Showing posts with label Vishnu. Show all posts
Showing posts with label Vishnu. Show all posts

Paasuram #2: Kodai, the teacher, and the vessel of silence

 Paasuram 2: Kodai, the teacher, and the Vessel of Silence

The second dawn of Margali arrived with a biting chill that seemed to test the resolve of the seekers. In the ancient groves of Srivilliputtur, the shadows of the palms stretched long under the fading starlight. The village was silent, but it was a silence charged with purpose.

Kodai stood in the center of the dust-swept courtyard, her hair unadorned, her eyes bright with a fire that did not require the enhancement by eye-shadow. Around her, the girls gathered, shivering not just from the cold, but from the weight of the discipline they were about to embrace.

"Listen, O those who live here, in this sacred place," Kodai began, her voice carrying that peculiar puranic resonance—a sound that felt as if it were coming from both the earth beneath their feet and the sky above. "Hear the nature of the Vratha we perform. To reach the feet of Him who reclines upon the Milky Ocean, we must first make our own hearts as pure and as white as that celestial sea."


The Sacrifice of the Senses

Dharini, a girl known for her vanity, looked down at her hands, which felt bare without the usual rings. "Kodai," she whispered, "we have left our warm beds, but must we also leave behind the sweetness of our lives? The milk from our own cows is so rich, and the ghee smells of the sun and the grass. How will we find the strength to sing if we do not nourish ourselves?"

Kodai turned to her, her gaze soft yet unyielding. "Dharini, the sweetness we seek is not found on the tongue. We are the daughters of cowherds; milk and ghee are our wealth. To give them up is to tell the Lord: 'See, I value Your grace more than the very substance that sustains my body.' We shall not touch the clarified butter that flavors our rice, nor the milk that warms our throats. We shall feast instead on the Nama (Name) of Narayana."

She gestured toward the horizon, where the distant roar of the ocean seemed to echo in the wind. "Think of Him—Paraman—who sleeps upon the serpent Ananta. He requires nothing, yet He sustains everything. By avoiding these luxuries, we align our pulses with His cosmic rest. We are clearing the clutter of the senses to hear the flute of His soul."


The Unadorned Beauty

The girls followed Kodai toward the river for the pre-dawn bath. Along the way, they passed bushes of wild jasmine and red hibiscus, their fragrance heavy in the humid air. Normally, the girls would have scrambled to pluck them, weaving elaborate braids to catch the eyes of their kinsmen.


Kodai and her friends proceeding to the river
[Image generated by Gemini AI


"Do not reach for them," Kodai commanded gently as she saw a few hands stray toward the blooms. "This month, the flowers belong only to the submission of prayers. We shall not tie a single petal in our hair. Why decorate a body that is but a temple for one who dwells within us? If the temple is clean, the Deity will shine through without the need for ornaments."

She looked at their faces, pale in the moonlight. "And let no kajal mark your eyes. Let your vision be sharpened by the longing for His sight, not framed by the soot of a lamp. True beauty is the transparency of a soul that has nothing to hide from Narayana."


The Discipline of the Tongue

As they waded into the river, the water up to their waists, a girl began to complain about the sharpness of the stones on the riverbed. "Why must the path be so jagged? Surely the Lord knows we love Him without us having to suffer—"

"Hush," Kodai interrupted, placing a finger to her lips. "This is the second pillar of our vow, the discipline of speech. We shall not utter words that carry the poison of ill-will. We shall not carry tales from one house to another. A tongue that slanders a brother or sister cannot possibly sing the praises of the Pure One. If you cannot speak words that are like honey and truth, let the water of the river hold your tongue in silence."

The girls fell into a deep, meditative quiet. The only sound was the rhythmic splashing of water and the distant, melodic chanting from the temple. They realized that the Vratha was not merely about what they ate or wore, it was about the nature of their character.


The Flow of Compassion

After the bath, as the first rays of the sun, the color of molten copper, began to streak the sky, Kodai led them back toward the village. But they did not go straight to their homes.

"A heart that seeks Narayana must expand until it encompasses the world," Kodai said. "We have denied ourselves ghee and milk, but we shall not deny the hungry. We have gathered our strength through prayer, but we shall use it to lift the sorrows of others."

She reached into a bag she carried and began to distribute rice cakes to the mendicants sitting by the temple gate. Following her lead, the other girls, even the once-fretful Dharini, began to perform acts of charity. They sought out the elderly who had no children to fetch their water, they shared their simple home food with the wayfarers, they spoke words of comfort to those in grief.

"This is the secret of the Pavai," Kodai explained to a group of curious onlookers. "We do not perform these penances to please ourselves or to gain a seat in a distant heaven. We do them to make the world free of sorrow. When the devotee suffers a little for the sake of the Lord, the Lord ensures that the rest of the world suffers less. Our Tapas is a shield for the village."


