Temple treasures

Now that the Padmanabhaswamy temple has been found to be sitting on a sea of riches, it may be a good time to recollect that in the Orient snakes and dragons have always been regarded as guardians of treasure. The Vishnu idol in the temple rests on Ananta, the serpent and this temple was perhaps built on an ancient snake worship site. Also snakes and dragons must have played a huge role in keeping looters at bay for then, as now, fear is the best way to prevent crime.

The sea and the hero

 

Duryodhana, Kaurava king and arch rival of his cousins, the Pandavas, was said to have been well versed in the scriptures. Although he is the cause for the war that annihilated an entire race, Duryodhana comes across as an unfortunate character who felt he had been wronged by circumstance and his cousins. Although later renditions of the epic have made him out to be an evil and villainous warrior, Duryodhana did have several heroic qualities. He lost out on account of his vanity and uncontrollable temper. His character is brilliantly portrayed in a play called Dutavakyam by Bhasa, a Sanskrit playwright who lived sometime between 2BCE and 2CE.

Interestingly in the Mahabharata, it is Duryodhana who defines a hero's character. He speaks at length about what constitutes a hero and among the many points he makes is that a hero's might does not depend upon his lineage. Thus it did not matter that Karna was recognised as a Suta and not a Kshatriya. To him Karna was a brave hero because of his ability to challenge one as mighty as Arjuna. Caste did not cloud his judgement. Explaining his stance ( Mahabharata, Vol 1, Translated by KM Ganguli, p290) Duryodhana says:"The lineage of heroes like the sources of a lordly river are ever unknown."

He takes the water analogy further and says: "The fire that covers the world rises from the waters." Duryodhana was referring to the quality that allows a seemingly placid ocean to pull nations under. And perhaps what he was trying to say is that just as it would be foolish to judge the sea by its appearance, it would be wrong to identify a hero by his caste or by what he looks like. In other words, let actions speak for the man not his looks.

His words carry another truth which holds great significance for us today: the omnipotence of nature. The sea contains the fire that engulfs the world, he said. As the Tsunami wrecks Japan these words reflect an aspect of the ocean we have lost sight of.

Photograph by Rajrishi Singhal

Egypt's 30-year jinx

The protesters at Tahrir Square in Cairo, by asking for an end to their president’s 30-year rule, are perpetuating a practice that originated in Egypt sometime at the beginning of civilisation. The Egyptian myths about kings and pharaohs tell us that a ruler could rule for a maximum of 30 years; interestingly, the same number of years that Mubarak has been in power.

According to Donald Mackenzie (Egyptian myth and legend) Egyptian rulers were considered to be representatives of the god Osiris. During their reign, their word was law and their acts divine. But every 30 years the kings had to step down. They were then killed and in a gruesome cannibalistic tradition, feasted upon.

The belief, as we find in many myths, was that all that is old must die to create the new. Death was not seen as the end of a life but as a necessary requirement for a new one. Thus ingesting the old king was a way to ensure that his spirit lived on among his people and in the new king.

The ritual came to an end under the reign of King Zaru who said that killing the king was disrespectful of the god he represented. It would be far more effective, he said, if a representative of the king in the form of cattle or goat was sacrificed. And therein probably lies the origin of animal sacrifice and as anecdotal evidence suggests, the term 'scapegoat'. (The latter may be completely off track as I have found no etymological proof for this.)

However to come back to the point, no king lasted more than thirty years. If he did not voluntarily make way for his successor, he was forced to do so. King Mubarak may be spared the fate of the ancient kings but he may not be able to escape Egypt’s 30-year jinx.

Tricked out of immortality

Garuda and Gilgamesh are two heroes as unlike one another that one could find. One is a bird and the other human; Garuda belongs to the vast pantheon of Indian theriomorphs (deities represented in animal form) while Gilgamesh is the Sumer-Babylonian hero-king. Gilgamesh grapples with a series of adventures that take him closer to the divine principles of valour, love and compassion while Garuda’s heroic journey takes him close to Vishnu, the preserver god in the Indian trinity.

However both share a divine lineage. Garuda is the son of Kasyapa (sometimes referred to as Prajapati) and Vinata (daughter of Daksha Prajapati) while Gilgamesh is said to be the son of Lugalbanda, a god. And they are both heroes, albeit from two different species.

The two also have another, more interesting, aspect in common: both play a part in denying mankind and other species of this planet the right to immortality. But for them, we could have lived forever!

