actions. And knowledge means the knowledge that the atman is no
different from the brahman. This is known as jnana yoga (the yoga of
knowledge).
There are few people who attain this knowledge. One of those was
Bharata. Bharata had done a lot of meditation in a place known as
Shalagrama. But he became very attached to a deer and when he died, he
died thinking of the deer. The result was that in his next life, Bharata
was born as a deer. But the deer happened to be a jatismara, that is,
it remembered its earlier life. The deer eventually died and Bharata was
again born as a jatismara human.
The king of Soubira was once travelling on a palanquin and he wanted
someone who would bear his palanquin free of charge. The kings’s
servants caught hold of Bharata to bear the palanqun. But Bharata moved
slowly and could not keep up with the other beares. The palanquin did
not progress smoothly and the king asked Bharata, "why are you so tired?
You have not been bearing my palanquin for long. Can’t you bear some
toil? You look fairly strong to me."
Bharata replied, "I am not strong. Nor am I bearing your palanquin. I am
not tired, nor am I lazy. I am my atman and my atman is not carrying
you. See, my king, my feet are on the ground. My thighs are borne on to
my feet and my body is balanced on my thighs. My shoulders are on my
body and your palanquin rests on my shoulders. But I am not my feet,
thighs, body or shoulders. I am the atman. The atman is not carrying
you. So why do you say that I am bearing you?"
Bharata then instructed the king on the mysteries of true knowledge. The
atman was pure, ever-lasting, calm, without traits and beyond natural
characteristics. Since the atman had no traits and since an individual
was the atman and not the body, it was meaningless to say that an
individual was strong or weak. The physical body was made of the
elements and so was the palanquin. What was the point therefore in
saying that the physical body was bearing the palanquin?
Hearing these words of wisdom, the king fell at Bharata’s feet. "Forgive
me," he said, "And let go of the palanquin. Who are you?"
"Who am I?," asked Bharata. "That is not a question that can easily be answered."
The king answered, "I fail to understand. Surely the form in which you are now existing is who you are."
"No," said Bharata. "I am the atman and the atman is the same a the
paramatman. The paramatman is everywhere and therefore, the atman is
also everywhere. I am everywhere. I am in all physical bodies. It is
meaningless to ask who you are and who I am. We are all one and the
same. Wood has come from the trees and this palanquin is made of wood.
But is the palanquin wood or tree? When you ride on the palanquin, does
anyone say that you are riding on a tree? Men, women, cows, horses,
elephants, birds and trees, these are all meaningless names. They are
all illusions. Everything is one and the same, I am everywhere. If there
had been a place or an object where I do not exist, I could have
answered the question of who I am. But since I am everywhere, I do not
know how to answer your question. Tell me king, are you your head or
your stomach? Or is all of it, you? But then, what will you call that
which is distinct from your physical body? Think about what I have
said."
Bharata’s words were so profound that the king immediately accepted
Bharata as a teacher. And Bharata told the king the story of Ribhu and
Nidagha.
The sage Ribhu was Brahma’s son. He was also extemely learned. Nidagha
was Ribu’s disciple. After Ribhu had taught Nidagha what there was to be
taught, Nidagha went to live in a city. After a thousand years had
passes, Ribhu went to the city to see how Nidagha was getting on.
Nidagha worshipped his teacher and gave him all sorts of things to eat.
After Ribhu had eaten, Nidagha asked him, "Are you satisfied?"
"What do you mean?," asked Ribhu. "The question of satisfaction would
have arisen had I been hungry or thirsty. I am my atman and the atman is
always satisfied. So what is the point of asking me that question. I am
part of the brahman that is omnipresent and so are you. You are not
distinct from me, we are both part of the same whole. I came to teach
you this knowledge. Now that you have learnt that the brahman is
everywhere, let me leave."
After another thousand years had passed, Ribhu came to the city again
and discovered that Nidagha no longer lived in the city. He had begun to
live on the outskirts of the city.
"Why have you given up living in the city?," Ribhu asked Nidagha.
"Because I do not like to live in the city, where there is a king," replied Nidagha.
"Who is the king?," asked Ribhu. "Point him out to me in this procession that is passing. And point out to me the subjects."
Nidagha said, "The king is the one who is as tall as a mountain peak. He
is the one who is riding the elephant. The ones who are walking are the
subjects."
"What do you mean?," asked Ribhu. "The brahman is in the king and the
brahman is in the elephant. How do you distinguish one from the other,
how do you say that one is riding the other? Is the king the physical
body or the atman? Who is riding on whom? I do not understand."