The Surreal Presence

As the morning progressed, a strange phenomenon began to occur. The cows, usually boisterous, stood in a state of tranquil meditation, their eyes fixed on the girls as they passed.

Kodai walked at the head of the procession, her form seeming to shimmer. To those with eyes to see, she appeared not as a girl of ten, but as a manifestation of Bhu-Devi (the Earth Goddess) herself, instructing her children on how to live in harmony with the Divine.

"We shall do no act that is banned by the scriptures," she told them as they reached the temple courtyard. "Not because we fear punishment, but because we love the Order of the Universe. To follow His law is to dance to His rhythm."

They stood before the grand gopuram, their hearts light despite their empty stomachs. The absence of ghee, the absence of flowers, the absence of finery, it had created a vacuum that was rapidly being filled by a profound, inexplicable joy.


The Dialogue of the Soul

Neela, always eager, approached Kodai. "I feel... light, Kodai. As if my family or my house and these lands no longer pull at my heart. But will we be able to sustain this for thirty days? The body is weak."

Kodai looked toward the sanctum, where the Lord lay in His eternal sleep, dreaming the universe into existence. "The body is a shadow, Neela. If you focus on the shadow, you will always be tired. If you focus on the Light that casts the shadow, you will never stumble. He who sleeps in the Ocean of Milk is now awake in your heart. He is the one who will carry the vow for you. You are merely the instrument; He is the Player."

The day continued in a blur of service and song. The girls of Srivilliputtur had become a living poem. They were no longer individuals with private desires; they were a collective entity, a collective of spirits moving toward a single point of light.

As the sun began its descent, the girls gathered once more. They were hungry, their skin was dry from the lack of oil, and their hair was wild. Yet, they had never looked more beautiful. The "surreal spiritual" glow that Kodai had promised was beginning to manifest. It was a beauty that came from the inside out, a radiance born of sacrifice.

"Tomorrow," Kodai whispered as the stars began to reappear, "we ask for the rain. Not just the rain for the crops, but the rain of His grace. But tonight, sleep with the satisfaction that you have conquered a small part of your own ego. The Milky Ocean is not far."

The second day of Margali ended, not with a feast, but with a profound sense of fullness. The girls had learned that in the grammar of God, absolution and discipline is often the fastest way to his blessings.


(c) Bharat Bhushan
19 December 2025

Kapila Mahamuni - the sage who burnt King Sagara's sons to ashes : : Ancient legends of the 'descent of Ganga'

Kapila, or Kapilacharya, or Cakradhanus, a vedic sage, is the son of Kardama Prajapati and Devahuti, according to the Bhagavata Purana. Kardama also had nine daughters, who were taught equally, as was Kapila, and they married Marici and other rishis. Believed to be an incarnation of Vishnu, Kapila came to be the most accomplished. He is also thought to be the preceptor of the King of Sindhu, in his times.

The ancient legend of Kapila Muni and the sons of Sagara, the King of Ayodhya, may refer to a different sage from the author of the Sankhya philosophy. The latter was known as the founder of the Samkhya school of Hindu philosophy. His student, Asuri, is also considered to be one of the first Master of Samkhya philosophy. He is thought to have lived in the 6th or 7th century BCE. Kapila is recognised as a sage of the late Vedic period (1500 BCE to 500 BCE). It is supposed that he had an impact on contemporary and later schools of knowledge as discerned by Gautama Buddha. There are several references in the puranas to speak for and against the possibility. Let the learned and the researcher in ancient knowledge systems determine the aspect. 


It is proposed that Kapila Mahamuni, the rishi related to the descent of Ganga, lived long before the composition of the Ramayana and the Puranas. However, his name has been included in various later composed writings, perhaps alluding to a longer presence, much like Brahmarshis Vashishta and Vishwamitra. There is a theory that it is the Bhagavatha Purana that adds Devahuti as the third daughter of Manu and Shatarupa, to thus introduce the legend of Kardama Prajapati and thereby, of their son, Kapila Mahamuni. Similarly, there is another theory that Kapila Mahamuni is described as an incarnation of Vishnu, in order to strengthen the respect for the Purana and thereafter, with the appellation to the latter Kapila Mahamuni and to the Samkhya philosophy. 


There is mention of two Kapila munis in the Narada Purana. One is the incarnation of Brahma while the other is the incarnation of Vishnu. The Bhagavata, Brahmanda, Vishnu, Padma, Skanda and Narada Puranas and the Valmiki Ramayana consider Kapila as an incarnation of Vishnu, while the Padma and Skanda Purana term Kapila as Vishnu himself, who came upon earth to share his knowledge. He is called ‘Vedagarbha Vishnu’ in the Bhagavata Purana. The 1000 names of Vishnu, the VishnuSahasraNama, includes Kapila as one of the names of Vishnu. A modern researcher presents Kapila Mahamuni, he of the Veda, Sramana tradition and of the Mahabharata, as the same Kapila, the founder of Samkhya philosophy. Of course, Kapila’s Samkhya philosophy is also described by Krishna to Uddhava in the Book 11 of the Bhagavata Purana, with a passage also known as the ‘Uddhava Gita’.  