Garuda's story: Garuda is tasked with fetching the nectar of immortality or Amrita from the heavens for the snakes. In return, he is promised freedom for his mother who has been enslaved by the snake clan for centuries. While there is a long tale in how Garuda manages to get the nectar out of Indra’s clutches, we shall go into that later.

As Garuda is flying away with the jar of Amrita, Indra shoots at him but the arrow barely manages to graze his plumage. When weapons fail, even the gods resort to persuasion. So Indra appeals to Garuda. He tells him that the consequences of giving immortality to the snake clan will be disastrous. Garuda, a sworn enemy of the snake clan, is easily convinced. And the two cook up a plot to trick the snakes out of their end of the deal.

As promised, Garuda flies in with the jar of nectar for the snakes. But, he tells them, he will place the jar down only after his mother has been freed. The snakes release his mother and Garuda sets the jar of Amrita down on the patch of kusa grass, as planned.

However, before the snakes can get a taste of nectar, Garuda asks them to bathe and cleanse themselves in the holy river. The snakes scurry off and Garuda flies away with his mother leaving Indra to play out his part of the plot.

Indra swoops in, takes the jar away and thereby denies the snakes their promised jar of nectar. The snakes are furious but all they can do is lick the grass for a few drops of the Amrita. But so sharp is the grass that they get a forked tongue.

Gilgamesh's story: Gilgamesh on the other hand finds his way to Utnapishtim, the man-god who is the only survivor of the great flood. He has been granted the boon of immortality by the gods.

Shattered by the death of his friend and soul mate, Enkidu, Gilgamesh wants to defeat death. He goes through a series of adventures till he finds Utnapishtim and asks for the flower of immortality.

Utnapishtim is not willing to part with the flower but Gilgamesh persists. And he is finally granted his desire but there is a condition: the flower must be carried on his person at all times. He cannot put it down at any point in time.

As is the case with such stories -- in myth and in folklore -- the condition is not met. Gilgamesh fails the test as he leaves the flower on a river bank for a quick dip. When he comes back up, he is distraught to see the flower being carried away by a snake. And thus, immortality that was within the human grasp was lost. However in this story, the snakes emerge victorious and that is why it is said, they manage to live forever by sloughing off their skins!

Two tricks, two heroes but one result. In the Garuda story, the gods trick the snakes and, in a way, all living beings. In the Gilgamesh story, the gods trick men but the snakes, unwittingly though, emerge as victors.

In both cases, those who desire immortality are denied its fruits. Garuda, incidentally is granted immortality because he did not want it for himself. But all other beings on the planet are not granted the keys to the kingdom of eternal life. In retrospect, this may well be a blessing in disguise!

Birds and heroes

In the earlier post, I had written briefly about Garuda whose heroic feat earned him his place as Vishnu's vahana. Garuda, unlike Gayatri, is a male bird and he fetches Amrita for his mother while Gayatri gets Soma for the gods. The two myths use similar motifs but may have been developed for completely different purposes.

For one the Garuda myth is much longer and far more layered than the one about meters. Garuda's unusual birth is described in detail as is his journey to get the Amrita. He has to get it to free his mother, ensnared by her sister and her snake children. Gayatri has to get Soma because the gods want it, the myth does not offer a deeper rationale for the quest.

The other difference is that Garuda has to cross several barriers and fight the guards of Amrita to be able to get a jar for his mother. The meters, on the other hand, manage the exchange more amicably. Gayatri, in fact, (the myth does not say how) gets the nectar without giving up anything at all.

The Garuda myth also reflects the traditional rivalry between the snake kingdom and the kingdom of birds. The Gayatri-Soma myth does not directly touch upon any rivalries but, it is possible that the three meters or the tribes speaking these meters were in competition with each other.

So what were the myths developed for? It would be foolish to attempt a single definitive answer but it is possible that the myths were developed around the same time but by different people. Also the original Garuda myth, in all probability, has been embellished over the ages to serve different purposes. For instance, the bit about Garuda becoming a vahana for Vishnu may well be a later addition. It is possible that there existed a tribe of Garuda worshippers who were assimilated into the Vedic fold at a later stage.

The Garuda myth also goes into great detail about the birth of the hero, the call for adventure and the difficulties and the final quest. This shows that the myth has been developed over a long period of time, giving it a linear and somewhat logical narrative structure.

The Gayatri-Soma myth is not as detailed and since it deals with an abstract concept is not as easily grasped. It also seems to be created for the express purpose of establishing the supremacy of one meter or the tribe speaking in that meter over the rest. In that sense it is not a true hero myth but, in Malinowskian terms, a charter myth which is created with the sole purpose of explaining a social event or function or human behaviour.

