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Battle of Kurukshetra
Abhimanyu, Hunting
Abhimanyu is a key personality featured in the epic Mahabharata. The son of Arjuna and Subhadra, half-sister of Lord Krishna, Abhimanyu is a partial incarnation of Chandra. An unparalleled archer, he was considered equal to his father in prowess with the bow and arrow.
As an unborn child in his mother's womb, Abhimanyu learned the knowledge of entering the deadly and virtually impenetrable Chakravyuha from Arjuna. The Mahabharata explains that from the womb, Abhimanyu overheard Arjuna talking about this with his mother Subhadra. Arjuna explained to Subhadra in detail the technique of attacking and escaping from various vyoohs (an array of army formation) such as Makaravyoha, Kurmavyooha, Sarpavyuha, etc. After explaining all the vyoohs, he explained about the technique of cracking Chakravyuha, and entering it. When he was about to explain how to exit from the Chakravyuha, he realises that Subadra was asleep and stopped explaining about the Chakravyuha further. In return, the baby Abhimanyu in the womb did not get a chance to learn how to come out of it.
Rock carving from Halbid showing Abhimanyu entering the Chakravyuha
Abhimanyu spent his childhood in Dwaraka, his mother's city. He was trained by Pradyumna, the son of Sri Krishna, and by his great warrior father Arjuna, and brought up under the guidance of Lord Krishna. His father arranged his marriage to Uttara, daughter of King Virata, to seal an alliance between the Pandavas and the royal family of Virata, in light of the forthcoming Kurukshetra War. The Pandavas had been hiding incognito through the final year of their exile, living without discovery in Virata's kingdom of Matsya.
Being the grandson of Lord Indra, god of mystical weapons and wars, Abhimanyu was a courageous and dashing warrior. Considered an equal to his father owing his prodigious feats, Abhimanyu was able to hold at bay great heroes like Drona, Karna, Duryodhana and Dushasana. He was praised for his audacious bravery and absolute loyalty to his father, his uncles and to their cause. Abhimanyu took part in the war of Mahabharat and killed important personalities such as Lakshman, the son of Duryodhana and Brihadbala, the King of Kosala, of the Ikshwaku dynasty.
Abhimanyu and his Mother
Abhimanyu's Death
On the 13th day of battle, the Kauravas challenged the Pandavas to break a circular battle formation, the Chakravyuha. The Pandavas accepted the challenge, since the knowledge of how to defeat such a formation was known to Krishna and Arjuna. However, on that day, Krishna and Arjuna were dragged into fighting a war on another front with the Samsaptakas. Since the Pandavas had already accepted the challenge, they had no choice but to attempt to use the young lad Abhimanyu, who had knowledge on how to break into the formation, but none whatsoever regarding how to break out of it. To make sure that Abhimanyu did not get trapped in this endeavour, the remaining Pandava brothers decided that they and their allies would also break into the formation along with Abhimanyu and assist the boy in breaking out of it. It is important to note that the plan was hatched well after Arjuna and Krishna had been distracted away by the Samsaptaka army led by Susarma.
Using his knowledge of the Chakravyuvha, Abhimanyu successfully broke into the formation. The Pandava brothers and allies attempted to follow him inside the formation, but they were effectively cut off by Jayadratha, the Sindhu king, who made use of a boon from Shiva to that enabled him to hold off all Pandavas except Arjuna for a day. Abhimanyu was left to fend for himself against the entire Kaurava army.
Abhimanyu commanded his charioteer to lead his chariot towards Drona. The charioteer, thinking it was not wise to do so, raised objections and requested the sixteen-year-old to take time to think about it before he began the battle. He pointed out that Abhimanyu had grown up amidst great love and comforts and he was not a master of the battle arts as Drona was. Laughing aloud, Abhimanyu said to his charioteer: “What is this Drona or even the entire world of kshatriyas to me? I can fight Indra himself, mounted on his Airavata, along with all the gods! Why, I can fight in a battle even Lord Rudra himself, to whom the entire world of beings pays homage! This battle that I am going to wage today does not bewilder me in the least. This entire army of enemies is not equal to one sixteenth of my power. Why, even if I find in front of me in the battlefield my father Arjuna or my uncle himself, the mighty Vishnu who has conquered the whole universe, that wouldn’t frighten me.”
With no great joy in his mind, the charioteer took his master forward and Abhimanyu broke into the Chakravyuvha. In the mighty battle that followed, he slaughtered ordinary enemy warriors and mighty heroes alike. Abhimanyu fought valiantly, single-handedly slaying several warriors who came in his way including Duryodhana's son, Laxman. Among the others who were killed were Ashmaka’s son, Shalya younger brother, Shalya’s son Rukmaratha, Drighalochana, Kundavedhi, Sushena, Vasatiya, Kratha and numerous other great warriors. He wounded Karna and made him flee, making Dushshasana faint in the battlefield such that he had to be carried off by others.
Upon witnessing the death of his beloved son, Duryodhana was incensed and ordered the entire Kaurava force to attack Abhimanyu. Continually frustrated in attempts to pierce Abhimanyu's armor, Karna on Dronacharya's advice shattered Abhimanyu's bow by firing arrows from behind him. His chariot broke shortly after, the charioteer and horses were killed, and all his weapons were laid to waste. He attempted then to fight off the bow wielding warriors sitting on horses and elephants with a sword and using a chariot wheel as a shield. Dushasana's son engaged in fierce hand-to-hand combat with Abhimanyu. Ignoring all rules of war, the Kauravas all fought simultaneously with him. He held his own until his sword broke and the remaining chariot wheel shattered into pieces. Abhimanyu was killed shortly thereafter, when Dushasana's son crushed his skull with a mace. However, Abhimanyu killed him with his own mace before dying.
It is said that it was Abhimanyu's death that marked the end of the adherence to the Rules of War. Krishna cited the despicable manner in which Abhimanyu was killed to incite Arjuna to kill Karna. This, said Krishna, was a reason to kill Duryodhana.
The Chakravyuha and Military Formation
Scene from the Mahabharata War, Belur, Halebid
Abhimanyu and Ashwatama
Abhimanyu is often discussed in the context of his partial knowledge about Chakravyuha, which he knew how to penetrate, but not how to exit from. Similarly, Ashwatthama had partial knowledge in the context of Brahmastra. He knew how to invoke it, but did not know how to withdraw it. This contributed to his being cursed by Krishna during the end of Mahabharatha war. It was only Arjuna who had complete knowledge of both Chakravyuha (to break into and exit from it) and Brahmastra (to invoke it and withdraw it).
Abhimanyu was actually an incarnation of Kalayavan and was capable of killing Krishna at a later point. In this pastime, however, he had taken birth in a very good family, so Krishna was aware of this and being the guru of Abhimanyu (via Pradyumna) in Dwaraka, saw to it that Abhimanyu was ignorant about how to exit from Chakravyuha Hence, even though Abhimanyu wished to know how to exit from Chakravyuha, Krishna did not tell this secret, but instead wished that Abhimanyu seek that knowledge from Arjuna. Abhimanyu never got a chance, however, because he was in exile.
Abhimanyu was such a hero that none from the Kaurava side (except Bhisma) could kill him in one-on-one combat (dwandva yudha). Hence, the 13th day on the battlefield, when the Chakravyuha is launched by Dronacharya, he defeated all the Maharatis in one-on-one battle. Abhimanyu caused great losses to the Kaurva forces on that day. In retaliation, the Kaurava Maharatis merged together to kill him after making him weaponless. This was the only way in which Abhimanyu could attain moksha. Hence, he plays a very great role on the 13th day of the Mahabharata war.
In the case of Ashwatama, Dronacharya did not trust Ashwatama in the same way that he trusted Arjuna. Hence, he taught Ashwatama to only invoke Brahmastra, but not how to withdraw it. If an archer is aware of both the invocation and withdrawal of Brahmastra, then he can invoke it as many times as he wants. So to avoid Ashwatama from invoking Brahmastra multiple times, Dronacharya only gave partial knowledge about it.
Meeting of Duryodhana and Vatsala’s Father
Abhimanyu's Wedding with Vatsala (Shashirekha)
Aside from the battlefield stories, in which the history of Abhimanyu's activities is so bittersweet, the best-loved of his pastimes are those surrounding his marriage to Vatsala. Vatsala was a daughter of Balarama, who had great affection for Duryodana. Before the birth of Abhimanyu, he wanted his sister Subhadra to marry Duryodana, instead of Arjuna. Hence, Krishna, who was aware of this, saw to it that Arjuna abducted Subhadra and they got married. In the case of Abhimanyu, that same scenario repeated a generation later.
Lakshmana was the son of Duryodana, and Balarama wanted his daughter Vatsala to marry Lakshmana instead of Abhimanyu. Hence, Krishna advised Abhimanyu to seek help from Ghatothkacha to solve this problem. Ghatothkacha abducted Vatsala so that Abhimanyu could wed Vatsala.
In a folio of Sri Mahabharata from Paithan, Maharashtra, c. 1850, there is a series of excellent paintings which illustrate the pursuits of Abhimanyu in his efforts to marry Vatsala. The engagement, intrigue, abduction and wedding pastimes are nearly as epic as the battlefield activities.
Subhadra Tells Abhimanyu that his Engagement to Vatsala has been Annulled
Disguised Ghatotkacha Arriving at Vatsala’s
On the Road to Dwarka, Abhimanyu and Subhadra Meet Ghatotkacha
Ghatotkacha Abducting Vatsala
Disguised Ghatotkacha in Vatsala’s House
Ghatotkacha Attacks Abhimanyu
Abhimanyu Shatters the Boulder Held by Ghatotkacha
Fight with Ghatotkacha
Hidimba Reveals their Identity
Subhadra and Abhimanyu Converse as Ghatotkacha Lies Unconscious
Ghatotkacha Revives and Embraces Cousin Abhimanyu While the Two Mothers also Embrace
Vatsala and Abhimanyu being Blessed by Elders
Drummer and Horn Player at the Marriage of Abhimanyu and Vatsala
Blessing of the Groom and Bride with Ghatotkach
Lord Narasimha and Shiva Sarabha
Lord Narasimhadev Pacified by Shiva Sarabha
Pahari, Kangra School, c. 18th century
This beautiful painting of Lord Nrsimhadev being pacified by Sarabha-Shiva depicts Lord Shiva in his winged form as Sarabha. Images of the Devi's are iconographically depicted on his body. Lord Nrsimha sits nearby, the destroyed demon Hiranyakasipu on His lap, with Prahlad and Laksmi nearby.
The Puranas describe Lord Nrsimhadev's pastime of killing the demon, saying that the Lord consumed every drop of Hiranyakasipu's blood, then wore the demon's mangled body as a garland to make sure that none of the demon's physical remains made contact with the universe.
After the destruction, Prahlad, Laksmi and various demigods attempted to soothe the Lord's anger, but without success. Coming at the request of the rishis and demigods, Lord Shiva, along with Sri Soolini and Prathyankira Devis and Their respective entourages, manifested His supremely aggressive Sarabesvara form. He embraced Sri Nrsimha, cooled Him down and made Him accessible to all beings. This Sri Sarabesvara is Lord Shiva's universal omkara form.
As mentioned in yesterday's opening segment of this series, Lord Nrsimhadev's post-destruction and Disappearance pastimes were not discussed in any detail by our Gaudiya Vaisnava Sampradaya Acaryas. While numerous temple deities, painted images and sastric references are found to Lord Shiva's Sarabha form, the major Puranas like Srimad Bhagavatam do not mention the Sarabha forms of Lord Nrsimha and Lord Shiva. Likewise, no mention appears to have been made in the Upa Puranas like the Narasimha Purana, or other Upanishads associated with Sri Nrisimhadev. Rather, they stop at the point in the lila pastime with the destruction of Hiranyakasipu and the pacification of the Lord's anger by Bhakta Prahlad and the demigods and goddesses.
Although the post-destruction pastimes are not mentioned in the primary sastra, there are many references found to Shiva Sarabha and to Lord Nrsimhadev's own Sarabha Form. Included amongst them are references to Sri Nrsimha's Form as Ganda Bherunada, a rare two-headed bird incarnation worshipped in South India, as well as to versions of a pastime wherein Shiva Sharabha actually fought with and killed Lord Nrsimhadev. Some have concluded that this incarnation of Shiva was simply created by a group of South Indian Shaivites as a means to position Shiva as being greater than Vishnu, and that question seems left to the discussions of academics and pandits.
In the Atharva Veda, the tenth of thirty-one Upanishads is the Sarabha Upanishad, which glorifies Lord Shiva in his fierce Sarabha manifestation. Verse 3 of this Upanishad states that Maheswara took the form of Sarabha and killed Narasimha. What follows is a translation by P.R. Ramachander:
Sarabha Upanishad
Om ! O Devas, may we hear with our ears what is auspicious;May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
I am saluting that primeval God who is the Lord, who is the best, who is the father of the world, who is the greatest among gods, who has created Brahma, who gave all Vedas to Brahma in the beginning, who is the father of Vishnu and other devas, who merits praise, and who at the time of deluge destroys the world. He is the only one who is greater than every body, who is the best and who rules over others. 1-2
That very strong Maheswara took the horrifying form of Sarabha and killed Narasimha who was destroying the world. (Sarabha is the avatar of Shiva which is a combination of eagle, lion and man.) 3
That god with his sharp claws tore, Vishnu who took the form of Narasimha. He who was wearing the hide became Veerabhadra. 4
For every one desiring to get all occult powers, he is the one who should be meditated. Salutations to that Rudra who tore away the fifth head of Brahma. 5
Salutations to that Rudra who kicked Kala the God of death and made him fall and also him who drank the burning Halahala poison. 6
Salutations to that Rudra whose feet were worshipped by the flower of Vishnu’s eyes and who being pleased gave him the holy wheel (Chakra). 7
The one, who has crossed sorrows, sees that God, who is atom within an atom, gross among the gross, who as Atma hidden in the heart of beings and who is beyond physical action, clearly because of these reasons. 8
Salutations to that Rudra who is the greatest god, who holds the Soola (spear) in his hand, who has a big swallowing mouth, who is the Maheswara and whose blessing has good effects. 9
“Chara”, indicates beings which move and because Brahmam shines in the half of their body as Hari, it is called Sarabham. Hey great sage, that can grant salvation directly. 10
Any twice born who reads this, which is called “the great Sastra of Paippalada” or makes others read it, would get rid of births and deaths and attain salvation. The Upanishad tells that he will become similar to Brahma.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Sarabhopanishad, as contained in the Atharva-Veda.
Other References to Sarabha
In the Sri Nrsimha-sahasra-nama, the thousand Names of Lord Nrsimhadeva (which was translated by Sriman Kusakratha dasa), the name "Sarabha" is included as one of the names of Lord Nrsimhadeva which was recited by Lord Brahma to calm the Lord's anger after He had killed Hiranyakasipu.
Text 157
"Obeisances to Lord Nrsimha, who gives religion, economic development, sense gratification and liberation (dharmartha-kama-moksha), who is always aloof from matter (virakta), who is the most pure (bhava-Suddha), who is perfect (siddha), who is the goal of spiritual life (sadhya), who is ferocious like a Sarabha monster (Sarabha)…"
The Shiva Purana describes Sarabha, also known as Sarabheswara, as follows:
"He had a thousand hands and wore matted locks. His head was adorned by the crested moon. He appeared like a bird with wings and beak. His body was fierce and fully developed.
His fangs were very sharp. Adamantine claws were His weapons. His neck was black in colour. He had huge arms and four legs. He was blazing like fire.
His voice was resonant and terrible like the rumbling sound of the clouds that gather at the end of the yuga. His three eyes were wide and blazing as the fire of the evil spirit of great fury.
His fangs and lips were clearly visible. He was producing a hissing sound of humkara. Shiva of such a form appeared in sight.
In addition to the description of Sri Sarabeswara's advent in Atharva Veda mention is also found in the Linga Purana, Skanda Purana and Brahmanda Purana. Special mention is made in Rigveda and Thaitriya as well, at the Uttara bhaga of Sri Lalitha Sahasra-nama.
Paayaanno Deva Sarabasthva Payaath
Sathaarirogath Vipinorakaapyam
Vaiswanaro Kugari Ritchakebya
Prethebyo Bhoothebyo Rusha Krudanthan
(Atharva Veda)
The Vedic mantras affirm that all ones sins are wiped away by chanting the powerful mantra of Sri Sarabha. Srila Vedavyasa in the 96th chapter of his Linga Purana categorically states that those who worship Sri Sarabeswara will be rid of all afflictions caused by bad dreams, chronic ailments, poisonous bites, disasters caused by earthquake, floods, cyclone, thunder, lightning, etc.
Sarva Vigna Prasamanam, Sarva Vyadi Vinasanam
Arichakra Prasamanam, Sarva Dukka Vinasanam,
Atraanyothpada Bookamba thaavagni Paamasu Vrishtisu
Thatho duswapna Samanam, Sarvabhootha Nivaranam,
Vishagraha Kshayakaram Puthra powthraadhi Vardhanam
Thathraksha Daaranam Kuryaath Jangamaangey Varaananey
Linga Purana, Chapter 96
One rendition (source unknown) of Lord Nrsimhadev's post-destruction pastime with Sarabha is described as follows:
"Unfortunately His anger and fierceness did not subside, even after annihilation of the demon and the three worlds trembled in fear. All the Devas headed by Lord Brahma appealed to Lord Shiva to appease the anger of Lord Narasimha. The compassionate Lord Shiva sent His lieutenant Agora Veerabhadra to do the job, but it went in vain. The rajoguna caused by tasting the blood of the demon did not let Lord Narasimha calm down. Veerabhadra, unable to subdue Sri Narasimha, prayed to Lord Shiva to intervene.
There appeared the most terrible form of a combination of man, bird and animal. It was a queer combination of man with Saraba (Bird) and Yaali (animal), celebratedly known and worshipped by the name Sri Sarabeswara, being the Thirtieth avatar of Lord Shiva amongst His Sixty four incarnations.
Sri Sarabeswara, sporting two huge wings, (representing Soolini Durga and Prathyankira Devi), eight legs, the nose of an eagle, four arms carrying fire, serpent, a deer and the ankus, with fingers having sharp nails looking very fierce and turbulent, came flying and comforted Sri Narasimha with his two wings to calm down. But the fiery energy stored in the latter came out in the form of a bird called 'Kandaberunda' and started to fight with Sri Sarabha, and this divine encounter continued for eighteen days.
Lord Sarabeswara decided to conclude this 'sport'. By His will, Goddess Prathyankira Devi came out of one of his wings, took a huge physical form, gulped the Kandaberunda bird and brought its end. Sri Narasimha realising his erroneous action, praised Lord Sarabeswara with beautiful epithets, which later became the Ashtothra (108 Names) of the victorious Lord.
Lord Shiva then revealed to all the Devas that: "To annihilate the Asura, Lord Narasimha came, and to appease Lord Narasimha, I have come as Sarabeswara. Be aware that we are both one and the same like water and water, milk and milk, ghee and ghee, both inseparable and to be worshipped as one".
Yatha Jaley Jalam, Kshiptham, Ksheeram, Ksheeray Kruthang Kruthey Yekayeva Thatha Vishnu: Shiva Leetho Nachanyatha
Lord Brahma, out of gratitude for saving the universe from the anger of Sri Narasimha, worshipped Lord Sarabeswara with Sri Sarabeswara Ashtothra. At the very appearance of Lord Sarabeswara glittering like thousand Suns, the rage of Narasimha subsided and the entire universe heaved with relief. Let Sri Sarabeswara protect us for ever, from any disaster.
Pahari, Kangra School, c. 18th century
This beautiful painting of Lord Nrsimhadev being pacified by Sarabha-Shiva depicts Lord Shiva in his winged form as Sarabha. Images of the Devi's are iconographically depicted on his body. Lord Nrsimha sits nearby, the destroyed demon Hiranyakasipu on His lap, with Prahlad and Laksmi nearby.
The Puranas describe Lord Nrsimhadev's pastime of killing the demon, saying that the Lord consumed every drop of Hiranyakasipu's blood, then wore the demon's mangled body as a garland to make sure that none of the demon's physical remains made contact with the universe.
After the destruction, Prahlad, Laksmi and various demigods attempted to soothe the Lord's anger, but without success. Coming at the request of the rishis and demigods, Lord Shiva, along with Sri Soolini and Prathyankira Devis and Their respective entourages, manifested His supremely aggressive Sarabesvara form. He embraced Sri Nrsimha, cooled Him down and made Him accessible to all beings. This Sri Sarabesvara is Lord Shiva's universal omkara form.
As mentioned in yesterday's opening segment of this series, Lord Nrsimhadev's post-destruction and Disappearance pastimes were not discussed in any detail by our Gaudiya Vaisnava Sampradaya Acaryas. While numerous temple deities, painted images and sastric references are found to Lord Shiva's Sarabha form, the major Puranas like Srimad Bhagavatam do not mention the Sarabha forms of Lord Nrsimha and Lord Shiva. Likewise, no mention appears to have been made in the Upa Puranas like the Narasimha Purana, or other Upanishads associated with Sri Nrisimhadev. Rather, they stop at the point in the lila pastime with the destruction of Hiranyakasipu and the pacification of the Lord's anger by Bhakta Prahlad and the demigods and goddesses.
Although the post-destruction pastimes are not mentioned in the primary sastra, there are many references found to Shiva Sarabha and to Lord Nrsimhadev's own Sarabha Form. Included amongst them are references to Sri Nrsimha's Form as Ganda Bherunada, a rare two-headed bird incarnation worshipped in South India, as well as to versions of a pastime wherein Shiva Sharabha actually fought with and killed Lord Nrsimhadev. Some have concluded that this incarnation of Shiva was simply created by a group of South Indian Shaivites as a means to position Shiva as being greater than Vishnu, and that question seems left to the discussions of academics and pandits.
