Conciliator

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Upon receiving orders from Vishnu, Brahma, the four-headed god of creation, was racking his brains to create a world of beings. He created Asuras (demons), Suras (Devas/gods), celestial beings, human beings, animals, birds, reptiles, insects and others. He was in a Rajasic (motion, passion; creative fervor) mood. A tinge of fear pervaded him. He looked around and saw a long, dark and dangerous shadow of himself. He immediately discarded that body of ignorance and darkness, which became the Asuras, the demons (Yaksas and Raksasas). He was not pleased with himself; he thought he could do a better job. He psyched himself up and said, “I am disappointed with me, for I created these good-for-nothing Yaksas and Raksasas. The first thing I do, I make a mistake. Let me give up this darkness (clinical depression) in me. Let me show the Lord (Vishnu) what I can do.” As he started feeling better, the darkness- and ignorance-born demons tugged and pulled at him with intent to eat him alive, because they were hungry. The god with the four heads immediately experienced a flash of creative energy and threw daylight in front of them; the shadow of death disappeared immediately. The daylight took forms into Sattvic (virtuous) gods. Since then there has been rivalry between light and darkness, gods and demons, good and evil, right and wrong. The gods and the demons were fraternal brothers and cousins. It is not uncommon for the gods and the demons to intermarry. The gods made Indra their chief.

Rivalry, war, death, and destruction were the staple of their uneasy co-existence. Once upon a time, Rishi Kasyapa lived with his thirteen wives, born of Daksa. Each consort represented one month of lunar year. Two of his wives were Diti and Aditi. Aditi’s twelve sons were called Adityas who were in charge of solar years. Diti had sons who were called Daityas. Vishnu claims a connection to both: Of the Adityas, I am Vishnu. Of the lights, I am the radiant sun. Of the Maruts, I am the Marici. Of the stars, I am the moon. Bhagavad Gita--10.21.

Daityas were Asuras (the Titans), who were strong and opposed to Devas/gods/suras.

Diti made up her mind to kill Indra (Sakra), the son of co-wife (Aditi), and the chief of Devas, because the Devas killed her sons. She went to her husband Kasyapa, worshipped and propitiated him and pleaded for such a boon. Kasyapa conferred the desired boon, saying that she should remain pious, pure, and sleepless during her pregnancy for a period of a hundred years and that a son equal in beauty to Manmatha (the god of love) would kill Indra in battle. Indra overheard the conversation and devised a plan to kill the fetus in the womb by staying close to her, serving his stepmother in the performance of severe penance and using a vulnerable moment to destroy the fetus. Diti accepted his help and Indra brought her flowers, fruits and twigs, necessary for the performance of penance. She was overpowered by sleep once during the last year of her pregnancy before completing the penance; she forgot to perform the ceremonial washing of her feet. (Pregnancy in this case lasted many years.) Indra saw an opportunity at this moment and in anger with his Vajra split the embryo into 49 pieces, which became 49 Maruts. Indra’s anger softened and sublimated, when Diti pleaded with him to make her sons the ganas (Marutganas), the wind gods possessed of physical strength. (Note: Cleaving the embryo into 49 pieces would be a miracle even in this age of cloning and biopsy of the four-celled embryo for screening for heritable disorders. It would be a true miracle if someone can split the embryo into 49 parts, each becoming a viable fetus. Vajra consisted of a metal rod with a trident on one or both ends, held by one or both hands. Celestial weapons designer, Tvastar, made Vajra especially for Indra.)

According to Brahmanda Purana (3.4.2.153), anyone who kills a cow or a fetus or sets a house on fire goes to hell, Krura-graha (house of Cruelty). As you may notice, "Krura" in Sanskrit means "Cruel."

