THE ENEMY OF YOUR ENEMY IS YOUR FRIEND

GarudanKavu Temple, near Tirur, Malappuram district, is the only one in Kerala where Garuda, (bird) vehicle of Vishnu, is installed ‘back to back’, in the same sanctum sanctorum, and given equal prominence in worship. “Kavu” in the name would indicate that it was the site of an earlier place of worship associated with folk mores, before it was sanskritized.

The legend attributes it to Perumthaccan, rather eccentric genius who was architect and sculptor of most temples of this region. He carved an image of Garuda and presented it to Vettattunad Raja, small principality that ruled this area before it was annexed by Zamorin of Calicut. The Raja was mightily pleased, and had it installed in the temple he was consecrating to Vishnu. Because of the perfection of the icon of Garuda, astrologers prescribed it should be installed in the same sanctum sanctorum. The statue of Garuda is about 60 cm tall from its pedestal, and represents him standing with a pot of Amrta (nectar of immortality he had grabbed from the gods) in his hands. His wings fall behind his back – (usually Garuda is represented as if in flight, or just about to take off). Cobras adorn him.

It is believed that worshiping this deity will rid devotees of snakes. When Parasurama legendarily inducted his colonizing Brahmins into Kerala, they were scared of the snakes here. They fled; Parasurama brought them back. As precaution against their fleeing again, he had their tufts of hair tied over their foreheads, instead of behind the neck. They then deified snakes – perhaps in continuation of pre-existing local tradition. The worship contained non-Brahmin rites such as drawing colourful images of intertwining cobras, and propitiation with offerings of milk and rice powder by Panar, later a dalit community.

At this temple, the belief was different. Snakes would be captured alive, brought in bags or cages to the temple, and released. They would be aggressive, until the priest brought water sanctified by chanting Garuda mantra over it. He would sprinkle it on the cobras; they would quieten down, sliding off into the undergrowth surrounding the temple. They would not be seen again. It was believed that Garuda ate them up, as they constituted his normal diet. I was informed that there had been no case, in living memory, of any snake bite in the temple or its vicinity. This practice was given up only as recently as a couple of years back, when one cobra was especially ferocious and there was popular protest. Nowadays, metal replicas of snakes suffice.

The native approach to propitiation is by worshipping deities representing snakes and contrasts with the method here, of offering them to their “natural enemy”, Garuda. If you cannot befriend the enemy, then, the enemy’s enemy is your friend!

An interesting footnote. When Perunthaccan brought the image, the Raja exclaimed: “How life-like! Will it fly?” Perunthaccan replied that it would, provided it was touched by a chaste woman. The story goes that no woman was unwise enough to try!

[Note: Garuda and mother Vinita had been enslaved by co-wife Kadru, the mother of serpent deities. The condition for their enfranchisement: Garuda should bring Amrta from the custody of the gods under Indra, for the snakes. Garuda set off – he easily beat off Indra and his hordes. Vishnu took up the fray, but Garuda was not subdued. Vishnu said: “Well done! Choose a boon!” Garuda, vain from victory, scornfully replied that as Vishnu was the vanquished, he may ask for a boon instead. Vishnu said: “Please be my vehicle”. Garuda had to keep his word; but only after he offered the pot of nectar to the snakes, not all of whom succeeded in partaking of it, because Garuda had to replace it within a stipulated interval].

T. Madhava Menon/10 may 15

Garudan Kavu official website

AN UNUSUAL LOVE STORY

The Puranana-s have many stories of devoted wives ready to give up their life for their beloved. But the converse, of men prepared to sacrifice everything for the sake of a beloved, are few.

The great Sage Bhrgu, son of Brahma himself, had a son thro wife Puloma – he was the famous Chyavana, who married Sukanya, and was rejuvenated by the Asvini twins with the administration of the famous Chyavanaprasa. Their son Pramati married Pratapi, and begat Ruru, a saint.

Meanwhile, heavenly courtesan Menaka while disporting in the Ganga, was enjoyed by Visva Vasu, a minor god, and delivered a beautiful girl baby. She abandoned it in the hermitage of righteous sage Sthulakesa, who adopted her, named her Pramadvara, and brought her up. It so happened that Ruru happened to see her and they at once fell desperately in love. The parents happily agreed; arrangements for the marriage were immediately started. But alas, Pramadvara, playing in her father’s hermitage, stepped on a snake, was bitten, and died at once.

