Spring 2018 Indian Epics

I chose this reading to learn a little more about Pujahs, rituals of India, and their origins.  Satya Naranaya Puja, religious worship of Vishnu Image Source: Wikimedia Commons The Manasa or Naga-Panchami Ceremony (performed July) Firstly, learning where Nagini's name came from was really cool, as this ceremony features the worship of snakes (Naga... Nagini!). The dry season historically can bring illness and intestinal epidemics to regions lacking sanitary restroom facilities, and this ritual was viewed as a way to honor the deities responsible for such illnesses, and I'm guessing to alleviate in advance their most painful and potentially life-threatening repercussions. Briefly featured in The Divine Brothers, Manasa briefly leaves her divine home to enjoy the Pujah of the ceremony devoted to her. A human girl staying in Manasa's house at the behest of Manasa's two divine sons wreaks havoc galore when asked to keep the baby snakes fed, other children of Manas...

Matsya's Secret: Only humans can empathize, and exploit Part 1 Manas give humans the ability to imagine, and therefore humans are called Manavas. Manu, the first man, was engaged by Vishnu in fish form. This is a reference to jungle law (the big fish eating smaller fish eating smaller fish mentality). The entire natural world lives by this creed, save humanity. Might is not always right, so we judge. Manu saves a small fish from a larger predator, and in doing so transforms nature. The pot he keeps the fish in represents culture, that which we have changed and created from what would have been only nature. Dharma represents the thought that creates the secure world, and is an artificial construct. Adherence to jungle law brands us or animals as pashu, while rising above, and living beyond the "might is right" mentality brands us purusha, or humans. Pashu could be a potent insult. The pot the fish is stored within brings the concept of property, namely Man...

Expansion of Lord Vishnu (energy) into every component of the universe First video These are quick notes from the first video of 7 Secrets of Vishnu. The symbolism of Vishnu, Mohini, and core ideas of Hinduism are discussed generally. Spiritual growth need not exclude material growth. Central theme of Vishnu lore: spiritual reality (purusha = human) wrapped in material reality (prakriti = nature). Only humans have ability to reflect, imagine, choose (not sure I agree with that) their paths. Both material and spiritual realities are intertwined and complementary, shown frequently as a human couple (dampatya adorning temple walls). Common nouns become proper nouns: purusha becomes Purusha (God). Vishnu (spiritual) and Lakshmi (material) are the yin and yang of reality. Adi-Ananta-Sensha The serpant Narayana sleeps upon Adi - one, waking, first perception of time Anantna - infinity, fully woke, ultimate sensation and full awareness of time Sensha - zero, sleeping, nothingn...

There seem to be numerous similarities with the story of Krishna and the story of Jesus, which is impressive considering the serious contrast of Hindu faith with Christianity / Judaism. However, just as many great epic stories have roots in cultures around the world, this is perhaps not as surprising after all. Beginning with events prior to their births, both King Herod and King Kans were warned of the birth of a boy child who would destroy them. No virgin birth happens in the Hindu Krishna tale, but the killings of thousands of baby boys following or preceding the birth of baby occurs. They are both reared among the common people, and multiple tales of miracles accompany each throughout their journey to adulthood. The story of the elderly and disabled woman of faith is very nearly identical to both, as her healing occurs as a byproduct of her faith in their power. Neither marry, as Krishna's realization of his true nature (and responsibilities to the people of this age) preve...

Mathura's king, Kamsa, was cruel, and his people longed for change and peace. The marriage of king Kamsa's cousin to Vasudev brought a heavenly announcement of his doom. The voice explained that the eighth child born to the couple would kill Kamsa, so he threw them into prison and killed six of their kids over many years by dashing them to the walls of the prison cell after their birth. Seventh child was miraculously transported out of the mother's womb to another woman's, and when the eighth child, Krishna, was born, the guards and Kamsa all fell asleep and the prison doors unlocked. Vasudev took the child, leaving his wife behind, and arrived at the Yamuna. Asking the mighty river for help, a beautiful serpent appeared, and protected the father and son through the river. They found a pack of gypsies, the Nana people of cowherds, dwelling on the other side (this was far from Kamsa's kingdom). Listening to an unnamed voice in his head, he found Yashoda and her ne...