The myth of meters

The story goes that the gods wanted Soma, the favoured drink of Indra. The gods lived on earth at the time and they knew that it would take a lot of persuasion and skill to prise Indra’s drink away from him. They approached the meters (the rhythmic beat of poetry or song or speech in the present context), conceptualised as female birds in the ancient texts.
Interestingly, in a myth from the Mahabharata (Astika Parva), another bird, Garuda has to get the drink of immortality (amrita) from Indra to free his mother; the idea that Amrita or Soma lies in the heavens, is out of reach of the ordinary mortal and even god; and has to be procured by one who can fly higher than the other creatures of the universe is thus an established one in Indian myths.
The first meter to fly out on the quest was Jagati. She had fourteen syllables in each of her four feet and was considered the most able among all meters. However she could not get Soma. Her journey was not entirely wasted though as she brought back sacrificial beasts and the method of consecration for the sacrifice in exchange for two syllables. So she now had twelve syllables in each of her four feet.
The next to fly out on the quest was Trishtubh with thirteen syllables in each of her four feet. However Trishtubh too came back without the Soma. She brought back penance (tapas) and sacrificial gifts (dakshina) but lost two of her syllables, retaining only eleven.
Finally it was the turn of Gayatri. She had just three feet with four syllables in each and was believed to be the weakest of all meters. But, she put all doubts to rest when she not only got Soma for the gods but also brought back the two syllables each that Jagati and Triṣhṭubh had bartered in exchange for their gifts. In this way she doubles the number of syllables in each foot.
At one level, the myth represents a heroic quest for an elusive drink. But it stands apart from other hero’s quest myths on the following counts: the hero is female and a bird and in the end, the hero brings home the drink.
How do we interpret this? Myths carry many meanings and it usually depends on the way it is told, the time it belongs to and the cultural context that it is set in. One way to look at this myth would be that meters marked the way we spoke in ancient times. In fact this is the way that many tribes, who have remained isolated from the mainstream civilisations, speak even today. I watched a recent programme on National Geographic (I think) where an old tribesman conveyed a great deal through mono syllabic sounds. It is therefore possible that the three meters that embark on the heroic quest for the drink of immortality represent three tribes that spoke in those meters. And ultimately the tribe that spoke in the Gayatri meter was successful in its quest.
What is the significance of Jagati and Trishtubh returning without Soma? It could be that these tribes were smaller or were giving way to the newer and younger Gayatri speaking tribe. Interestingly none of the meters come out unscathed in this journey. Gayatri does not survive in her original form. She doubles the syllables on each of her three feet from four to eight. The other meters too change, symbolising perhaps, the give and take that marked the early way of life in the region.
It would be fascinating to check out if there are similar myths in other civilisations. And if so, what are the similarities and differences?
(Image from http://office.microsoft.com/en-us/images)

War and peace

The iconography associated with Vishnu is quite fascinating. Typically he is shown reclining on the snake god Adi Sesha and riding on his vahana Garuda, the bird god.

As is well known, the serpent and the eagle are arch enemies. In the animal kingdom, the eagle preys on the snake and the snake, on the eagle's young. This relationship has been explored in great detail in folklore and myth -- the birth of Garuda and his subsequent journey to free his mother is a famous case in point.

However the enmity motif becomes inconsequential in the depiction of Vishnu. Both Adi Sesha (serpent) and Garuda (eagle) are his devotees and I haven't yet come across any stories that bring out their mutual antagonism in this role. Clearly though the two never meet -- Vishnu is unlikely to recline and fly at the same time and perhaps that is the reason why there are no idols that have Vishnu, Adi Sesha and Garuda in the same frame. Most Vishnu temples have sculptures of both but they are never shown together. If there is one, and if any of you have come across such a temple or painting or sculpture, please write in.

But to come back to the serpent-eagle relationship, how and when did things change?

Was it under the unifying influence of the Vedic pantheon? Or was it the outcome of the assimilating power of an old religion such as Hinduism? Or was it, the bulldozer effect -- where a majority sucks in minority faiths to make one composite whole, often assigning a deferential role to their gods?

It would be impossible to answer any of the above with authority. But, whatever be the reasons and the reasoning, the iconography records a turning point in the serpent-eagle relationship in the kingdom of myth. It represents an understanding that natural enemies can co-exist without one knocking out the other.