Ruru was disconsolate; and decided to kill himself, but that immersed him in a dilemma of righteousness – there is no greater sin in Hindu varnasramadharma than suicide. He bathed and purified himself; took a handful of water, and addressed the gods: “If I have worshipped you gods duly according to prescribed rights, if I have worshipped my gurus in proper form; if I have conducted the fire sacrifices with devotion, and performed penance as prescribed in the Veda, and have recited the Gayatri to worship the Sun, then let my beloved come back to life! If that does not happen, I will kill myself at once!”

This shook even for the gods! They sent a messenger asking him to desist. He was only a fool trying to turn fate aside. But Ruru was firm; and said: “if it is fated that she will not live again, then be it fated that I too die!” The messenger bargained: “worthy Brahmin, there is a way. Give up half your ordained life span; and make your beloved live again!” Ruru happily made a solemn oath, declaring that he gave up half his life span so that she might live again, and be his wife.

Though this unexpected sacrifice of half his life complicated matters, Visva Vasu, the father of the girl, hastened up, and petitioned Yama: “consider the youth of this pair, and their love for each other; consider the sanctity of the boy, and parentage of the girl; and grant Ruru’s prayer!” Yama was pleased to agree. They married, and lived happily for as long as half Ruru’s allotted life-span.

(Sequel: this episode was narrated by Parikshit when cursed to die of snake bite, to justify the measures he (vainly) took to avoid his fate. But fate and the snake Taksaka countered each of his moves and killed him).

[Source: Chapter 9, Book I, Srimad Devi Bhagavatam.]

NARADA BECOMES A WOMAN

Perhaps no other character in Hindu Mythology features in as many stories as does Narada! Here is one of how he lived for a life-time as a woman, begat children,  and failed to commit sati.

Narada once visited Vaikuntha where Visnu was as usual enjoying the company of Laksmi. On seeing Narada, Laksmi got up and left. Narada protested: I am not a libertine; I am a life-long celibate; why should your wife leave in a hurry when I come in? Am I not beyond the enticement of Maya?

Visnu smiled and advised him never to pretend to be beyond Maya. Narada asked: What is Maya like? Show Her to me! Visnu summoned his Garuda (bird-vehicle) and set off with Narada, until they came to a beautiful lake in a remote forest. Visnu suggested they bathed, and led Narada into the water, and they immersed themselves. When Narada emerged from his dive, lo & behold, he was “all girl”! He saw Visnu hastily grab his (Narada’s) famous Vina and clothes, get on his Garuda, and disappear in the distance. But at once, forgetfulness came over him; he did not remember he was Narada, nor that that he had a famous Vina which he had named Mahati.

The female form Narada had acquired was beautiful. As she stood bewildered, along came a handsome king, Taladhvaja, who at once fell in love with her; and she with him. Though she told him truthfully she knew nothing about herself, not even her name, he wed her. Enjoying all the pleasures of married life, she forgot even thoughts of having lived another life. She bore him twelve bright and brave sons, who married in turn, and they all lived together in a great joint family. She was involved in all the joys and sorrows of the extended lineage.

And then a powerful enemy attacked; besieged the capital city. Her husband, sons and grandsons fought bravely, but were all killed.  Having caused the maximum damage, the enemy withdrew. She was disconsolate, and rushed to the battle ground, weeping heartbroken over her progeny. Along came an old Brahmin who tried to console her, and suggested she bathe in the tank nearby so that she could do the funerary rituals. She did so; and when she emerged, she was Narada once again! And the old Brahmin was none other than Visnu, ready with his old Vina Mahati, and his hermit’s dress of skins and hides!

[Source: Chapters 26-29, Book 6, Srimad Devi Bhagavatam. A slightly different version is available in the Bhagavatam, Skandha 7. Krishna and Narada were travelling past a lake, and got down to rest. Krishna warned Narada to bathe before he drank any of the water, but Narada was in a hurry. And he emerged a woman, all alone in the forest. She wandered until she came to a sage in deep meditation. He opened his eyes, saw her, and married her. She bore sixty sons. One day, her husband and all her sons died simultaneously. She was distraught and wanted to die on their funeral pyre; but she felt terribly hungry. Nearby, mangoes were ripe on the tree; in her hurry to pluck them, she heaped the dead bodies of a few of her sons, stepped on top of them, and plucked a mango. A Brahmin came by and reprimanded her, and ordered her to bathe at once; which she did, holding the mango aloft in one hand over the water. And emerged Narada; but the hand that had not been in water was still female, with bangles on and mango in it. He dipped again, taking care to immerse the arm and the mango; normal now, with Vina in hand!]

man, woman, moksha

Man, woman, Moksha.