Devahuti is the daughter of Svayambhuva Manu, who had two sons, Priyavrata and Uttanapada, and three daughters, Akuti, Devahuti and Prasuti. Akuti was wed to Ruci, Devahuti to Kardama and Prasuti to Daksa Prajapati. Akuti and Ruci had a boy named Yajna, who was considered as a partial incarnation of Vishnu. Prasuti had several daughters in her marriage with Daksa. 


There is a legend about Kapila Muni’s birth. Kardama Prajapati, his father, is supposed to have been born from Chaya, the reflection of Brahma. Thus, Brahma asks Kardama to ensure that he has progeny. Kardama goes to the banks of the Saraswati river and practises strict penance. Vishnu appears and blesses him, saying that Manu will soon arrive with his wife, Shatarupa, in search of a groom for his daughter, Devahuti, and assures him that Vishnu himself would be born of that marriage. 


Kardama Prajapati and Devahuti had nine daughters, namely Kala, Anusuya, Sraddha, Havirbhu, Gati, Kriya, Khyati, Arundhati and Shanti. They were married to the rishis, Marici, Atri, Angiras, Pulastya, Pulaha, Kratu, Bhrigu, Vashishta and Atharvan respectively. 


Kapila began a severe penance during the lifetime of his father. Later, as Karadama Prajapati died, Kapila Muni’s mother, Devahuti, approached her son and asked to be instructed on the path of Bhakti Yoga. Kapila Muni imparted spiritual knowledge of Kapilasastra, the philosophy of yoga and about theistic dualism, to his mother along with instructions to follow the path. Subsequently, Devahuti established severe austerities for herself and attained samadhi. The 8th Skandha of Devi Bhagavatha mentions that, later, Kapila Mahamuni journeyed to the Asrama of Pulaha and lived there. 


Later, Kapila is known from the conflict with the 60,001 sons of the King Sagara of Ayodhya. The Sagaraputras, as they were known collectively, disturbed Kapila at his penance, deep within Patala, the netherworld. There is an earlier mention about the reason for Kapila Mahamuni’s presence during the rule of Sagara. While the King’s 60,001 sons dug up the continent of Jambudvipa in search of the sacrificial horse, the devas, gandharvas and bhujangas complained to Brahma who assured them that Vishnu had incarnated as Kapila Mahamuni and would kill the Sagaraputras. And as foretold, they saw Sage Kapila in deep penance with the sacrificial horse grazing peacefully, nearby. The sage glared in anger at being disturbed and the intruders were reduced to ashes. 


In an earlier retelling, the King Vena abandoned the Vedas and declared that he was the actual creator of Dharma, as he understood it, and governed against the accepted knowledge of righteousness and was killed. It is said that Kapila Mahamuni advised the sages to churn Vena’s thigh, and thereby emerged the Nishadas. From the right hand of Vena, it was Prthu who came forth and made earth productive once again. 


The Matsya Purana presents Kapila as the son of Kashyapa from his wife, Danu, daughter of Daksha Prajapati. Danu had 100 sons, including Kapila. Some of his brothers include Dvimurddha, Shankara, Ayomukha, Shankhushiras, Samvara, Ekachakra, Taraka, Vrishaparvan, Svarbhanu, Puloman, Viprachitti and the other Danavas. 


The Brahma Purana and the Harivamsa has Kapila as the son of Vitatha or Bharadwaja and that he is given in adoption to Bharata. Perhaps, these various references are about different individuals but it is not distinctly separate. The Vishnu Purana mentions Bhavanmanyu as the son of Vitatha. The Brahma Purana and the Harivamsa also include Sohotra, Anuhotra, Gaya, Garga and Kapila as the sons of Vitatha. There is another version that mentions Vitatha is the son of Bharadwaja and that upon the death of Bharata, it is Bharadwaja who instals Vitatha as the King. 


The latter Dharmasutras and other texts, including the Baudhayana Grhyasutra or Dharmasutra mentions Kapila as the son of the asura Prahlada, while laying rules for the Vaikhanasas. The Vaikhanasa or Vaikhanasagama, as propounded by Sage Vikhanasa, is a tradition of Vishnu worship as the supreme God, from the school of the Krishna Yajurveda Taittiriya Shakha and the Vaikhanasa Kalpasutra. The Sutra mentions Kapila as the one who established the rules for ascetic monks in those times, while creating the ashrama orders of brahmacharya, grihastha, vanaprastha and sanyasa. In some texts of the Mahabharata, Kapila Mahamuni is the rishi who argues against sacrifices and for an end to cruelty to animals. 


