Shatial, Karakoram Highway: Buddhist petroglyphs near road: Sibi-Jataka (body offering: rescue of dove by boddhisattva’s offering of his own flesh to the falcon), stupa, inscriptions in Sogdian, Brahmi, Karoshti; after 4th century CE. Pakistan, Northern Areas
As the Dove was the natural food for the Falcon, it demanded that it be given its food.
To keep up his word and driven by compassion Sibi cut a portion of thigh equivalent to the weight of the Dove.
The scale tilted towards the Dove.
King Sibi continued to cut away portions of his body, to match the weight of the Dove.
As it was not possible, he sat on the scale himself.
It was Indra who came in the form of the Falcon.
He blessed Indra that His name will be remembered for compassion.
(Mahabharata, Aranya parva, adhyayas 130-131.)
The story appears in Japan in two versions.
One version is the same. Only the pronunciations are different.
Sibi is pronounced as Shibbi (strong empasis on the h) .
In this story Indira dressed as a blind person approaches King Sibbi requesting for eye-sight. King Sibbi pierces his own eyes and gives them to the blind man asking him to use it to retain his eye-sight.
Japanese Version:-
King Shibi is believed to be a previous incarnation of Shakyamuni Buddha. In this story a heavenly being named Bishamon approaches the God Taishaku and tells him ‘There is a great Bodhisattva named King Shibi. Soon he will become a Buddha.’ On hearing this Taishaku decides to test to test the sincerity of the King’s practice in pursuing enlightenment. He transforms himself into a hawk and instructs Bishamon to take on the appearance of a dove.
Chased after by the hawk, the dove to escapes and flies into the arms of King Shibi. Perched on the branch of a tree, the hawk says to the King, “Please let me have the dove back. It is what I have been trying to get.” King Shibbi replies, “No, I can’t because I have vowed to protect all living things. I cannot return it to you.”
The hawk then points out , “I am one of the living things that you have vowed to save. If you take away my food for today, I will be unable to live tomorrow.”
The King then offers to cut off a piece of his own flesh and gave it to the hawk. As the King proceeded to cut his own flesh, the hawk measures it using a balance and found the dove to be consistently heavier than the muscle of the King. No matter how much muscle was added, the weight was lighter than the total weight of the dove. Finally, the King cuts all the flesh off of his body.
The King tries desperately to put his entire body on the balance, but falls to the ground. He then exclaims, “I once made a pledge to save all living beings! I cannot let such minor sufferings defeat me!”
At last he successfully climbs onto the balance. Watching the entire scene, all the heavenly beings praise the King saying, “He did not begrudge his life, even for a bird. He is a person who best suits the title of Bodhisattva.
Suddenly, Taishaku casts off his disguised figure as a hawk and regains his original appearance.
He says to the King, “Don’t you have any pain or regret?” The King replies, “I have no regrets whatsoever. My heart is rather full of joy.”
No sooner did the King utter these words than did his body change back into what it used to be.
There is a controversy surrounding the sacrifice of animals in the Yagnas and Yagas, as sanctioned b the Vedas.
Rig Veda 10.86.14 [Indra speaks :] The worshippers dress for me fifteen (and) twenty bulls : I eat them and (become) fat, they fill both sides of my belly ;Indra is above all (the world).It is difficult to conceive of Hinduism allowing the Sacrifice of Animals, whatever be the reason.
There are views that the Vedas do not sanction the killing of animals.
One may note the sacrifice of animals in the Puranas,Ithihasas,Ramayana and Mahabharata.
Sacrifice of animals is stressed in the Karma Kanda of the Vedas for obtaining Purusharthas.
In his Brahmasutra, Vyasa has expounded the nature of the Atman as found expressed in the Upanishads which constitute the jnanakanda of the Vedas. The actual conduct of sacrifices is dealt with in the Purvamimamsa which is the karmakandaof the Vedas. The true purpose of sacrifices is explained in the Uttaramimamsa, that is the jnanakanda. What is this purposse or goal? It is the cleansing of the consciousness and such cleansing is essential to lead a man to the path of jnana.