Siva and Parvati were hard at it, making love in a lovely forest. Alas, the great sages headed by Sanaka chose just that moment to intrude, paying respects to the Great God. Parvati, all undressed as she was, was shamed. The sages wisely did not stay. Siva cursed: Anyone who enters this forest will immediately become female!

The king of the land at that time was handsome young Sudyumna, fond of his Sindhu horse, and of hunting in the company of his hefty (male) companions. And they entered that forest; immediately they became women, and even the horse became a mare! Handsome Sudyumna became the lovely beauty, and adopted the name Ila. Making the best of it, Ila and companions made a picnic of it in that enchanting forest.

Budha, son of Chandra by Tara the wife of Brhaspati, had grown up to be a god as lovely to look at as his father. He fell in love with Ila, who too fancied him. To them was born – the great Pururavas, who espoused the Apsara Urvasi, and founded the Puru line of kings to which the Pandava and Kaurava brothers were later to belong.

Great sage Vasistha felt pity for Ila, who ought to be Sudyumna, the king. He prayed to Siva, who blessed that Ila would be female one month, and male the next in strict alternation! This made it impossible for him to return to his court, and so, Vasistha worshipped the Almighty Mother Goddess of the Universe, more powerful than all the gods, and more merciful that most women. She not only granted the boon he desired, but also assured him that he would attain ultimate bliss and release from the chain of rebirths.

And so, Ila now become Sudyumna again, ruled only just so long as was required to groom Pururavas to assume regnal responsibilities before merging himself in ultimate MOKSHA in the Primordial Power.

brhaspati, his loves and woes

Brhaspati, his loves and woes.

Brhaspati & wife Tara

Brahma, the God of Creation, became incontinent at a Yaga conducted by Siva when he saw an apsaras. His ejaculate fell into the fire, and out it arose a number of sons, among whom Angiras, and Bhrgu are famous in mythology. Angiras was so great that his brilliance outshone that of Agni, the god of fire himself. A compromise was struck whereby he was considered a “Second Fire”, equally entitled to sacrificial offerings. A number of hymns in the Rg Veda are attributed to him. Angiras married Vasudha, (some texts give her name as Shraddha, in which case she also features as one of the deities of the Vedic ritual). From her, he begat many sons of whom Brhaspati features in a lot of myths as the famous preceptor of the Gods of heaven, the lord of two zodiacal “houses”, after whom a day of the week (Thursday) is named (He is equated with Jupiter in astrology). He came to prominence when he officiated as priest in a Yaga conducted by the gods to counter the demons, whose preceptor Sukra is his arch rival.

Udatthya, Brhaspati’s elder brother, was far less famous. When his wife Mamata was pregnant, Brhaspati raped her when his brother was away. When Mamata resented it, he cursed her and the baby that would be born to her. She deserted the baby in the forest, but a disembodied voice cried out: “Foolish woman, it is Bharadvaja, it is Bharadvaja”. Brhaspati hastened up, and took it up. He was to become the famous sage Bharadvaja, from whom was born Drona, the great archer who became preceptor of the Pandavas.

Chandra - Moon god

One of Brhaspati’s wives was the voluptuously beautiful Tara. She was disgusted with him because of his misadventure with Mamata, and eloped with Chandra, the God of the Moon. Brhaspati angrily went to Chandra and demanded his wife back. The latter replied that Tara was free to go back to her husband if she so wished. Tara refused citing Mamata’s case. Brhaspati went to Indra, there was a deep schism among the gods, and a fight was imminent, when Brahma intervened and ordered the return of the reluctant wife, who was then pregnant. He also cursed Chandra to cyclically go to the outer darkness every 28 days – thus the moon waxes and wanes, and is invisible totally on New Moon nights.