In the Atharva Veda, the tenth of thirty-one Upanishads is the Sarabha Upanishad, which glorifies Lord Shiva in his fierce Sarabha manifestation. Verse 3 of this Upanishad states that Maheswara took the form of Sarabha and killed Narasimha. What follows is a translation by P.R. Ramachander:
Sarabha Upanishad
Om ! O Devas, may we hear with our ears what is auspicious;May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
I am saluting that primeval God who is the Lord, who is the best, who is the father of the world, who is the greatest among gods, who has created Brahma, who gave all Vedas to Brahma in the beginning, who is the father of Vishnu and other devas, who merits praise, and who at the time of deluge destroys the world. He is the only one who is greater than every body, who is the best and who rules over others. 1-2
That very strong Maheswara took the horrifying form of Sarabha and killed Narasimha who was destroying the world. (Sarabha is the avatar of Shiva which is a combination of eagle, lion and man.) 3
That god with his sharp claws tore, Vishnu who took the form of Narasimha. He who was wearing the hide became Veerabhadra. 4
For every one desiring to get all occult powers, he is the one who should be meditated. Salutations to that Rudra who tore away the fifth head of Brahma. 5
Salutations to that Rudra who kicked Kala the God of death and made him fall and also him who drank the burning Halahala poison. 6
Salutations to that Rudra whose feet were worshipped by the flower of Vishnu’s eyes and who being pleased gave him the holy wheel (Chakra). 7
The one, who has crossed sorrows, sees that God, who is atom within an atom, gross among the gross, who as Atma hidden in the heart of beings and who is beyond physical action, clearly because of these reasons. 8
Salutations to that Rudra who is the greatest god, who holds the Soola (spear) in his hand, who has a big swallowing mouth, who is the Maheswara and whose blessing has good effects. 9
“Chara”, indicates beings which move and because Brahmam shines in the half of their body as Hari, it is called Sarabham. Hey great sage, that can grant salvation directly. 10
Any twice born who reads this, which is called “the great Sastra of Paippalada” or makes others read it, would get rid of births and deaths and attain salvation. The Upanishad tells that he will become similar to Brahma.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Sarabhopanishad, as contained in the Atharva-Veda.
Other References to Sarabha
In the Sri Nrsimha-sahasra-nama, the thousand Names of Lord Nrsimhadeva (which was translated by Sriman Kusakratha dasa), the name "Sarabha" is included as one of the names of Lord Nrsimhadeva which was recited by Lord Brahma to calm the Lord's anger after He had killed Hiranyakasipu.
Text 157
"Obeisances to Lord Nrsimha, who gives religion, economic development, sense gratification and liberation (dharmartha-kama-moksha), who is always aloof from matter (virakta), who is the most pure (bhava-Suddha), who is perfect (siddha), who is the goal of spiritual life (sadhya), who is ferocious like a Sarabha monster (Sarabha)…"
The Shiva Purana describes Sarabha, also known as Sarabheswara, as follows:
"He had a thousand hands and wore matted locks. His head was adorned by the crested moon. He appeared like a bird with wings and beak. His body was fierce and fully developed.
His fangs were very sharp. Adamantine claws were His weapons. His neck was black in colour. He had huge arms and four legs. He was blazing like fire.
His voice was resonant and terrible like the rumbling sound of the clouds that gather at the end of the yuga. His three eyes were wide and blazing as the fire of the evil spirit of great fury.
His fangs and lips were clearly visible. He was producing a hissing sound of humkara. Shiva of such a form appeared in sight.
In addition to the description of Sri Sarabeswara's advent in Atharva Veda mention is also found in the Linga Purana, Skanda Purana and Brahmanda Purana. Special mention is made in Rigveda and Thaitriya as well, at the Uttara bhaga of Sri Lalitha Sahasra-nama.
Paayaanno Deva Sarabasthva Payaath
Sathaarirogath Vipinorakaapyam
Vaiswanaro Kugari Ritchakebya
Prethebyo Bhoothebyo Rusha Krudanthan
(Atharva Veda)
The Vedic mantras affirm that all ones sins are wiped away by chanting the powerful mantra of Sri Sarabha. Srila Vedavyasa in the 96th chapter of his Linga Purana categorically states that those who worship Sri Sarabeswara will be rid of all afflictions caused by bad dreams, chronic ailments, poisonous bites, disasters caused by earthquake, floods, cyclone, thunder, lightning, etc.
Sarva Vigna Prasamanam, Sarva Vyadi Vinasanam
Arichakra Prasamanam, Sarva Dukka Vinasanam,
Atraanyothpada Bookamba thaavagni Paamasu Vrishtisu
Thatho duswapna Samanam, Sarvabhootha Nivaranam,
Vishagraha Kshayakaram Puthra powthraadhi Vardhanam
Thathraksha Daaranam Kuryaath Jangamaangey Varaananey
Linga Purana, Chapter 96
One rendition (source unknown) of Lord Nrsimhadev's post-destruction pastime with Sarabha is described as follows:
"Unfortunately His anger and fierceness did not subside, even after annihilation of the demon and the three worlds trembled in fear. All the Devas headed by Lord Brahma appealed to Lord Shiva to appease the anger of Lord Narasimha. The compassionate Lord Shiva sent His lieutenant Agora Veerabhadra to do the job, but it went in vain. The rajoguna caused by tasting the blood of the demon did not let Lord Narasimha calm down. Veerabhadra, unable to subdue Sri Narasimha, prayed to Lord Shiva to intervene.
There appeared the most terrible form of a combination of man, bird and animal. It was a queer combination of man with Saraba (Bird) and Yaali (animal), celebratedly known and worshipped by the name Sri Sarabeswara, being the Thirtieth avatar of Lord Shiva amongst His Sixty four incarnations.
Sri Sarabeswara, sporting two huge wings, (representing Soolini Durga and Prathyankira Devi), eight legs, the nose of an eagle, four arms carrying fire, serpent, a deer and the ankus, with fingers having sharp nails looking very fierce and turbulent, came flying and comforted Sri Narasimha with his two wings to calm down. But the fiery energy stored in the latter came out in the form of a bird called 'Kandaberunda' and started to fight with Sri Sarabha, and this divine encounter continued for eighteen days.
Lord Sarabeswara decided to conclude this 'sport'. By His will, Goddess Prathyankira Devi came out of one of his wings, took a huge physical form, gulped the Kandaberunda bird and brought its end. Sri Narasimha realising his erroneous action, praised Lord Sarabeswara with beautiful epithets, which later became the Ashtothra (108 Names) of the victorious Lord.
Lord Shiva then revealed to all the Devas that: "To annihilate the Asura, Lord Narasimha came, and to appease Lord Narasimha, I have come as Sarabeswara. Be aware that we are both one and the same like water and water, milk and milk, ghee and ghee, both inseparable and to be worshipped as one".
Yatha Jaley Jalam, Kshiptham, Ksheeram, Ksheeray Kruthang Kruthey Yekayeva Thatha Vishnu: Shiva Leetho Nachanyatha
Lord Brahma, out of gratitude for saving the universe from the anger of Sri Narasimha, worshipped Lord Sarabeswara with Sri Sarabeswara Ashtothra. At the very appearance of Lord Sarabeswara glittering like thousand Suns, the rage of Narasimha subsided and the entire universe heaved with relief. Let Sri Sarabeswara protect us for ever, from any disaster.
Sri Narasimha-stuti
While the narration of Nrsimha-lila events in the major Puranas stops with the death of Hiranyakasipu and the pacification of the Lord's anger by Bhakta Prahlad, Lord Shiva and the demigods, a number of artifacts are found to present further aspects of the Lord's pastimes. These come in the form of literature, temple deities, paintings, and academic study of the murti iconography in which such depictions of Lord Nrsimhadev's post-destruction pastimes appear.
The Sri Narasimha Stuti, is a prayer petitioning Lord Narasimha for protection from the dark elements and demons within this material world. It was written by Pandit Trivikramacharya, a leading disciple of Sri Madhvacharya.
Sri Narasimha Stuti
1.
udaya ravi sahasra-dhyotitam ruksa-viksam
pralaya jaladhi-nadam kalpa-krid vahni-vaktram
sura-pati-ripu-vakshah-kshoda-rakta-kshitangam
pranata-bhaya-haram tam narasimham namami
The radiance of a thousand rising suns is the glow on the Lord's face. His eyes are fiery and His voice roars like the turbulent ocean of devastation. His body is wet with the blood of Indra's foe, Hiranyakashipu. Lord Narasimha, the redeemer of the fear ridden, I bow down to Your feet.
2.
pralaya-ravi-karalakara-ruk chakra-valam
virala-yaduru-rocirocitashanta-ralam
prati-bhaya-tama-kopatyutkatoccatta-hasin
daha daha narasimasahya-viryahitam me
Your effulgence is dazzling like that of the destructive sun, pralayaravi. It glows and glitters, makes the wicked tremble with fear. You laugh in a piercing high tone at the fear, ignorance and anger of the demons. Burn Narasimha, burn my adversaries with Your unbearable power.
3.
sara-sa rabha-sapadapata-bharabhirava
pracakita-chala-sapta-dvandva-loka-stutas tvam
ripu-rudhira-nishekenaiva shonamghri-shalin
daha daha narasimasahya-viryahitam me
Your lotus feet are reddened by the blood of the enemy. Fourteen lokas are scared by the stamping of Your feet. Demigods assemble, fear and tremble and pray for Your mercy. Burn Narasimha, burn my adversaries with Your unbearable power.
4.
tava ghanaghana-ghosho ghoram aghraya jamgha
parigham alaghum uru-vyaja-tejo-girim cha
ghana vighatitam aga-daitya-jamghala-samgho
daha daha narasimasahya-viryahitam me
You take great pleasure in slaughtering the armies of the demons. You wield Your heavy mace in a most cunning manner with the force of a great mountain. As You chop demons into pieces others immediately flee for their lives. Burn Narasimha, burn my adversaries with Your unbearable power.
5.
kataki-kata-karala-dhatakagrya-stha-labha
prakata-pata-tadit te sat-katishthati-patvi
katuka katuka dushtatopadrishti-pramushtau
daha daha narasimhasahya viryahitam me
The mountains of Your hips are nicely decorated with yellow garments, which appear just like lightning in its intense brilliance. Attacking fiercely he who had the foremost position (the seat of King Indra), You removed the threat of that exceedingly wicked one. O ferocious one! Burn Narasimha, burn my adversaries with Your unbearable power.
6.
prakhara-nakhara-vajrotkhata-rukshari-vakshaha
shikhari-shikhara raktai rakta nandoha-deha
suvalibha-shubha-kukshe bhadra gambhira-nabhe
daha daha narasimasahya viryahitam me
As Your nails, sharp like thunderbolts, tore the abdomen of the enemy, blood surged from the body of the demon and bathed You. Your lotus-like navel is deep and Your abdomen is decorated with the auspicious three lines. Burn Narasimha, burn my adversaries with Your unbearable power.
7.
sphurayati tava sakshat saiva nakshatra-mala
kshapita-ditija-vaksho-vyapta-nakshatra-marga
ari-dara-dhara-janvasakta-hasta-dvayaho
daha daha narasimasahya viryahitam me
Your two hands, as they directly burst open the chest of the son of Diti, appear just like a necklace of stars. Supporting him on Your knees, You tore his chest apart which blocked the path of the stars. Burn Narasimha, burn my adversaries with Your unbearable power.
8.
katu-vikata-sataudho-dhattanad bhrashta-bhuyo
ghana-patala-vishalakasha-labdhavakasham
kara-parigha-vimarda-prodyamam dhyayatas te
daha daha narasimasahya viryahitam me
Your mane is burning and monstrous, and You cause the enemy to fall from his position by tearing apart his chest. Once attaining the opportunity, under the broad roof of the clouds and sky, You raise Your hand, powerful as a mace, to strike. I meditate upon You in this form. Burn Narasimha, burn my adversaries with Your unbearable power.
9.
hata-lutada-laghisthotkantha-dashto ‘sta-vidyut
sata-shata-katianorah-pitha-bhit sushtu nistham
patati nu tava kanthadhishtha-ghorantramala
daha daha narasimasahya viryahitam me
Appearing brilliantly illuminated, Your neck, with hundreds of mane-hairs, is raised lightly and appears to be bitten by eight bolts of lightning. You divide the chest and very strong position of Hiranyakashipu. You are garlanded with his ghastly entrails. Burn Narasimha, burn my adversaries with Your unbearable power.
10.
hata-bahu-mihirabhasa hy asamhara-ramho
huta-vaha-bahu-hetir hrepikananta-hetihi
ahata-yihita-mohan samvihansai ham asyam
daha daha narasimhasahya viryahitam me
The effulgence of many suns is destroyed by Your uncheckable potency. The many weapons sent against You are like sacrificial offerings, and You reply with unlimited weaponry. Put down, strike and slay my illusion. Burn Narasimha, burn my adversaries with Your unbearable power.
11.
guru-guru-giri-rajat-kandarantargad eva
dina-mani-mani-shringevanta-vahni-pradipte
daddhad ati-kau-damstre bhishanojjihva-vaktram
daha daha narasimhasahya viryahitam me
My Lord, Your fearful countenance, with tongue extended and sharp teeth blazing as if illuminated from within, appears as the peak of a huge mountain of gems lit by the sunrise and by fire coming from within its caves. Burn Narasimha, burn my adversaries with Your unbearable power.
12.
adharita-vibudhadhi-dhyana-dhairya vididhyad
vividha-vibudhadhi shraddha-pitendrari-nasham
vidadhad ati-katahoddhatanoddhatta-hasam
daha daha narasimhasahya viryahitam me
The enemy of Indra (Hiranyakashipu) made waves in the ocean of demigods and took the shraddha offerings meant for the forefathers. Confounding the intelligence of the demigods, he minimized their austerity and position in various ways. But You, O Narasimha, melted him in the pot of Your shrill laughter. Burn Narasimha, burn my adversaries with Your unbearable power.
13.
tri-bhuvana-trina-matra-trana-trishardra
netra-trayam ati-laghitarchir vishtapavishtapadam
navatara-ravi-tamram dharayan ruksha-viksham
daha daha narasimhasahya viryahitam me
Every living being in the three worlds, down to the blade of grass, was scorched by the flame of Hiranyakashipu. But You, with Your three eyes, have annihilated this flame. Your appearance is threatening to the miscreants, and Your color is coppery like the newly risen sun. Burn Narasimha, burn my adversaries with Your unbearable power.
14.
bhramad abhi-bhava-bhubhrid bhuri-bhubhara-sad
bhidbhida-nava-vibhava-bhru-vibhramadabhra-shubhra
ripu-bhava-bhayam etar bhasi bho bho vibho 'bhir
daha daha narasimhasahya viryahitam me
You wander about without resistance, for You are the supreme power and the maintainer of the earth. Hail to You, O Lord; You are effulgent and fearful to Your enemies, although You fear no one. You divided into nine parts the burden of the earth (Hiranyakashipu) simply by the effulgence produced by the movement of Your eyebrows. Burn Narasimha, burn my adversaries with Your unbearable power.
15.
shravana-khachita-canchat-kundaloccanda-ganda
bhrukuti katu lalata-shreshtha-nasarunoshta
varada surada rajat-kesarotsaritare
daha daha narasimhasahya viryahitam me
Your ears are prominent, Your earrings swing to and fro and Your face appears ferocious. Your eyebrows give Your forehead a threatening aspect, and You are most beautiful with Your high nose and reddish lips. O giver of benedictions, well-wisher of the demigods and devotees, the enemy is scattered by the effulgence the hair of Your mane. Burn Narasimha, burn my adversaries with Your unbearable power.
16.
pravikavacha-kacha-rajad-ratna kotira-shalin
gala-gata galad-usradara-ratnangadadhya
kanaka-kataka-kanchi sinjini sudrikavan
daha daha narasimhasahya viryahitam me
You wear no armor, yet You are decorated by beautiful locks of shining hair and many ornaments made of jewels. Your bodily effulgence appears as if You had swallowed the newly-risen sun. Your hands exhibit various mudras, and Your waist is decorated with a gold chain, making a tinkling noise. Burn Narasimha, burn my adversaries with Your unbearable power.
17.
ari-daram asi hetau chapa-banau gadam
san-mushalam api kapolam cankusham pasha-shulam
dadhad api vidhutantra-sragvi-bhinnari-vaksho
daha daha narasimhasahya viryahitam me
You are equipped with bow and arrow, as well as various astras or missiles, club, mace, rod for controlling elephants, noose, and trident. Placing the enemy upon Your lap and tearing open his abdomen, he is thus purified of all contamination, and therefore You take his intestines and wear them as a victory garland. Burn Narasimha, burn my adversaries with Your unbearable power.
18.
cata cata cata duram mohayan bhramayarin
kada kada kada kayam jvalaya sphotayasva
jahi jahi jahi vegam shatravah sanubandham
daha daha narasimhasahya viryahitam me
Fall upon my foes, fall upon them, fall upon them. Bewilder them and drive them far away. Consume, consume, consume the bodies of the enemies; incinerate and burst them asunder. Conquer, conquer, conquer forcefully my foes and their followers. Burn Narasimha, burn my adversaries with Your unbearable power.
19.
vidhi-bhava-vibudhesha-bhramakagni-sphulinga
prasavi-vikata-damshtrojjihva-vaktra trinetra
kala kala kala kalam pahi mam te subhaktam
daha daha narasimhasahya viryahitam me
Even Lord Brahma, Lord Shiva and King Indra are bewildered to see Your tongue, like a firebrand, pressed between Your gigantic teeth. O three-eyed one, Your face appears most fearful, like time personified. Sound out the fate of the demons and kindly protect me, Your surrendered servant. Burn Narasimha, burn my adversaries with Your unbearable power.
20.
kuru kuru karunam tvam sankuram daitya-pote
disha disha vishadam me shashvatim deva-drishtim
jaya jaya jaya murte 'narta jetavya-paksha
daha daha narasimhasahya viryahitam me
O supreme form, Have mercy, have mercy upon me. Dispel, dispel my ignorance just as You uprooted the child of Diti. You are never subjected to the sufferings of material existence. Neither are You defeated; indeed, whoever You favor will always triumph. Be victorious. Bestow upon me the divine vision to see You always. Burn Narasimha, burn my adversaries with Your unbearable power.
21.
stutir iyam ahita-ghnisevita narasimhi
tanur iva parishanta-malini sabhitolam
tad akhila-gurum agrya-shrida-rupa-mahadbhihi
daha daha narasimhasahya viryahitam me
This prayer, offered in devotional service to Lord Narasimhadeva, destroys all inauspicious things. That Lord of the universe, the universal teacher, appearing as if garlanded by the destroyed body of Hiranyakashipu, bestows all good fortune and opulence upon His worshipers. Burn Narasimha, burn my adversaries with Your unbearable power.
22.
likucha-tilaka-sunuh sad-dhitartanusari
narahari-nitim etam shatru-samhara-hetum
akrita-sakala-papa-dhvamsanim yah pathet tam
daha daha narasimhasahya viryahitam me
The Lord appears in a seemingly bitter form to act for the protection of His devotee Prahlada. Anyone who reads this description of the character of Lord Narahari causes his enemies to retreat, and his sins are undone and vanquished. Burn Narasimha, burn my adversaries with Your unbearable power
The Sri Narasimha Stuti, is a prayer petitioning Lord Narasimha for protection from the dark elements and demons within this material world. It was written by Pandit Trivikramacharya, a leading disciple of Sri Madhvacharya.
Sri Narasimha Stuti
1.
udaya ravi sahasra-dhyotitam ruksa-viksam
pralaya jaladhi-nadam kalpa-krid vahni-vaktram
sura-pati-ripu-vakshah-kshoda-rakta-kshitangam
pranata-bhaya-haram tam narasimham namami
The radiance of a thousand rising suns is the glow on the Lord's face. His eyes are fiery and His voice roars like the turbulent ocean of devastation. His body is wet with the blood of Indra's foe, Hiranyakashipu. Lord Narasimha, the redeemer of the fear ridden, I bow down to Your feet.
2.
pralaya-ravi-karalakara-ruk chakra-valam
virala-yaduru-rocirocitashanta-ralam
prati-bhaya-tama-kopatyutkatoccatta-hasin
daha daha narasimasahya-viryahitam me
Your effulgence is dazzling like that of the destructive sun, pralayaravi. It glows and glitters, makes the wicked tremble with fear. You laugh in a piercing high tone at the fear, ignorance and anger of the demons. Burn Narasimha, burn my adversaries with Your unbearable power.
3.
sara-sa rabha-sapadapata-bharabhirava
pracakita-chala-sapta-dvandva-loka-stutas tvam
ripu-rudhira-nishekenaiva shonamghri-shalin
daha daha narasimasahya-viryahitam me
Your lotus feet are reddened by the blood of the enemy. Fourteen lokas are scared by the stamping of Your feet. Demigods assemble, fear and tremble and pray for Your mercy. Burn Narasimha, burn my adversaries with Your unbearable power.
4.
tava ghanaghana-ghosho ghoram aghraya jamgha
parigham alaghum uru-vyaja-tejo-girim cha
ghana vighatitam aga-daitya-jamghala-samgho
daha daha narasimasahya-viryahitam me
You take great pleasure in slaughtering the armies of the demons. You wield Your heavy mace in a most cunning manner with the force of a great mountain. As You chop demons into pieces others immediately flee for their lives. Burn Narasimha, burn my adversaries with Your unbearable power.