This knowledge, that the atman is the same as the brahman, is known as
advaita (unified) brahma-jnana. Ribhu taught this to Nidagha and Bharata
taught this to the king Soubira. This is the knowledge that all
elements are one and the same. It is only those who suffer from
illusions who think that different elements and different beings have
different identities.
The Gita
Krishna had taught Arjuna the lessons of the Gita on the plains of
Kurukshetra. The Agni Purana now relates the essence of the Gita.
If the physical body is alive, that is no reason for rejoicing. Just as,
if the physical body is dead, that is no reason for mourning. The atman
does not die. It does not decay, it cannot be destroyed and it is
immortal. The atman does not warrant any tears that might be shed over
it. People who are addicted to sensual pleasures cannot realize this.
The person who is addicted to the atman alone has no desire for anything
else. He has no action to perform. He has neither gains nor losses. The
knowledge of this is like a raft that rescues one from the flood of
illusions.
This knowledge frees one from the shackles of all actions (karma), since
all actions are vested in the brahman. A person with this knowledge is
as pure as a drop of water on a lotus flower. Such a person sees himself
in everything and everything in himself. There are four types of people
who worship Vishnu. The first category consists of people who are in
trouble, the second consists of people who desire wealth. Third consists
of people who are merely curious, while the last consists of people who
hanker after true knowledge. It is the last category of people who
realize the union and identity of the atman and the brahman.
The brahman is there in the smallest blade of grass. It is there in the
most powerful and sacred of people. The physical senses mean nothing,
they merely further the illusion of one’s physcial identity. The brahman
extends beyond all these senses. The brahman has neither traits, nor is
it without traits.
The brahman creates and destroys, it is th most powerful of all
energies. Some realize the identity of the atman and the brahman through
meditation, others through actions.
Yama Gita
There was a king named Vajashrava. His son was Nachiketa. Vajashrava
arranged for a wonderful sacrifice at which he gave away all his
wealth.
Nachiketa asked, "Father, whom have you given me to?"
His father did not reply, but Nachiketa kept asking again and again. At
this, Vajashrava became angry and said,"I have given you to Yama.
Faithful to his father’s word, Nachiketa decided to go to Yama’s abode.
The road was difficult, but Nachiketa got there and waited for three
days to see Yama. No on returns to the earth from Yama’s abode. But Yama
was so pleased to have met Nachiketa that he granted him the boon that
Nachiketa could return to the earth. Nachiketa however, had no desire to
accept such a boon. Instead he wanted to know from Yama the true nature
of the atman. The instructions that Yama gave to Nachiketa have come to
be known as the Yama Gita.
The Agni Purana now recaptitualtes the essence of the Yama Gita.
Yama said that it was indeed strange that men craved after positions,
possessions, houses and clothes. The sages have all taught that one
should not get addicted to these sensual pleasures. And yet, man did not
learn.
The brahman is that which possesses nothing and everything. It cannot be
seen and yet it is everywhere. The atman is like a warrior on a
chariot, the physical body being the chariot, the intelligence the
charioteer and the mind the bridle. The senses are the horses and the
warrior’s job is to control the horses and target his arrow at the
knowledge of the brahman. Those who are truly learned know of the
identity between the atman and the brahman. Samadhi is nothing but the
recognition of this union. When the physical body comes to an end, the
atman is free and can merge with the brahman.
The Agni Purana’s Virtues
The last chapter of the Agni Purana describes the virtues of the Purana.
The Agni Purana is most holy. It gives health and ends nightmares. It
spreads happiness. Ill omens vanish from houses where the Agni Purana is
kept. A man who listens to the recital of the Agni Purana every day,
has no need of pilgrimages, alms, sacrifices and fasts. Reading one
chapter of the text yields the same punya as may be obtained from
donating a cow. Even if one only wishes to hear a recital of the Agni
Purana, the sins committed over the duration of a day are forgiven.
Reading the whole of text gives one the punya that can be obtained by
donating a hundred cows at a sacred place of pilgrimage. Enemies and
thieves dare not frequent a house where there is a a text of the Agni
Purana. Ghosts give such a house a miss.
A brahmana who listens to a recital of the Purana becomes learned in the
Vedas. A kshatriya becomes the ruler of the world, a vaishya becomes
rich and a shudra attains good health. Nothing is so sacred as writing
down the text of the Purana and donating it to brahmanas.
POSTED BY:
VIPUL KOUL
EDITED BY :
ASHOK KOUL
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