When the baby was born, both Brhaspati and Chandra claimed it. Again a dispute arose, and the council of the gods decided that Tara would know best. She declared it was Chandra’s. This baby became a demi-god himself, and the lord of two zodiacal houses after whom the day of the week (Wednesday) is also named, viz., Budha (astrologically equated to Mercury). Budha resented his illegitimate birth, and is eternally the enemy of Chandra. 

APSARA - COURTESANS OF GODS

The greatest asset of the court of Indra, Lord of the gods of Heaven, were the Apsara, ever young, voluptuous and accomplished courtesans There were thousands of them, but the most notable were:

Bas relief: Apsara from Angkor Vat

Alambusha

Aruna
Kesini
Manorama
Menaka
Misrakesi
Rakshita
Rambha
Tilottama
Urvasi
Vidyutparna

Except for Urvasi and Menaka, the rest were the daughters of Kasyapa by one of his wives, viz., Arishta. They were thus Indra’s half-sisters.They were all very beautiful, and accomplished themselves as great danseuses. Urvasi was born under peculiar circumstances: Two ascetics, Nara and Narayana, were doing great penance in the Himalaya at Badarinath. Indra suspected that they wanted to usurp his place as Lord. He presented himself before them and offered whatever boon they wanted. They were so deep in meditation that they did not notice him. Indra then sent all his Apsara courtesans to sing and dance before them, so that they would desire one or more of them. Disturbed at length, sage Narayana slapped his thigh in annoyance; at once, there arose from it a maiden more beautiful and luscious than any of Indra’s gang. She was called Urvasi, because she was born out of a thigh (Uuru, in Sanskrit). Indra and his gang were discomfited; Narayana presented the newly created beauty to Indra, and sent them all off, back to Heaven. Only she has been specifically mentioned by name in Rg Veda (X, 95). Even though she was less accomplished as a singer and a danseuse than some of the others, she was the most charming of them all.

The myths are not specific about Menaka’s origins. According to some, she was a gift of the sea, when it was churned for nectar. But according to others, Menaka was already in Indra’s court, when Durvasas made his famous visit. She presented the sage with the fragrant garland of flowers, which in turn he gave to Indra. Indra had negligently placed it on the head of his elephant, which tossed it down and trampled it, thus enraging the sage to curse them all. The churning of the ocean was the means the gods took in order to get the means for restoring them to everlasting youth.

A type of god known as Gandharva, minstrels and musicians, were the usual companions of these divine courtesans. Sometimes, their union begat progeny. Some Apsara damsels fortuitously had fertile liaisons with humans, the progeny being left behind on Earth, where they became distinguished in many ways. Indra used them mainly for seducing ascetics whom he suspected to be capable of being his rivals. He would send them to sing and dance before them, so that they would lose their self-control and forfeit the virtues of their penances.

Apsara found favour in the Cambodia and other eastern countries. In the great temple at Angkor Vat, there are many depictions of them. The classic dance of Cambodia and Bali feature Apsara dances as one of the most popular items.

ASWINI - TWIN GODS OF HEALTH

Sathyan and Dasran were twin sons of Sun god Surya; they were the handsomest of all. Vedic hymns mention them as physicians of the gods. “Aswinii” means “of the horse”. They are praised for their beneficent attitude to humans. When sage Dirghasravas prayed for cessation of drought, Aswini caused sweet rain to shower. They helped sage Gautama slake his thirst by creating a spring in the desert.

Indra developed technology for brewing alcoholic liquor but entrusted it only to Dadyanga, threatening to behead him if he disclosed it. Aswini promised they would fit him out with a new head, and he revealed it. Indra beheaded him, but the twins kept their promise. They killed demon Vishwak, who was distressing humans. Because they practiced medicine including surgery, Indra decreed that they would not be entitled to share Soma juice offered in Yaga sacrifices.

In Puranas, their genealogy is from Vishnu through Brahma to Kasyapa who begat Surya through Aditi. One of Surya’s wives was Samjna, who, fatigued by his lovemaking, induced her maid Chhaaya (literally ‘shadow’) to substitute in her guise, and escaped to the forest. When Chhaaya abused Yama, another of Surya’s sons, her identity came out. Surya sought Samjna, and approached her disguised as a horse, disclosing his true form only when she was reconciled. Aswini were born and their association with the horse is mythically ‘explained’.