According to western scholars, there were wars between the invading Aryans and the natives. The Aryans regarded themselves as friends of gods, and the natives as the friends of demons. It very much sounds like the arrival of the British in India where the natives were regarded as the savages and the British were the civilized class. Or it could be comparable to the arrival of Europeans into the Americas, where the whites regarded themselves as the civilized people and the Native Indians as savages. The Daityas came into existence in the post-Vedic literature. The priestly class considered the natives as the enemies of their gods such as Indra. As time beat its path, the ruling Aryans and native kings came into an accommodation, intermarriage, and social and cultural integration, which led to blurring the difference between the Aryans and Dasyus. Though Indus Valley civilization was very advanced in numerology and others, the Aryans had superior fighting skills and equipment. The Aryans could not count beyond 1000, while the ‘lowly’ Dasyu had a single term-name for a million or a billion*. The Aryans took the Dasyu woman for pleasure, when the wars turned in their favor. This further blurred the racial difference. The Aryan and Dasyu division lost its demarcation well before the arrival of The Buddha. The Aryans could not bring themselves to accept the phallus worship (Linga or Siva worship), as mentioned in the Rg Veda. Indra over years lost his eminent status. Everybody was knocking him down. Poor god, he had the misfortune of coming into the cross hairs of Lord Vishnu in his various forms; the Lord always put him back in his proper place. Rudra-Siva of the Dasyus was a fierce god in the opinion of the Aryans. They and others tried to pacify him by getting on his good side and called him "Auspicious." Many Vedic elemental gods were relegated to minor status; Vishnu and Siva rose to the top with Brahma always playing a second fiddle. Poor Brahma! Though he is the most learned in Vedas, he always seems to lose his way (the absent-minded Vedic Scholar) and has to look up to Vishnu or Siva for guidance. The Puranas do say that when he was seated on the lotus flower that sprouted out of the navel of Lord Vishnu, he tried to find its origin. He strode up and down the stem of the lotus stalk in vain while Vishnu was in Yoga-Nidra. Vishnu had to make it obvious for him.

Once upon a time, when Krishna was walking the land of Brindavan, Brahma developed a perverse desire to test and subjugate Krishna. When child Krishna was not looking (though he has eyes in all directions), Brahma rustled and hid the cattle out of sight in a cave. Brahma, thinking that Bhagavan should not know about this cattle-rustling and their hide-out, made the cattle vanish by his magic of Maya so that Bhagavan would panic over his loss. Brahma is no match to Bhagavan, the Mayin of Mayins (the performer of illusion). The one who seeks the refuge of his sacred feet is eternally freed from Maya and the shackles of Samsara. Bhagavan knew Brahma inside out. Bhagavan left for Brahmalokam, the abode of Brahma. That does not mean he was not in Bhuloka, Vaikuntha or Brindavan; he is omniscient, omnipotent and omnipresent. In what form did he go to Brahmaloka? Yes, in the form of Brahma himself. He met the Dvarapalas (the gatekeepers) and told them, "Kali Yuga is about to come. There is rise in Adharma. There are very many impersonating Brahma. If anyone comes in the person of Brahma, kick him out of here." So saying Bhagavan went into Brahma's abode. Devious Brahma was smug in his act of having fooled Bhagavan and beat his way to his abode. The gatekeepers thinking of Bhagavan's warning of impersonators of Brahma, mauled and accused him of impersonating Brahma. By the time he convinced them of his real identity, many cows, calves, herdsmen with their staffs and shawls exactly like what he hid in the cave, surrounded him. There was no difference between them. Brahma immediately knew the handiwork of Bhagavan, eulogized and asked Him for forgiveness. All this states that Bhagavan is the Antaryāmi (inner Soul or Being) of beings and universe.

(Sekkizhar in the verse 17 of Periya Puranam tells that the four-faced Brahma came to Kailas to worship the feet of Siva. Since it was not an auspicious time to worship, he retraced his steps. Since his vehicle Annam's (White Swan, as white as the driven snow) white color merged with the snow of Kailas, Brahma could not locate the white swan and hence he went back. The erudite Brahma always seems to have troubles like this. Brahma should have put a colored flag where he parked his transport, the swan. Does it not remind you of people who park their cars in the Mall parking lot and are unable to find them? He should have told the swan to come to him when it spotted him or to keep an eye on him.)