Finally, this is not the only explanation of the iconography. There are many more theories that are extremely relevant and perhaps far more popular and I would love to collect them all. My search has just begun but as and when the explanations pour in, will publish them on the blog.

Disappearing deities

The Padmanabha temple at Trivandrum has an 18 feet long idol of Vishnu; reclining on the coiled serpent Ananta Naga or Adi Sesha with a lotus rising from his navel on which sits Brahma, the creator god (more on the iconography later). It is a fabulous work of art and a rich source of story.

There are two texts that tell us about how the idol came to be the way it is and where it is today. One is the Ananthasayana Mahatmya (AM) and the other, the temple records of Granthavali.

The story in the AM is particularly interesting. It says that the idol was created and installed by a sage called Divakar from Mangalore, an ardent Vishnu devotee.

One day, during his daily prayers, Divakar saw a two year old boy playing under a tree. Drawn towards the child for some inexplicable reason, the sage took him home. And the two grew close.

Divakar, worried that the boy would disappear as suddenly as he had arrived, begged him never to leave. The boy agreed but under one condition: Divakar could not question any thing that the child did. Any sign of displeasure or, anger at the boy’s behaviour would lead to his departure.

Divakar agreed but as is typical in such stories, could not keep up his end of the bargain.

One day while he was busy with his prayers, the boy, in a deliberate act of provocation bit the shaligram (a black stone believed to be a symbol of Vishnu, found in the Gandaki River in Nepal).

An angry Divakar lost control and broke his contract. The child disappeared but he told the sage that if he wished to see him, he would have to come to Ananthan Kadu (the spot at which the temple stands today in Trivandrum). Divakar followed him to the place and saw him getting into a large tree. Before he could reach out and grab the child, the tree crashed to the ground in the form of the sleeping Vishnu.

This story carries a motif extremely common to marchën(folktales with magic or supernatural elements and which typically begin with ‘once upon a time’ according to the Encyclopaedia Britannica) all over the world. It has been used in German folklore, in Native American tales and in Indian myths with great impact. Typically a divine being agrees to wed or live with a mortal under a condition which, if flouted will lead to disastrous consequences. Invariably the mortal falls short and the god has to leave but not without leaving a part of himself or herself behind – either in the form of a child or a special power or an idol.

Andrew Lang, anthropologist, poet and novelist says (in his book Custom and Myth, available online under project Gutenberg), the motif of the disappearing deity who appears as wife or child is a common one and has been interpreted in different ways by different mythologists.

It could be perhaps, as Max Mueller has hinted in his interpretation of the popular myth of Bheki (will upload this one soon) that the myths refer to the disappearance of the sun at the end of the day, every day. Maybe, but this is not the only interpretation. It could be, as GS Kirk points out in his analysis of the Gilgamesh myth that myths reflect social and cultural dilemmas. It is possible, using this rationale, that the motif reflects a common concern over the separation between the world of the gods and the world of men. It is based on the belief that an act of folly drove the gods away from us. It may also be a projection of a common perception of that time that man had everything in his grasp, even immortality, but lost it all because he was unable to keep his word or do what was expected of him.

These are but mere conjectures. I’ll be uploading similar stories, common to civilisations separated by geography but united in their antiquity, in subsequent posts. Let’s see if we can decipher the hidden code in their overlapping patterns. And perhaps, get closer to understanding the people who lived these stories.

(Image: shaligram stone)

A garden and a goddess

In the land of Sumer (modern day Iraq) there lived a gardener called Shukalletuda, a mortal. He was extremely unhappy because his garden was bare as the sun and the wind destroyed all his plants. He tried and tried but with little success. He grew weary and despondent until one day the idea of a tree divined upon him.

A tree called the sarbatu conjured itself up in his head, with its roots spreading deep into the soil and its trunk rising up to meet the gods in the sky. He planted the tree; and soon a garden bore fruit, spreading its shade and fragrance for miles and miles. Shukalletuda tended to his patch of green with pride and love and he never forgot to thank the sarbatu which had helped create a paradise on earth.

One hot summer’s day, the great goddess Inanna was drawn to the cool shade of the garden. She was taken in by its wild and unruly spread and the calm that lay within. She stepped into the garden, promising to leave after a few moments of rest. But she sank into a divine sleep and forgot all about her godly duties.

While she slept Shukalletuda came to attend to his garden. He saw Inanna sleeping under the trees and fell headlong in love with the goddess; the queen of heaven, of love and human fertility. He was mesmerised.

He could not resist but steal a few moments beside her. He was careful, he was gentle and he left quietly before the goddess woke up and discovered his impudent intrusion.