Their interaction with sage Chyavana is charming. This ascetic entered into such deep meditation that vegetation and anthills grew over him. Sukanya, daughter of King Saryati, chanced upon this copse. Intrigued by two points shining from within it, she poked them with a thorn – alas, they were the sage’s eyes; she, unwittingly, blinded him. The consequences were severe; rains ceased and famine loomed. Saryati discovered, through soothsayers, that the mishap was due to the hurt to the sage. He approached Chyavana, old, decrepit, now blind. The sage harboured no grouse, but sought a damsel to minister to him; only Sukanya volunteered. She was married to him, and faithfully served him, doing the most menial tasks.

Aswini, bewitched by Sukanya’s luscious beauty, approached. Loyal and dedicated to Chyavan, she spurned their advances. They offered to restore Chyavana to youth, in return for her as a fee. She refused, but reported it to the sage, who advised her to return and agree, subject to the condition that, if she recognized him after treatment, then they would forfeit the fee. They administered medicines; all three entered a pond. and emerged, looking identical. Because of her unfailing loyalty, she recognized her husband. Sportsmanlike, Aswini accepted their discomfiture. Chyavana offered to restore to them share in Soma sacrifices. Helped by his now delighted father-in-law, he arranged a sacrifice; all gods and sages were present. When the ritual reached the stage of offering Soma, he gave Aswini their share. Indra was incensed, but in the ensuing battle of words, Chyavana recounted Indra’s misdemeanours with wives of various sages, and how he fled to avoid defeat by various demons. Indra had to yield. Now, whenever Yaga is performed, Aswini get their share. Ayurvedic tonic, Chyavanaprasa, is the present version of the medicine believed to have been administered to Chyavana.

KUBERA - GOD OF WEALTH

Kubera, god of Wealth, was born of a lineage different from that of the other gods of heaven. Brahma the creator begat Pulasthya Prajapati, who begat Visravas. Visravas married Ilabila, the daughter of sage Bharadwaja, and begat Kubera. He married another wife, a demoness, and through her begat Ravana, Kumbhakarna and Vibhishana. He neglected this family, who survived in distress.

The gods placed Kubera in association with Varuna, who accommodated him in his oceans. But Kubera underwent penances, and Brahma the Creator blessed him with immense riches and the overlordship of the North. He then approached his father and requested him to build a capital and palace for him. Accordingly, Visravas had Lanka built on an island in the South, gifted him with a magic aerial ship, and a horde of semi-divine beings known as Yaksha and Gandharva. He was a great devotee of Siva, who, though wantless and ascetic Himself, gifted untold wealth on Kubera.

There is an amusing story of how Ganapati, the elephant-headed son of Siva, humbled Kubera. Seeing how poorly Siva and his family lived, Kubera thought he was doing them a great favour by inviting them for a sumptuous breakfast. Ganapati could not be satiated; he ate up all the food preparations in a jiffy, and wanted more. Kubera was baffled, and fled to Siva, who called his son back, and fed him with a pinch of the ashes that were Siva’s only cosmetic substances. Ganapati’s hunger was satiated.

Ravana, his half-brother, resented his father, Visravas’ neglect of his mother and his siblings. He and his brothers did great penance, and pleased Brahma the Creator, who granted them powerful blessings. Ravana then proceeded to drive his half-brother Kubera out of Lanka. Kubera fled north, and with the help of all the gods and sages, had another glorious capital, called Alaka, built for himself. There, he delighted in his treasure, and a court of beauties who rivalled even the court of Indra. Some of Indra’s courtesans used to be guests of honour in his court too. Siva was a frequent visitor, as were lesser gods. Kuberal was emboldened to send a messenger to Ravana, warning him to desist from harming the gods. Ravana was enraged; he set out to battle. On the way, he raped Rambha, who was going on an assignation to Kubera’s court. In the fierce battle that ensued, Kubera was decisively defeated. He fled, taking the disguise of a chameleon. Ravana looted Alaka and took away the aerial chariot, the jewels and the treasure, and several beautiful women. Kubera had to wait till the ultimate defeat and killing of Ravana by Rama, to get them back.

There are few temples dedicated to Kubera. He is iconically represented as armed with a mace, and riding on a buffalo.