The Brahmasutra says: “Asuddhamiti cen na sabdat“. The performance of sacrifices is based on scriptural authority and it is part of the quest for Self realisation. So how can it be called an impure act? How do we determine whether or not an object or an act is impure or whether it is good or bad? We do so by judging it according to the authority of of the sastras. Vyasa goes on to state in his Brahmasutra that animal sacrifice is not sinful since the act is permeated by the sound of the Vedas. What is pure or impure is to be known by the authority provided by the Vedas or rather their sound called Sabdapramana. If sacrifices were impure acts according to the Vedas, they would not have accepted them as part of the Atmic quest. Even if the sacrificial animal is made of flour (the substitute according to Madhvacharya) it is imbued with life by the chanting of the Vedic mantras. Would it not then be like a living animal and would not offering it in a sacrifice be taken as an act of violence?
Tiruvalluvar says in his Tirukkural that not to kill an animal and eat it is better than performing a thousand sacrifices in which the oblation is consigned to the fire. You should not take this to mean that the poet speaks ill of sacrifices.
What is in accordance or in pursuance of dharma must be practised howsoever or whatsoever it be. Here questions of violence must be disregarded. The Tirukkural says that it is better not to kill an animal than perform a thousand sacrifices. From this statement it is made out that Tiruvalluvar condemns sacrifices. According to Manu himself conducting one asvamedha (horse sacrifice) is superior to performing a thousand other sacrifices. At the same time, he declares that higher than a thousand horse sacrifices is the fact of one truth. If we say that one thing is better than another, the implication is that both are good. If the performance of a sacrifice were sinful, would it be claimed that one meritorious act is superior to a thousand sinful deeds? You may state that fasting on one Sivaratri is superior to fasting on a hundred Ekadasis. But would you say that the same is better than running a hundred butcheries? When you remark that “this rite is better than that rite or another”, it means that the comparison is among two or more meritorious observances.
In the concluding passage of the Chandogya Upanishad whwre ahimsa or non-violence is extolled you find these words, “Anyatra tirthebhyah”. It means ahimsa must be practised except with regard to Vedic rites.”
”
Rig Veda 5.29.8 When thou [Indra] three hundred buffaloes’ flesh hadst eaten, and drunk, as Maghavan, three lakes of Soma, All the Gods raised as ’twere a shout of triumph to Indra praise because he slew the Dragon.
Rig Veda 1.161.10 One pours the red water, (the blood), upon the ground ; one cuts the flesh, divided into fragments by the chopper; and a third separates the excrement from the other parts f in what manner may the parents (of the sacrifice) render assistance to their sons?
Rig Veda 10.94.3 Loudly they speak, for they have found the savoury meath: they make a humming sound over the meat prepared. As they devour the branch of the Red-coloured Tree, these, the well-pastured Bulls, have uttered bellowings.
Rig Veda 10.86.13 Indra will eat thy bulls…
Rig Veda 10.27.17 The sages cooked a fat ram, they followed in succession like dice thrown in gambling….
मेष [Mesha] = Ram/Sheep. [According to Ashtadhyayi 6.7 ]
पचत [Pachat] = Cooked
Actually Hinduism sanctions animal slaughter, it was only after Hinduism was influenced by Jainism and Buddhism that Hindu scholars started prohibiting meat consumption, A Hindu scholar named Swami PrabhuPada the founder of ISKON writes in the commentary of Bhagwad Purana 1.3.24
”Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal-killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal-killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahimsa was propagated not only in India but also outside the country.”- Bhagwad Puran 1.3.24, commentary by Swami Prabhu Pada
So Buddha rejected the authority of Vedas because Vedas sanctions animal slaughter.