5.
kataki-kata-karala-dhatakagrya-stha-labha
prakata-pata-tadit te sat-katishthati-patvi
katuka katuka dushtatopadrishti-pramushtau
daha daha narasimhasahya viryahitam me
The mountains of Your hips are nicely decorated with yellow garments, which appear just like lightning in its intense brilliance. Attacking fiercely he who had the foremost position (the seat of King Indra), You removed the threat of that exceedingly wicked one. O ferocious one! Burn Narasimha, burn my adversaries with Your unbearable power.
6.
prakhara-nakhara-vajrotkhata-rukshari-vakshaha
shikhari-shikhara raktai rakta nandoha-deha
suvalibha-shubha-kukshe bhadra gambhira-nabhe
daha daha narasimasahya viryahitam me
As Your nails, sharp like thunderbolts, tore the abdomen of the enemy, blood surged from the body of the demon and bathed You. Your lotus-like navel is deep and Your abdomen is decorated with the auspicious three lines. Burn Narasimha, burn my adversaries with Your unbearable power.
7.
sphurayati tava sakshat saiva nakshatra-mala
kshapita-ditija-vaksho-vyapta-nakshatra-marga
ari-dara-dhara-janvasakta-hasta-dvayaho
daha daha narasimasahya viryahitam me
Your two hands, as they directly burst open the chest of the son of Diti, appear just like a necklace of stars. Supporting him on Your knees, You tore his chest apart which blocked the path of the stars. Burn Narasimha, burn my adversaries with Your unbearable power.
8.
katu-vikata-sataudho-dhattanad bhrashta-bhuyo
ghana-patala-vishalakasha-labdhavakasham
kara-parigha-vimarda-prodyamam dhyayatas te
daha daha narasimasahya viryahitam me
Your mane is burning and monstrous, and You cause the enemy to fall from his position by tearing apart his chest. Once attaining the opportunity, under the broad roof of the clouds and sky, You raise Your hand, powerful as a mace, to strike. I meditate upon You in this form. Burn Narasimha, burn my adversaries with Your unbearable power.
9.
hata-lutada-laghisthotkantha-dashto ‘sta-vidyut
sata-shata-katianorah-pitha-bhit sushtu nistham
patati nu tava kanthadhishtha-ghorantramala
daha daha narasimasahya viryahitam me
Appearing brilliantly illuminated, Your neck, with hundreds of mane-hairs, is raised lightly and appears to be bitten by eight bolts of lightning. You divide the chest and very strong position of Hiranyakashipu. You are garlanded with his ghastly entrails. Burn Narasimha, burn my adversaries with Your unbearable power.
10.
hata-bahu-mihirabhasa hy asamhara-ramho
huta-vaha-bahu-hetir hrepikananta-hetihi
ahata-yihita-mohan samvihansai ham asyam
daha daha narasimhasahya viryahitam me
The effulgence of many suns is destroyed by Your uncheckable potency. The many weapons sent against You are like sacrificial offerings, and You reply with unlimited weaponry. Put down, strike and slay my illusion. Burn Narasimha, burn my adversaries with Your unbearable power.
11.
guru-guru-giri-rajat-kandarantargad eva
dina-mani-mani-shringevanta-vahni-pradipte
daddhad ati-kau-damstre bhishanojjihva-vaktram
daha daha narasimhasahya viryahitam me
My Lord, Your fearful countenance, with tongue extended and sharp teeth blazing as if illuminated from within, appears as the peak of a huge mountain of gems lit by the sunrise and by fire coming from within its caves. Burn Narasimha, burn my adversaries with Your unbearable power.
12.
adharita-vibudhadhi-dhyana-dhairya vididhyad
vividha-vibudhadhi shraddha-pitendrari-nasham
vidadhad ati-katahoddhatanoddhatta-hasam
daha daha narasimhasahya viryahitam me
The enemy of Indra (Hiranyakashipu) made waves in the ocean of demigods and took the shraddha offerings meant for the forefathers. Confounding the intelligence of the demigods, he minimized their austerity and position in various ways. But You, O Narasimha, melted him in the pot of Your shrill laughter. Burn Narasimha, burn my adversaries with Your unbearable power.
13.
tri-bhuvana-trina-matra-trana-trishardra
netra-trayam ati-laghitarchir vishtapavishtapadam
navatara-ravi-tamram dharayan ruksha-viksham
daha daha narasimhasahya viryahitam me
Every living being in the three worlds, down to the blade of grass, was scorched by the flame of Hiranyakashipu. But You, with Your three eyes, have annihilated this flame. Your appearance is threatening to the miscreants, and Your color is coppery like the newly risen sun. Burn Narasimha, burn my adversaries with Your unbearable power.
14.
bhramad abhi-bhava-bhubhrid bhuri-bhubhara-sad
bhidbhida-nava-vibhava-bhru-vibhramadabhra-shubhra
ripu-bhava-bhayam etar bhasi bho bho vibho 'bhir
daha daha narasimhasahya viryahitam me
You wander about without resistance, for You are the supreme power and the maintainer of the earth. Hail to You, O Lord; You are effulgent and fearful to Your enemies, although You fear no one. You divided into nine parts the burden of the earth (Hiranyakashipu) simply by the effulgence produced by the movement of Your eyebrows. Burn Narasimha, burn my adversaries with Your unbearable power.
15.
shravana-khachita-canchat-kundaloccanda-ganda
bhrukuti katu lalata-shreshtha-nasarunoshta
varada surada rajat-kesarotsaritare
daha daha narasimhasahya viryahitam me
Your ears are prominent, Your earrings swing to and fro and Your face appears ferocious. Your eyebrows give Your forehead a threatening aspect, and You are most beautiful with Your high nose and reddish lips. O giver of benedictions, well-wisher of the demigods and devotees, the enemy is scattered by the effulgence the hair of Your mane. Burn Narasimha, burn my adversaries with Your unbearable power.
16.
pravikavacha-kacha-rajad-ratna kotira-shalin
gala-gata galad-usradara-ratnangadadhya
kanaka-kataka-kanchi sinjini sudrikavan
daha daha narasimhasahya viryahitam me
You wear no armor, yet You are decorated by beautiful locks of shining hair and many ornaments made of jewels. Your bodily effulgence appears as if You had swallowed the newly-risen sun. Your hands exhibit various mudras, and Your waist is decorated with a gold chain, making a tinkling noise. Burn Narasimha, burn my adversaries with Your unbearable power.
17.
ari-daram asi hetau chapa-banau gadam
san-mushalam api kapolam cankusham pasha-shulam
dadhad api vidhutantra-sragvi-bhinnari-vaksho
daha daha narasimhasahya viryahitam me
You are equipped with bow and arrow, as well as various astras or missiles, club, mace, rod for controlling elephants, noose, and trident. Placing the enemy upon Your lap and tearing open his abdomen, he is thus purified of all contamination, and therefore You take his intestines and wear them as a victory garland. Burn Narasimha, burn my adversaries with Your unbearable power.
18.
cata cata cata duram mohayan bhramayarin
kada kada kada kayam jvalaya sphotayasva
jahi jahi jahi vegam shatravah sanubandham
daha daha narasimhasahya viryahitam me
Fall upon my foes, fall upon them, fall upon them. Bewilder them and drive them far away. Consume, consume, consume the bodies of the enemies; incinerate and burst them asunder. Conquer, conquer, conquer forcefully my foes and their followers. Burn Narasimha, burn my adversaries with Your unbearable power.
19.
vidhi-bhava-vibudhesha-bhramakagni-sphulinga
prasavi-vikata-damshtrojjihva-vaktra trinetra
kala kala kala kalam pahi mam te subhaktam
daha daha narasimhasahya viryahitam me
Even Lord Brahma, Lord Shiva and King Indra are bewildered to see Your tongue, like a firebrand, pressed between Your gigantic teeth. O three-eyed one, Your face appears most fearful, like time personified. Sound out the fate of the demons and kindly protect me, Your surrendered servant. Burn Narasimha, burn my adversaries with Your unbearable power.
20.
kuru kuru karunam tvam sankuram daitya-pote
disha disha vishadam me shashvatim deva-drishtim
jaya jaya jaya murte 'narta jetavya-paksha
daha daha narasimhasahya viryahitam me
O supreme form, Have mercy, have mercy upon me. Dispel, dispel my ignorance just as You uprooted the child of Diti. You are never subjected to the sufferings of material existence. Neither are You defeated; indeed, whoever You favor will always triumph. Be victorious. Bestow upon me the divine vision to see You always. Burn Narasimha, burn my adversaries with Your unbearable power.
21.
stutir iyam ahita-ghnisevita narasimhi
tanur iva parishanta-malini sabhitolam
tad akhila-gurum agrya-shrida-rupa-mahadbhihi
daha daha narasimhasahya viryahitam me
This prayer, offered in devotional service to Lord Narasimhadeva, destroys all inauspicious things. That Lord of the universe, the universal teacher, appearing as if garlanded by the destroyed body of Hiranyakashipu, bestows all good fortune and opulence upon His worshipers. Burn Narasimha, burn my adversaries with Your unbearable power.
22.
likucha-tilaka-sunuh sad-dhitartanusari
narahari-nitim etam shatru-samhara-hetum
akrita-sakala-papa-dhvamsanim yah pathet tam
daha daha narasimhasahya viryahitam me
The Lord appears in a seemingly bitter form to act for the protection of His devotee Prahlada. Anyone who reads this description of the character of Lord Narahari causes his enemies to retreat, and his sins are undone and vanquished. Burn Narasimha, burn my adversaries with Your unbearable power
The Vedic Religion in Ancient Iran and Zarathushtra
Scholars generally agree that before the advent of Zarathushtra, the religion of the devas was current in Iran. For want of a better term, some have called the pre-Zoroastrian religion Persian paganism. But here we argue that to do so is to obscure its connections with the Vedic religion. The similarities between the pre-Zoroastrian Persian religion and the Vedic religion are too many to give it any other name.
The term Zoroastrian is after the Greek version of the name of the prophet Zarathushtra (zarat, like Sanskrit harit, golden; ustra, Sanskrit or Old Persian for camel), who has been variously estimated to have lived either around the time 1200 BC or perhaps half a millennium later. A Greek tradition assigns him to an age 258 years prior to Alexander, that is the 6th century BC. The name by which the Zoroastrians call their own religion is Mazdayasna, the religion of Ahura Mazda (Sanskrit Asura Medha, "Lord of Wisdom").
The Rgveda 8610 has the expression medham rtasya, "wisdom of truth". Zarathushtra presented his religion as rival to the religion of the daevas, that is Daevayasna Zarathushtra came from Bactria in northeast Iran, near Afghanistan The Avesta speaks of several lands that include the Sapta-Sindhu (Sindhu-Sarasvati region of North and Northwest India). The scripture of the Zoroastrians is the Avesta. It includes the Yasna (Sanskrit yajna) with the Gathas of Zarathushtra, Videvdat or Vendidad (Vi-daeva-dat, "anti-Daeva"), and Yast (hymn), which are hymns for worship. During the Sasanian period the Avesta was translated into Pahlavi and this version is called Zend Avesta.
The Zoroastrians speak of mathra (Sanskrit mantra) as utterances that accompany meditation. Like the Vedic tripartite division of society, the Zoroastrians have the classes priests (zaotar), warriors (nar), and pasturers (vastar).
It has been assumed for some time that the daevas of the Mazda faith are the same as the Vedic devas and therefore Zarathushtra inverted the deva-asura dichotomy of the Vedic period. In reality, the situation is more complex and the Vedic and the Zarathushtrian systems are much less different than is generally supposed.
From Kashmir, which belongs square within the Vedic world, comes crucial evidence regarding a three-way division consisting of devas, asuras, and daevas. The scheme rejects the three-way division that is basic to Vedic thought. These three divisions in the outer realm are the earth, atmosphere, and the sun; in the inner world they are the body, breath (prana), and consciousness or atman. This tripartite classification is mirrored in the gunas of Indian thought: sattva, rajas, and tamas.
Deva, or devata (heavens, sattva): power related to understanding
Asura (atmosphere, rajas): power related to activity
Daeva (earth, body, tamas): power related to acquisitiveness
Kashmiri folklore has many tales where daevas are counterpoints to devas and asuras. Sometimes the term raksasa is used as a synonym for daeva. This term raksasa occurs very frequently in Sanskrit literature. The word raksas appears in the Rgveda, the Aitareya Brahman and other texts; it is also considered equivalent to Nirrti. The raksasa form of marriage is the violent seizure or rape of a girl after the defeat or destruction of her relatives. It is entirely possible that the term daeva came into Kashmir late as a result of the immigration of Persians. If that were the case, the reason why it took root is because it served as a synonym for an existing idea. It is equally possible that the term has been current in Kashmir from ancient times and its usage there parallels that by Zarathushtra from the nearby Bactria. Further support for this view comes from the fact that the Kashmiri Hindus, who have remained isolated from any Persian immigrations of the last few centuries, follow many practices that are prescribed for Zoroastrians. These include the sacred thread for women (called aetapan in Kashmiri) and the sacred shirt (sadr).
The Vedic view of seeing the world in triple categories was in the later Puranic gloss simplified into dichotomies like that of deva versus asura (including raksasa). Zarathusthra made a similar simplification using the dichotomy of asura (including deva under the label yazata) and daeva. The asuras are the ground on which the devas emerge. The Zarathushtrian reduction is not particularly different from the Puranic.
In this paper, I summarize the general structural and nomenclatural similarities between the Zoroastrian and the Vedic systems. I hope to show that the Zoroastrian innovations on the prior Vedic system in Iran have parallels in the adaptations that were taking place in India in the Puranic period. But Zarathushtra's emphasis on a sharp dichotomy between good and evil gave rise to an aesthetic and an approach that was quite unique.
The General System:
Here is a list of divinities that are included by the Zoroastrians amongst the forces of the good where I provide the corresponding Sanskrit spelling within brackets:
The Great Lord:
The supreme God of the Zoroastrian faith is Ahura Mazda (Asura Medha). He is self-created, omniscient, omnipresent, holy, invisible, and beyond human conceptualization. In Yast, Ahura Mazda proclaims: "My sixth name is understanding; my seventh is Intelligent One; my eighth name is Knowledge; my ninth is Endowed with Knowledge; my twentieth is Mazda (Wisdom). I am the Wise One; my name is the Wisest of the Wise."
This is reminiscent of Purusha in the Vedas. The Cosmic Purusha projects on the three planes of the heavens, the sun, and the earth into the Visve Devah, Indra, and Agni. Likewise, Ahura Mazda projects his power of good through the Amesha Spenta (Immortal Energy).
Vohu Manah (Su Manah): Good Intention; Persian Bahman
Asha Vahishta (R ta Vasistha): Best Law; Ardvahisht
Kshathra Vairya (Ksatra Vairya): Heroic Dominion
Spenta Armaiti (Spanda Aramati): Bounteous Devotion
Haurvatat (Sarvatata): Wholeness
Amaratat (Amaratata): Immortality
The first three are conceived of as masculine beings, the last three as feminine. The division of the six Amesha Spentas in three classes, with masculine and feminine forms, appears to parallel the projection of the power of Purusha into divinities in the three planes of Mind, Law, and Kingship.
Common deities (Yazatas):
Many deities are identical in the Zoroastrian and the Vedic systems. Some can be recognized by noting the peculiar sound transformation in going from Sanskrit to Avestan, such as asa obtained from rta.
The Vedic deities are conceived within the framework of the bandhu between the astronomical, the terrestrial, and the physiological and the spiritual. There seems to be a similar conception behind the Adorable Gods (Yajatas), since they include several stars such as the Pleiades, Sirius, and Vega.
Airyaman (Aryaman): An Aditya who appears together with Mitra. In Yast 3, there is invocation to Airyama isyo, the "Desirable Airyaman". Aryaman represents hospitality
Apas (Apah): Cosmic Waters; Aban
Apam Napat: Child of the Waters The pre-Zoroastrian Varun a is still invoked in the yasna service as Apam Napat
Aradvi Sura Anahita (Sarasvati Sura): also Harahvati and the goddess Anahita
Arstat (Rta): Justice, Order
Asi, Maza-ray (Maha-ray): Fortune, "treasure-laden" (Yast 17)
Asman (Asman): Stony vault, Sky; seen in opposition to Zam, Earth
Atar (Atharvan): Agni
Atharvan (Atharvan)
Cista (Sista): Goddess of the Way, Mithra's companion (16th Yast)
Daena: Religion, in later Persian Den, "Woman who can possess you" The word daena survives in Kashmiri and Punjabi
Dadar (Data): Giver
Gav (Gauh): Cosmic Cow, Earth
Hvar (Svar): Sun; in later Persian the prefix Khor as in Khordad (given by Sun)
Iza (Ida/Ila): Goddess of Sacrifice
Mithra (Mitra), also Mihr. Seen in Raman Khrastra, "Rama's Ks atra", Ramarajya, in the Ram Yast. Good Vay (Vayu) is called Ram (signifying joy and peace)
Sraosa (Brhas-pati): Companion of Mithra. In later Persia, as Saros or Siroos, he is the angel who mediates between God and man
Thworesta (Tvastr): Fashioner
Ushah (Usa): The Goddess Dawn that makes self-illumination possible
Vad (Vata): Wind
Vayu, Vay (Vayu): Breath
Verethraghan (Vrtrahan): Indra as destroyer of the veil of ignorance (Vrtra) as in the Vedas = Persian Bahram
Vivanhvant (Vivasvant): Sun
Yima (Yama); as in Jam or Jamshed (Yima Khsaeta, "Yima Radiant") deserted by Khvarnah (Suvarn ah ), Sun
Mitra and Bhaga are two of the Adityas, names of the Sun, in the Vedas. The other Adityas from a late list are Indra, Aryaman, Vivasvant, Visnu, Parjanya, Varuna, Dhatr, Pusan, Am su, and Tvasta.
Since Mitra and Varuna are dvandva partners in the Vedas, the omission of Varun a from the Zoroastrian lists indicates that Zarathushtra was from the borderlands of the Vedic world, where the Vedic system was not fully in place. This would also explain the omission of divinities such as Visnu and Rudra. [4] Likewise, it explains why the names of the Pleiades (Krttika in Sanskrit) are very different: Paoiryaen. But since Varuna is mentioned in the Mitanni documents, it is clear that the pre-Zoroastrian religion in Iran included Varuna.
It is remarkable that Baga (Skt Bhaga), the pre-Zoroastrian name of God in Iran, is not listed amongst the Yazatas This omission may be a consequence of the adoption of a new divinity, Ahura Mazda, in place of the old one
Common cultural concepts:
The Zoroastrian innovations did not change the basic Vedic character of the culture in Iran. The worship ritual remained unchanged, as was the case with basic conceptions related to divinity and the place of man. In disease, the Zoroastrians speak of Aesma in place of Yaksma.
Amesa (Amrta): Immortal. The emphasis is on a state beyond time from which the phenomenal world emerges
Arta (Rta): Asha; Cosmic Order
Azi (Ahi): Dragon This is the dragon that covers truth
Baresman (Barhi): grass strewn on vedi
Druj (Druh): opposite of Asha, falsehood, anrta
Framayisn (Yajamana)
Frashasti (Prasasti)
Hamkar (Samskara)
Haoma (Soma); Used in ritual
Humayi (Su+maya): good maya
Karapan (Krpan): Niggardliness, Zarathusthra is hostile to it
Kav, Kay, Kavi (Kavi): Inspired seer
Mahal (Mahalaya)
Nahn (Snana): ritual bath
Pavi (Pavitra): place to sacrifice
Saena (Syena): the eagle; also Saena meregh (mrga), Simurgh
Sogand (Saugandha): oath
Urvar (urvar): the original plant or productive ground; later Persian ruvan, soul
Vah, Vah (Svaha, Svaha): Invocation at the fire ritual
Varah (Vrata): Vow
Yasna (Yajna); also Jashn; the act of worship; sacrifice
Yatu (yatu): magic; jadu
Yima son of Vivanhvant (Yama son of Vivasvant)
Yazata (yajata); worthy of worship
Zaotar (hota): priest
Zaothra (Stotra): Worship
The struggle between the Arya and the Dasyu in the Vedas is paralleled by one between the Arya and the Turya (Turks).
Five divinities in Yasna Haptanhaiti
Asi (As): Reward, called Maza-rayi (Maharay)
Is (Isa): Enjoyment
Azuiti (Ahuti): Plenty
Frasasti (Prasasti): Satisfaction
Parandhi (Purandhi): Nourishment
Zarathushtra nowhere names the daevas born of Angra Mainyu (Pahlavi Ahriman, Hostile Spirit), but Middle Iranian books label Indar (Indra), Nanhaithya (Nasatya), and Savol. These appear to be a personification of the acquisitive aspects of the devas. Confirmation of this idea comes from the fact that Vayu in the Zoroastrian view is said to have two aspects, one good and another harmful (zinake). The good Indra, as Verethraghan (Vrtrahan), the destroyer of the veil of ignorance, is a yazata.
The list of common deities and concepts will make it clear that the Zoroastrian system is essentially the same as the Vedic one. The presence of Indra in the list of the daevas seems to mirror the relegation of Indra that started in the Puranic times, where instead of connecting to Svar through the intermediate region of which Indra is lord, a direct worship of the Great Lord (Visnu or Siva) was stressed. This innovation is not counter to the Vedic system since the triple division is a recursive order. The devas are a part of the good forces in the Zoroastrian system under the label of yazata (yajata, the adored-ones).