However his love left its languor behind. It stamped a sticky soft fragrance upon the goddess who, on waking, knew without doubt that a mortal had been close to her. And her anger burst forth in torrential fury. She sent strong winds and storms to destroy the world of men, filled the wells and lakes with blood and sent her armies out to hunt down the guilty one.

But Shukalletuda could not be found. He hid in the cities where the people had learnt to protect themselves from storm and hurricane. He ran away every time her men drew close and he slipped into the dark shadows where the sun and the moon would not be able to find him. And despite Inanna’s best efforts he stayed hidden.

Baffled the goddess went to Enki, the god of wisdom for help...

This Sumerian myth was found on a broken tablet. It is unfinished and leaves the end of what is commonly believed to be a fertility myth (or, according to some a myth about the hero, Shukalletuda) to the imagination. We could make up the rest of the story any which way we want to. I have put down one possibility but there could be hundreds of thousands and we could all be as far from the truth as we are from finding out about what came first, the chicken or the egg. But that is no reason to stop trying, is it?

Now what if....

Enki was waiting for Inanna. The gods had approached him for his help in bringing the goddess under control. Inanna’s unbridled anger was threatening the order of the universe.

Enki spoke to her gently, like a friend and not as a god to his queen. He told her that she had to stop looking for him. Shukalletuda’s love, he said, will bring him to Inanna. All she had to do was to wait for him to come to her.

So days rolled into months, and months into years; until one day, a lovelorn Shukalletuda could hold out no more. He went back to his garden and surrendered to the wind and the storm gods, he prayed and pleaded with them to take him to his love.

Word reached Inanna and she rushed to see the mortal who dared fall in love with a goddess. Her army of dust storms and hurricanes in tow, she was determined to break this man into minuscule particles of dust so that there would be no trace left of him and of his audacious deed.

But love can sway the best made plans of all, even furious goddesses. When Inanna saw this man waiting for her beneath the sarbatu, her anger turned into tears. She wept out of joy and sadness and out of love and helplessness. She wept so much that the water filled up all the lakes and the rivers and the oceans. Her tears rolled down the leaves of the trees, reviving all the plants that had curled up into the earth in her fear. The garden rose again, shedding the cloak of dust and destruction and displaying in full splendour, its rich green glory.

Shukalletuda prayed for forgiveness. He knelt in front of his goddess, begging for her love as she descended upon his garden in a shower of abundance and prosperity.

The temple of Artemis

A column towers over everything else reaching for the skies; a young girl, rushes about holding out tiny statues, bookmarks and postcards; two storks gaze out from the top of the tower at all of us as we stand awestruck in front of what used to be one of the seven wonders of the ancient world. This is the temple of Artemis, formerly temple of Cybele and also known to some as the temple of Diana in Turkey in the town of Ephesus or Efes as the locals call it.

As we drive there, our guide tells us that Efes draws its name from Afeus (not too sure if that’s the way its spelt) which means queen bee and that it was a town that was first settled in by warrior women. The Amazonian settlers gave the town its name and a temple of fertility originally dedicated to the goddess Kybele (or Cybele).

Later Ionian settlers converted the temple into a place of worship for Artemis, twin of Apollo and goddess of fertility and hunting. Under their influence, the town considered Artemis as their protector and later, as the guardian mother of Alexander who, legend has it, ruled over the city for a long time with her blessing.

Today there is no trace of the temple except a large column and a few majestic boulders. The statue of the many breasted Artemis is in the museum while hawkers sell its tiny clones as postcards, bookmarks and refrigerator magnets.

keepers of myth

Myths across the world use an assortment of images, symbols and visual references to build lasting metaphors. Their power lies not only in the thought, the philosophy or the event that resides in them but also in the tools deployed to get the point across. Like the breadcrumbs used by Hansel in the well known German fairy tale or like the ball of string that Theseus used to find the minotaur, myths are a map of the real and the imaginary worlds that our ancestors built.

Myth speaks in a common tongue to a diverse audience. It reflects an innocent and yet complex engagement with the world around us and the world within us. It is metaphoric in form and structure; its meaning is layered in spirals that could take us an entire lifetime to climb but, it is so direct in its intent that a child can grasp at the colour and iconography that it dresses itself up in.