Now the verses I mentioned clearly speaks about meat consumption, Have a look at what other Hindu texts says on slaughtering animals
Satapatha Brahman 6:2:2:11. The Karakas slaughter (a he-goat) for Pragâpati, saying, ‘Pragâpati, having built up the fire-altar (agni), became Agni. When he slaughters that [goat] one, then indeed he reaches the end of Agni (the fire-altar).’
The Mimamsa system of Indian Philosophy carried the Karma Kanda to the extreme by indulging in animal sacrifices.
People were disgusted with the Vedas and the started leaving the Sanatana Dharma.
It took a life time work of Adi Shankaracharya to nullify the effects of Mimamsa, by reestablishing Sanatana Dharama, setting up the Shanmathas and
bring back the Sanatana Dharma back on rails by giving prominence to Gnana Kanda of the Vedas.
There is also a view that the animals sacrificed were given life later, as soon as the Yagna is over.
I am unable to find an reference to this view, in the Scriptures.
However there are references that animal sacrifice is not promoted.
”
<p>Yasmintsarvaani bhutaanyaatmaivaabhuudvijaanatah</p><p>Tatra ko mohah kah shokah ekatvamanupasyatah</p>Yajurveda 40.7
“Those who see all beings as souls do not feel infatuation or anguish at their sight, for they experience oneness with them”.
How could people who believed in the doctrines of indestructibility, transmigration dare to kill living animals in yajnas? They might be seeing the souls of their own near and dear ones of bygone days residing in those living beings.
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<p>Anumantaa vishasitaa nihantaa krayavikrayee</p><p>Samskartaa chopahartaa cha khadakashcheti ghaatakaah</p><p>Manusmrithi 5.51</p>Those who permit slaying of animals; those who bring animals for slaughter; those who slaughter; those who sell meat; those who purchase meat; those who prepare dish out of it; those who serve that
O teeth! You eat rice, you eat barley, you gram and you eat sesame. These cereals are specifically meant for you. Do not kill those who are capable of being fathers and mothers.
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<p>Ya aamam maansamadanti paurusheyam cha ye kravih</p><p>Garbhaan khaadanti keshavaastaanito naashayaamasi</p><p>Atharvaveda 8.6.23</p>
We ought to destroy those who eat cooked as well as uncooked meat, meat involving destruction of males and females, foetus and eggs.
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<p>Anago hatya vai bheema kritye</p><p>Maa no gaamashvam purusham vadheeh</p><p>Atharvaveda 10.1.29</p>
It is definitely a great sin to kill innocents. Do not kill our cows, horses and people.
How could there be justification of cow and other animals being killed when killing is so clearly prohibited in the Vedas?
Asutrpa — Asu [breath of life] + trpa [one who satisfies himself on]—one who takes others life for his meals.
Garba da and Anda da – the foetus and egg eaters.
Mans da – the meat eaters
Meat eaters have always been looked down in Vedic literature. They have been known as Rakshasas, Pisacha and so on….All these words are synonyms of demons or devils that have been out-cast from the civilized human society.
——————————————–<p>Urjam no dhehi dwipade chatushpade</p>Yajurveda 11.83
“May all bipeds and quadrupeds gain strength and nourishment”
This mantra is recited by Hindus before every meal. How could the same philosophy which prays for well-being of every soul in every moment of life, approve of killing animals?
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Section 2: No violence in Yajna
Yajna never meant animal sacrifice in the sense popularly understood. Yajna in the Vedas meant a noble deed or the highest purifying action.
According to Yaaska Acharya, one of the synonyms of Yajna in Nirukta or the Vedic philology is Adhvara.
Dhvara means an act with himsa or violence. And therefore a-dhvara means an act involving no himsa or no violence. There are a large number of such usage of Adhvara in the Vedas.
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In the post-Mahabharata period, misinterpretation of the Vedas and interpolations in other scriptures took place at various points intime. Acharya Shankar reestablished the Vedic values to an extent.