The Great Dreams This story was really a set of prophecies regarding the coming doom of humanity, disguised in the form of sixteen great dreams experienced by a reigning king and interpreted by the Bodhisatta. The Converted Miser This story involves an older father who masquerades as his miserly son in order to teach him a lesson about generosity. Felt more like a prank than anything else. The Valiant Dwarf Bodhisatta, a dwarf in this life, lives vicariously through the puppet archer he uses to cement his place within the King's retinue.   The Stolen Jewels A monkey secretly snatches the queen's pearl necklace, and the blame is passed from one to another of the court retinue. The Too-Clever Merchant This was an adorable story about two merchants: Wise and Wisest. Wisest decided he deserved two shares from their venture (because with names like that, they'd be fools not to work together), and arranges for his father to hide in a log and pretend to be the voice o...

For the first half of this week's reading, I chose to categorize each of the short Jataka tales into The Shapes of Stories. While this was fun, I think there are quite a few tales so short or even so different as to not fit precisely into a specific story "shape." So, for this reading I am going to focus on my favorites and why I enjoyed them. The Stupid Monkeys This story reminded me so much of the children's book series featuring Amelia Bedelia , a woman whose good intentions always led her astray. I loved that series, and read them as a kid quite often. One of my favorite stories was when she decided to boil and salt the potatoes before planting them in the garden, so that they would be ready to eat when they finished growing. This story talks about practicality and foolishness in much the same way, using foolish monkeys so concerned with saving water they uproot each plant to check the root size before watering. I also think that the monkeys are more concerned ...

I've decided this week to use The Shapes of Stories , as described by Kurt Vonnegut, to classify each of the Jataka readings. I chose the Francis and Thomas Jataka Tales because I wanted to continue comparing each of the ancient Hindu stories with those of other cultures (it's insane how many of them are similar, or even spring from the same source), and their collection contains more than each of the others, giving me several weeks worth of reading. Web Source:  The Shapes of Stories The Little Guildmaster This is a delightful tale of pulling one up by one's bootstraps. Shrewd, skillful business and trade is used by the little guildmaster, beginning with a mouse and ending with a fortune and a family. I'm pretty sure I've read other stories along the same lines, but this is always a fun story concept. This falls strongly under the "Creation Story" shape (life quality very poor initially but steadily increasing, and ending with near maximal quality...

The stories I read this week both dealt with the grief from losing a spouse. Uttara becomes a widow when her husband Abhimanyu is killed during the great war in the Mahabharata. She is consistently referenced as child-like and innocent, which is honestly somewhat creepy throughout the story. The child-bride is widowed still carrying a child, and she ages considerably throughout the events of the story. This was a horribly depressing story. Her life ends only after her mother convinces her to stay alive and not immolate herself quite yet, as she needs to raise her son first. Siva-Mahadeva, known also as the Shiva, ultimately loses his wife Sati through an elaborate culmination of in-law drama. I liked this story much better, and there were several elements I found very interesting. Sati was very devout for a child; her piety and worship of Siva caught his attention early in her life, and she grew up knowing that they were meant to be together. Over her father's protests, they ...

I chose to continue my reading of Sunny Devee's Nine Ideal Indian Women, and found myself in awe with Sati Savitri. Quick facts: Daughter of Maharajah Ashwapati, ruler of Abanti Fell in love with a man doomed to live for one year Left her home, family, and life of luxury Lived in total happiness with her husband in poverty Story breakdown: Savitri accepted her husband's mortality, and was aware she was marrying a man with an expiration date. Their life is idyllic but shadowed in doom; she is present at his death. When Yom, the God of Death appears to take him, she pleads that he will take her too. After arguing for hours and walking to the very edge of the underworld, she traps Yom into realizing he has no choice but to restore her husband. This is cleverly accomplished via a series of boons he grants in hopes of sending her away.  He inadvertently "blesses" this widow with sons, which cannot be called a gift for a woman whose husband is dead; her virtue woul...