Poet and a great believer in the Vedas, W B Yeats once said: “I cannot now think symbols less than the greatest of all powers whether they are used consciously by the masters of magic, or half unconsciously by their successors, the poet, the musician and the artist”(W B Yeats in an essay called Magic in Essays and Introduction, Macmillan.) Yeats believed that the artist, the writer and the musician were inheritors of the legacy of magic and hence understood the potency of the symbols used in magic. His use of the word magic is similar to that of Frazer who describes the different kinds of magic that led to the development of religion. And it is this language of symbols and icons that myths have inherited or as some would believe, even created.

The language of myth is independent of religion and hence it appeals across faiths. It aims to challenge the human mind and is meant to evoke awe and shock and provoke further explorations of thought and philosophy. At the same time, it is deliberately wrapped in religious iconography and explicit imagery so that the stories and their messages leave a lasting imprint on the human mind.

As we leave behind a year riddled in bullets, we need to let this language speak to us. We need to understand the many tongues that roll in many different ways to speak the same truths and denounce the same lies. From the eye of Hathor to the third eye of Shiv, from the rage of Sekhmet to the rampage of Kali and from the ark of Noah to the boat of Manu -- we need to understand the signs and symbols that speak to us through the ages.

Image: A sculpture outside the monastery at Bylakuppe, a Tibetan settlement in Karnataka India
Picture by Rajrishi Singhal

Fortune hunters

The word adventure owes its existence to two words -- the old French word auenture which meant fortune or chance and the Latin word adventura which meant arrival. The two coalesced into one to enter the Middle English vocabulary as adventure which meant a perilous undertaking that would lead one to fortune. From one came many, as it happens with all creation and over time words such as, misadventure, adventurer made it to the lexicon. Over the years, the meaning of the word too changed – adventure mellowed down to denote the spirit that led men to climb mountains and cross the seas.

The spirit of adventure led Vasco da Gama to steer his motley crew to the unknown shores of a country that was still to meld its fragmented wadas and tehsils into a contiguous boundary. He was looking to spread the message of his religion and, in the process, take back the riches of the East that he had heard so much about. This is the spirit that infused mountaineers and explorers who felt that they owed it to humanity to go where no one had gone before.

Adventure mellowed some more and found itself curled up in books about swashbuckling heroes and villains and about children courting danger as they confronted thieves and evil. It aligned itself with fun and bravery and was almost always seen fighting on the side of good in its war against evil.

Today adventure seems to have reinvented itself yet again and in so doing reverted to a chilling shadow of its former self. As Bombay cowered under the nameless, senseless terror unleashed by a bunch of 10 terrorists, adventure seemed to wear the face of a young man who has no time for fear nor the inclination for contemplation and remorse. He is a soldier of fortune. A soldier who takes to battle not to defend his home or life but for the thrill of risk, for a charismatic leader, to fight against a perceived threat to his existence or that of his religion and for the sake of bounty.

Perhaps in the evolution of the word, lies a clue about the evolution of the human mind.

First men

For many of us, it seems almost impossible to believe that the world we live in was shaped out of a single mass of matter – not always carved up, as it is today, into compartments of nationality, religion, colour and language.

How do I know that? Well as far as scientific evidence goes, I go with that unearthed by the genographic project of National Geographic which has traced the origin of all humanity to Africa. But for those who do not always depend upon the physical sciences to validate their beliefs, even a cursory sip of the sloshing brew of world mythology would have pointed to the same.

The similarities, the shared motifs and imagery and the common fascination with events beyond our ken point to a people united in flesh and spirit. This story from African mythology, mentioned by Joseph Campbell in his book, Historical Atlas of World Mythology: The way of the animal powers is a lovely example.

Called Forbidden Fruit-A Bassari Legend (page 14 of the book), it is about a being called Unumbotte who created the first human and called him Man. He then created antelope and called him Antelope and then made a snake and called him, well what else, Snake. At the time that the three creatures came into existence, the world had no trees except for one: the palm tree. Nor had the earth been pounded smooth. It was rough and scrabbly, much like the insides of a dead volcano (perhaps).

The three, Man, Antelope and Snake, lived off the land and forged a strong bond. One day as they sat quietly staring into the distance, Unumbotte came to them. He said, “The earth has not yet been pounded. You must do that.” He then handed out a variety of seeds and asked them to go plant them.

Some time later Unumbotte came back to earth only to find that the ground had not been beaten smooth but, the seeds had been sown. And one of the seeds had even sprouted a tree that rose tall and high and bore a red fruit. Unumbotte said nothing.

From that day on however, every seven days, Unumbotte would return to earth and pluck one of the fruits off the tree and take it back with him. One day, Snake said to the tohers, “We too are hungry. Why don’t we pluck one of the fruits and eat it?” Man and wife (we don’t know how wife came to be, the story does not go into the details) agreed but Antelope said, how can we eat it when we don’t know anything about it. So he ate the wild grass instead.