In the more recent times, Swami Dayanand Saraswati – known as the grandfather of modern India – interpreted the Vedas as per thecorrect rules of the language and authentic evidences. His literature, which includes commentary on the Vedas, Satyarth Prakash loosely translated as Light of Truth, An Introduction to the Vedas and other texts led to widespread social reformation based on Vedic philosophy and dispelling of myths surrounding the Vedas.
Let us discover what the Vedas have to say on Yajna.
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<p>Agne yam yagnamadhvaram vishwatah pari bhuurasi</p><p>Sa id deveshu gacchati</p>Rigveda 1.1.4
O lord of effulgence! The non-violent Yajna, you prescribe from all sides, is beneficial for all, touches divine proportions and is accepted by noble souls.
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The Rigveda describes Yajna as Adhvara or non violent throughout. Same is the case with all the other Vedas. How can it be then concluded that the Vedas permit violence or slaughter of animals?
The biggest accusation of cattle and cow slaughter comes in the context of the Yajnas that derived their names from different cattle like the Ashwamedh Yajna, the Gomedha Yajna and the Nar-medh Yajna. Even by the wildest stretch of the imagination the word Medha would not mean slaughter in this context.
It’s interesting to note what Yajurveda says about a horse
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<p>Imam ma himsirekashafam pashum kanikradam vaajinam vaajineshu</p>Yajurveda 13.48
Do not slaughter this one hoofed animal that neighs and who goes with a speed faster than most of the animals.
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Aswamedha does not mean horse sacrifice at Yajna. Instead the Yajurveda clearly mentions that a horse ought not to be slaughtered.
In Shathapatha, Ashwa is a word for the nation or empire
The word medha does not mean slaughter. It denotes an act done in accordance to the intellect Alternatively it could mean consolidation, as evident from the root meaning of medha i.e. medhru san-ga-me
Raashtram vaa ashwamedhah
Annam hi gau
Agnirvaa ashwah
Aajyam medhah
(Shatpath 13.1.6.3)
Swami Dayananda Saraswati wrote in his Light of Truth:
A Yajna dedicated to the glory, wellbeing and prosperity of the Rashtra the nation or empire is known as the Ashwamedh yajna.
“To keep the food pure or to keep the senses under control, or to make the food pure or to make a good use of the rays of Sun or keep the earth free from impurities[clean] is called Gomedha Yajna”.
“The word Gau also means the Earth and the yajna dedicated to keep the Earth the environment clean is called Gomedha Yajna”
“The cremation of the body of a dead person in accordance with the principles laid down in the Vedas is called Naramedha Yajna”.
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Section 3: No beef in Vedas
Not only the Vedas are against animal slaughter but also vehemently oppose and prohibit cow slaughter.Yajurveda forbids killing of cows, for they provide energizing food for human beings
———————————<p>Ghrtam duhaanaamaditim janaayaagne maa himsiheeh</p>Yajurveda 13.49
Do not kill cows and bulls who always deserve to be protected.
—————————————-<p>Aare gohaa nrhaa vadho vo astu</p>Rigveda 7.56.17
In Rigveda cow slaughter has been declared a heinous crime equivalent to human murder and it has been said that those who commits this crime should be punished.
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<p>Sooyavasaad bhagavatee hi bhooyaa atho vayam bhagvantah syaama</p><p>Addhi trnamaghnye vishwadaaneem piba shuddhamudakamaacharantee</p>Rigveda 1.164.40 or Atharv 7.73.11 or Atharv 9.10.20
The Aghnya cows – which are not to be killed under any circumstances– may keep themselves healthy by use of pure water and green grass, so that we may be endowed with virtues, knowledge and wealth.
—————————————The Vedic Lexicon, Nighantu, gives amongst other synonyms of Gau[ or cow] the words Aghnya. Ahi, and Aditi. Yaska the commentator on Nighantu, defines these as-
<p>Aghnya the one that ought not to be killed</p><p>Ahi the one that must not be slaughtered.</p>Aditi the one that ought not to be cut into pieces.