Siva Purana says that once Siva caught him telling a lie and conscripting a false witness in the form of a flower. There was a rivalry between Vishnu and Brahma, each claiming a higher status. Siva settled the issue by appearing as a fiery Lingam spanning the universe with no ends in sight. Vishnu in the form of Boar went down to the nether worlds in search of the lower end of Lingam, while Brahma flew on top of his mount, swan, at the speed of wind, mind and thought to find the upper end of Lingam. Both could not find the ends and returned to the ground. Brahma on his way back saw a flower falling from the head of Siva and immediately conscripted the flower to bear false testimony that it saw Brahma reach the upper end of Lingam. Vishnu admitted his failure to find the lower end of Lingam; Siva, knowing Brahma's false claim, became angry and chopped off one of his five heads and relegated him to an infamous status of lonely god with no devotees, temples or ceremonies in his honor. Vishnu was given an equal status with Siva and thus enjoyed having devotees, temples, and rituals. The Ketaki flower was relegated to a lower status, by which it would not adorn Siva's head but would be used for decorative purposes in the temple. This shows the rise of Siva and Vishnu, Siva conferring an equal status to Vishnu, and fall of Brahma, Indra and Ketaki flower. Brahma was the creator; he was given all the needed material by the Lord, all nicely encapsulated in the golden egg. Yet creation did not unfold until Lord Vishnu had to enter the egg with a piece (amsa) of himself. The golden egg needed that transformational penetration by the Lord for the creation cascade to show its beauty and grandeur. There are no more than a few temples dedicated to Lord Brahma.

The penetration of the Egg by Vishnu for "Creation" gives us an idea that the ancient Hindus had an idea of fertilization of the Ovum by a sperm for the formation of an embryo and a fetus.

Durga is regarded by the western students as belonging to Postvedic period. Her warrior status is assumed to represent the wars between the indigenous population of India and the Indo-Aryans. They regard Durga as the high-caste version of non-Brahmanical Prevedic Kali. One of the episodes illustrates the blood thirstiness of Kali and that is for a good reason. Kali faced Titan Raktavija on the battleground and fierce battle took place between the Titan and Kali. A thousand fighting clones of Titan appeared from each drop of blood every time she wounded him and spilt his blood on the battleground. The battlefield was chock full of these fighting clones. Kali brought in Matrakas to fight her battle with the clones. Things got worse; more clones appeared as more blood was shed. Kali created Chandi, who started killing the clones. Kali had a brilliant idea: she sucked up all the blood from his body and bones as the Matrakas and Chandi were killing the clones; she herself was stuffing the clones into her mouth. As the Titan was sucked bone-dry, there was no more blood falling on the battlefield. That was the end of Titan Raktavija. The drops of blood becoming clones have an intriguing suggestion that blood cells carry the genes of a fully grown individual. Not a bad idea in those days when nobody thought of making clones from blood. Now clones are made by extracting and discarding the haploid nucleus from the ovum and putting in nucleus from the donor cell, which has the full complement of chromosomes of either a male or a female (of the donor). The en-nucleated haploid ovum cell is made diploid by this process and a little tweaking with electroshock starts the process of division, embryo and fetus formation which needs implantation in the uterus.

Brahma was once saved from the fury of Siva by Vishnu, the conciliator. Brahma asked his son Daksa to give his daughter Sati in marriage to Siva. At the marriage ceremony, Brahma served as the priest. As the married couple, Siva and Sati, were circumambulating the fire, accidentally the bare feet of Sati became visible to the eyes of the officiating priest and grandfather Brahma, who was immediately bitten by lust ( for he never saw the feet of his granddaughter). He wanted to see the face of Sati but could not because Sati was hiding her face behind the veil out of bashfulness. Brahma, the Vedic Scholar, hit upon the idea of raising a cloud of smoke and using it as a pretext to see her face; he fed the ceremonial fire with wet twigs and that created smokiness in the room; everyone including Siva, the Bridegroom, kept the eyes closed. Siva is a Mayin and knowingly kept his eyes closed purportedly to avoid stinging from the smoke. Brahma lifted the veil off the face of Sati and enjoyed looking at her tender and lovely face for a long time with resultant escape of four drops of gonadal fluid and its spillage on the ceremonial ground. He covered himself very adroitly, but Siva saw all this in his divine vision. Siva was very angry and raised his trident to kill him. All the assembled guests were shocked at the turn of events. Lust was bad enough and the discharge was a sin. Everything came to an abrupt end. Siva's fury frightened everyone. The near and dear pleaded with Siva to forgive Brahma, the creator. He would not listen and said that he would kill him and assume his portfolio of creation. Daksa, the father of Sati, came to Siva and pleaded with him to spare his life. Daksa had to point out to Siva that Brahma was the one who recommended Siva as the most suitable bridegroom for Sati. Siva would not listen and his anger did not abate. Vishnu stepped in and tried to cool things down; he started eulogizing Siva. Brahma, Vishnu, and Siva are none other than himself in three names and forms. He added that he was Brahman and the three were his attributive forms. Just like the body has head, body and limbs, so were also the three forms of Siva: Brahma, Vishnu and Siva-Rudra. Siva accepted Vishnu's pleading to forgive Brahma. Thus, Visnu saved Brahma's neck and four heads from the fury of Lord Siva. Remember Brahma lost one head previously because he told a lie.

