Indian Myth and Legend

Said Yama: “Turn back now.... Thy words are wise and pleasing indeed; therefore, ere thou goest, thou canst ask a boon of me and I will grant it. Except the soul of Satyavan, I will give thee whatsoever thou dost desire.”

Savitri said: “Because my husband's sire became blind, he was deprived of his kingdom. Restore his eyesight, O mighty One.”

Said Yama: “The boon is granted. I will restore the vision of thy father-in-law.... But thou hast now grown faint on this toilsome journey. Turn back, therefore, and thy weariness will pass away.”

Savitri said: “How can I be weary when I am with my husband? The fate of my husband will be my fate also; I will follow him even unto the place whither thou dost carry him.... Hear me, O mighty One, whose friendship I cherish! It is a blessed thing to behold a Celestial; still more blessed is it to hold converse with one; the friendship of a god must bear great fruit.”

Said Yama: “Thy wisdom delighteth my heart. Therefore thou canst ask of me a second boon, except the life of thy husband, and it will be granted thee.”

Savitri said: “May my wise and saintly father-in-law regain the kingdom he hath lost. May he become once again the protector of his people.”

Said Yama: “The boon is granted. The king will return to his people and be their wise protector.... Turn back now, O princess; thy desire is fulfilled.”

Savitri said: “All people must obey thy decrees; thou dost take away life in accordance with divine ordinances and not of thine own will. Therefore thou art called Yama—he that ruleth by decrees. Hear my words, O divine One. It is the duty of Celestials to love all creatures and to award them according to their merit. The wicked are without holiness and devotion, but the saintly protect all creatures and show mercy even unto their enemies.”

Said Yama: “Thy wise words are like water to a thirsty soul. Ask of me therefore a third boon, except thy husband's life, and it will be granted unto thee.”

Savitri said: “My sire, King Aswapati, hath no son. O grant that a hundred sons may be born unto him.”

11

YAMA AND SAVITRI

From a painting by Nanda Lall Bose

(By permission of the Indian Society of Oriental Art, Calcutta)

Said Yama: “A hundred sons will be born unto thy royal sire. Thy boon is granted.... Turn back, therefore, O princess; thou canst not come farther. Long is the path thou hast already travelled.”

Savitri said: “I have followed my husband and the way hath not seemed long. Indeed, my heart desireth to go on much farther. Hear my words, O Yama, as thou dost proceed on thy journey. Thou art great and wise and powerful; thou dost deal equally with all human creatures; thou art the lord of justice.... One cannot trust oneself as one can trust a Celestial; therefore, one seeketh to win the friendship of a Celestial. It is meet that one who seeketh the friendship of a Celestial should make answer to his words.”

Said Yama: “No mortal hath ever spoken unto me as thou hast spoken. Thy words are indeed pleasing, O princess. I will grant thee even a fourth boon, except thy husband's life, ere thou dost depart.”

Savitri said: “May a century of sons be born unto my husband and me so that our race may endure. O grant me this, the fourth boon, thou Mighty One.”

Said Yama: “I grant unto thee a century of sons, O princess; they will be wise and powerful and thy race will endure.... Be without weariness now, O lady, and turn back; thou hast come too far already.”

Savitri said: “Those who are pious must practise eternal morality, O Yama. The pious uphold the universe. The pious hold communion with the pious only, and are never weary; the pious do good unto others nor ever expect any reward. A good deed done unto the righteous is never thrown away; such an act doth not entail loss of dignity nor is any interest impaired. Indeed, the doing of good is the chief office of the righteous, and the righteous therefore are the true protectors of all.”

Said Yama: “The more thou dost speak, the more I respect thee, O princess. O thou who art so deeply devoted unto thy husband, thou canst now ask of me some incomparable boon.”

Savitri said: “O mighty One, thou bestower of boons, thou hast already promised what cannot be fulfilled unless my husband is restored unto me; thou hast promised me a century of sons. Therefore, I ask thee, O Yama, to give me back Satyavan, my beloved, my lord. Without him, I am as one who is dead; without him, I have no desire for happiness; without him I have no longing even for Heaven; I will have no desire to prosper if my lord is snatched off; I cannot live without Satyavan. Thou hast promised me sons, O Yama, yet thou dost take away my husband from mine arms. Hear me and grant this boon: Let Satyavan be restored to life so that thy decree may be fulfilled.”

Said Yama: “So be it. With cheerful heart I now unbind thy husband. He is free.... Disease cannot afflict him again and he will prosper. Together you will both have long life; you will live four hundred years; you will have a century of sons and they will be kings, and their sons will be kings also.”