These three names of cow signify that the animal ought not to be put to tortures. These words appear frequently throughout the Vedas in context of the cow.
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Aghnyeyam saa vardhataam mahate soubhagaaya
<p>Rigveda 1.164.27</p>Cow – The aghnya – brings us health and prosperity
<p>Suprapaanam Bhavatvaghnyaayaah</p><p>Rigveda 5.83.8</p>There should be excellent facility for pure water for Aghnya Cow
Yah paurusheyena kravishaa samankte yo ashwena pashunaa yaatudhaanah
Where Bhishma was pierced by the Arrows of Arjuna and had been lying down awaiting Uttarayana,
Kurukshetra,
Which was addressed by Dhritharashtra with the adjective, Dharmakshetre, Land of Righteousness.
It is in Haryana, meaning, Vishnu Came heer, Hari ka Aana.
The legend.
Jothisar, where the Bhagavad Gita was born.
”
The founder of the land was King Kuru who practiced austere penance to make this land righteous – that is why in the first verse of the Bhagavad-gita, Kurukshetra is prefixed with Dharmakshetra (place of pilgrimage). This region comprises a large number of temples and tanks of antiquity.
King Kuru selected this land on the bank of sacred river Saraswati for spiritual culture and cultivation of eight-fold virtues. He arrived here on his golden chariot and utilized its gold for making a plough. He took the bull of Shiva and buffalo of Yama on loan and started ploughing the land. Indra, the king of heaven, came and asked Kuru as to what he was doing? He replied that he was preparing the land for growing eight-fold virtues of religious austerity (tapa), truth, forgiveness, kindness, purity, charity, yoga and continence (brahmacharya). Indra asked him as to where he would get the seed of these virtues. The King replied that the seed was in his possession. At this Indra laughed and went away.
After the king had cultivated the land for several days, Lord Vishnu appeared before him and asked as to what he was doing? He gave the same reply as given to Indra. Vishnu asked Kuru to give Him the seed and that He would sow it for him. At this Kuru put forward his right arm and the same was cut into 1000 pieces with the Chakra of Vishnu and sown in the field. In the same way king Kuru’s left arm, his two legs and then his head were offered by him to Vishnu for sowing.
Indra appeared at this stage and told him to ask for any boon. Kuru asked for two boons: one, that this land would forever remain a holy land named after himself, and the other, that anyone dying here would be relieved of the cycle of birth and death irrespective of his sins or virtues.
Sripad Madhvacharya, a great Vaishnava acharya, from South India came here around 1250 AD. During his visit he dug-up a certain piece of land in Kurukshetra and found the mace used by Bhima in the battle of Kurukshetra. Later after showing this to his disciples he replaced it in the same spot.
Jyotishvar:
This is the exact spot where Lord Sri Krishna spoke the Bhagavad-gita; there is a banyan tree here under which Krishna explained Bhagavad-gita 5000 years back to Arjuna. There is a sign board placed on the tree which reads: The immortal banyan tree witness of the celestial song Bhagavad-gita. In fact this place is named as the Gitopadesh sthal – place where the Bhagavad-gita was spoken.
A parikrama of the tree is considered very auspicious. There is also a small chariot in a glass and marble case below the banyan tree where one can see Krishna and Arjuna speaking to each other. In the same courtyard of the Gitopadesh sthal is a Ved Pathshala, rooms containing different characters of Mahabharata like Bhishmadeva, Krishna-Arjuna etc. There is also an ancient Shiva temple which is sheltered by the banyan tree. Jyotishvar is on Pehowa road, 5 km from Kurukshetra.