The Zoroasatrian mythology remembers the Vedic sages and heroes such as Kavi Susravah (Kay Khosrau), Kavi Usanas (Kay Us). The names Ksatra Vrya (Shahriyar) and Suvarnah (Khwarrah, Farrah) help find the logic of late Persian names. The daeva in modern Persian are known as deev. The commonality of the fire ritual is well known. Less known is the ritual of the nine-nights (barashnom i no-shab), which is like the Indian ritual of the same name (navaratri). The No Roz occurs on the day of the spring equinox, just as the festival of Indra does.
Zarathushtra made a clear distinction between the good way (ashavant) and the false way (dregvant). The pre-Zoroastrian religion of Iran is clearly Vedic. Zarathushtra's innovation lay in his emphasis on the dichotomy of good and bad. But in details it retained the earlier structure of the Vedic divinities and their relationship as well as the central role of the fire ritual.
Evolution, purity
The Pahlavi texts distinguish between the states related to the spirit and the body as menog (Sanskrit manas) and getg (Sanskrit gathita). The idea of Consciousness being primary is expressed in the theology as the creation, first of menog and then getg. In the beginning both these are perfect but later, due to "mixture" there is trouble. In general, evolution proceeds from the menog to the getg state. This is similar to the evolution from sattva to tamas.
The Pahlavi word for "confession" is patt, which is similar to patita, fallen. Purification is done by yozdathra, suddhi. Herodotus states that the "Persians built no temples, no altars, made no images or statues" (Herodotus 1.131-2). Arrian in the Indica (7) says that Indians "did not build temples for the gods." To the outsider also, the two religions of the Persians and the Indians looked similar. Elsewhere, I have summarized the evidence [5] regarding the presence of the Indian religion in West Asia in the second millennium BC. This spread appears with the Kassites in 1750 BC in Mesopotamia who worshiped Surya, and later for centuries in the empire of the Vedic worshiping Mitanni. These ruling groups represented a minority in a population that spoke different languages. Other Vedic religion worshiping groups were undoubtedly in the intermediate region of Iran, which itself consisted of several ethnic groups including the Elamite and the Turkic.
Zarathushtra brought a new element into the picture from the northeast. Linguistically, he happened to be "h" speaking in opposition to the Indic "s" speaking, as in haptah versus saptah for week, or hvar versus svar for the Sun. He also brought the categorization of good versus evil onto the framework to create a new structure which was to be influential in the shaping of the Judeo-Christian tradition.
The old Vedic religion survived for a pretty long time in corners of Iran. The evidence of the survival of the devas comes from the daiva-inscription of Khshayarshan (Xerxes) (ruled 486-465 BC) in which the revolt by the daiva worshipers in West Iran is directly mentioned.
Scholars generally take the use of daiva in the inscription as a misprint for daeva. Whether that is true or not, the inscription does point to the presence of diverse beliefs within the region during the middle of the first millennium BC. Furthermore, the presence of the Mitanni does support the notion of the daiva worshipers to the West of the Iranians.
Concluding Remarks
The extensive spread of the Vedic religion in Iran prior to Zarathushtra explains how the Zoroastrian "reform" left the basic system unchanged. The similarities in the ritual offering made by the Zoroastrians and the Hindus are well known. These offerings include the milk, water, the sap of plants, cakes of rice or wheat, fruit and vegetables, butter.
The spread of the Vedic system also explains how the Mitannis [6], as an Indic-name using ruling minority, remained connected to their Vedic traditions. They were neighbours to the pre-Zoroastrian Vedic Iran and thus they should not be seen as an isolated group. The chronological framework presented by the parallels between the Zoroastrian and the Vedic systems is in consonance with the idea that the Vedic people have been in India since at least 5000 BC, as confirmed by the astronomical references in the Vedic texts and the absence of archaeological evidence regarding influx of people into India after that time [7].
The Puranas speak of the Vedic people in Jambudvpa and beyond the Himalayas in the North, in Uttara-Kuru. It appears that subsequent to the collapse of the Sarasvati-river based economy around 1900 BC, groups of Indians moved West and that might have been responsible for the Aryanization of Iran, if it wasn't Aryanized earlier. This movement seems to be correlated with the presence of the Indic Kassites and the Mitannis in West Asia. [8]
In such a scenario, the Uttara-Kuru tribes, who were a part of the larger Vedic world, may have pushed Westwards in a process that must have continued for millennia and taken myths from the Indic region to Europe. This was not a process of invasions, but rather a complex process with some migration and some cultural diffusion. One should note that about 10,000 years ago, most of northern Europe was under ice in the last Ice Age and the inhabitants of ice-free southern Europe were speakers of non-Indo-European languages such as the Basque, Etruscan and Finnish of later times. To the extent the Uttara-Kuru tribes moved West, they must have intermarried with local populations to emerge as different European tribes.
The divergence in the names of the stars, which were central to the Vedic ritual, suggests that there existed variation in the traditions, reflecting local custom and influence of other cultures. If the date of Zarathushtra being 258 years before Alexander is correct, then the syntheses of Zarathushtra and the Buddha, one extolling wisdom (medha) and the other intelligence (buddhi), occurred at almost the same period. The use of temples is late in the Zoroastrian and the Hindu traditions and it may have been a response to the popularity of the Buddha image and the sangha that administered it.
Unfortunately, Avestan and later Zoroastrian studies have not made use of fieldwork of social customs in Kashmir and Punjab. It is my hope that research done on parallels in India and also on the Vedic religion prior to the coming of Zarathushtra will be most useful. The understanding of the Zoroastrian religion would benefit from a systematic comparison with the Vedic texts and by considering the Sanskrit etymologies of the Avestan words.
The term Zoroastrian is after the Greek version of the name of the prophet Zarathushtra (zarat, like Sanskrit harit, golden; ustra, Sanskrit or Old Persian for camel), who has been variously estimated to have lived either around the time 1200 BC or perhaps half a millennium later. A Greek tradition assigns him to an age 258 years prior to Alexander, that is the 6th century BC. The name by which the Zoroastrians call their own religion is Mazdayasna, the religion of Ahura Mazda (Sanskrit Asura Medha, "Lord of Wisdom").
The Rgveda 8610 has the expression medham rtasya, "wisdom of truth". Zarathushtra presented his religion as rival to the religion of the daevas, that is Daevayasna Zarathushtra came from Bactria in northeast Iran, near Afghanistan The Avesta speaks of several lands that include the Sapta-Sindhu (Sindhu-Sarasvati region of North and Northwest India). The scripture of the Zoroastrians is the Avesta. It includes the Yasna (Sanskrit yajna) with the Gathas of Zarathushtra, Videvdat or Vendidad (Vi-daeva-dat, "anti-Daeva"), and Yast (hymn), which are hymns for worship. During the Sasanian period the Avesta was translated into Pahlavi and this version is called Zend Avesta.
The Zoroastrians speak of mathra (Sanskrit mantra) as utterances that accompany meditation. Like the Vedic tripartite division of society, the Zoroastrians have the classes priests (zaotar), warriors (nar), and pasturers (vastar).
It has been assumed for some time that the daevas of the Mazda faith are the same as the Vedic devas and therefore Zarathushtra inverted the deva-asura dichotomy of the Vedic period. In reality, the situation is more complex and the Vedic and the Zarathushtrian systems are much less different than is generally supposed.
From Kashmir, which belongs square within the Vedic world, comes crucial evidence regarding a three-way division consisting of devas, asuras, and daevas. The scheme rejects the three-way division that is basic to Vedic thought. These three divisions in the outer realm are the earth, atmosphere, and the sun; in the inner world they are the body, breath (prana), and consciousness or atman. This tripartite classification is mirrored in the gunas of Indian thought: sattva, rajas, and tamas.
Deva, or devata (heavens, sattva): power related to understanding
Asura (atmosphere, rajas): power related to activity
Daeva (earth, body, tamas): power related to acquisitiveness
Kashmiri folklore has many tales where daevas are counterpoints to devas and asuras. Sometimes the term raksasa is used as a synonym for daeva. This term raksasa occurs very frequently in Sanskrit literature. The word raksas appears in the Rgveda, the Aitareya Brahman and other texts; it is also considered equivalent to Nirrti. The raksasa form of marriage is the violent seizure or rape of a girl after the defeat or destruction of her relatives. It is entirely possible that the term daeva came into Kashmir late as a result of the immigration of Persians. If that were the case, the reason why it took root is because it served as a synonym for an existing idea. It is equally possible that the term has been current in Kashmir from ancient times and its usage there parallels that by Zarathushtra from the nearby Bactria. Further support for this view comes from the fact that the Kashmiri Hindus, who have remained isolated from any Persian immigrations of the last few centuries, follow many practices that are prescribed for Zoroastrians. These include the sacred thread for women (called aetapan in Kashmiri) and the sacred shirt (sadr).
The Vedic view of seeing the world in triple categories was in the later Puranic gloss simplified into dichotomies like that of deva versus asura (including raksasa). Zarathusthra made a similar simplification using the dichotomy of asura (including deva under the label yazata) and daeva. The asuras are the ground on which the devas emerge. The Zarathushtrian reduction is not particularly different from the Puranic.
In this paper, I summarize the general structural and nomenclatural similarities between the Zoroastrian and the Vedic systems. I hope to show that the Zoroastrian innovations on the prior Vedic system in Iran have parallels in the adaptations that were taking place in India in the Puranic period. But Zarathushtra's emphasis on a sharp dichotomy between good and evil gave rise to an aesthetic and an approach that was quite unique.
The General System:
Here is a list of divinities that are included by the Zoroastrians amongst the forces of the good where I provide the corresponding Sanskrit spelling within brackets:
The Great Lord:
The supreme God of the Zoroastrian faith is Ahura Mazda (Asura Medha). He is self-created, omniscient, omnipresent, holy, invisible, and beyond human conceptualization. In Yast, Ahura Mazda proclaims: "My sixth name is understanding; my seventh is Intelligent One; my eighth name is Knowledge; my ninth is Endowed with Knowledge; my twentieth is Mazda (Wisdom). I am the Wise One; my name is the Wisest of the Wise."
This is reminiscent of Purusha in the Vedas. The Cosmic Purusha projects on the three planes of the heavens, the sun, and the earth into the Visve Devah, Indra, and Agni. Likewise, Ahura Mazda projects his power of good through the Amesha Spenta (Immortal Energy).
Vohu Manah (Su Manah): Good Intention; Persian Bahman
Asha Vahishta (R ta Vasistha): Best Law; Ardvahisht
Kshathra Vairya (Ksatra Vairya): Heroic Dominion
Spenta Armaiti (Spanda Aramati): Bounteous Devotion
Haurvatat (Sarvatata): Wholeness
Amaratat (Amaratata): Immortality
The first three are conceived of as masculine beings, the last three as feminine. The division of the six Amesha Spentas in three classes, with masculine and feminine forms, appears to parallel the projection of the power of Purusha into divinities in the three planes of Mind, Law, and Kingship.
Common deities (Yazatas):
Many deities are identical in the Zoroastrian and the Vedic systems. Some can be recognized by noting the peculiar sound transformation in going from Sanskrit to Avestan, such as asa obtained from rta.
The Vedic deities are conceived within the framework of the bandhu between the astronomical, the terrestrial, and the physiological and the spiritual. There seems to be a similar conception behind the Adorable Gods (Yajatas), since they include several stars such as the Pleiades, Sirius, and Vega.
Airyaman (Aryaman): An Aditya who appears together with Mitra. In Yast 3, there is invocation to Airyama isyo, the "Desirable Airyaman". Aryaman represents hospitality
Apas (Apah): Cosmic Waters; Aban
Apam Napat: Child of the Waters The pre-Zoroastrian Varun a is still invoked in the yasna service as Apam Napat
Aradvi Sura Anahita (Sarasvati Sura): also Harahvati and the goddess Anahita
Arstat (Rta): Justice, Order
Asi, Maza-ray (Maha-ray): Fortune, "treasure-laden" (Yast 17)
Asman (Asman): Stony vault, Sky; seen in opposition to Zam, Earth
Atar (Atharvan): Agni
Atharvan (Atharvan)
Cista (Sista): Goddess of the Way, Mithra's companion (16th Yast)
Daena: Religion, in later Persian Den, "Woman who can possess you" The word daena survives in Kashmiri and Punjabi
Dadar (Data): Giver
Gav (Gauh): Cosmic Cow, Earth
Hvar (Svar): Sun; in later Persian the prefix Khor as in Khordad (given by Sun)
Iza (Ida/Ila): Goddess of Sacrifice
Mithra (Mitra), also Mihr. Seen in Raman Khrastra, "Rama's Ks atra", Ramarajya, in the Ram Yast. Good Vay (Vayu) is called Ram (signifying joy and peace)
Sraosa (Brhas-pati): Companion of Mithra. In later Persia, as Saros or Siroos, he is the angel who mediates between God and man
Thworesta (Tvastr): Fashioner
Ushah (Usa): The Goddess Dawn that makes self-illumination possible
Vad (Vata): Wind
Vayu, Vay (Vayu): Breath
Verethraghan (Vrtrahan): Indra as destroyer of the veil of ignorance (Vrtra) as in the Vedas = Persian Bahram
Vivanhvant (Vivasvant): Sun
Yima (Yama); as in Jam or Jamshed (Yima Khsaeta, "Yima Radiant") deserted by Khvarnah (Suvarn ah ), Sun
Mitra and Bhaga are two of the Adityas, names of the Sun, in the Vedas. The other Adityas from a late list are Indra, Aryaman, Vivasvant, Visnu, Parjanya, Varuna, Dhatr, Pusan, Am su, and Tvasta.
Since Mitra and Varuna are dvandva partners in the Vedas, the omission of Varun a from the Zoroastrian lists indicates that Zarathushtra was from the borderlands of the Vedic world, where the Vedic system was not fully in place. This would also explain the omission of divinities such as Visnu and Rudra. [4] Likewise, it explains why the names of the Pleiades (Krttika in Sanskrit) are very different: Paoiryaen. But since Varuna is mentioned in the Mitanni documents, it is clear that the pre-Zoroastrian religion in Iran included Varuna.
It is remarkable that Baga (Skt Bhaga), the pre-Zoroastrian name of God in Iran, is not listed amongst the Yazatas This omission may be a consequence of the adoption of a new divinity, Ahura Mazda, in place of the old one
Common cultural concepts:
The Zoroastrian innovations did not change the basic Vedic character of the culture in Iran. The worship ritual remained unchanged, as was the case with basic conceptions related to divinity and the place of man. In disease, the Zoroastrians speak of Aesma in place of Yaksma.
Amesa (Amrta): Immortal. The emphasis is on a state beyond time from which the phenomenal world emerges
Arta (Rta): Asha; Cosmic Order
Azi (Ahi): Dragon This is the dragon that covers truth
Baresman (Barhi): grass strewn on vedi
Druj (Druh): opposite of Asha, falsehood, anrta
Framayisn (Yajamana)
Frashasti (Prasasti)
Hamkar (Samskara)
Haoma (Soma); Used in ritual
Humayi (Su+maya): good maya
Karapan (Krpan): Niggardliness, Zarathusthra is hostile to it
Kav, Kay, Kavi (Kavi): Inspired seer
Mahal (Mahalaya)
Nahn (Snana): ritual bath
Pavi (Pavitra): place to sacrifice
Saena (Syena): the eagle; also Saena meregh (mrga), Simurgh
Sogand (Saugandha): oath
Urvar (urvar): the original plant or productive ground; later Persian ruvan, soul
Vah, Vah (Svaha, Svaha): Invocation at the fire ritual
Varah (Vrata): Vow
Yasna (Yajna); also Jashn; the act of worship; sacrifice
Yatu (yatu): magic; jadu
Yima son of Vivanhvant (Yama son of Vivasvant)
Yazata (yajata); worthy of worship
Zaotar (hota): priest
Zaothra (Stotra): Worship
The struggle between the Arya and the Dasyu in the Vedas is paralleled by one between the Arya and the Turya (Turks).
Five divinities in Yasna Haptanhaiti
Asi (As): Reward, called Maza-rayi (Maharay)
Is (Isa): Enjoyment
Azuiti (Ahuti): Plenty
Frasasti (Prasasti): Satisfaction
Parandhi (Purandhi): Nourishment
Zarathushtra nowhere names the daevas born of Angra Mainyu (Pahlavi Ahriman, Hostile Spirit), but Middle Iranian books label Indar (Indra), Nanhaithya (Nasatya), and Savol. These appear to be a personification of the acquisitive aspects of the devas. Confirmation of this idea comes from the fact that Vayu in the Zoroastrian view is said to have two aspects, one good and another harmful (zinake). The good Indra, as Verethraghan (Vrtrahan), the destroyer of the veil of ignorance, is a yazata.
The list of common deities and concepts will make it clear that the Zoroastrian system is essentially the same as the Vedic one. The presence of Indra in the list of the daevas seems to mirror the relegation of Indra that started in the Puranic times, where instead of connecting to Svar through the intermediate region of which Indra is lord, a direct worship of the Great Lord (Visnu or Siva) was stressed. This innovation is not counter to the Vedic system since the triple division is a recursive order. The devas are a part of the good forces in the Zoroastrian system under the label of yazata (yajata, the adored-ones).
The Zoroasatrian mythology remembers the Vedic sages and heroes such as Kavi Susravah (Kay Khosrau), Kavi Usanas (Kay Us). The names Ksatra Vrya (Shahriyar) and Suvarnah (Khwarrah, Farrah) help find the logic of late Persian names. The daeva in modern Persian are known as deev. The commonality of the fire ritual is well known. Less known is the ritual of the nine-nights (barashnom i no-shab), which is like the Indian ritual of the same name (navaratri). The No Roz occurs on the day of the spring equinox, just as the festival of Indra does.
Zarathushtra made a clear distinction between the good way (ashavant) and the false way (dregvant). The pre-Zoroastrian religion of Iran is clearly Vedic. Zarathushtra's innovation lay in his emphasis on the dichotomy of good and bad. But in details it retained the earlier structure of the Vedic divinities and their relationship as well as the central role of the fire ritual.
Evolution, purity
The Pahlavi texts distinguish between the states related to the spirit and the body as menog (Sanskrit manas) and getg (Sanskrit gathita). The idea of Consciousness being primary is expressed in the theology as the creation, first of menog and then getg. In the beginning both these are perfect but later, due to "mixture" there is trouble. In general, evolution proceeds from the menog to the getg state. This is similar to the evolution from sattva to tamas.
The Pahlavi word for "confession" is patt, which is similar to patita, fallen. Purification is done by yozdathra, suddhi. Herodotus states that the "Persians built no temples, no altars, made no images or statues" (Herodotus 1.131-2). Arrian in the Indica (7) says that Indians "did not build temples for the gods." To the outsider also, the two religions of the Persians and the Indians looked similar. Elsewhere, I have summarized the evidence [5] regarding the presence of the Indian religion in West Asia in the second millennium BC. This spread appears with the Kassites in 1750 BC in Mesopotamia who worshiped Surya, and later for centuries in the empire of the Vedic worshiping Mitanni. These ruling groups represented a minority in a population that spoke different languages. Other Vedic religion worshiping groups were undoubtedly in the intermediate region of Iran, which itself consisted of several ethnic groups including the Elamite and the Turkic.
Zarathushtra brought a new element into the picture from the northeast. Linguistically, he happened to be "h" speaking in opposition to the Indic "s" speaking, as in haptah versus saptah for week, or hvar versus svar for the Sun. He also brought the categorization of good versus evil onto the framework to create a new structure which was to be influential in the shaping of the Judeo-Christian tradition.
The old Vedic religion survived for a pretty long time in corners of Iran. The evidence of the survival of the devas comes from the daiva-inscription of Khshayarshan (Xerxes) (ruled 486-465 BC) in which the revolt by the daiva worshipers in West Iran is directly mentioned.
Scholars generally take the use of daiva in the inscription as a misprint for daeva. Whether that is true or not, the inscription does point to the presence of diverse beliefs within the region during the middle of the first millennium BC. Furthermore, the presence of the Mitanni does support the notion of the daiva worshipers to the West of the Iranians.
Concluding Remarks
The extensive spread of the Vedic religion in Iran prior to Zarathushtra explains how the Zoroastrian "reform" left the basic system unchanged. The similarities in the ritual offering made by the Zoroastrians and the Hindus are well known. These offerings include the milk, water, the sap of plants, cakes of rice or wheat, fruit and vegetables, butter.
The spread of the Vedic system also explains how the Mitannis [6], as an Indic-name using ruling minority, remained connected to their Vedic traditions. They were neighbours to the pre-Zoroastrian Vedic Iran and thus they should not be seen as an isolated group. The chronological framework presented by the parallels between the Zoroastrian and the Vedic systems is in consonance with the idea that the Vedic people have been in India since at least 5000 BC, as confirmed by the astronomical references in the Vedic texts and the absence of archaeological evidence regarding influx of people into India after that time [7].
The Puranas speak of the Vedic people in Jambudvpa and beyond the Himalayas in the North, in Uttara-Kuru. It appears that subsequent to the collapse of the Sarasvati-river based economy around 1900 BC, groups of Indians moved West and that might have been responsible for the Aryanization of Iran, if it wasn't Aryanized earlier. This movement seems to be correlated with the presence of the Indic Kassites and the Mitannis in West Asia. [8]
In such a scenario, the Uttara-Kuru tribes, who were a part of the larger Vedic world, may have pushed Westwards in a process that must have continued for millennia and taken myths from the Indic region to Europe. This was not a process of invasions, but rather a complex process with some migration and some cultural diffusion. One should note that about 10,000 years ago, most of northern Europe was under ice in the last Ice Age and the inhabitants of ice-free southern Europe were speakers of non-Indo-European languages such as the Basque, Etruscan and Finnish of later times. To the extent the Uttara-Kuru tribes moved West, they must have intermarried with local populations to emerge as different European tribes.