What are the laws of combat? I found myself wishing during the later parts of the Mahabharata that there was a copy of the rules of battle somewhere. At several instances throughout the story, (Arjuna and Karna, Bhima smiting Duryodhana's knee ) these rules are cited as being disobeyed. However, none of the participants in these battles seem to care enough to follow them. The night raid's moral ramifications (and consequences) seemed to be nothing more than a barter transaction through Shiva and Ashwatthamann just prior to the slaughter. "Yudishthira and his dog, ascending" - Nanda Lal Bose, c. 1913 Image Source: Wikimedia Commons Why don't dogs go to heaven? The story of Yudishthira's eventual arrival to Indra's celestial heaven has a very sweet moment; as each of his companions fall aside on the way to Mount Meru, the loyal dog Yudishthira refuses to abandon even at the urging of Indra transforms into Dharma, the god of justice. I adore this, ...

There were a few places in this reading that almost felt like informercials to me. The first few tales, including Arjuna's encounter with Shiva, his curse of five year's worth of dancing, and Bhima's encounter with Hanuman all feel like they could be advertisement blurbs in the back of an ancient magazine or subway ad (should such things have existed in that time frame). Breatharianism , as endorsed by the mighty Arjuna: "Are you searching for the ultimate cleanse? Have supplements and fad-dieting just brought you closer to giving up? Look no further, for Arjuna himself endorses the incredible inedia lifestyle approach referred to by hermits and Rosicrucians as "The last diet you'll ever need!" In fact, the sun diet worked so well for Arjuna that his purity levels and internal electric rhythms skyrocketed within only four months, permitting an ascension to the revered Shiva-level of the exclusive members-only Breatharian Brethren. Valuable prizes ...

The Palace of the Pandava Brothers Image Source: Wikimedia Commons The escape from the house of fire has one element which bothers me tremendously: the low-caste beggar family who is drugged and allowed to burn up. The treatment of low-to-no-caste peoples, already seen in the Ekalavya incident, is further highlighted by the actions of the Pandavas and their mother. Escaping from their crazy cousin? That is morally acceptable. Basically murdering a family of six to do so? That is morally reprehensible. I realize that India of bygone times utilized a caste system which had no regard for the lives of those below a certain rung, but Pandavas have now ceased to be a noble family for me. Did they cheerfully consign the beggar family to death? Was it a group decision, or a suggestion that everyone else decided to follow? Were they even slightly aghast at what they had done? The Pandavas supernatural origins could possibly displace feelings of guilt or shame over their treatment of ...

There was a lot of information presented early on in this reading, and I struggled at first to keep track of who everyone was. I've included a Kuru family tree graphic, it helped quite a bit with mentally organizing the characters. The story of Amba intrigues me for several reasons. Rendering herself unavailable to Vichitravirya for marriage material in her quest for King Shalwa's hand has dire repercussions for her sanity; the Bhishma obsession she cultivates following her rejection by King Shalwa seems a trifle misplaced. Her journey to rage and holiness could be a very dark story as a standalone piece, but I think I would like to wait on her until the rest of her story emerges. Kunti's eldest son, Karna, has a seriously strange backstory. Kunti herself had a nymph for a mother, and her dalliance with Surya (which really smacks of Zeus), produces a son she cannot care for. His trip down the river instantly connected with the story of Moses. I would like to see what oth...

Burning Man Festival Display Image Source:  Trey Ratcliff The story of Promila, wife of Indrajit, eldest and greatest son of Ravana, and the story of Sakuntala, daughter of Menaka and Bishwamitra, were infinitely more satisfying than Sita's story in the Ramayana. These are women who, unlike Sita, actively pursued their goals. Promila shows so much nerve and determination, even threatening to fight the troops of Rama in her goal to see her husband during the Rama-Ravana war, and choosing to die on the funeral pyre of her husband. Ravana himself is moved by her dedication when she dies, so much so that he erects a giant empty tomb ( cenotaph ) and the site of her death is made holy forever. Promila strikes me as a strong and independent woman, who allows no room for fear within her heart; this feels very different from Devee's depiction of Sita, who seems timid and frail in comparison. This could be in part due to the family she married into, as Ravana's family doe...