Western students of Sanatana Dharama say that Vishnu was a minor Vedic god representing the sun and striding the earth and heavens in two paces. He was the god of seafaring people, because he was associated with the sea. In post-Rg Vedic period, he acquired many more attributes. He became the best of the species of fauna, flora and matter, representing the best in gods and in all that exists. Siva, the pre-Vedic ithyphallic figure (with buffalo horns in Harappa) underwent many modifications and permutations in the psychic makeup of the aboriginal tribes and the Aryans with evolution of Linga, Yoni, and Bull from Rudra-Siva of fierce nature. With contributions from Samkhya doctrines and priests, Siva-Sankara emerged from Rudra-Siva. Natural events as birth, life and death gained ontological elevation to creation, maintenance, and sublation and Brahma, Vishnu and Siva neatly acquired their respective roles. Vishnu's eminence received a boost from his avatars, while Siva's saktis transmuted from raw fierceness to a manifold power of auspiciousness, creation, maintenance, destruction, veiling and grace. Aryan Indra fell into anonymity, though Vishnu claims that among gods he is Indra. Brahma became a subsidiary with the rise of Vishnu and Siva cults. Sivan, Siva, and Sivam (male, female, and neuter) represent and transcend all three genders. Lingam is transcendent and immanent and represents his Oneness, his myriad forms, his sakti and 96 tattvas. Linga's supreme status is revealed by the rounded upper and lower ends indicating that he does not stand or arise from any thing.

Much of this hypothesizing, that is not devout, is refuted by the devout followers of Vishnu and Siva.

There was no segregation, as we know, between the Aryans and the so-called Dasyus. There are very many instances of intermarriage between Aryans and Dasyus. Many gods, godlings, and notables such as Arjuna and Bhima married outside their race and some were also products of intermarriage.

Daasyu is a word that does not have the same connotation as the word "slave." Daas means to injure; one who injures is a Daasyu. It also means infidel, slave, barbarian, fiend or demon, more as an afterthought. The slave appellation came later. Obviously, the Daasyus were experts in gorilla tactics for they ambushed the Aryans and fled. They were depicted as infidels for they did not worship the Aryan god Indra. The Aryans looked at the natives and noticed certain features; epithets were used to describe them: A-naasika, Daasa-jana, Daasii, Daasi-patnii, Daasa-varga, Daasya-varna etc. The Aryans did recognize the high degree of civilization and Daasyu ingenuity.

A-naasika is a noseless person of either gender. "Nose" is derived from the Sanskrit word Naas.

There was no historical written records in India of any Aryan invasion of India. The so-called Aryans did not record any wars against any Dravidian rulers and no names were ever mentioned. Indus civilization collapsed from natural calamities. The Aryans were the people of Indus civilization and lived in India before and after the collapse.

Diti was worshipping the God of gods, Vishnu, at the time she conceived and carried, and wanted her son to kill Indra, the chief of gods, because Devas (gods) killed her sons. Kasyapa was a very important personage, who was once before chosen along with his wife Aditi by the Lord as parents of Vishnu incarnation, Vamana. Vishnu, being a Sattvic God, protected the embryo from destruction (from the Vajra of Indra) and knew the intent of Diti. He, known for his reconciliation, made sure the enemies became friends. While Lord Vishnu has this remarkable quality to protect, defend and serve the devotee, he destroys, rebuilds and transforms the life and careers of his detesters, detractors, and dumbbells. Either way the devotee and the detester with his ilk come out winners, when they have the fortune to come into his notice (grace). Nobody escapes his notice for he has eyes all around, omni-directional ears, and a finger in the pie. The Lord, when he is thought of in devotion or hatred, gives liberation (all-around nice God); Vaisnavites believe that Vishnu is like a bitter medicine to the detester; it would only cure him of his ills.