The divergence in the names of the stars, which were central to the Vedic ritual, suggests that there existed variation in the traditions, reflecting local custom and influence of other cultures. If the date of Zarathushtra being 258 years before Alexander is correct, then the syntheses of Zarathushtra and the Buddha, one extolling wisdom (medha) and the other intelligence (buddhi), occurred at almost the same period. The use of temples is late in the Zoroastrian and the Hindu traditions and it may have been a response to the popularity of the Buddha image and the sangha that administered it.
Unfortunately, Avestan and later Zoroastrian studies have not made use of fieldwork of social customs in Kashmir and Punjab. It is my hope that research done on parallels in India and also on the Vedic religion prior to the coming of Zarathushtra will be most useful. The understanding of the Zoroastrian religion would benefit from a systematic comparison with the Vedic texts and by considering the Sanskrit etymologies of the Avestan words.
Secrets of Left-hand Tantra
When we met again, the tantra master was much more forthcoming. I was greeted with a warm embrace and invited to relax under the banyan tree. I sensed that I now belonged. In an awed voice I asked him, "What was it that I saw?"
He chuckled at my neophyte's excitement. "So, you were impressed?" I nodded. "You saw Mohini, a demoness from the underworld. Had you known how, you could have entered a pact with her for the next cycle of Jupiter (twelve years). You promise to satisfy her lust once a month, and she will do your bidding in return - protect your property, destroy your enemies, whatever.
"But a pact with Mohini is very dangerous. When she comes for sexual satisfaction, she may assume eighteen forms in the course of the night, expecting you to fulfill the demands of each one. If you cannot, it will cost you your life. And if during the twelve years of your relationship with her you have an attraction to another woman, that will also cost you your life. You suddenly vomit blood - finished."
I asked, "Why was she attracted to the white stones?"
"Mohini draws energy from the male sexual fluid," he answered. "Besides the pleasure of sex, this is her main interest. Of the bodily fluids, saliva is the most similar to semen; that's why throwing a white stone upon which you've spat is a sure way to divert her attention. People who drool while sleeping unknowingly invite this kind of succubus to take control of their bodies."
Looking at me appraisingly, he then asked, "Has your faith in the occult increased?" I swallowed and blurted, "Yes, how could it not? I'll never forget that experience as long as I live!"
"So, you want to learn something from me?"
"Yes, of course!"
He devised a schedule of appointments based on my days off from work. On the average I would see him once every two weeks, but sometimes he insisted that our meetings be separated by as much as forty days, in deference to his own obligations. He ordered me to keep my relationship with him a strict secret.
During our meetings he taught theory, reading and explaining Sanskrit verses to me from a old book. In the course of these lessons, I learned he had twelve chatans under his control. He engaged these demons in grisly tasks for paying customers, such as frightening or inducing insanity in the customers' rivals, or even killing them.
I also learned that my master had taken up vamamarga in vengeance against people who had used the same methods to hurt his family. He destroyed these enemies and then went into business for himself. In India, vamamarga has always been the last resort of the downtrodden in securing justice and getting respect: 'Dog as a devil deified, deified lived as a god.'
Apart from my master's ruthlessness, I found some things in him that were admirable. One was that he was strictly self-controlled, despite the fact that he used women in many of his rituals. He was a rare man who was motivated not by sensual pleasure but by sheer power.
Another good quality of his, fortunately for me, was that once he was your friend, he would not betray you. Many tantric masters accept disciples simply because they need assistants, not because they want to impart knowledge. Since in tantra today's disciple may become tomorrow's rival, a master's students can find themselves in grave danger when he no longer needs them. But my master accepted me as a friend, knowing that I would not seriously pursue tantra later on. I was only experimenting.
For the last ten years he'd been attempting to get mystic powers by a method known as uttara-kaula: the worship of Shakti in the form of a virgin girl with particularly fine lakshanas (physical qualities). His chatans would search for such beauties as he traveled around Kerala doing his magical exhibitions.
From time to time he would place one of these women under hypnotic control and bring her to a burning ground, where bodies are cremated. There he would bathe her in liquor and invoke the power of the goddess with mantras and mudras (symbolic hand gestures). Yet during all this he had to remain completely unperturbed by sexual desires (he'd been celibate for the last thirty years). After the ceremony he let the girl go home untouched, unharmed and unable to remember what had happened.
Having completed theory, one night I assisted him in a particularly gruesome ritual. He took me to a crematorium where he had the cooperation of the man who burned the bodies. This man had pulled from the fire a smoldering half-burned carcass that we used as a kind of altar. My master sat down near the body in meditation. I had a box containing eight different powders; on signal from my master, I would sprinkle one of them on the hot, crackling corpse. The other fellow would place burning cinders on the body from time to time to keep it hot.
The powders produced different colors and flavors of smoke. With the rising of each puff from off the carcass my mind would be opened to a particular realm of thought. For instance, one powder caused thoughts of clear skies to flood my mind - the dawn sky, noon sky, sunset sky and night sky. With another I saw different kinds of clouds. Visions of bodies of water were induced by a third. Sometimes the visions were horrible, as when I saw mounds of different kinds of stool, and sometimes they were very sensual. In all cases, I had to keep my mind under control and not allow it to be overwhelmed by fascination, lust or revulsion.
I was being used by my master as a 'video monitor' for his own meditations. I was to sustain the images in my head undisturbed while he entered them with his mind. Each image was a door to a particular level of consciousness, and at each level he had to propitiate a particular form of Devi.
This ritual meditation went on until about an hour before sunrise. Finally he stood up and embraced me, saying, "With your help, tonight I was successful. What a mind you have!"
He explained that he had long attempted to complete this ceremony, but because of not having a suitable assistant, he'd never seen it through to the end. Now, he told me, he'd attained the power to render objects - including his own body - invisible, as well as reproduce them in multiple forms.
Such powers are called siddhis, and are obtained by yogis after long, arduous austerity and meditation that might stretch over a succession of many lifetimes. Yoga slowly opens by increments the chakras, the hidden power points of the mind.
But the tantric process, when successful, places the mind of the meditator under such intense pressure that the siddhi-chakras can be abruptly wrenched wide by a mighty burst of willpower. This is precisely why tantric ritualism combines such explosively contradictory elements as the vow of celibacy with the bathing of nude girls in liquor. This is also why tantra is so dangerous, for its forcible distortion of the mind often ends in insanity.
Likewise hazardous is the congress the tantrics have with chatans, mohinis and similar evil spirits. As an old saying goes, 'Mahouts die by elephants, snake charmers die by snakes, and tantrics die by the entities they summon and attempt to control.'
After the session in the burning ground, my master told me not to visit him again. "You have seen enough to have faith in the realm beyond the senses. If you are intelligent, you will take up a proper religious life. This path is only for wild men like me."
And in fact my faith was greatly reinforced by my master's help. I concluded that if such displays of power as he could effect were possible through the dark practices of left-hand tantra, the miracles attributed to the Krishna murti at Guruvayur must be of an infinitely more sublime and pure nature.
During the period I was learning from my master, I visited other tantrics. There were two in particular who became the main reasons why I took heed of my master's warning to abandon vamamarga. I didn't want to become like them.
The first, who directed me to the second, was a woman who was reputed to be the most adept tantric in all of Kerala. She sometimes stayed in a ruined house in a village outside of Trichur. It was only with great difficulty that I managed to find her there as she was very secretive about her movements. It was rumored that she was wanted by the law, so I dared not make open inquiries about her for fear of being arrested as an accomplice.
When I came to the house, I saw nothing indicating recent habitation except for an old ragged quilt flung in a heap on the veranda. After looking around a bit and finding no one, I picked up a corner of the quilt to see what was beneath it. The cloth was snatched from my touch as a voice hissed from under it, "Don't touch my blanket! If you want to see me, come back after sunset!"
Shocked beyond words, I recoiled from the quilt as if I had suddenly seen a scorpion in its folds. I went into the village and had dinner in a small eatery. As the sun sank below the horizon, I returned to the old house.
As I mounted the veranda, the figure under the blanket stirred and sat up. Her face gave me yet another shock, for it was decrepit beyond belief and covered with infected running sores. Her hideous visage reminded me of a reoccurring nightmare I'd had as a child, in which a hag much like her peered from beneath a staircase of an old building.
But fascination for her reputed abilities overrode my loathing. As she was physically unable to stand (she moved about with the help of people over whom she had power), I sat down next to her. In a rheumy, quavering voice she said, "If sunlight touches my skin, I will die. That's why you can only see me after dark."
I tried to introduce myself, but she cut me off. "I know you and know why you've come, but I do not deal with beginners. You are looking for drastic displays of power that will give you faith in the mystic realm. Very well; I have thousands of tantrics working under me, and I will recommend one to you who will more than satisfy your curiosity. And I guarantee - after you've met him, you will not want to become a tantric yourself."
She told me to go back to the village and spend the night there. The next morning I would see a line of people boarding a bus. "You give the driver two rupees. Where he tells you to get down, you get down. From this veranda I will direct you the rest of the way. Now go."
Everything transpired as she said it would. Around noon I got off the bus at a Muslim village where the main business seemed to be the sale of deep-fried plantain chips. From there I walked, following a footpath out of town and through a green field of tall grain. At the end of the field I saw a house perched atop a rocky knoll. Somehow I knew that was the place I was supposed to go.
On the veranda of the house were four young, pretty women in red dresses, each wearing her hair tied in a long pony tail; they were arrayed on either side of a flamboyantly-dressed man sporting a full beard and shoulder-length hair. He looked for all the world like a gangster, and I began to wonder if I'd stumbled upon a house of ill repute. The five sat in chairs as if they were expecting someone. As I came up the front steps to join them, I saw the veranda was also host to a large population of pet animals - cats, dogs, monkeys, and even a jackal.
"So, you've come!" the man welcomed me heartily. "And you want to see something interesting. Well," he gave me a toothy grin from within his beard, "you must see the performance we have planned for this evening. But until then, make yourself comfortable." He introduced his female companions and hinted that they would be as friendly as I might like them to be. I modestly declined their assistance in passing the time, for I was by now curious to find out what sort of discipline this man was following.
His specialty was spying on people and locating lost objects by means of mystic sight. And to attain his power, he performed the most obscene rituals imaginable. That night I would be witness to one.
He told me that his line of tantra required no vows or austerities like those maintained by my master. In fact, he knew all about my master and his trust in me; this, he avowed, was the only reason why I'd been permitted to meet the old lady who had directed me to him.
He said more about her. "Her greed for power knows no limit. She has attained levels that no one else can master, and she still wants more. Her physical disabilities are the result of the terrible methods she has used to get where she is now - but that doesn't matter to her, because her satisfaction is not in the pleasures of the body. To be truthful, she cannot be satisfied. The secrets of the universe are unending, and she has set her mind on fathoming them all. Her goal is to swallow the universe."
Tantrics consider the siddhi they call 'swallowing (internalizing) the universe' to be the summit of attainment: one has access to anything in the cosmos, on any planet, anywhere, simply by thinking about it. Thus all desires are fulfilled by the mind alone.
Yogis who know this mystic process can mentally move through the regions of the universe as easily as someone using an elevator can move from floor to floor in a building. The yogi's elevator shaft is his body's central psychic channel, which runs through the length of his spinal cord. By meditation he can link this channel to the shishumara-chakra, an astral tube coiling from the Pole Star down to the nether regions, and project his subtle mental body through it for an easy journey to other planets. He may even teleport the elements of his physical body through the channel, reassemble them in the place of his choice, and so seem to appear there out of nowhere.
Shortly before midnight, the tantric gave me a battered tin box to carry and led me to a nearby burning ground, where the body of a pregnant woman had been saved from the fire for his use. I watched in growing horror as he stood on the corpse and recited mantras. Using a special instrument he took from the box, he removed the fetus from the womb of the dead woman. Examining the tiny limp form, he assured me it was still undead, though beyond hope of revival. He'd kept the soul within the body by a magic spell, he claimed. He pulled a razor-sharp knife and a large jar half-full of some solution from the box, and then, chanting more mantras, he began to butcher the baby, dropping the pieces of flesh into the jar. Aghast and trembling, I fled the scene.
I went to the watchman who had let us into the burning ground. "How can you permit this?" I raged. "That woman's family paid you people to consign her body to the flames, and you're allowing such evil things to be done to her and her baby!"
The watchman cautioned me in a frightened whisper. "Don't say anything more, please! That man knows what you're speaking to me now. Don't make him angry! You must be very careful with him - he even knows your thoughts. If you don't like what he's doing, why have you come here with him?"
Feeling ashamed of myself, I mumbled, "I only wanted to see the secrets of his power..."
The watchman shook his head in pity and said, "Your curiosity will ruin you. You're a young man, you look well-bred and intelligent, why are you getting mixed up in this? Just leave. Don't spoil your life." But I couldn't leave, as I didn't know where to go. One does not stumble around the Kerala countryside at night, for snakebite is a likely consequence. I settled down near the watchman's campfire and soon dozed off.
Some time later - it could have been one or two hours - the watchman roused me. The tantric had come out of the burning ground carrying the jar under one arm. In the other hand he held the baby's skull. "Why did you leave?" he admonished me, not unkindly. "If you want to do things that other people cannot do, you have to do things that other people cannot do!" He laughed, and his easy manner stupefied me.
"Look at this!" he exulted, thrusting the jar under my nose. I thought he would unscrew the lid, and my gorge rose. But he only wanted to explain that by treating the baby's flesh in the solution he'd made a powerful ointment. He reproved me again for not having stayed and watched how he'd done it. In the darkness the jar looked empty to me.
"Go get the box," he ordered. "We'll go back to my place and tomorrow I'll show you what this preparation can do." He led me through the fields back to his house. Inside, he went to bed with two of his girls. I slept fitfully on the veranda.
The next morning he set the jar down on a small table between us. Now I could see that the bottom was covered by a pasty substance. With a hand caressing the shoulder of a girl on either side of him, he leaned back in his seat and probed my mind for a moment with a quiet stare. "I think you ought to test the power of this ointment," he said, raising his eyebrows allusively. "There's a problem at your factory that you can solve with it ... some missing cash?"
He was right. A considerable sum of cash funds had disappeared recently, and suspicion had fallen upon a Mr. Murthi, though no proof could be found against him. The tantric smeared a bit of the ointment on my thumbnail and told me to look carefully at it. As I concentrated, I saw in the nail the image of the office from which the money had been taken. I found I could alter the view with directions given in my mind, just as a TV studio director changes the image on the video screen by telling the cameraman to pan, zoom in for a close-up, and so on. But my mystic thumbnail scope was incredibly more versatile, for it even showed the past.
I saw that it was not Mr. Murthi, but another man who had entered the office surreptitiously to take the briefcase of money and hide it in his car. I followed him after work; he drove to the place of an accomplice and stashed the briefcase with him. The accomplice spent the money on black-market gold so that the cash could not be traced. And I saw how the thief had his share of the gold made into doorknobs that he placed on the doors in his home, naturally without telling his family what they were really made of.
Later I tipped off a friend at work who wrote an anonymous note to the police. They verified that the doorknobs in the man's home were solid gold. He was arrested and convicted on charges of grand larceny.
From my further discussions with him that day, I learned that when people came to the tantric for the recovery of stolen or lost property, for a fee he had one of his girls trace the missing goods with the mystic thumbnail scope. The existence of the ghastly ointment was kept secret, of course. The customers thought it was the power of the girls themselves.
The thumbnail scope had its limitations. Though it could penetrate any closed door or wall, it could not see above or below a specific height or depth, nor look into powerful holy places or temples and could be baffled by expert singers performing certain melodies. Certain kinds of smoke would likewise render it ineffective.
I asked him about his karma. "You have attained this siddhi by very obnoxious methods. What do you think lies in wait for you in future births?"
On this point he was surprisingly philosophical. "Those who would master this knowledge must be ready to face the consequences without flinching. I will surely have to suffer for all the black deeds I have done. But that's part of the game we play.
"We tantrics view all existence as an ebb and flow of Shakti. We connect with that power, and it sweeps us up to untold heights. Later on, the same power may plunge us into despair. But what else is there? Everything is but a manifestation of Shakti."
This man's question - 'But what else is there?' - for which the tantrics have no answer, bothered me. If there was really nothing else beyond the goddess and her power, then he, and the old witch on the veranda, and my master who poured liquor over women's bodies, and the brahmin who broke coconuts on his head, had attained all there is to attain. I couldn't accept that. There had to be something more.
I was now not interested in going any further with vamamarga. But I thought that the theoretical principles and the basic discipline I'd learnt from my master were of great use to me. I had no inkling that once the lid of the Pandora's box of occult mind power had been pried off, it was not so easy to close again.
Question: If they had attained everything, then why were they still striving for more by those processes mentioned?
He chuckled at my neophyte's excitement. "So, you were impressed?" I nodded. "You saw Mohini, a demoness from the underworld. Had you known how, you could have entered a pact with her for the next cycle of Jupiter (twelve years). You promise to satisfy her lust once a month, and she will do your bidding in return - protect your property, destroy your enemies, whatever.
"But a pact with Mohini is very dangerous. When she comes for sexual satisfaction, she may assume eighteen forms in the course of the night, expecting you to fulfill the demands of each one. If you cannot, it will cost you your life. And if during the twelve years of your relationship with her you have an attraction to another woman, that will also cost you your life. You suddenly vomit blood - finished."
I asked, "Why was she attracted to the white stones?"
"Mohini draws energy from the male sexual fluid," he answered. "Besides the pleasure of sex, this is her main interest. Of the bodily fluids, saliva is the most similar to semen; that's why throwing a white stone upon which you've spat is a sure way to divert her attention. People who drool while sleeping unknowingly invite this kind of succubus to take control of their bodies."
Looking at me appraisingly, he then asked, "Has your faith in the occult increased?" I swallowed and blurted, "Yes, how could it not? I'll never forget that experience as long as I live!"
"So, you want to learn something from me?"
"Yes, of course!"
He devised a schedule of appointments based on my days off from work. On the average I would see him once every two weeks, but sometimes he insisted that our meetings be separated by as much as forty days, in deference to his own obligations. He ordered me to keep my relationship with him a strict secret.
During our meetings he taught theory, reading and explaining Sanskrit verses to me from a old book. In the course of these lessons, I learned he had twelve chatans under his control. He engaged these demons in grisly tasks for paying customers, such as frightening or inducing insanity in the customers' rivals, or even killing them.
I also learned that my master had taken up vamamarga in vengeance against people who had used the same methods to hurt his family. He destroyed these enemies and then went into business for himself. In India, vamamarga has always been the last resort of the downtrodden in securing justice and getting respect: 'Dog as a devil deified, deified lived as a god.'
Apart from my master's ruthlessness, I found some things in him that were admirable. One was that he was strictly self-controlled, despite the fact that he used women in many of his rituals. He was a rare man who was motivated not by sensual pleasure but by sheer power.
Another good quality of his, fortunately for me, was that once he was your friend, he would not betray you. Many tantric masters accept disciples simply because they need assistants, not because they want to impart knowledge. Since in tantra today's disciple may become tomorrow's rival, a master's students can find themselves in grave danger when he no longer needs them. But my master accepted me as a friend, knowing that I would not seriously pursue tantra later on. I was only experimenting.
For the last ten years he'd been attempting to get mystic powers by a method known as uttara-kaula: the worship of Shakti in the form of a virgin girl with particularly fine lakshanas (physical qualities). His chatans would search for such beauties as he traveled around Kerala doing his magical exhibitions.
From time to time he would place one of these women under hypnotic control and bring her to a burning ground, where bodies are cremated. There he would bathe her in liquor and invoke the power of the goddess with mantras and mudras (symbolic hand gestures). Yet during all this he had to remain completely unperturbed by sexual desires (he'd been celibate for the last thirty years). After the ceremony he let the girl go home untouched, unharmed and unable to remember what had happened.
Having completed theory, one night I assisted him in a particularly gruesome ritual. He took me to a crematorium where he had the cooperation of the man who burned the bodies. This man had pulled from the fire a smoldering half-burned carcass that we used as a kind of altar. My master sat down near the body in meditation. I had a box containing eight different powders; on signal from my master, I would sprinkle one of them on the hot, crackling corpse. The other fellow would place burning cinders on the body from time to time to keep it hot.
The powders produced different colors and flavors of smoke. With the rising of each puff from off the carcass my mind would be opened to a particular realm of thought. For instance, one powder caused thoughts of clear skies to flood my mind - the dawn sky, noon sky, sunset sky and night sky. With another I saw different kinds of clouds. Visions of bodies of water were induced by a third. Sometimes the visions were horrible, as when I saw mounds of different kinds of stool, and sometimes they were very sensual. In all cases, I had to keep my mind under control and not allow it to be overwhelmed by fascination, lust or revulsion.
I was being used by my master as a 'video monitor' for his own meditations. I was to sustain the images in my head undisturbed while he entered them with his mind. Each image was a door to a particular level of consciousness, and at each level he had to propitiate a particular form of Devi.
This ritual meditation went on until about an hour before sunrise. Finally he stood up and embraced me, saying, "With your help, tonight I was successful. What a mind you have!"
He explained that he had long attempted to complete this ceremony, but because of not having a suitable assistant, he'd never seen it through to the end. Now, he told me, he'd attained the power to render objects - including his own body - invisible, as well as reproduce them in multiple forms.
Such powers are called siddhis, and are obtained by yogis after long, arduous austerity and meditation that might stretch over a succession of many lifetimes. Yoga slowly opens by increments the chakras, the hidden power points of the mind.