Having spoken thus, Yama, the lord of death, departed unto his own place. And Savitri returned to the forest where her husband's body lay cold and ashen-pale; she sat upon the ground and pillowed his head upon her lap. Then Satyavan was given back his life.... He looked upon Savitri with eyes of love; he was like to one who had returned from a long journey in a strange land.

Said Satyavan: “Long was my sleep; why didst thou not awaken me, my beloved?… Where is that dark One who dragged me away?”

Savitri said: “Yama hath come and gone, and thou hast slept long, resting thy head upon my lap, and art now refreshed, O blessed one. Sleep hath forsaken thee, O son of a king. If thou canst rise up, let us now depart hence for the night is already dark....”

Satyavan rose up refreshed and strong. He looked round about and perceived that he was in the midst of the forest. Then he said: “O fair one, I came hither to gather fruit for thee, and while I cut down branches from the trees a pain afflicted me. I grew faint, I sank upon the ground, I laid my head upon thy lap and fell into a deep slumber even whilst thou didst embrace me. Then it seemed to me that I was enveloped in darkness, and that I beheld a sable One amidst great effulgence.... Was this a vision or a reality, O fairest and dearest?”

Savitri said: “The darkness deepens.... I will tell thee all on the morrow.... Let us now find our parents, O prince. The beasts of the night come forth; I hear their awesome voices; they tread the forest in glee; the howl of the jackal maketh my heart afraid.”109

Said Satyavan: “Darkness hath covered the forest with fear; we cannot discover the path by which to return home.”

Savitri said: “A withered tree burneth yonder. I will gather sticks and make a fire and we will wait here until day.”

Said Satyavan: “My sickness hath departed and I would fain behold my parents again. Never before have I spent a night away from the hermitage. My mother is old and my father also, and I am their crutch. They will now be afflicted with sorrow because that we have not returned.”

Satyavan lifted up his arms and lamented aloud, but Savitri dried his tears and said: “I have performed penances, I have given away in charity, I have offered up sacrifices, I have never uttered a falsehood. May thy parents be protected by virtue of the power which I have obtained, and may thou, O my husband, be protected also.”

Said Satyavan: “O beautiful one, let us now return to the hermitage.”

Savitri raised up her despairing husband. She then placed his left arm upon her left shoulder and wound her right arm about his body, and they walked on together.... At length the fair moon came out and shone upon their path.

Meanwhile Dyumatsena, the sire of Satyavan, had regained his sight, and he went with his wife to search for his lost son, but had to return to the hermitage sorrowing and in despair. The sages comforted the weeping parents and said: “Savitri hath practised great austerities, and there can be no doubt that Satyavan is still alive.”

In time Satyavan and Savitri reached the hermitage, and their own hearts and the hearts of their parents were freed from sorrow.

Then Savitri related all that had taken place, and the sages said: “O chaste and illustrious lady, thou hast rescued the race of Dyumatsena, the foremost of kings, from the ocean of darkness and calamity.”

On the morning that followed messengers came to Dyumatsena and told that the monarch who had deprived him of his kingdom was dead, having fallen by the hand of his chief minister. All the people clamoured for their legitimate ruler. Said the messengers: “Chariots await thee, O king. Return, therefore, unto thy kingdom.”

Great was their wonder to find that Dyumatsena was no longer blind.

So the king was restored to his kingdom, in accordance with the boon which Savitri had obtained from Yama. And sons were in time born unto her father. Thus did the gentle Savitri, by reason of her great piety, raise from misery to high fortune the family of her husband and her own father also. She was the rescuer of all; the bringer of happiness and prosperity.... He who heareth the story of Savitri will never endure misery again....

The beauties of Yama's heaven are sung by the sage Narada in the great epic poem Mahabharata.110 “Listen to me,” he says. “In that fair domain it is neither too hot nor too cold. Life there is devoid of sorrow; age does not bring frailties, and none ever hunger or thirst; it is without wretchedness, or fatigue, or evil feelings. Everything, whether celestial or human, that the heart seeks after is found there. Sweet are the juicy fruits, delicious the fragrance of flowers and tree blossoms, and waters are there, both cold and hot, to give refreshment and comfort. Nymphs dance and sing to the piping of celestial elves, and merry laughter ever blends with the strains of alluring music.

“The Assembly House of Yama, which was made by Twashtri, hath splendour equal to the sun; it shines like burnished gold. There the servants of the Lord of Justice measure out the allotted days of mortals. Great rishis and ancestors await upon Yama, King of the Pitris (fathers), and adore him. Sanctified by holiness, their shining bodies are clad in swan-white garments, and decked with many-coloured bracelets and golden ear-rings. Sweet sounds, alluring perfumes, and brilliant flower garlands make that building ever pleasant and supremely blest. Hundreds of thousands of saintly beings worship the illustrious King of the Pitris.