Bhishma Kunda:
In this place the great grandsire of Kuru dynasty, Bhishmadeva, was shot down by Arjuna in a volley of arrows with Shikhandi in front of him and Bhishma refusing to fight. Bhishmadeva was lying on a bed of arrows called Sharashayya, waiting for his death at the most auspicious time called Uttarayana. Following the advice of Lord Sri Krishna, all the Pandavas headed by Yudhisthira Maharaj arrived at the spot where he learned the science of Raja-dharma. Deities of Bhishmadeva, Pandavas and Lord Sri Krishna are nearby at the Bhishma Kunda temple.
Ban Ganga:
During discussions between Bhishmadeva and Yudhisthira Maharaj, Bhishmadeva asked for water, while lying on Sharashayya and Arjuna shot an arrow piercing the ground from which emanated the sacred Ganga water which flowed into Bhishma’s mouth. This body of water is called Ban Ganga which means the Ganga that emanated with the shot of a Bana (arrow). Next to the Ban Ganga is a very tall and huge figure of Hanuman.
This is a huge lake where people do pitr tarpana for the souls of their near and dear who are dead. Performingpitr tarpana on the day of Amavasya is considered to be very auspicious. A lot of people come to take bath there on that day.
Once Nimi performed Yagya and invited Sage Vasishtha to be the main priest to conduct Yagya. However Sage vasishtha had already committed to conduct yagya for Lord Indra, he told Nimi that he would officiate as Head Priest after having conducted Lord Indra’s Yagya and thus Nimi will have to wait. Nimi went away without replying. Sage Vashistha got impression that King Nimi has assented to wait for him.
Sage Vasishtha conducted Lord Indra’s Yagya and rushed to preside at King Nimi’s Yagya only to find that the Yagya was already being conducted. Sage Vasishtha got angry and cursed King Nimi that “he would cease to live in corporal form”. Thus, King Nimi was left without his body. After the Yagya was conducted successfully, the priests asked the Gods to return King Nimi in his corporal form. However, King Nimi declined to go back in his body but requested that he be allowed to live in eyes of all beings. Gods assented to his desire and gave him form of eyelashes, which is present in all beings.
Skanda is referred to in the Vedas and the Mahabharata.
Subrahmanya, Skanda.Skanda As BodhiSathva.
Popular conception is that Skanda is another name for Muruga or Subrahmanya.
However Mahabharata says Skanda is the son of Agni,possibly because Agni carried the Tejas of Shiva before he let if off in Saravana Poigai;the Tejas
became Skanda, Muruga,Subrahmanya.
However the narration in Mahabharata is different.
Skanda Upanishad , one of the 108 Upanishads,deals with Shiva Vishnu Identity.
It exhorts that Both Shiva and Vishnu are the same.
The text is devised as being addressed by Skanda.
One may find in the beginning of the Upanishad ‘He is confused’ etc.
Subrahmanya,the best of Brahmins is definitely not confused.
As a Self Enuiry, the Text is narrated.
We have Somaskanda which is not to be confused with Skanda.
It is a form of Siva worshiped by Vishnu.
Skanda is worshiped as A Deity in Chinese Buddhism as Bodhisattva.
‘
Another Story of Skanda’s Birth. Skanda not Muruga?
The Purānas relate many a stories of the birth of Kārtikeya or Skanda, the younger son of Rudra-Shankara and Umā-Pārvati, brother of Ganapati. In the Āranyaka Parva of Mahābhārata, Ŗshi Mārkandeya tells the forest-dwellingPāndavas, the story of the birth of Skanda. The most intriguing part of this story is that the father of Skanda is Agninamed as Adbhut(Fantastic) and Skanda is born in a weird manner and in the course of deception. The story goes like this:
‘In a yadnya performed by the seven great Sages,Indraand other Gods were present for Soma drinking. AnAgni called ‘Adbhut’, (which literally means ‘fantastic’) from the heavens arrived there without uttering a word. While returning from the yadnya, after giving the offering to the respective Gods; Adbhut eyed the wives of the Seven Sages. This made Adbhut extremely passionate and he developed a carnal desire for the seven ladies. Thinking that he will not be able to see them if he goes back to the heavens, he entered the ‘GārhapatyaAgni’, which is the Agni of the house. He could watch the ladies closely by staying there. In spite of his lust he was unable to woo the chaste matrons. In frustration, he went to the forest.