"Save our Sisters"  A Taproot ad campaign targeted at reducing violence against women; the campaign was pulled after significant controversy involving several Hinduism websites arguing that this type of imagery was a debasement of the Hindu faith, and that women, and injuries to women, should not be compared or related to the goddesses they worshiped. The argument for Rama's just exile of Sita to the jungle hinges upon the premise that his kingdom's honor retains a higher value than of his pregnant wife. The theme of sacrifice is strong within this text, and Sita's unflinching obedience to her husband is admirable, even as his own sacrifice (saying goodbye to his wife and unborn children) is lauded as a noble and honorable decision. Honor and chastity seem to be the highest attainable virtues for women; they are not strictly treated as property, but they are expected to conform to a set of ideals which are laid out by fathers and husbands. I am aching t...

"Sita Vanavasa" Sita in Exile, Ravi Varma Image Source: Wikimedia Commons Guilty until proven innocent seems to be fairly common in the world of the Ramayana, and treatment of females is no exception. Following her lengthy rescue, she is basically rebuffed by Rama and told only his honor is important. In fact, not until she literally walks through fire unconsumed will anyone take her purity seriously. Rama may be the divine embodiment of the just and perfect man, but his priorities are very clear: God(s) and country. Later, he basically tosses her out like garbage because he realizes that gossip is spreading in his kingdom. While the issue of gossip and the people's view of their ruler is important, could there not be a slightly more humane way to approach this issue? Something that shows that slander should not dictate the actions of a ruler? I read the final stories realizing that something, for me, was definitely missing. There is such a bittersweet el...

Steeth teeth worn by Richard Kiel as the killer Jaws, The Spy Who Loved Me Image Source: Wikimedia Commons Iron-toothed and iron-jawed: Vajradanshtra and Vajranhanu The picture of two generals both possessing either teeth or jaw of iron brings almost a cyberpunk aspect to this section of the Ramayana for me. Were they injured in battle, resulting in iron implants? Were they part-Vajra, born with iron instead of teeth and bone? Was one just simply terrible with his dental hygiene? I love the image of these crusty generals both begging Ravana for battle. One presents his mace, and the other is asking to actually eat Ravana's foes. This is dark and bloodthirsty, and could be a fantastic scene in a retelling of the meeting Ravana calls to ask for the advice of his warriors, princes, and chiefs. This could be shown as a war rally, or could just as easily be depicted, as in MacKenzie's retelling, as that of a defeated and desperate regrouping searching for answers and ideas...

Significant plot progression of the Ramayana thus far seems to be linked to a series of bad choices made by female characters. Beginning with Donald A. Mackenzie's relation of  Manthara's influence on Kaikeyi  to banish Rama, the theme continues with Surpanakha's instigation of Sita's kidnapping. While this is happening, Sita herself contributes to her own folly by shaming Lakshmana into chasing after Rama following the death of Maricha, leaving herself alone and undefended when Ravana arrives. With the exception of Shabari, the wise woman waiting in the shrine untouched by time, the female characters portrayed so far are responsible for the majority of the conflicts described. Kecak Ramayana in Bali, a dance recreating the battle from the Ramayana Image Source: Flickr Seen from Ravana's point of view, his actions are not so morally reprehensible, at least not at first. His sister Surpanakha has been permanently disfigured, and his brother Khara is killed...

Ganges River Delta Image Source: NASA The story which grabbed my attention immediately was that found in The Great Indian Epics, by John Campbell Oman, of Bagiratha and Ganga : The origin of the Ganges River , told to Rama by Vishvamitra prior to their visit to Mithila. The sheer scale of time involved in this story is impressive. Just for fun, if Vishvamitra was telling Rama this story at ~5085 BCE (which is taken from this fascinating page regarding  Scientific Dating of Ramayan Era ), and this story relates ancient times, then using the reigning time given for each ruler as seen below, 92,000 total years elapsed within the ancient story alone. For this story to be dubbed ancient when it was related implies a passage of time nearly mind-boggling.  Sagara reigned 30,000 years.  Anshumat his son reigned 32,000 years.  Dilipa, his successor, reigned 30,000 years. Only Bhagiratha was able to succeed in his quest to elevate his 60,000 dead un...