“The heaven of Indra was constructed by the great artisan-god himself. Like a chariot it can be moved anywhere at will. The Assembly House has many rooms and seats, and is adorned by celestial trees. Indra sits there with his beautiful queen, wearing his crown, with gleaming bracelets on his upper arms; he is decked with flowers, and attired in white garments. He is waited upon by brilliant Maruts, and all the gods and the rishis and saints, whose sins have been washed off their pure souls, which are resplendent as fire. There is no sorrow, or fear, or suffering in Indra's abode, which is inhabited by the spirits of wind and thunder, fire and water, plants and clouds, and planets and stars, and the spirits also of Prosperity, Religion, Joy, Faith, and Intelligence. Fairies and elves (Apsaras and Gandharvas) dance and sing there to sweet music; feats of skill are performed by celestial battle heroes, auspicious rites are also practised. Divine messengers come and go in celestial chariots, looking bright as Soma himself.

“The heaven of Varuna was constructed by Vishwakarman (Twashtri) within the sea. Its walls and arches are of pure white, and they are surrounded by celestial trees, made of sparkling jewels, which always blossom and always bear fruit. In the many-coloured bowers beautiful and variegated birds sing delightful melodies. In the Assembly House, which is also of pure white, there are many rooms and many seats. Varuna, richly decked with jewels and golden ornaments and flowers, is throned there with his queen. Adityas111 wait upon the lord of the waters, as also do hooded snakes (Nagas) with human heads and arms, and Daityas and Danavas (giants and demons) who have taken vows and have been rewarded with immortality. All the holy spirits of rivers and oceans are there, and the holy spirits of lakes and springs and pools, and the personified forms of the points of the heavens, the ends of the earth, and the great mountains. Music and dances provide entertainment, while sacred hymns are sung in praise of Varuna.”

12

THE CITY OF THE GODS, PALITANA

These heavens recall the Grecian “Islands of the Blest” and the Celtic Otherworld, where eternal summer reigns, trees bear blossoms and fruit continually, and there is no wasting with age. Indra's Assembly House is slightly reminiscent of the Teutonic Valhal, but is really more like the gardens of the underworld Hela. The Indian heroes do not feast on pork like those of Teutonic and Celtic myth; in the Assembly House of Kuvera, god of wealth, however, fat and flesh are eaten by fierce sentinel dwarfs. The fairy-like Apsaras are wooed by Indra's favoured warriors as well as by the gods.

One of the conditions which secured entry to the heaven of Yama was that a man should have offspring. A rishi, named Mandapala, devoted himself to religious vows and the observance of great austerities, but when he reached the region of the Pitris, he could not obtain “the fruit of his acts”. He asked: “Why is this domain unattainable to me?”

Said the Celestials: “Because thou hast no children.... The Vedas have declared that the son rescueth the father from a hell called Put. O best of Brahmans, strive thou to beget offspring.”112

A father could only reach Heaven if his son, after performing the cremation ceremony, poured forth the oblation and performed other necessary services to the dead. Consequently, all men showed great anxiety to have sons. In the Vedic period the exposure of female children was not unknown; indeed, this practice is referred to in the Yajurveda. “It is sorrowful to have a daughter,” exclaims the writer of one of the Brahmanas.

One reason for infanticide in modern India is associated with the practice of exogamy (marriage outside of one's tribe). Raids took place for the purpose of obtaining wives and these were invariably the cause of much bloodshed. In 1842 members of the Kandhs tribe told Major Macpherson “that it was better to destroy girls in their infancy than to allow them to grow up and become causes of strife afterwards”. Colonel MacCulloch, Political Agent for Manipur, stamped out infanticide in the Naga country by assuring the people of a tribe that they would be protected against the wife-hunting parties of a stronger tribe. “Many years afterwards a troop of Naga girls from the weaker tribe paid a visit of ceremony to Colonel MacCulloch, bearing presents of cloth of their own weaving in token of their gratitude to the man who had saved their lives.”113

CHAPTER IV

Demons and Giants and Fairies

Indian Asuras as Demons—Persian Ahura a God—Indian Gods as Persian Demons—Theory of Assyrian Influence—Indra's Battle with Asuras—Like Thor's Conflict with Giants—The Sun and Moon Devourer—Giants and Demons of Ocean—The Flying City—Destruction of World by Fire—Teutonic Parallel—Serpent Demigods—Man's Special Enemies—The Corpse Eaters—Demons of Disease, Unbelief, and Robbery—Elves and Fairies—The “Good People”—Celestial Musicians and Dancing Girls—Origin of Mythical Beings—Story of a Love-sick King—His Fairy Bride—The Echoing Forest Nymph—The “Language of Birds”—Birds as Spirits and Ghosts.