Love Me once, you are free (liberation/moksa); hate Me once, your are free; ignore Me once, you will fry in hell.

The Gopis attained liberation (moksa) by love, Kamsa by fear, Sisupala by hatred, Pandavas by friendship, Yadhavas by attachment, Narada by devotion. The key is thinking and remembering the Lord in love, fear, hate, friendship, attachment, devotion or any one of myriad feelings. The Lord seems to say, "Ignore me at your own peril." Krishna's (Vishnu) anger or any act is one of grace; it is always liberating.

A question was asked of Jung: What gives liberation faster and ends incarnation or rebirth: love of God or hatred? The thrust of the question is that hatred as a stronger emotion makes man think of the hated object more intensely and more often than love would, and that hatred of God guarantees liberation (faster) in fewer incarnations than love would. Because God destroys the evil-doers and gives them liberation, the hater of God gets liberated more quickly than a devotee.

Here is a favorite Hindu story that abuse of God is better than ignoring Him. God seems to accept a palette of emotions and feelings towards him; ignorance of Him is a no-no. SisupAlan was born of Bhagavan Krishna's aunt, Sruthachravai and her spouse ThamakOshan. His birth was unusual in that he had three eyes and four hands and cried like a donkey at his first breath. The midwife reported these findings to the townsfolk who consulted the local astrologers as to the significance of the braying infant with four hands and three eyes. They warned the people that the infant has all the inauspicious signs of bringing misery and pestilence to the community. This news spread very fast. Seeking a remedy, people ran to the astrologers who suggested that they should dump the infant beyond the city limits over the city wall. Just at the moment the infant was to be thrown over the wall, a voice came from the sky, "There is one among you who has the ability by touch to morph this monstrosity into a normal child and bring an end to the child and the portent of miseries." The infant's mother came to know of this and dutifully passed the infant from hands to hands in the hope of transformation. The time came for Krishna to take the infant in his hands. No sooner than he touched his little cousin, he became a normal looking infant. Mother knowing Krishna as Bhagavan, begged him to offer protection to the infant and neutralize the portent. Krishna promised the adoring crowd that he would excuse 99 abuses of his cousin and the 100th abuse would bring death. The infant grew up and started piling abuses on Bhagavan Krishna as if he was chanting His praises (panegyric verses) during Rajasuya Yagam (A sacrifice by a monarch marking his victory over all other kings). Krishna was to receive Acra ThAmbUlam--«ìÃ ¾¡õâÄõ (Ceremonious offering of betel and areca nut as a sign of His Supreme position among men and gods) His vicarious panegyric verses (¿¢ó¾¡ ŠÐ¾¢ ---blasphemous panegyric -its literal meaning; it is an intentional oxymoron) against Bhagavan during the ceremony were piling high. Bhagavan kept a tab and a count on the abuses; he ignored the refrain-like repetitious abuses; such was the Grace of Bhagavan. At the end of the 100th abuse, Krishna put an end to the abuser and received the Acra Thambulam. The end was not all a loss for SisupAlan who by mere dying at the hands of Krishna attained the Highest State of Existence.

Another version says that SisupAlan was Ravana in previous birth. Ravana was killed by Rama for the abduction of His wife Sita. Yet another version says that SisupAlan was Hiranyakasipu (devotee of Siva) in the former existence, who was killed by Man-Lion (Avatara of Vishnu) Narasimha for torturing his own son for his belief in and worship of Vishnu and his own refusal to recognize Vishnu as the Supreme Being.

Jung in his book "The Psychology of Kundalini Yoga," page 5-6, erroneously says, the West has certainly a more discriminating mind than the East (a self-serving, ego-boosting statement, a colonial mind-set in my opinion). Therefore, as our civilization largely depends upon Greek genius, with us it would be fear and not hatred, (my words-->that separates us from Indians or brings us close to God.) Jung says: So for us, the Greek formulation Phobos is perhaps better than hatred as the principle of separation. Jung made this comment with regards to the quality in man that unites or separates man from God (or liberation). Jung has not studied Hinduism in depth and so he passed a quick judgment. Indian thinkers do mention that love, fear, hatred, friendship, attachment, devotion or any one of myriad feelings unites (or ~~separates~~--> Jung's word) man with God. To the Hindu mind any and all feelings towards God bring man close to God.