When Unumbotte came for his weekly fruit gathering ritual, he asked his flock, “Who asked you to eat the fruit?” When they said that it was Snake, he then asked, “Do you feel hungry?” When they said yes, he said that from then on man would eat fruit, antelope grass but snake was given poison and asked to use it at his discretion.

Campbell says that the story was orally collected, the tribe that told the story had not had any contact with civilisation or Christian missionaries and they said that this story had been handed down to them by their elders.

Of mountains and men

There was a time, not recorded in historical annals or journals or gazettes, when the mountains had wings. They could fly anywhere they wished but when they did, they crashed continents, threw civilisations into tumultuous frenzy and created an environment of uncertainty and fear.

Naturally the people panicked. They rushed to Indra, god of all gods, for help. Indra mulled over their plight and although the solution occurred to him a flash, he mulled it over some more. For what he was about to do would change the mountains’ lives forever.

Indra sent down his vajra, the thunderbolt to clip the wings of the mountains. Their wings cut, the mountains could move no more and that is how in Sanskrit, they got their name achala (or those that can not walk). The wings floated up and Indra made them the clouds. Even today, there are some days, in some places, when the wings come down to meet their old masters.

Very similar to this myth is a myth cum folk tale from Orissa which I think I have put down on this blog earlier titled Elephants and wings.

The story goes that there was a time that elephants had wings. They flew the skies with free abandon and often, oblivious to the bulk they carried, perched themselves on trees, huts and mountain tops. While the mountains bore their weight with ease, trees and houses were not as fortunate. They came crashing down with a frequency that angered the men and the gods. And finally there came a day when man decided that enough was enough and appealed to the gods. The gods lent a sympathetic ear and a plan was hatched.

Now it is public knowledge that elephants like their food and drink. So the people got together and invited all the elephants to a feast that lasted several days and nights until all the elephants lay down in a drunken stupor. Man who had been waiting for this moment went around chopping off their wings. Naturally when sleep wore off, the elephants were outraged and went to the gods to seek revenge against man. But it was too late and they realised that they had been tricked by both man and god.

The myths, as they are wont to, lead us into uncharted territory and raise a load of questions:
Are these recordings of ancient events that survived in the collective memory of the people of the region?
Could it be that the mountains with wings are about earthquakes that changed the shape of the world as people knew it?
Were there creatures that were elephantine in their appearance and could fly?

We don't know but the myths will always force us to wonder and ask; what if...?

life and death

Ths is a lovely myth that i read in Myths and Legends of the World by Kenneth McLeish.
In Africa, a long time ago, Kalumba the creator god built a long single road that connected heaven and earth. Dog and Goat were positioned as guards on the road and had been trained by Kalumba Himself who had warned them about two visitors: life and death. They were to let life into earth but death had to be turned back. Of the two guards, Dog had been granted intelligence while Goat was given strength as its special characteristic.
One day, Dog was bored as the road did not have too many travellers and there was not much checking to be done and he decided to go for a short walk. This was just the opportunity that Death had been waiting for. Disguised as a bundle of dirty clothes, he sat upon the shoulders of his servants who walked him safely past Goat. A few minutes later, Life came by and Goat who took his job very seriously, pounced on her. Dog, who had chosen that very moment to come back from his stroll, ran to avoid a deadly disaster but was too late.
No amount of crying and begging by the guards worked on Kalumba who shut the road down with immediate effect and barred dog and goat from the gates of heaven. Ever since, we on earth have had to live with death while life goes on in heaven.

time and tortoise

Myths do a great job of marrying the verbal and visual in our imagination.

I found this one in a dictionary of myth describing Kasyapa from Indian mythology. (ref: Myths and Legends of the world, Kenneth Mcleish)Kasyapa was husband to the 13 daughters of Daksha (also believed to be the 13 months of the lunar calendar) and father to every living creature according to Mcleish's classification.

In some myths, Kasyapa is husband of Diti, father of the Daityas that include Hiranyaksha and Hiranyakashipu and the 49 Maruts.

In Sanskrit, Kasyapa also means tortoise and is sometimes depicted as time creeping across the sky.

It must have been quite a fascinating journey for the mythmakers to convert concept to word and word to image or was it the other way around?