But the tantric process, when successful, places the mind of the meditator under such intense pressure that the siddhi-chakras can be abruptly wrenched wide by a mighty burst of willpower. This is precisely why tantric ritualism combines such explosively contradictory elements as the vow of celibacy with the bathing of nude girls in liquor. This is also why tantra is so dangerous, for its forcible distortion of the mind often ends in insanity.
Likewise hazardous is the congress the tantrics have with chatans, mohinis and similar evil spirits. As an old saying goes, 'Mahouts die by elephants, snake charmers die by snakes, and tantrics die by the entities they summon and attempt to control.'
After the session in the burning ground, my master told me not to visit him again. "You have seen enough to have faith in the realm beyond the senses. If you are intelligent, you will take up a proper religious life. This path is only for wild men like me."
And in fact my faith was greatly reinforced by my master's help. I concluded that if such displays of power as he could effect were possible through the dark practices of left-hand tantra, the miracles attributed to the Krishna murti at Guruvayur must be of an infinitely more sublime and pure nature.
During the period I was learning from my master, I visited other tantrics. There were two in particular who became the main reasons why I took heed of my master's warning to abandon vamamarga. I didn't want to become like them.
The first, who directed me to the second, was a woman who was reputed to be the most adept tantric in all of Kerala. She sometimes stayed in a ruined house in a village outside of Trichur. It was only with great difficulty that I managed to find her there as she was very secretive about her movements. It was rumored that she was wanted by the law, so I dared not make open inquiries about her for fear of being arrested as an accomplice.
When I came to the house, I saw nothing indicating recent habitation except for an old ragged quilt flung in a heap on the veranda. After looking around a bit and finding no one, I picked up a corner of the quilt to see what was beneath it. The cloth was snatched from my touch as a voice hissed from under it, "Don't touch my blanket! If you want to see me, come back after sunset!"
Shocked beyond words, I recoiled from the quilt as if I had suddenly seen a scorpion in its folds. I went into the village and had dinner in a small eatery. As the sun sank below the horizon, I returned to the old house.
As I mounted the veranda, the figure under the blanket stirred and sat up. Her face gave me yet another shock, for it was decrepit beyond belief and covered with infected running sores. Her hideous visage reminded me of a reoccurring nightmare I'd had as a child, in which a hag much like her peered from beneath a staircase of an old building.
But fascination for her reputed abilities overrode my loathing. As she was physically unable to stand (she moved about with the help of people over whom she had power), I sat down next to her. In a rheumy, quavering voice she said, "If sunlight touches my skin, I will die. That's why you can only see me after dark."
I tried to introduce myself, but she cut me off. "I know you and know why you've come, but I do not deal with beginners. You are looking for drastic displays of power that will give you faith in the mystic realm. Very well; I have thousands of tantrics working under me, and I will recommend one to you who will more than satisfy your curiosity. And I guarantee - after you've met him, you will not want to become a tantric yourself."
She told me to go back to the village and spend the night there. The next morning I would see a line of people boarding a bus. "You give the driver two rupees. Where he tells you to get down, you get down. From this veranda I will direct you the rest of the way. Now go."
Everything transpired as she said it would. Around noon I got off the bus at a Muslim village where the main business seemed to be the sale of deep-fried plantain chips. From there I walked, following a footpath out of town and through a green field of tall grain. At the end of the field I saw a house perched atop a rocky knoll. Somehow I knew that was the place I was supposed to go.
On the veranda of the house were four young, pretty women in red dresses, each wearing her hair tied in a long pony tail; they were arrayed on either side of a flamboyantly-dressed man sporting a full beard and shoulder-length hair. He looked for all the world like a gangster, and I began to wonder if I'd stumbled upon a house of ill repute. The five sat in chairs as if they were expecting someone. As I came up the front steps to join them, I saw the veranda was also host to a large population of pet animals - cats, dogs, monkeys, and even a jackal.
"So, you've come!" the man welcomed me heartily. "And you want to see something interesting. Well," he gave me a toothy grin from within his beard, "you must see the performance we have planned for this evening. But until then, make yourself comfortable." He introduced his female companions and hinted that they would be as friendly as I might like them to be. I modestly declined their assistance in passing the time, for I was by now curious to find out what sort of discipline this man was following.
His specialty was spying on people and locating lost objects by means of mystic sight. And to attain his power, he performed the most obscene rituals imaginable. That night I would be witness to one.
He told me that his line of tantra required no vows or austerities like those maintained by my master. In fact, he knew all about my master and his trust in me; this, he avowed, was the only reason why I'd been permitted to meet the old lady who had directed me to him.
He said more about her. "Her greed for power knows no limit. She has attained levels that no one else can master, and she still wants more. Her physical disabilities are the result of the terrible methods she has used to get where she is now - but that doesn't matter to her, because her satisfaction is not in the pleasures of the body. To be truthful, she cannot be satisfied. The secrets of the universe are unending, and she has set her mind on fathoming them all. Her goal is to swallow the universe."
Tantrics consider the siddhi they call 'swallowing (internalizing) the universe' to be the summit of attainment: one has access to anything in the cosmos, on any planet, anywhere, simply by thinking about it. Thus all desires are fulfilled by the mind alone.
Yogis who know this mystic process can mentally move through the regions of the universe as easily as someone using an elevator can move from floor to floor in a building. The yogi's elevator shaft is his body's central psychic channel, which runs through the length of his spinal cord. By meditation he can link this channel to the shishumara-chakra, an astral tube coiling from the Pole Star down to the nether regions, and project his subtle mental body through it for an easy journey to other planets. He may even teleport the elements of his physical body through the channel, reassemble them in the place of his choice, and so seem to appear there out of nowhere.
Shortly before midnight, the tantric gave me a battered tin box to carry and led me to a nearby burning ground, where the body of a pregnant woman had been saved from the fire for his use. I watched in growing horror as he stood on the corpse and recited mantras. Using a special instrument he took from the box, he removed the fetus from the womb of the dead woman. Examining the tiny limp form, he assured me it was still undead, though beyond hope of revival. He'd kept the soul within the body by a magic spell, he claimed. He pulled a razor-sharp knife and a large jar half-full of some solution from the box, and then, chanting more mantras, he began to butcher the baby, dropping the pieces of flesh into the jar. Aghast and trembling, I fled the scene.
I went to the watchman who had let us into the burning ground. "How can you permit this?" I raged. "That woman's family paid you people to consign her body to the flames, and you're allowing such evil things to be done to her and her baby!"
The watchman cautioned me in a frightened whisper. "Don't say anything more, please! That man knows what you're speaking to me now. Don't make him angry! You must be very careful with him - he even knows your thoughts. If you don't like what he's doing, why have you come here with him?"
Feeling ashamed of myself, I mumbled, "I only wanted to see the secrets of his power..."
The watchman shook his head in pity and said, "Your curiosity will ruin you. You're a young man, you look well-bred and intelligent, why are you getting mixed up in this? Just leave. Don't spoil your life." But I couldn't leave, as I didn't know where to go. One does not stumble around the Kerala countryside at night, for snakebite is a likely consequence. I settled down near the watchman's campfire and soon dozed off.
Some time later - it could have been one or two hours - the watchman roused me. The tantric had come out of the burning ground carrying the jar under one arm. In the other hand he held the baby's skull. "Why did you leave?" he admonished me, not unkindly. "If you want to do things that other people cannot do, you have to do things that other people cannot do!" He laughed, and his easy manner stupefied me.
"Look at this!" he exulted, thrusting the jar under my nose. I thought he would unscrew the lid, and my gorge rose. But he only wanted to explain that by treating the baby's flesh in the solution he'd made a powerful ointment. He reproved me again for not having stayed and watched how he'd done it. In the darkness the jar looked empty to me.
"Go get the box," he ordered. "We'll go back to my place and tomorrow I'll show you what this preparation can do." He led me through the fields back to his house. Inside, he went to bed with two of his girls. I slept fitfully on the veranda.
The next morning he set the jar down on a small table between us. Now I could see that the bottom was covered by a pasty substance. With a hand caressing the shoulder of a girl on either side of him, he leaned back in his seat and probed my mind for a moment with a quiet stare. "I think you ought to test the power of this ointment," he said, raising his eyebrows allusively. "There's a problem at your factory that you can solve with it ... some missing cash?"
He was right. A considerable sum of cash funds had disappeared recently, and suspicion had fallen upon a Mr. Murthi, though no proof could be found against him. The tantric smeared a bit of the ointment on my thumbnail and told me to look carefully at it. As I concentrated, I saw in the nail the image of the office from which the money had been taken. I found I could alter the view with directions given in my mind, just as a TV studio director changes the image on the video screen by telling the cameraman to pan, zoom in for a close-up, and so on. But my mystic thumbnail scope was incredibly more versatile, for it even showed the past.
I saw that it was not Mr. Murthi, but another man who had entered the office surreptitiously to take the briefcase of money and hide it in his car. I followed him after work; he drove to the place of an accomplice and stashed the briefcase with him. The accomplice spent the money on black-market gold so that the cash could not be traced. And I saw how the thief had his share of the gold made into doorknobs that he placed on the doors in his home, naturally without telling his family what they were really made of.
Later I tipped off a friend at work who wrote an anonymous note to the police. They verified that the doorknobs in the man's home were solid gold. He was arrested and convicted on charges of grand larceny.
From my further discussions with him that day, I learned that when people came to the tantric for the recovery of stolen or lost property, for a fee he had one of his girls trace the missing goods with the mystic thumbnail scope. The existence of the ghastly ointment was kept secret, of course. The customers thought it was the power of the girls themselves.
The thumbnail scope had its limitations. Though it could penetrate any closed door or wall, it could not see above or below a specific height or depth, nor look into powerful holy places or temples and could be baffled by expert singers performing certain melodies. Certain kinds of smoke would likewise render it ineffective.
I asked him about his karma. "You have attained this siddhi by very obnoxious methods. What do you think lies in wait for you in future births?"
On this point he was surprisingly philosophical. "Those who would master this knowledge must be ready to face the consequences without flinching. I will surely have to suffer for all the black deeds I have done. But that's part of the game we play.
"We tantrics view all existence as an ebb and flow of Shakti. We connect with that power, and it sweeps us up to untold heights. Later on, the same power may plunge us into despair. But what else is there? Everything is but a manifestation of Shakti."
This man's question - 'But what else is there?' - for which the tantrics have no answer, bothered me. If there was really nothing else beyond the goddess and her power, then he, and the old witch on the veranda, and my master who poured liquor over women's bodies, and the brahmin who broke coconuts on his head, had attained all there is to attain. I couldn't accept that. There had to be something more.
I was now not interested in going any further with vamamarga. But I thought that the theoretical principles and the basic discipline I'd learnt from my master were of great use to me. I had no inkling that once the lid of the Pandora's box of occult mind power had been pried off, it was not so easy to close again.
Question: If they had attained everything, then why were they still striving for more by those processes mentioned?
supernatural weapons
The astras are transcendental, supernatural weapons created by the Lord, and presided over by a specific Deity. In order to summon or use an astra, one must have the required knowledge, i.e., the specific mantra that will arm, direct, and disarm the astra. The presiding deity, once properly invoked, endows the weapon, making it essentially impossible for foes to counter its potency through regular means.
As described in sastra, specific conditions existed involving the usage of various astras, and the violation of proper protocol could be fatal. Because of the power involved, the knowledge involving use of an astra was passed from guru to disciple by word of mouth alone, and only the most qualified students were made privy to the information. Certain astras had to be handed down directly from the presiding deity himself, as having knowledge of the mantras alone was insufficient.
The importance of astras is described in particular detail in the Ramayana and Mahabharata, which describes their use in epic battles. Various pastimes describe the use of astras by archers such as Rama, Arjuna, and Bhisma. They generally invoked the astras into arrows, although they could potentially be used with anything. For example, Ashwatthama invoked an astra using a blade of grass as his weapon.
One of the most famous astras is Pashupatastra, being the inconceivably potent and highly destructive personal weapon of Lord Siva. He discharged Pashupatastra by means of his mind, eyes, words, or bow. Never to be used against lesser enemies or by lesser warriors, the Pashupata is capable of destroying creation and vanquishing all beings.
In Mahabharata and Srimad Bhagavatam we also read about the foremost astra, Sri Brahmastra, which will be discussed in tomorrow's segment.
Following are the primary astras mentioned in Ramayana and Mahabharata (Astra, Presiding Deity, Weapon's Effect):
Aindra astra:
Presiding Deity: Indra, the god of weather
Weapon's Effect: Would bring about a shower of arrows from the sky.
Agneya astra:
Presiding Deity: Agni, the god of fire
Weapon's Effect: The weapon discharged would emit flames inextinguishable through normal means.
Varuna astra:
Presiding Deity: Varuna, the god of water
Weapon's Effect: The weapon discharged would release torrential volumes of water. This weapon is commonly mentioned as used to counter the Agneyastra.
Naga astra:
Presiding Deity: The Nagas
Weapon's Effect: The weapon would have an un-erring aim and take on the form of a snake, proving deadly upon impact.
Naga paasha:
Presiding Deity: The Nagas
Weapon's Effect: Upon impact, this weapon would bind the target in coils of living venomous snakes. In the Ramayana, it was used against Lord Rama and Lakshmana by Indrajit.
Vayu astra:
Presiding Deity: Vayu, the god of wind
Weapon's Effect: Bring about a gale capable of lifting armies off the ground.
Surya astra:
Presiding Deity: Surya, the sun god
Weapon's Effect: Create a dazzling light that would dispel any darkness about.
Vajra astra:
Presiding Deity: Indra
Weapon's Effect: Target would be struck with bolts of lightning (vajra referring to Indra's thunderbolt).
Mohini astra:
Presiding Deity: Mohini, Visnu avatar
Weapon's Effect: Dispel any form of maya or sorcery in the vicinity.
Twashtar astra:
Presiding Deity: Twashtri, the heavenly builder
Weapon's Effect: When used against a group of opponents (such as an army), would cause them to mistake each other for enemies and fight each other.
Sammohana/ Pramohana astra:
Presiding Deity:
Weapon's Effect: Would cause entire hosts/armies to collapse in a trance.
Parvata astra:
Presiding Deity:
Weapon's Effect: Would cause a Parvata/mountain to fall on the target from the skies.
Brahmaastra:
Presiding Deity: Brahma, the Creator
Weapon's Effect: Would destroy entire hosts at once. Could also counter most other astras.
Brahmasirsha astra:
Presiding Deity: Brahma, the Creator
Weapon's Effect: Capable of killing devas. Was used by Ashwatthama on Parikshit.
Narayana astra:
Presiding Deity: Visnu, the Preserver
Weapon's Effect: Would create showers of arrows and discs. The astra's power would increase with the resistance offered to it. This weapon had to be obtained from Vishnu directly, and could be used only once.
Vaishnava astra:
Presiding Deity: Visnu, the Preserver
Weapon's Effect: Would destroy target completely, irrespective of target's nature. Infallible. This weapon had to be obtained from Vishnu directly.
Pashupata astra:
Presiding Deity: Shiva, the Destroyer
Weapon's Effect: Would destroy target completely, irrespective of target's nature. Infallible. This weapon had to be obtained from Shiva directly.
The Brahmastra:
As described in the sastra, a Brahmastra is an astra, or celestial weapon created by Lord Brahma. It is sometimes known as the Brahma Astra (astra referring to 'missile weapon'). As described in a number of the Puranas, Brahmastra is considered to be the very deadliest of weapons. When a Brahmastra is discharged, neither a counterattack nor a defense of any kind can stop it.
The Brahmastra never misses its mark and must be used with very specific intent against an enemy, whether an individual or army, as the target will face complete annihilation. Brahmastra is said to be obtained by meditating on Lord Brahma, and can be used only once in a lifetime. The user would have to display immense amounts of mental concentration in order to get sanction to arm and use the weapon. Since Brahma is the Creator in Sanatana Dharma, it is understood that Brahmastra was created by him for the purpose of upholding Dharma and Satya.
According to sastra, the Brahmastra is invoked by a key mantra that is bestowed upon the user when he is given the weapon. By properly chanting the mantra, the user can call upon the weapon and deploy it with annhiliative force against his adversary.
The Brahmastra also causes severe environmental damage. The land where the weapon is used becomes barren for eons, and all life in and around that area ceases to exist. Women and men become infertile. There is severe decrease in rainfall and the land develops cracks, like in a drought.
There are numerous descriptions of weapons created by various demigods, such as the astras and presiding deities mentioned in part one of this review: Agneyastra, Brahmastra, Chakram, Garudastra, Kaumodaki, Narayanastra, Pashupata, Shiva Dhanush, Sudarshana Chakra, Trishul, Vaishnavastra, Varunastra, and Vayavastra. Among them, the Brahmastra is considered to be the most powerful of all.
There are numerous instances found within the Vedic scriptures wherein the Brahmastra is used, or its use is threatened. For example, there is the confrontation of Arjuna and Ashwatthama in Mahabharata, where Arjuna retracts his weapon as ordered, but Ashwatthama, unable to do so, instead sends it to attack Arjuna's unborn grandson, Parikshit, who is subsequently saved by Krishna. Ashwatthama did not have his bow and arrow near him when he was confronted by Arjuna, so he took a piece of grass and after silently invoking the mantra, he threw the straw at Arjuna, and it carried the power of the Brahmastra.
Similarly in the Ramayana, passages describe how the Brahmastra was used by Rama as the final blow against the rakshasa Ravana, during their battle in Lanka.
In the Srimad Bhagavata Mahapurana the following descriptions are given:
Srimad Bhagavatam 1.7.30: "When the rays of the two brahmastras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets."
Purport by Srila Prabhupada: "The heat created by the flash of a brahmastra resembles the fire exhibited in the sun globe at the time of cosmic annihilation. The radiation of atomic energy is very insignificant in comparison to the heat produced by a brahmastra. The atomic bomb explosion can at utmost blow up one globe, but the heat produced by the brahmastra can destroy the whole cosmic situation. The comparison is therefore made to the heat at the time of annihilation."
Srimad Bhagavatam 1.7.32: "Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmastra weapons, as Lord Sri Krishna desired."
Purport by Srila Prabhupada: "The theory that the modern atomic bomb explosions can annihilate the world is childish imagination. First of all, the atomic energy is not powerful enough to destroy the world. And secondly, ultimately it all rests on the supreme will of the Supreme Lord because without His will or sanction nothing can be built up or destroyed. It is foolish also to think that natural laws are ultimately powerful. Material nature’s law works under the direction of the Lord, as confirmed in the Bhagavad-gita. The Lord says there that natural laws work under His supervision. The world can be destroyed only by the will of the Lord and not by the whims of tiny politicians. Lord Sri Krishna desired that the weapons released by both Drauni and Arjuna be withdrawn, and it was carried out by Arjuna at once. Similarly, there are many agents of the all-powerful Lord, and by His will only can one execute what He desires."
As described in sastra, specific conditions existed involving the usage of various astras, and the violation of proper protocol could be fatal. Because of the power involved, the knowledge involving use of an astra was passed from guru to disciple by word of mouth alone, and only the most qualified students were made privy to the information. Certain astras had to be handed down directly from the presiding deity himself, as having knowledge of the mantras alone was insufficient.
The importance of astras is described in particular detail in the Ramayana and Mahabharata, which describes their use in epic battles. Various pastimes describe the use of astras by archers such as Rama, Arjuna, and Bhisma. They generally invoked the astras into arrows, although they could potentially be used with anything. For example, Ashwatthama invoked an astra using a blade of grass as his weapon.
One of the most famous astras is Pashupatastra, being the inconceivably potent and highly destructive personal weapon of Lord Siva. He discharged Pashupatastra by means of his mind, eyes, words, or bow. Never to be used against lesser enemies or by lesser warriors, the Pashupata is capable of destroying creation and vanquishing all beings.
In Mahabharata and Srimad Bhagavatam we also read about the foremost astra, Sri Brahmastra, which will be discussed in tomorrow's segment.
Following are the primary astras mentioned in Ramayana and Mahabharata (Astra, Presiding Deity, Weapon's Effect):
Aindra astra:
Presiding Deity: Indra, the god of weather
Weapon's Effect: Would bring about a shower of arrows from the sky.
Agneya astra:
Presiding Deity: Agni, the god of fire
Weapon's Effect: The weapon discharged would emit flames inextinguishable through normal means.
Varuna astra:
Presiding Deity: Varuna, the god of water
Weapon's Effect: The weapon discharged would release torrential volumes of water. This weapon is commonly mentioned as used to counter the Agneyastra.
Naga astra:
Presiding Deity: The Nagas
Weapon's Effect: The weapon would have an un-erring aim and take on the form of a snake, proving deadly upon impact.
Naga paasha:
Presiding Deity: The Nagas
Weapon's Effect: Upon impact, this weapon would bind the target in coils of living venomous snakes. In the Ramayana, it was used against Lord Rama and Lakshmana by Indrajit.
Vayu astra:
Presiding Deity: Vayu, the god of wind
Weapon's Effect: Bring about a gale capable of lifting armies off the ground.
Surya astra:
Presiding Deity: Surya, the sun god
Weapon's Effect: Create a dazzling light that would dispel any darkness about.
Vajra astra:
Presiding Deity: Indra
Weapon's Effect: Target would be struck with bolts of lightning (vajra referring to Indra's thunderbolt).
Mohini astra:
Presiding Deity: Mohini, Visnu avatar
Weapon's Effect: Dispel any form of maya or sorcery in the vicinity.
Twashtar astra:
Presiding Deity: Twashtri, the heavenly builder
Weapon's Effect: When used against a group of opponents (such as an army), would cause them to mistake each other for enemies and fight each other.