The gods are the Suras and the demons the Asuras or “non-gods”. This distinction, however, did not obtain in the early Vedic period. Originally the deities, and especially Varuna and Mitra, were called Asuras, but in the later part of the Rigveda the term is applied chiefly to the enemies of the gods. In the Atharvaveda, as in subsequent Epic literature, the Asuras are simply demons and giants and goblins.

No conclusive explanation can be offered as to how this remarkable change took place in the course of the centuries embraced by the Vedic period. It may have been due primarily to sectarian strife between the religious teachers of those tribes which had been influenced by Babylonian modes of thought and those which clung tenaciously to the forms of primitive Aryan nature worship, and perhaps also the worship of ancestors (Pitris). In the old Persian language, which, like Greek, places “h” before a vowel where “s” is used in Sanskrit, Ahura ( = Asura) signifies “god”. The Zoroastrian chief god is called Ahura-Mazda, “the wise Lord”, as Varuna is addressed in early Rigvedic hymns, “wise Asura and King”, and “the all-knowing Asura who established the heavens and fixed the limits of the earth”. On the other hand “daeva” in the Iranian dialect, which is cognate with Sanskrit “deva”, “god”, came to mean “demon”. “Asura” is derived from the root “asu”, which signifies “the air of life”, and “deva” from “div”, “to shine”, or “deiwo”, “heavenly”.

The view has been urged that the revolt against “Asura” in India was due to the hatred cherished towards the Persians who had become subject to the Assyrians, the worshippers of Ashur. It was originally based on the assumption that Assyrian aggression caused the migration of Aryan tribes towards India. Subsequent research, however, has tended to dispel this theory. It has been found, for instance, that Aryans were associated with the Kassites who overthrew the Hammurabi dynasty of Babylon prior to the invasion of the Punjab, and that the Assyrians were for a period vassals of the Mitanni kings, who had Aryan names and worshipped Indra, Varuna, and Mithra in Mesopotamia and Asia Minor. The weak point in the Ashur-Asura theory is that it throws no light on the process which caused the Persian “daeva” to be applied to demons instead of to gods. How the gods of the Indian Aryans became the demons of Persia and the demons of Persia became the gods of India is a problem for which a solution has yet to be found.

The expository and speculative books of the priests—the Brahmanas and Upanishads—which are attached to the Vedic hymns, do not help us greatly in accounting for the change. We read that “the gods and Asuras contended together, and that the former, being less numerous than the latter, took some bricks, and placing them in a proper position to receive the sacrificial fire, with the formula, ‘Thou art a multiplier’, they became numerous”.114 In one of the Brahmanas we are informed:

“The Asuras performed at the sacrifice all that the Devas performed. The Asuras became thus of equal power with the Devas, and did not yet yield to them. Thereupon the Devas had a vision of the ‘silent praise’. The Asuras, not knowing it, did not perform the ‘silent praise’. This ‘silent praise’ is the latent essence of the hymns. Till then, whatever weapons the Devas used against the Asuras, the Asuras used in revenge against them; but when the Devas had a vision of the ‘silent praise’ and raised it as a weapon, the Asuras did not comprehend it. With it the Devas aimed a blow at the Asuras, and defeated them, for they had no comprehension of this weapon. Thereupon the Devas became masters of the Asuras. He who has such a knowledge becomes master of his enemy, adversary, and hater.”115

This explanation is but an echo of the Indra-Vritra combat. Another statement is to the effect that “the Devas gave up falsehood and adopted truth, while the Asuras gave up truth and adopted falsehood”. Further, we learn that when a sacrifice was performed the Asuras put the offerings into their own mouths, while the Suras (gods) gave the offerings they received to one another.

The Asuras became completely identified with the demons and giants; they symbolized evil, darkness, and drought. In Epic literature we read that “in ancient times the gods and Asuras were very active in destroying one another. And the terrible Asuras always succeeded in defeating the gods.” … Indra goes forth with his thunderbolt against Kesin, the leader of the Asuras, who wielded a great mace; this mace the demon hurled against the god, but Indra “cut it up in its course with his thunderbolt. Then Kesin, furious with rage, hurled a huge mass of rock at him.” Indra “of a hundred sacrifices rent it asunder with his thunderbolt, and it fell down upon the ground. And Kesin himself was wounded by that falling mass of rock.116 Thus sorely afflicted he fled”. Indra rescues a beautiful lady who had been seized by the Asura, and she informs the god that her sister had previously fallen a victim to the demon....117

The Asuras obstructed sacrifices; they were ever hovering round altars to discover if rites were properly performed; if a priest did not perform a ceremony in orthodox fashion, the sacrifice was of no avail, because the Asuras devoured it; if a man neglected a part of a ceremonial performance, a demon might take possession of him and accomplish his ruin.