The daughter of Daksha was amorously attracted to Adbhut. She decided to impersonate the wives of the sages and have intercourse with Adbhut. First she impersonated ‘Shivā’, the wife of sage Angirā, and went to the forest. She told Adbhut that she had a discussion with her other six friends, the wives of the sages, who were all enamoured with him. Then she had intercourse with Adbhut. In order to keep her secret, she transformed herself into a female eagle and went to Mount Shaila on ‘Shwetaparvata’ and poured the sperm of Adbhut in a golden tank. She repeated this act six times (in one day?) by impersonating the wives of the sages one by one. However, she failed to impersonate Arundhati, the wife of sage Vasishtha.
From the sperm of Adbhut, ejaculated six times, a strange child with six heads, twelve eyes-ears and arms, but a single throat and abdomen was born. The ejaculation of the sperm took place on Day I (a day of new moon), the infant appeared on Day II, he showed himself as a child on Day III and on Day IV, he was in his full glory. At that time he resembled the Sun engulfed in a red cloud. He picked up the bow of Shankara and uttered a terrifying roar. The entire world almost fainted by his roar. The two elephants, ‘Chitra’ and ‘Airāvata’ who rushed to the scene upon hearing his roar, were picked like toys by him. At this time the child looked like the Sun.
The child, Skanda, stood on the Mount Mahāshwetā and started gazing in all directions with his six pairs of eyes. Then he started shooting arrows with his bow. The son of Himālaya, the mountain Krauncha, fell down with a great shriek as he was mutilated by the arrows. Other mountains also started shrieking. When a mountain top of Shwetagiri was cut off by one of the arrows; that frightened mountain flew away with other mountains from that region. This caused a lot of distress to the earth and it was torn on all sides. All this happened on Day V. Since then, on Day V of every month, people started worship of Skanda.
After the birth of Skanda, fearsome disasters of different kinds started occurring. The natures of men and women changed. The duality of heat and cold also changed. The sky and the planets looked as if on fire. The earth too started roaring loudly.’
In this story, the parenthood of Skanda has been given to a celestial Agni (Fire) called Adbhut and Swāhā, who represents through impersonation, the six wives of six sages. At the time of offering havi in Agni, the word ‘Swāhā’ is chanted. So this union of Agni and Swāhā has been depicted as the cause of Skanda’s birth.
The sage Mārkandeya narrates this story in the Mahābhārata. He describes the efforts made by the wives of the sages to prove their innocence. Of their husbands, only Vishwāmitra accepts their innocence and surrenders toSkanda. After noting these details the story turns to Indra.
‘On hearing of Skanda’s birth, his power and valour; all the Gods rushed to Indra and said, ‘O King of Gods, this power of Skanda has become unbearable. Destroy him quickly without any delay. O Mighty Indra, if you do not destroy him now; he will become the King of Gods by overpowering all of us and even you.’ ThenIndra said to all the Gods, ‘O Gods, this child is extremely powerful. He can even beat Brahmā the Creator in battle. Hence, I do not have the courage to fight him.’
On hearing this, the Gods said, ‘You are uttering such words because you do not have any power and valour left in you.’
Seeing that Indra has backed out, the Gods sent Matŗkas (Mother Goddesses) to destroy Skanda. But on seeing Skanda’s power and glory, the Mātŗkās started lactating. They wished that Skanda should suck milk from their breasts and Skanda fulfilled their wish. Thus, these Mātŗkās became the mothers of Skanda and stood with him for his defense. From the ire of these Mātŗkās a woman was created, holding a Trident in her hand. Her food was blood and she was cruel like the Red Sea. Goat-headed Agni as described in the Vedas stood alongside her to defend Skanda.’