Sammohana/ Pramohana astra:
Presiding Deity:
Weapon's Effect: Would cause entire hosts/armies to collapse in a trance.
Parvata astra:
Presiding Deity:
Weapon's Effect: Would cause a Parvata/mountain to fall on the target from the skies.
Brahmaastra:
Presiding Deity: Brahma, the Creator
Weapon's Effect: Would destroy entire hosts at once. Could also counter most other astras.
Brahmasirsha astra:
Presiding Deity: Brahma, the Creator
Weapon's Effect: Capable of killing devas. Was used by Ashwatthama on Parikshit.
Narayana astra:
Presiding Deity: Visnu, the Preserver
Weapon's Effect: Would create showers of arrows and discs. The astra's power would increase with the resistance offered to it. This weapon had to be obtained from Vishnu directly, and could be used only once.
Vaishnava astra:
Presiding Deity: Visnu, the Preserver
Weapon's Effect: Would destroy target completely, irrespective of target's nature. Infallible. This weapon had to be obtained from Vishnu directly.
Pashupata astra:
Presiding Deity: Shiva, the Destroyer
Weapon's Effect: Would destroy target completely, irrespective of target's nature. Infallible. This weapon had to be obtained from Shiva directly.
The Brahmastra:
As described in the sastra, a Brahmastra is an astra, or celestial weapon created by Lord Brahma. It is sometimes known as the Brahma Astra (astra referring to 'missile weapon'). As described in a number of the Puranas, Brahmastra is considered to be the very deadliest of weapons. When a Brahmastra is discharged, neither a counterattack nor a defense of any kind can stop it.
The Brahmastra never misses its mark and must be used with very specific intent against an enemy, whether an individual or army, as the target will face complete annihilation. Brahmastra is said to be obtained by meditating on Lord Brahma, and can be used only once in a lifetime. The user would have to display immense amounts of mental concentration in order to get sanction to arm and use the weapon. Since Brahma is the Creator in Sanatana Dharma, it is understood that Brahmastra was created by him for the purpose of upholding Dharma and Satya.
According to sastra, the Brahmastra is invoked by a key mantra that is bestowed upon the user when he is given the weapon. By properly chanting the mantra, the user can call upon the weapon and deploy it with annhiliative force against his adversary.
The Brahmastra also causes severe environmental damage. The land where the weapon is used becomes barren for eons, and all life in and around that area ceases to exist. Women and men become infertile. There is severe decrease in rainfall and the land develops cracks, like in a drought.
There are numerous descriptions of weapons created by various demigods, such as the astras and presiding deities mentioned in part one of this review: Agneyastra, Brahmastra, Chakram, Garudastra, Kaumodaki, Narayanastra, Pashupata, Shiva Dhanush, Sudarshana Chakra, Trishul, Vaishnavastra, Varunastra, and Vayavastra. Among them, the Brahmastra is considered to be the most powerful of all.
There are numerous instances found within the Vedic scriptures wherein the Brahmastra is used, or its use is threatened. For example, there is the confrontation of Arjuna and Ashwatthama in Mahabharata, where Arjuna retracts his weapon as ordered, but Ashwatthama, unable to do so, instead sends it to attack Arjuna's unborn grandson, Parikshit, who is subsequently saved by Krishna. Ashwatthama did not have his bow and arrow near him when he was confronted by Arjuna, so he took a piece of grass and after silently invoking the mantra, he threw the straw at Arjuna, and it carried the power of the Brahmastra.
Similarly in the Ramayana, passages describe how the Brahmastra was used by Rama as the final blow against the rakshasa Ravana, during their battle in Lanka.
In the Srimad Bhagavata Mahapurana the following descriptions are given:
Srimad Bhagavatam 1.7.30: "When the rays of the two brahmastras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets."
Purport by Srila Prabhupada: "The heat created by the flash of a brahmastra resembles the fire exhibited in the sun globe at the time of cosmic annihilation. The radiation of atomic energy is very insignificant in comparison to the heat produced by a brahmastra. The atomic bomb explosion can at utmost blow up one globe, but the heat produced by the brahmastra can destroy the whole cosmic situation. The comparison is therefore made to the heat at the time of annihilation."
Srimad Bhagavatam 1.7.32: "Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmastra weapons, as Lord Sri Krishna desired."
Purport by Srila Prabhupada: "The theory that the modern atomic bomb explosions can annihilate the world is childish imagination. First of all, the atomic energy is not powerful enough to destroy the world. And secondly, ultimately it all rests on the supreme will of the Supreme Lord because without His will or sanction nothing can be built up or destroyed. It is foolish also to think that natural laws are ultimately powerful. Material nature’s law works under the direction of the Lord, as confirmed in the Bhagavad-gita. The Lord says there that natural laws work under His supervision. The world can be destroyed only by the will of the Lord and not by the whims of tiny politicians. Lord Sri Krishna desired that the weapons released by both Drauni and Arjuna be withdrawn, and it was carried out by Arjuna at once. Similarly, there are many agents of the all-powerful Lord, and by His will only can one execute what He desires."
Dharma Talk on the Five Skandhas
The Sanskrit word skandha means "heap" or "aggregate." The Buddha taught that an individual is a combination of five aggregates of existence, called the Five Skandhas. These are:
Form
Sensation
Perception
Mental formations
Consciousness
Various schools of Buddhism do not interpret the skandhas in exactly the same way. Generally, the first skandha is our physical form. The second is made up of our feelings, emotional and physical, and our senses -- seeing, hearing, tasting, touching, smelling.
The third skandha, perception, takes in most of what we call thinking -- conceptualization, cognition, reasoning. This also includes the recognition that occurs when an organ comes into contact with an object. Perception can be thought of as "that which identifies." The object perceived may be a physical object or a mental one, such as an idea.
The fourth skandha, mental formations, includes habits, prejudices and predispositions. Our volition, or willfulness, also is part of the fourth skandha, as are attention, faith, conscientiousness, pride, desire, vindictiveness, and many other mental states both virtuous and not virtuous. The causes and effects of karma are especially important to the fourth skandha.
The fifth skandha, consciousness, is awareness of or sensitivity to an object, but without conceptualization. Once there is awareness, the third skandha might recognize the object and assign a concept-value to it, and the fourth skandha might react with desire or revulsion or some other mental formation. The fifth skandha is explained in some schools as base that ties the experience of life together.
The Buddha taught that our egos, personalities and the sense that the "self" is something distinctive and permanent enclosed within our bodies, are just illusory effects of the skandhas.
Also Known As: Aggregates of existence; the Five Heaps
Alternate Spellings: Khanda (Pali)
Common Misspellings: skandas, kandas
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Form
Sensation
Perception
Mental formations
Consciousness
Various schools of Buddhism do not interpret the skandhas in exactly the same way. Generally, the first skandha is our physical form. The second is made up of our feelings, emotional and physical, and our senses -- seeing, hearing, tasting, touching, smelling.
The third skandha, perception, takes in most of what we call thinking -- conceptualization, cognition, reasoning. This also includes the recognition that occurs when an organ comes into contact with an object. Perception can be thought of as "that which identifies." The object perceived may be a physical object or a mental one, such as an idea.
The fourth skandha, mental formations, includes habits, prejudices and predispositions. Our volition, or willfulness, also is part of the fourth skandha, as are attention, faith, conscientiousness, pride, desire, vindictiveness, and many other mental states both virtuous and not virtuous. The causes and effects of karma are especially important to the fourth skandha.
The fifth skandha, consciousness, is awareness of or sensitivity to an object, but without conceptualization. Once there is awareness, the third skandha might recognize the object and assign a concept-value to it, and the fourth skandha might react with desire or revulsion or some other mental formation. The fifth skandha is explained in some schools as base that ties the experience of life together.
The Buddha taught that our egos, personalities and the sense that the "self" is something distinctive and permanent enclosed within our bodies, are just illusory effects of the skandhas.
Also Known As: Aggregates of existence; the Five Heaps
Alternate Spellings: Khanda (Pali)
Common Misspellings: skandas, kandas
Suggested Reading
What Is the Self?
Three Marks of Existence
Anatman
Suggested Reading
Reincarnation - Buddhism and Reincarnation or Rebirth
Misunderstanding Buddhism - Things Most People Believe About Buddhism That Ar...
Madhyamika -- Madhyamika Is a Mahayana Buddhist Philosophy
Elsewhere on the Web
Dharma Talk on the Five Skandhas
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What Is the Self: What Buddhism Teaches About the Self
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Diamond Sutra
Diamond Sutra
1. Thus have I heard.
At one time the Buddha stayed at Anathapindaka's Garden in the grove of jeta in the kingdom of Sravasti; he was together with 1,250 great Bhikshus. When the meal time came the World-honoured One put on his cloak and, holding his bowl, entered the great city of Sravasti, where he begged for food. Having finished his begging from door to door, he came back to his own place, and took his meal. When this was done, he put away his cloak and bowl, washed his feet, spread his feet, and sat down.
2. Then the Venerable Subhuti, who was among the assembly, rose from his seat, bared his right shoulder, set his right knee on the ground, and, respectfully folding his hands, addressed the Buddha thus:
"It is wonderful, World-honoured One, that the Tathagata thinks so much of all the Bodhisattvas, and so instructs them so well. World-honoured One, in case good men and good women ever raise the desire for the Supreme Enlightenment, how would they abide in it? How would they keep their thoughts under control?"
The Buddha said: "Well said, indeed, O Subhuti! As you say, the Tathagata thinks very much of all the Bodhisattvas, and so instructs them well. But now listen attentively and I will tell you. In case good men and good women raise the desire for the Supreme Enlightenment, they should thus abide in it, they should thus keep their thoughts under control."
"So be it, World-honoured One, I wish to listen to you."
3. The Buddha said to Subhuti:
"All the Bodhisattva-Mahasattvas should thus keep their thoughts under control. All kinds of beings such as the egg-born, the womb-born, the moisture born, the miraculously-born, those with form, those without form, those with consciousness, those without consciousness, those with no-consciousness and those without no-consciousness - they are all led by me to enter Nirvana that leaves nothing behind and to attain final emancipation. Though thus beings immeasurable, innumerable, and unlimited are emancipated, there are in reality no beings that are ever emancipated. Why, Subhuti? If a Bodhisattva retains the thought of an ego, a person, a being, or a soul, he is no more a Bodhisattva.
4. "Again, Subhuti, when a Bodhisattva practices charity he should not be cherishing any idea, that is to say, he is not to cherish the idea of a form when practising charity, nor is he to cherish the idea of a sound, an odour, a touch, or a quality. Subhuti, a Bodhisattva should thus practice charity without cherishing any idea of form, his merit will be beyond conception. Subhuti, what do you think? Can you have the conception of space extending eastward?"
"No, World-honoured One, I cannot."
Subhuti, can you have the conception of space extending towards the south, or west, or north, or above, or below?"
"No, World-honoured One, I cannot."
"Subhuti, so it is with the merit of a Bodhisattva who practices charity without cherishing any idea of form; it is beyond conception. Subhuti, a Bodhisattva should cherish only that which is taught to him.
5. "Subhuti, what do you think? Is the Tathagata to be recognised after a body-form?"
"No, World-honoured One, he is not to be recognised after a body-form. Why? According to the Tathagata, a body-form is not a body-form."
The Buddha said to Subhuti, "All that has a form is an illusive existence. When it is perceived that all form is no-form, the Tathagata is recognised."
6. Subhuti said to the Buddha: "World-honoured One, if beings hear such words and statements, would they have a true faith in them?"
The Buddha said to Subhuti: "Do not talk that way. In the last five hundred years after the passing of the Tathagata, there may be beings who, having practised rules of morality and, being thus possessed of merit, happen to hear of these statements and rouse a true faith in them. Such beings, you must know, are those who have planted their root of merit not only under one, two, three, four, or five Buddhas, but already under thousands of myriads of asamkhyeyas of Buddhas have they planted their root of merit of all kinds. Those who hearing these statements rouse even one thought of pure faith, Subhuti, are all known to the Tathagata, and recognised by him as having acquired such an immeasurable amount of merit. Why? Because all these beings are free from the idea of an ego, a person, a being, or a soul; they are free from the idea of a dharma as well as from that of a no-dharma. Why? Because if they cherish in their minds the idea of a form, they are attached to an ego, a person, a being, or a soul. If they cherish the idea of a dharma, they are attached to an ego, a person, a being, or a soul. Why? If they cherish the idea of a no-dharma, they are attached to an ego, a person, a being, or a soul. Therefore, do not cherish the idea of a dharma, nor that of a no-dharma. For this reason, the Tathagata always preaches thus: `O you Bhikshus, know that my teaching is to be likened unto a raft. Even a dharma is cast aside, much more a no-dharma.'
7. "Subhuti, what do you think? Has the Tathagata attained the supreme enlightenment? Has he something about which he would preach?"
Subhuti said:
"World-honoured One, as I understand the teaching of the Buddha, there is no fixed doctrine about which the Tathagata would preach. Why? Because the doctrine he preaches is not to be adhered to, nor is it to be preached about; it is neither a dharma nor a no-dharma. How is it so? Because all wise men belong to the category known as non-doing (asamskara), and yet they are distinct from one another.
8. "Subhuti, what do you think? If a man should fill the three thousand chilocosms with the seven precious treasures and give them all away for charity, would not the merit he thus obtains be great?"
Subhuti said:
"Very great, indeed, World-honoured One."
"Why? Because their merit is characterised with the quality of not being a merit. Therefore, the Tathagata speaks of the merit as being great. If again there is a man who, holding even the four lines in this sutra, preaches about it to others, his merit will be superior to the one just mentioned. Because, Subhuti, all the Buddhas and their supreme enlightenment issue from this sutra. Subhuti, what is known as the teaching of the Buddha is not the teaching of the Buddha.
9. "Subhuti, what do you think? Does a Srotapanna think in this wise: `I have obtained the fruit of Srotappatti'?"
Subhuti said:
"No, World-honoured One, he does not. Why? Because while Srotapanna means `entering the stream' there is no entering here. He is called a Srotapanna who does not enter (a world of) form, sound, odour, taste, touch, and quality.
"Subhuti, what do you think? Does a Sakridagamin think in this wise, `I have obtained the fruit of a Sakridagamin'?"
Subhuti said:
"No, World-honoured One, he does not. Why? Because while Sakridagamin means 'going-and-coming for once', there is really no going-and-coming here, and he is then called a Sakridagamin."
"Subhuti, what do you think? Does an Anagamin think in this wise: `I have obtained the fruit of an Anagamin'?"
Subhuti said:
"No, World-honoured One, he does not. Why? Because while Anagamin means `not-coming' there is really no not-coming and therefore he is called an Anagamin."
"Subhuti, what do you think? Does an Arhat think in this wise: 'I have obtained Arhatship'?"
Subhuti said:
"No, World-honoured One, he does not. Why? Because there is no dharma to be called Arhat. If, World-honoured One, an Arhat thinks in this wise: `I have obtained Arhatship,' this means that he is attached to an ego, a person, a being, or a soul. Although the Buddha says that I am the foremost of those who have attained Arana-samadhi, that I am the foremost of those Arhats who are liberated from evil desires, World-honoured One, I cherish no such thought that I have attained Arhatship. World-honoured One, (if I did,) you would not tell me: `O Subhuti, you are one who enjoys the life of non-resistance.' Just because Subhuti is not at all attached to this life, he is said to be the one who enjoys the life of non-resistance."
10. The Buddha said to Subhuti:
"What do you think? When the Tathagata was anciently with Dipankara Buddha did he have an attainment in the dharma?"
"No, World-honoured One, he did not. The Tathagata while with Dipankara Buddha had no attainment whatever in the dharma."
"Subhuti, what do you think? Does a Bodhisattva set any Buddha land in array?"
"No, World-honoured One, he does not."
"Why? Because to set a Buddha land in array is not to set it in array, and therefore it is known as setting it in array. Therefore, Subhuti, all the Bodhisattva-Mahasattvas should thus rouse a pure thought. They should not cherish any thought dwelling on form; they should not cherish any thought dwelling on sound, odour, taste, touch, and quality; they should cherish thoughts dwelling on nothing whatever. Subhuti, it is like unto a human body equal in size to Mount Sumeru; what do you think? Is not this body large?"
Subhuti said:
"Very large indeed, World-honoured One. Why? Because the Buddha teaches that that which is no-body is known as a large body."
11. "Subhuti, regarding the sands of the Ganga, suppose there as many Ganga rivers as those sands, what do you think? Are not the sands of all those Ganga rivers many?"
Subhuti said:
"Very many, indeed, World-honoured One."
Buddha said to Subhuti:
"If a good man or a good woman holding even four lines from this sutra preach it to others, this merit is much larger than the preceding one.
12. "Again, Subhuti, wherever this sutra or even four lines of it are preached, this place will be respected by all beings including Devas, Asuras, etc., as if it were the Buddha's own shrine or chaitya; how much more a person who can hold and recite this sutra! Subhuti, you should know that such a person achieves the highest, foremost, and most wonderful deed. Wherever this sutra is kept, the place is to be regarded as if the Buddha or a venerable disciple of his were present."
13. At that time, Subhuti said to the Buddha:
"World-honoured One, what will this sutra be called? How should we hold it?"
The Buddha said to Subhuti:
"This sutra will be called the Vajra-prajna-paramita, and by this title you will hold it. The reason is, Subhuti, that, according to the teaching of the Buddha, Prajnaparamita is not Prajnaparamita and therefore it is called Prajnaparamita. Subhuti, what do you think? Is there anything about which the Tathagata preaches?"
Subhuti said to the Buddha:
"World-honoured One, there is nothing about which the Tathagata preaches."
"Subhuti, what do you think? Is the Tathagata to be recognised by the thirty-two marks (of a great man)?"
"No, World-honoured One, he is not."
"The Tathagata is not to be recognised by the thirty-two marks because what are said to be the thirty-two marks are told by the Tathagata to be no-marks and therefore to be the thirty-two marks. Subhuti, if there be a good man or a good woman who gives away his or her lives as many as the sands of the Ganga, his or her merit thus gained does not exceed that of one who, holding even one gatha of four lines from this sutra, preaches them for others."
14. At that time Subhuti, listening to this sutra, had a deep understanding of its significance, and, filled with tears of gratitude, said this to the Buddha:
"Wonderful, indeed, World-honoured One, that the Buddha teaches us this sutra full of deep sense. Such a sutra has never been heard by me even with an eye of wisdom acquired in my past lives. World-honoured One, if there be a man who listening to this sutra acquires a true believing heart he will then have a true idea of things. This one is to be known as having achieved a most wonderful virtue. World-honoured One, what is known as a true idea is no-idea, and for this reason it is called a true idea.
"World-honoured One, it is not difficult for me to believe, to understand, and to hold this sutra to which I have now listened; but in the ages to come, in the next five hundred years, if there are beings who listening to this sutra are able to believe, to understand, and to hold it, they will indeed be most wonderful beings. Why? Because they will have no idea of an ego, of a person, of a being, or of a soul. For what reason? The idea of an ego is no-idea (of ego), the idea of a person, a being, or a soul is no-idea (of a person, a being, or a soul). For what reason? They are Buddhas who are free from all kinds of ideas."
The Buddha said to Subhuti,
"It is just as you say. If there be a man who, listening to this sutra, is neither frightened nor alarmed nor disturbed, you should know him as a wonderful person. Why? Subhuti, it is taught by the Tathagata that the first Paramita is no-first-Paramita and therefore it is called the first Paramita. Subhuti, the Paramita of humility is no-Paramita of humility and therefore it is called the Paramita of humility . Why? Subhuti, anciently, when my body was cut to pieces by the King of Kalinga, I had neither the idea of an ego, nor the idea of a person, nor the idea of a being, nor the idea of a soul. Why? When at that time my body was dismembered, limb after limb, joint after joint, if I had the idea of an ego, or of a person, or of a being, or of a soul, the feeling of anger and ill-will would have been awakened in me. Subhuti, I remember in my past hundred births, I was a rishi called Kshanti, and during those times I had neither the idea of an ego, nor that of a person, nor that of a being, nor that of a soul.
"Therefore, Subhuti, you should, detaching yourself from all ideas, rouse the desire for the supreme enlightenment. You should cherish thoughts without dwelling on form, you should cherish thoughts without dwelling on sound, odour, taste, touch, or quality. Whatever thoughts you may have, they are not to dwell on anything. If a thought dwells on anything, this is said to be no-dwelling. Therefore, the Buddha teaches that a Bodhisattva is not to practice charity by dwelling on form. Subhuti, the reason he practices charity is to benefit all beings.
"The Tathagata teaches that all ideas are no-ideas, and again that all beings are no-beings. Subhuti, the Tathagata is the one who speaks what is true, the one who speaks what is real, the one whose words are as they are, the one who does not speak falsehood, the one who does not speak equivocally.
"Subhuti, in the Dharma attained by the Tathagata there is neither truth nor falsehood. Subhuti, if a Bodhisattva should practice charity, cherishing a thought which dwells on the Dharma, he is like unto a person who enters the darkness, he sees nothing. If he should practice charity without cherishing a thought that dwells on the Dharma, he is like unto a person with eyes, he sees all kinds of forms illumined by the sunlight.
"Subhuti, if there are good men and good women in the time to come who hold and recite this sutra, they will be seen and recognised by the Tathagata with his Buddha-knowledge, and they will all mature immeasurable and innumerable merit.