Kapila Mahamuni is described as one with a beard, in padmasana, with closed eyes in dhyana, with a jata-mandala necklace around the head, in deer skin, yagnopavita and a kamandalu with him. This representation is also thought to be that of Kapila, the founder of the Sankhya philosophy. There is also mention in the Jnatadharmakatha, that Kapila is a contemporary of Krishna and considered to be the Vasudeva of Dhatakikhanda.


Bharat Bhushan
26 July 2024

Note - Drawn from various internet sources. Rewritten for commonplace reading.
There are various other versions of these ancient legends and related ones leading up to others.

Toramana, the Hunaraja : The Huns in India; their conquests and defeats;

Toramana, also known as Toramana Shahi Jauvla, was a king of the Alchon Huns during 493-515 CE in northern India in the late 5th and early 6th century CE. Toramana consolidated the Alchon Huns rule in the erstwhile Punjab areas as known today in northwestern India and present-day Pakistan. His rule, through conquests, extended up to Eran in Madhya Pradesh. He is known to have used the title “Maharadhiraja” (i.e., Great King of Kings) in his inscriptions, as seen in the Eran Boar inscription. 

The Sanjeli inscription speaks of Toramana’s conquest and control over Malwa and Gujarat. His other conquests included present-day Uttar Pradesh, Rajasthan and Kashmir, and as far as Kausambi, where one of his seals was discovered. 

The Risthal inscription discovered recently mentions that it was the Aulikara king, Prakashadharma of Malwa, who defeated Toramana. He is also known from Rajatarangini and through coins and inscriptions. 

There is record at Kura or Khura in the Salt Range in Punjab, now in Lahore, of the building of a Buddhist monastery by Rotta Siddhavriddhi during the reign of Toramana. The donor allowed the religious merit to be shared by him with the king and his family. The Khura inscription (495-500) mentions Toramana as Rajadhiraja Maharaja Toramana Shahi Jauvla. The word ‘Jauvla’ is thought to be an epithet or honor, of the Buddhist record in Sanskrit, that recorded the gift of a monastery to the monks of the Mahisasaka school. 

The Gwalior inscription about Mihirakula, son of Toramana, written in Sanskrit, describes Toramana as a ruler of great merit who by his heroism is characterized by truthfulness and justice. The Eran Boar inscription in Eran, Malwa, 540 km south of New Delhi, in Madhya Pradesh, was erected in honor of Varaha avatar, of the deity Vishnu. The inscription praises Vishnu who as Varaha Avatar lifted up the earth out of the waters and caused the mountains to tremble and who is the pillar of the great home that comprises the three worlds. 

The ancient statue of Varaha has engravings that speak of protecting rishis and of upholding dharma. The 484/85 CE inscriptions in Sanskrit on the neck of the boar are in 8 lines of Brahmi script and record the construction of the temple at the location by Dhanyavishnu, the younger brother of Maharaja Matrivishnu, who had died. The inscriptions speak of Maharajadhiraja Toramana and of the first year of his reign over the world with splendor. 

The seals in the name of ‘Toramana’ and ‘Hunaraja’ in Kausambi suggest that the city was probably attacked and destroyed by the Alkhons under Toramana in 497-500 CE. 

The Rishtal stone-slab inscription informs that the Aulikara king Prakashadharma of Malwa defeated Toramana in 515 CE. He could also have been defeated by king Bhanugupta of the Gupta Empire in 510 CE, according to the Eran inscription. The battle has not been described elsewhere. 

Silver coins issued by Toramana were in use immediately after the use of Gupta silver coins. The coins include the fan-tailed peacock and the design is similar, except for the honor given to Toramana. 

8th CE Jaina literature, the Kuvalayamala states that Toramana lived in Pavvaiya on the banks of the Chandrabhaga and was emperor of the world. 

It was Prakashadharma of the Aulikara dynasty who defeated Toramana. Later, Yashodharman, son of Prakashadharma defeated Mihirakula, the son of Toramana, and freed the Malwa region from the Hunas. The Aulikaras were rulers of Malwa between the 4-6 century CE, based near Mandsaur. Their kingdom covered present-day western Madhya Pradesh, southeastern Rajasthan and northeastern Gujarat. The kingdom of the Aulikaras are known from several inscriptions and inform that the kings were Hindus, who built temples to Shiva, Surya and Vishnu as also Buddhist monasteries in western Madhya Pradesh and east Rajasthan.


Bharat Bhushan
17 June 2024

Note
Drawn from various internet sources. Rewritten for commonplace reading.
There are various other versions of these records of the Huns and Hunarajas in India and related ones leading up to others.
References to Yashodharman, Aulikaras, Mihirakula and the Alchon Huns will be posted later.