One of the terrible Asuras is the demon Rahu, who causes eclipses by swallowing the sun and the moon, like the Chinese dragon, the wolf Managarm of Teutonic mythology, and the Grecian demons who devour Helena, the sun maiden, sister of the twin Dioscuri. In the Vedic period Rahu was represented by the demon Svarbhanu.

13

DURGA SLAYING GIANTS AND DEMONS

From a sculpture at Mámallapuram

The Asuras of Ocean are the Daityas and Danavas, the descendants of the chaos hags Diti and Danu, and Kasyapa, a superhuman sage. These are the giants and demons who fought against the gods like the Titans, the Irish Fomorians, and the Norse Jotuns. Indra confined them in this region, which is called Patala, and they remain there “afflicted by Time”,118 and subject to the sway of Varuna. Like the Norse giants, they will be let loose to take part in the “Last Battle”. An “Asura fire” burns constantly in Patala, fed by water; it is “bound and confined”, but cannot be extinguished; when the end of all comes, it will burst forth and burn up the three worlds.119 In Teutonic mythology the Universe is similarly doomed to be consumed by fire at Ragnarok, “the Dusk of the Gods”.

The abodes of these giants and demons are exceedingly beautiful; they are agleam with gold and precious stones; seats and beds are provided in the mansions, and there are also recreation grounds, and forests and mountains resembling clouds. Indeed, the Daityas and Danavas live pretty much in the same manner as the gods, for “the gods and Danavas are brothers, although ever hostile to one another”.120 The Danava women are of gigantic stature, and wear jewels as large as mountain boulders; when terrified by the attacks of the gods, they “bewail like unto cranes in Autumn”. One of the Daitya tribes reside in the moving city named Hiranyapura, which they constructed for their protection; sometimes it sinks below the sea, or under the earth; at other times it soars across the heavens like the sun. Indra, as we have seen, has a similar aerial city.

In the Underworld dwell also the Nagas, the demoniac Cobras; they are of human form to the waist, the rest of their bodies being like those of serpents. Their king is Shesha, who is also named Vasuki and Karkotáka; he is sometimes represented with a thousand heads, and resembles Typhon, who fought with Zeus. In the Ramayana he is Ravana, the Demon of Ceylon. The prototypes of Shesha and his hosts are the dragons Vritra, “the encompasser”; Ahi, “the confiner”; and fierce Kushna, “the scorcher”, who spits out the sunset fires and burns up day.

When serpent worship became prevalent among the Aryans, the Nagas were regarded as demigods. They were occasionally “the friends of man”, and to those they favoured they gave draughts of their nectar, which endowed them with great strength. Their city was the Paradise of serpent worshippers. The female Nagas were beautiful nymphs, who were sometimes wooed by mortals.

As the Asuras are the enemies of the gods, the Rakshas or Rakshasas are the enemies of man.121 These demons are “night prowlers”; they have greatest power after “the first forty seconds of grey twilight preceding nightfall”. They travel faster than the wind, and go through the air; they have also power to change their shape. Sometimes they appear in the guise of tigers, bears, or great monkeys; and their hues vary from yellow to red, and blue to green. In the Ramayana they are found associated with the Asuras of Ceylon; a spy enters a demon dwelling and sees them in all their shapes, some frightfully deformed, with small bodies and long arms; some as grotesque dwarfs, others as horrible giants with long projecting teeth; some with one eye, others with three eyes; some with one leg, two legs, or three, or even four; and some with heads of serpents, horses, or elephants. In the Mahabharata the Rakshasas are like gorillas; they have arrow-shaped ears, big red eyes, and red hair and beards, and mouths like caves; they feast on human beings and cattle. The heroic Bhima, like Siegfried Dietrich of Bern, Beowulf, and Finn-mac-Coul, is a mighty slayer of these man-eating demons. They are impervious to weapons, but Bhima wrestles with them and breaks their backs or tears them asunder, after lively combats with trees and boulders. Female Rakshasas sometimes fall in love with human beings, and transform themselves into beautiful women. Bhima takes one for his bride, and she carries him through the air to a Celestial retreat among the mountains.