15. "Subhuti, if there is a good man or a good woman who would in the first part of the day sacrifice as many bodies of his or hers as the sands of the Ganga, and again in the middle part of the day sacrifice as many bodies of his or hers as the sands of the Ganga, and again in the latter part of the day sacrifice as many bodies of his or hers as the sands of the Ganga, and keep up these sacrifices through hundred-thousands of myriads of kotis of kalpas; and if there were another who listened to this sutra would accept it with a believing heart, the merit the latter would acquire would far exceed that of the former. How much more the merit of one who would copy, hold, learn, and recite and expound it for others!
"Subhuti, to sum up, there is in this sutra a mass of merit, immeasurable, innumerable, and incomprehensible. The Tathagata has preached this for those who were awakened in the Mahayana (great vehicle), he has preached it for those who were awakened in the Sreshthayana (highest vehicle). If there were beings who would hold and learn and expound it for others, they would all be known to the Tathagata and recognised by him, and acquire merit which is unmeasured, immeasurable, innumerable, and incomprehensible. Such beings are known to be carrying the supreme enlightenment attained by the Tathagata. Why? Subhuti, those who desire inferior doctrines are attached to the idea of an ego, a person, a being, and a soul. They are unable to hear, hold, learn, recite, and for others expound this sutra. Subhuti, wherever this sutra is preserved, there all beings, including Devas and Asuras, will come and worship it. This place will have to be known as a chaitya, the object of worship and obeisance, where the devotees gather around, scatter flowers, and burn incense.
16. "Again, Subhuti, there are some good men and good women who will be despised for their holding and reciting this sutra. This is due to their previous evil karma for the reason of which they were to fall into the evil paths of existence; but because of their being despised in the present life, whatever evil karma they produced in their previous lives will be thereby destroyed, and they will be able to obtain the supreme enlightenment.
"Subhuti, as I remember, in my past lives innumerable asamkhyeya kalpas ago I was with Dipankara Buddha, and at that time I saw Buddhas as many as eighty-four hundred-thousands of myriads of nayutas and made offerings to them and respectfully served them all, and not one of them was passed by me.
If again in the last (five hundred) years, there have been people who hold and recite and learn this sutra, the merit they thus attain (would be beyond calculation), for when this is compared with the merit I have attained by serving all the Buddhas, the latter will not exceed one hundredth part of the former, no, not one hundred thousand ten millionth part. No, it is indeed beyond calculation, beyond analogy.
"Subhuti, if there have been good men and good women in the last five hundred years who hold, recite, and learn this sutra, the merit they attain thereby I cannot begin to enumerate in detail. If I did, those who listen to it would lose their minds, cherish grave doubts, and not believe at all how beyond comprehension is the significance of this sutra and also how also beyond comprehension the rewards are."
18. The Buddha said to Subhuti:
"Of all beings in those innumerable lands, the Tathagata knows well all their mental traits. Why? Because the Tathagata teaches that all those mental traits are no-traits and therefore they are known to be mental traits. Subhuti, thoughts of the past are beyond grasp, thoughts of the present are beyond grasp, and thoughts of the future are beyond grasp."
23. "Again, Subhuti, this Dharma is even and has neither elevation nor depression; and it is called supreme enlightenment. Because a man practices everything that is good, without cherishing the thought of an ego, a person, a being, and a soul, he attains the supreme enlightenment. Subhuti, what is called good is no-good, and therefore it is known as good."
26. "Subhuti what do you think? Can a man see the Tathagata by the thirty-two marks (of a great man)?"
Subhuti said:
"So it is, so it is. The Tathagata is seen by his thirty-two marks."
The Buddha said to Subhuti:
"If the Tathagata is to been seen by his thirty-two marks, can the Cakravartin be a Tathagata?"
Subhuti said to the Buddha:
"World-honoured One, as I understand the teaching of the Buddha, the Tathagata is not to be seen by the thirty-two marks."
Then the World-honoured One uttered this gatha:
"If any one by form sees me,
By voice seeks me,
This one walks the false path,
And cannot see the Tathagata."
29. "Subhuti, if a man should declare that the Tathagata is the one who comes, or goes, or sits, or lies, he does not understand the meaning of my teachings. Why? The Tathagata does not come from anywhere, and does not depart to anywhere; therefore he is called the Tathagata.
32. "How does a man expound it for others? When one is not attached to form, it is of Suchness remaining unmoved. Why?
"All composite things (samskrita)
Are like a dream, a phantasm, a bubble, and a shadow,
Are like a dew-drop and a flash of lightening;
They are thus to be regarded."
1. Thus have I heard.
At one time the Buddha stayed at Anathapindaka's Garden in the grove of jeta in the kingdom of Sravasti; he was together with 1,250 great Bhikshus. When the meal time came the World-honoured One put on his cloak and, holding his bowl, entered the great city of Sravasti, where he begged for food. Having finished his begging from door to door, he came back to his own place, and took his meal. When this was done, he put away his cloak and bowl, washed his feet, spread his feet, and sat down.
2. Then the Venerable Subhuti, who was among the assembly, rose from his seat, bared his right shoulder, set his right knee on the ground, and, respectfully folding his hands, addressed the Buddha thus:
"It is wonderful, World-honoured One, that the Tathagata thinks so much of all the Bodhisattvas, and so instructs them so well. World-honoured One, in case good men and good women ever raise the desire for the Supreme Enlightenment, how would they abide in it? How would they keep their thoughts under control?"
The Buddha said: "Well said, indeed, O Subhuti! As you say, the Tathagata thinks very much of all the Bodhisattvas, and so instructs them well. But now listen attentively and I will tell you. In case good men and good women raise the desire for the Supreme Enlightenment, they should thus abide in it, they should thus keep their thoughts under control."
"So be it, World-honoured One, I wish to listen to you."
3. The Buddha said to Subhuti:
"All the Bodhisattva-Mahasattvas should thus keep their thoughts under control. All kinds of beings such as the egg-born, the womb-born, the moisture born, the miraculously-born, those with form, those without form, those with consciousness, those without consciousness, those with no-consciousness and those without no-consciousness - they are all led by me to enter Nirvana that leaves nothing behind and to attain final emancipation. Though thus beings immeasurable, innumerable, and unlimited are emancipated, there are in reality no beings that are ever emancipated. Why, Subhuti? If a Bodhisattva retains the thought of an ego, a person, a being, or a soul, he is no more a Bodhisattva.
4. "Again, Subhuti, when a Bodhisattva practices charity he should not be cherishing any idea, that is to say, he is not to cherish the idea of a form when practising charity, nor is he to cherish the idea of a sound, an odour, a touch, or a quality. Subhuti, a Bodhisattva should thus practice charity without cherishing any idea of form, his merit will be beyond conception. Subhuti, what do you think? Can you have the conception of space extending eastward?"
"No, World-honoured One, I cannot."
Subhuti, can you have the conception of space extending towards the south, or west, or north, or above, or below?"
"No, World-honoured One, I cannot."
"Subhuti, so it is with the merit of a Bodhisattva who practices charity without cherishing any idea of form; it is beyond conception. Subhuti, a Bodhisattva should cherish only that which is taught to him.
5. "Subhuti, what do you think? Is the Tathagata to be recognised after a body-form?"
"No, World-honoured One, he is not to be recognised after a body-form. Why? According to the Tathagata, a body-form is not a body-form."
The Buddha said to Subhuti, "All that has a form is an illusive existence. When it is perceived that all form is no-form, the Tathagata is recognised."
6. Subhuti said to the Buddha: "World-honoured One, if beings hear such words and statements, would they have a true faith in them?"
The Buddha said to Subhuti: "Do not talk that way. In the last five hundred years after the passing of the Tathagata, there may be beings who, having practised rules of morality and, being thus possessed of merit, happen to hear of these statements and rouse a true faith in them. Such beings, you must know, are those who have planted their root of merit not only under one, two, three, four, or five Buddhas, but already under thousands of myriads of asamkhyeyas of Buddhas have they planted their root of merit of all kinds. Those who hearing these statements rouse even one thought of pure faith, Subhuti, are all known to the Tathagata, and recognised by him as having acquired such an immeasurable amount of merit. Why? Because all these beings are free from the idea of an ego, a person, a being, or a soul; they are free from the idea of a dharma as well as from that of a no-dharma. Why? Because if they cherish in their minds the idea of a form, they are attached to an ego, a person, a being, or a soul. If they cherish the idea of a dharma, they are attached to an ego, a person, a being, or a soul. Why? If they cherish the idea of a no-dharma, they are attached to an ego, a person, a being, or a soul. Therefore, do not cherish the idea of a dharma, nor that of a no-dharma. For this reason, the Tathagata always preaches thus: `O you Bhikshus, know that my teaching is to be likened unto a raft. Even a dharma is cast aside, much more a no-dharma.'
7. "Subhuti, what do you think? Has the Tathagata attained the supreme enlightenment? Has he something about which he would preach?"
Subhuti said:
"World-honoured One, as I understand the teaching of the Buddha, there is no fixed doctrine about which the Tathagata would preach. Why? Because the doctrine he preaches is not to be adhered to, nor is it to be preached about; it is neither a dharma nor a no-dharma. How is it so? Because all wise men belong to the category known as non-doing (asamskara), and yet they are distinct from one another.
8. "Subhuti, what do you think? If a man should fill the three thousand chilocosms with the seven precious treasures and give them all away for charity, would not the merit he thus obtains be great?"
Subhuti said:
"Very great, indeed, World-honoured One."
"Why? Because their merit is characterised with the quality of not being a merit. Therefore, the Tathagata speaks of the merit as being great. If again there is a man who, holding even the four lines in this sutra, preaches about it to others, his merit will be superior to the one just mentioned. Because, Subhuti, all the Buddhas and their supreme enlightenment issue from this sutra. Subhuti, what is known as the teaching of the Buddha is not the teaching of the Buddha.
9. "Subhuti, what do you think? Does a Srotapanna think in this wise: `I have obtained the fruit of Srotappatti'?"
Subhuti said:
"No, World-honoured One, he does not. Why? Because while Srotapanna means `entering the stream' there is no entering here. He is called a Srotapanna who does not enter (a world of) form, sound, odour, taste, touch, and quality.
"Subhuti, what do you think? Does a Sakridagamin think in this wise, `I have obtained the fruit of a Sakridagamin'?"
Subhuti said:
"No, World-honoured One, he does not. Why? Because while Sakridagamin means 'going-and-coming for once', there is really no going-and-coming here, and he is then called a Sakridagamin."
"Subhuti, what do you think? Does an Anagamin think in this wise: `I have obtained the fruit of an Anagamin'?"
Subhuti said:
"No, World-honoured One, he does not. Why? Because while Anagamin means `not-coming' there is really no not-coming and therefore he is called an Anagamin."
"Subhuti, what do you think? Does an Arhat think in this wise: 'I have obtained Arhatship'?"
Subhuti said:
"No, World-honoured One, he does not. Why? Because there is no dharma to be called Arhat. If, World-honoured One, an Arhat thinks in this wise: `I have obtained Arhatship,' this means that he is attached to an ego, a person, a being, or a soul. Although the Buddha says that I am the foremost of those who have attained Arana-samadhi, that I am the foremost of those Arhats who are liberated from evil desires, World-honoured One, I cherish no such thought that I have attained Arhatship. World-honoured One, (if I did,) you would not tell me: `O Subhuti, you are one who enjoys the life of non-resistance.' Just because Subhuti is not at all attached to this life, he is said to be the one who enjoys the life of non-resistance."
10. The Buddha said to Subhuti:
"What do you think? When the Tathagata was anciently with Dipankara Buddha did he have an attainment in the dharma?"
"No, World-honoured One, he did not. The Tathagata while with Dipankara Buddha had no attainment whatever in the dharma."
"Subhuti, what do you think? Does a Bodhisattva set any Buddha land in array?"
"No, World-honoured One, he does not."
"Why? Because to set a Buddha land in array is not to set it in array, and therefore it is known as setting it in array. Therefore, Subhuti, all the Bodhisattva-Mahasattvas should thus rouse a pure thought. They should not cherish any thought dwelling on form; they should not cherish any thought dwelling on sound, odour, taste, touch, and quality; they should cherish thoughts dwelling on nothing whatever. Subhuti, it is like unto a human body equal in size to Mount Sumeru; what do you think? Is not this body large?"
Subhuti said:
"Very large indeed, World-honoured One. Why? Because the Buddha teaches that that which is no-body is known as a large body."
11. "Subhuti, regarding the sands of the Ganga, suppose there as many Ganga rivers as those sands, what do you think? Are not the sands of all those Ganga rivers many?"
Subhuti said:
"Very many, indeed, World-honoured One."
Buddha said to Subhuti:
"If a good man or a good woman holding even four lines from this sutra preach it to others, this merit is much larger than the preceding one.
12. "Again, Subhuti, wherever this sutra or even four lines of it are preached, this place will be respected by all beings including Devas, Asuras, etc., as if it were the Buddha's own shrine or chaitya; how much more a person who can hold and recite this sutra! Subhuti, you should know that such a person achieves the highest, foremost, and most wonderful deed. Wherever this sutra is kept, the place is to be regarded as if the Buddha or a venerable disciple of his were present."
13. At that time, Subhuti said to the Buddha:
"World-honoured One, what will this sutra be called? How should we hold it?"
The Buddha said to Subhuti:
"This sutra will be called the Vajra-prajna-paramita, and by this title you will hold it. The reason is, Subhuti, that, according to the teaching of the Buddha, Prajnaparamita is not Prajnaparamita and therefore it is called Prajnaparamita. Subhuti, what do you think? Is there anything about which the Tathagata preaches?"
Subhuti said to the Buddha:
"World-honoured One, there is nothing about which the Tathagata preaches."
"Subhuti, what do you think? Is the Tathagata to be recognised by the thirty-two marks (of a great man)?"
"No, World-honoured One, he is not."
"The Tathagata is not to be recognised by the thirty-two marks because what are said to be the thirty-two marks are told by the Tathagata to be no-marks and therefore to be the thirty-two marks. Subhuti, if there be a good man or a good woman who gives away his or her lives as many as the sands of the Ganga, his or her merit thus gained does not exceed that of one who, holding even one gatha of four lines from this sutra, preaches them for others."
14. At that time Subhuti, listening to this sutra, had a deep understanding of its significance, and, filled with tears of gratitude, said this to the Buddha:
"Wonderful, indeed, World-honoured One, that the Buddha teaches us this sutra full of deep sense. Such a sutra has never been heard by me even with an eye of wisdom acquired in my past lives. World-honoured One, if there be a man who listening to this sutra acquires a true believing heart he will then have a true idea of things. This one is to be known as having achieved a most wonderful virtue. World-honoured One, what is known as a true idea is no-idea, and for this reason it is called a true idea.
"World-honoured One, it is not difficult for me to believe, to understand, and to hold this sutra to which I have now listened; but in the ages to come, in the next five hundred years, if there are beings who listening to this sutra are able to believe, to understand, and to hold it, they will indeed be most wonderful beings. Why? Because they will have no idea of an ego, of a person, of a being, or of a soul. For what reason? The idea of an ego is no-idea (of ego), the idea of a person, a being, or a soul is no-idea (of a person, a being, or a soul). For what reason? They are Buddhas who are free from all kinds of ideas."
The Buddha said to Subhuti,
"It is just as you say. If there be a man who, listening to this sutra, is neither frightened nor alarmed nor disturbed, you should know him as a wonderful person. Why? Subhuti, it is taught by the Tathagata that the first Paramita is no-first-Paramita and therefore it is called the first Paramita. Subhuti, the Paramita of humility is no-Paramita of humility and therefore it is called the Paramita of humility . Why? Subhuti, anciently, when my body was cut to pieces by the King of Kalinga, I had neither the idea of an ego, nor the idea of a person, nor the idea of a being, nor the idea of a soul. Why? When at that time my body was dismembered, limb after limb, joint after joint, if I had the idea of an ego, or of a person, or of a being, or of a soul, the feeling of anger and ill-will would have been awakened in me. Subhuti, I remember in my past hundred births, I was a rishi called Kshanti, and during those times I had neither the idea of an ego, nor that of a person, nor that of a being, nor that of a soul.
"Therefore, Subhuti, you should, detaching yourself from all ideas, rouse the desire for the supreme enlightenment. You should cherish thoughts without dwelling on form, you should cherish thoughts without dwelling on sound, odour, taste, touch, or quality. Whatever thoughts you may have, they are not to dwell on anything. If a thought dwells on anything, this is said to be no-dwelling. Therefore, the Buddha teaches that a Bodhisattva is not to practice charity by dwelling on form. Subhuti, the reason he practices charity is to benefit all beings.
"The Tathagata teaches that all ideas are no-ideas, and again that all beings are no-beings. Subhuti, the Tathagata is the one who speaks what is true, the one who speaks what is real, the one whose words are as they are, the one who does not speak falsehood, the one who does not speak equivocally.
"Subhuti, in the Dharma attained by the Tathagata there is neither truth nor falsehood. Subhuti, if a Bodhisattva should practice charity, cherishing a thought which dwells on the Dharma, he is like unto a person who enters the darkness, he sees nothing. If he should practice charity without cherishing a thought that dwells on the Dharma, he is like unto a person with eyes, he sees all kinds of forms illumined by the sunlight.
"Subhuti, if there are good men and good women in the time to come who hold and recite this sutra, they will be seen and recognised by the Tathagata with his Buddha-knowledge, and they will all mature immeasurable and innumerable merit.
15. "Subhuti, if there is a good man or a good woman who would in the first part of the day sacrifice as many bodies of his or hers as the sands of the Ganga, and again in the middle part of the day sacrifice as many bodies of his or hers as the sands of the Ganga, and again in the latter part of the day sacrifice as many bodies of his or hers as the sands of the Ganga, and keep up these sacrifices through hundred-thousands of myriads of kotis of kalpas; and if there were another who listened to this sutra would accept it with a believing heart, the merit the latter would acquire would far exceed that of the former. How much more the merit of one who would copy, hold, learn, and recite and expound it for others!
"Subhuti, to sum up, there is in this sutra a mass of merit, immeasurable, innumerable, and incomprehensible. The Tathagata has preached this for those who were awakened in the Mahayana (great vehicle), he has preached it for those who were awakened in the Sreshthayana (highest vehicle). If there were beings who would hold and learn and expound it for others, they would all be known to the Tathagata and recognised by him, and acquire merit which is unmeasured, immeasurable, innumerable, and incomprehensible. Such beings are known to be carrying the supreme enlightenment attained by the Tathagata. Why? Subhuti, those who desire inferior doctrines are attached to the idea of an ego, a person, a being, and a soul. They are unable to hear, hold, learn, recite, and for others expound this sutra. Subhuti, wherever this sutra is preserved, there all beings, including Devas and Asuras, will come and worship it. This place will have to be known as a chaitya, the object of worship and obeisance, where the devotees gather around, scatter flowers, and burn incense.
16. "Again, Subhuti, there are some good men and good women who will be despised for their holding and reciting this sutra. This is due to their previous evil karma for the reason of which they were to fall into the evil paths of existence; but because of their being despised in the present life, whatever evil karma they produced in their previous lives will be thereby destroyed, and they will be able to obtain the supreme enlightenment.
"Subhuti, as I remember, in my past lives innumerable asamkhyeya kalpas ago I was with Dipankara Buddha, and at that time I saw Buddhas as many as eighty-four hundred-thousands of myriads of nayutas and made offerings to them and respectfully served them all, and not one of them was passed by me.
If again in the last (five hundred) years, there have been people who hold and recite and learn this sutra, the merit they thus attain (would be beyond calculation), for when this is compared with the merit I have attained by serving all the Buddhas, the latter will not exceed one hundredth part of the former, no, not one hundred thousand ten millionth part. No, it is indeed beyond calculation, beyond analogy.
"Subhuti, if there have been good men and good women in the last five hundred years who hold, recite, and learn this sutra, the merit they attain thereby I cannot begin to enumerate in detail. If I did, those who listen to it would lose their minds, cherish grave doubts, and not believe at all how beyond comprehension is the significance of this sutra and also how also beyond comprehension the rewards are."
18. The Buddha said to Subhuti:
"Of all beings in those innumerable lands, the Tathagata knows well all their mental traits. Why? Because the Tathagata teaches that all those mental traits are no-traits and therefore they are known to be mental traits. Subhuti, thoughts of the past are beyond grasp, thoughts of the present are beyond grasp, and thoughts of the future are beyond grasp."
23. "Again, Subhuti, this Dharma is even and has neither elevation nor depression; and it is called supreme enlightenment. Because a man practices everything that is good, without cherishing the thought of an ego, a person, a being, and a soul, he attains the supreme enlightenment. Subhuti, what is called good is no-good, and therefore it is known as good."
26. "Subhuti what do you think? Can a man see the Tathagata by the thirty-two marks (of a great man)?"
Subhuti said:
"So it is, so it is. The Tathagata is seen by his thirty-two marks."
The Buddha said to Subhuti:
"If the Tathagata is to been seen by his thirty-two marks, can the Cakravartin be a Tathagata?"
Subhuti said to the Buddha:
"World-honoured One, as I understand the teaching of the Buddha, the Tathagata is not to be seen by the thirty-two marks."
Then the World-honoured One uttered this gatha:
"If any one by form sees me,
By voice seeks me,
This one walks the false path,
And cannot see the Tathagata."
29. "Subhuti, if a man should declare that the Tathagata is the one who comes, or goes, or sits, or lies, he does not understand the meaning of my teachings. Why? The Tathagata does not come from anywhere, and does not depart to anywhere; therefore he is called the Tathagata.
32. "How does a man expound it for others? When one is not attached to form, it is of Suchness remaining unmoved. Why?
"All composite things (samskrita)
Are like a dream, a phantasm, a bubble, and a shadow,
Are like a dew-drop and a flash of lightening;
They are thus to be regarded."
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