Art: Mekhala Singhal

krishna's inheritors

The papers yesterday had an interesting quote from a murder accused. Sentenced to life in prison, the accused man is said to have quipped that he was not too put out by his sentence. After all, he argued, he was a Yaduvanshi and inheritor to krishna's legacy!!
A case of selective reading of mythology, or perhaps, a reflection of how myths are misappropriated and misused in our country.

Alexander and Hercules

Myths have a strange way of uniting the most disparate forces, characters and events. Religion uses this quality of myth to unite the faithful and stir up a feeling of awe in doubt laden minds while others (a large group of unclassifiable, non labeled personalities like us…) are drawn to the marvelous stories that the quality invariably yields. Here is one such from a book that I am reading, On Alexander’s Track to the Indus by Aurel Stein.

Stein says that some of Alexander’s conquests in the Swat valley were inspired by the myth of Hercules. According to him, ancient accounts mention that after Alexander had captured several key points of the valley, the local people fled the towns to a 'rock fastness' in that country called Aornos. Alexander then made known to his troops that he wanted to conquer this rock by any means because it was believed that “this is a mighty piece of rock in that part of the country and a report is current concerning it that even Herakles, the son of Zeus had found it to be impregnable.”

Naturally, given Alexander's desire to be world conqueror, he was drawn to that place on earth where even Herakles or Hercules the great met his match. However Stein tells us, factual history can never corroborate the existence of Herakles let alone trace his journey across the world. Did Herakles come as far as India? We will never know. But, the story of Alexander’s obsession with the capture of the rock definitely makes the reading of history more wonderful.

Studying myth in India-2

My interest in myth led some of my teachers to suggest that I should enrol into a PhD programme. I hesitated at the thought of committing my time and energy into getting a degree or as many would say, a worthless piece of paper. But I saw this as the only avenue open for a regular and structured study of mythology and I found that I was more eager to work at a doctoral program than I was twenty years ago as a student.

In India, the only department that offers myth as a subject of study is the Sanskrit department at the University of Mumbai. However to enrol with them, I would need to know Sanskrit --- not learn it as I went along but be a master in it even before I could submit the first of the many forms that mark a PhD student’s journey. Alternatively, I needed to have an M A degree in a humanities subject with a minimum 55 per cent. I have neither and having worked as a writer and educationist, I am appalled that we still go by these ridiculous standards.

My graduation and post graduation studies were in economics. Today I want to study mythology – comparative mythology – an area that I had been studying informally for several years. In the interim, I have worked in various capacities in different organisations.

I tried telling the people concerned that work experience should make a difference and that I had co-authored two books. That should count?? I was also willing to sit for an entrance exam, if it were possible. However nothing has worked, nor is anyone willing to let me in through the door.

Mythology is not a subject that interests many (my class had five students) and the university admits that it may have to close it down for lack of students. And yet, when there is a student, there are no takers.

I am still trying and hoping for that crack in the door -- however thin it may be.

Studying myth in India-1

It is a year since i enrolled myself into a course in comparative mythology with the mumbai university. The course is conducted by the sanskrit department at the university of mumbai. I have had a great time reading and studying myth and having dithered over it for a long time, i am glad that i finally did the course and more importantly completed it and even sat for the exams!! Twenty years after my last exam which, by the way was disastrous, i never thought i would go through with it.

To spin back a bit in time, i have been a student of economics and never really thought that i would study further after the terrible time i had doing my masters. I cant seem to remember any other time in my life where a subject seemed so totally out of whack with my abilities!!

But then I fell in love with stories and writing and mythology careened into my existence. I was well into my adult life by then -- mother of two daughters and juggling furiously between managing home and part time jobs and reading up the various mythologies of the world. My first reaction which, i think is that of every person who is interested in myth, was that of joy, surprise and then amazement at the similarities in language and imagery used by disparate cultures from all over the world.

The more i read, the more i was drawn into the layers and layers of meaning held by a single myth. I wanted to know more, read more, discuss more. Thus began my hunt for a space that would allow me to do that. And that is when it hit me that in a country that is universally considered to be a grandmaster of the mythic dimension, there are no avenues open for a student of the subject. A one-year diploma conducted by Sanskrit department conducted over weekends is the only place where myths are studied. The course is great and is taught by people who are genuinely interested in the subject. Its content is varied and designed to provide an impetus for further research in the subject. However, if like me, you do want to research the subject further, then welcome to the abyss. You can study it as part of religious philosophy under a guru or a godman; you can study it as a byproduct of psychology or sociology but, there is no pure study of myth possible.

Strange, isn't it, for a country that prides itself on its mythological tradition!