Devotees and detesters: Those who entertain Dvesa, Kama, Sneha, Bhaya, and Bhandhuthwa towards god (hatred, love, friendliness, fear, and attachment) attain moksa (liberation). The Lord does not discriminate against anybody-- Bhagavatam.

Love and hate are human emotions and if an attributeless Brahman is subject to love and hate, it is impossible for him to be Brahman. He descends as Isvara with attributes. Man has to fight hard to stay outside the ambit of god's grace. Love and hate of God can only bring man and god together and hate or fear of god does not separate man from god. Let us assume for the moment that hate separates man with god. Isvara with attributes has all the positive and negative qualities of Sattva, Rajas and Tamas. God is purity in a yogi; he is stealth in the thief; he is hate in enemy; he is poison in the snake; he is love in mother. Though the conventional wisdom associates god with only positive attributes, Sanatana Dharma says that the manifest god (Isvara) uses love, hatred, stealth, goodness, creation, preservation, destruction, though he himself is not affected by them. He is like the sun that sustains the fauna and flora, and at the same time dries up lakes, rivers and oceans and creates deserts with no vegetation.

Billion*: Brahmanda Purana (3.4.2.92-103a) states the great sages counted up to 18-digit numbers.

Vishnu's birth as human in many of His births in this world according to Vayu Purana chapter 35.

Vishnu (Hari) took many births among humans and installed His divine Soul in human womb. Here is the story behind the Bhrgu's curse and His incarnation. There was always a precarious truce between the gods and anti-gods (Adityas also known as Suras and Dityas also known as Asuras). Sukra the Preceptor of Asuras was away to the abode of Mahesvara to learn Mantras to protect the Asuras. The Suras found an opportunity to finish the Asuras once for all when their preceptor Sukra (his other name is kAvya) was away. The Asuras ran to Sukra's mother and took refuge with her. The Suras or gods followed them and harassed them. Sukra's mother became very angry with the gods and immobilized the chief of gods Indra (Anindratva = the state of Indralessness) who stood there like a lifeless post. Upon seeing this, the gods took to their heels. Vishnu Paramatma siding with the gods asked Indra to enter Him. Upon seeing this, Sukra's mother and Bhrgu Muni's wife threatened to burn down the conjoined Vishnu-Indra. As Sukra's mother was getting ready to incinerate them, Vishnu deployed His discus and killed Bhrgu's wife. Bhrgu Muni became made told Vishnu that He being the upholder of Dharma should not have done such a murder of a woman and cursed, "You will have to take birth among human beings seven times." Bhrgu Muni being a virtuous Muni joined the head with the body, said that she should become alive again if he spoke the truth all his life and sprinkled water on the body. She rose up as if from sleep. That is how Vishnu Paramatma incarnated on earth, when Dharma was on the descent.

In the mean time, Indra was afraid that Sukra's mother and Bhrgu's wife will do harm to him. He asked his daughter Jayanti to serve Sukra, who woke up from his austerities and received many boons from Siva. Sukra moved in with Jayanti and had a son with her. Brhaspati the preceptor of gods took on the form of Sukra and the Asuras accepted the impersonating Brhaspati as their preceptor and rejected the real Sukra, who laid a curse on them saying that they would meet defeat after defeat with the Suras. Once the curse was pronounced, Brhaspati abandoned his impersonation and disappeared.

Realizing they were duped, they went to the real Sukra taking Prahalada as their head. Sukra accepted teh apologies and said that these events were foretold. The Asuras engaged teh Gods in battle and won over them. The gods made two Asuras (Sanda and Amarka) come to their side and extracted victory over the Asuras, who entered the Nether world.

Vishnu incarnated again and again on earth because of Bhrgu's curse. The Caksusa Manvantara saw the birth of Narayana for Dharma. The incarnations of NArasimha1, Vamana2, and Janardana3 were the divine incarnations. The seven human incarnations are: Dattatreya4, MAndhAtr5, son of Jamadagni6, Rama7, Vedavyasa8, Krishna9, Visnuyasas10 (Kalki in the future)

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