Battle between Skanda and Indra
Now Indra himself attacked Skanda and his celestial army. Mahābhārata describes, ‘the celestial army of Skandaincluded Mātŗkās, Ŗshis, Grahas, fire-spitting ‘Pārshadas’ and other fierce-looking heavenly individuals. All of them surrounded Skanda in his defense.
Indra, surrounded by Gods, was proceeding with great speed with his Vajra in his hand; intending to destroy Skanda.’
The story further describes the two opposing forces and their battle cries in a poetic manner. Then the story continues as follows, ‘Skanda, the son of Agni, beheld the Gods come together with the intent to destroy him and was furious. He started spitting fire and burning the celestial army of Indra. The Gods then deserted Indra and surrendered to Skanda. After the Gods deserted Indra, he hurled his Vajra on Skanda. The Vajra woundedSkanda on his right hip and a part of it was broken. From that broken part another warrior emerged. This warrior was known as Vishākha. Indra was terrified on seeing another warrior resplendent like an infernalAgni (Fire). He surrendered to Skanda with folded hands. Then Skanda granted amnesty to Indra along with his forces. All the Gods were pleased by this and started playing musical instruments.’
The story further describes the male and female evil ‘Grahas’, formed out of Skanda’s body and concludes, ‘In this manner, on Day V several ‘Pārshadas’ having different shapes were formed. On Day VI, there was a great battle.’
The first half of this story ends with the surrender of Indra in his battle with the newly born Skanda. This story is a great challenge for someone trying to interpret Vedic literature. In this story Rudra-Mahādeva and Umā-Pārvati are nowhere mentioned as the parents of Skanda. Even their existence goes unnoticed except one mention of Skanda picking the bow of Shankara in his hand.
Skanda was born of a celestial Agni named Adbhut on Day I. He grew rapidly till Day IV. On Day V, fierce and fire-spitting ‘Pārshadas’ were formed and on Day VI there was a great battle between Skanda and Indra. This battle was fierce and although Indra lost, Skanda too was broken into two pieces by Indra’s Vajra. One piece continued to be called Skanda and the other was named as Vishākha. The destruction in the battle is related to mountains and rocks. The only human factor is Swāhā and that too because she impersonated the wives of the Sages.
One can either ignore this story as a figment of imagination or accept it as a metaphoric representation of some astronomical event. Before going further, we would like to narrate and comment on the second half of this story fromMahābhārata.
A part of the second half deals with the description of the reconciliation between Indra and Skanda, Skanda’s appointment as the General of the celestial army of Gods, his marriage with the daughter of Indra, acceptance ofSkanda as their son by the couple Shankara–Pārvati, and the destruction of Mahishāsura by Skanda as a representative of Gods. It can be taken as an attempt to reconcile an ancient legend with the prevalent and accepted ideas. However, the references to some astronomical events and concepts of deities from this story have an important bearing on the hypothesis propounded in this book.
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !
1-5. (Skanda says): Great god ! Owing to an iota of your compassion I am the lapseless being (not lapsing from the identity). I am a mass of knowledge ! I am also the Good – what more (can I need) ?
Owing to the waxing of the Internal organ, what is not spiritual appears as such; by its warning, this is nothing but pure knowledge or Hari.
I am knowledge alone, unborn – what more ? All that is other (than) It is inert and perishes like a dream.
He who discerns the consciousness as distinct from the inert is the unswerving mass of knowledge. Only he is Shiva, Hari, luminary of luminaries, the supreme god, the Brahman – I am that Brahman surely.
6-7. Jiva is Shiva and Shiva is Jiva; when bound by husk it is paddy, unbound of is rice. Thus the bound one is Jiva, released from karma he is eternal Shiva. Bound by ropes, he is Jiva, unbound, Shiva.
8-9. (I bow) to Shiva of the form of Vishnu and Vishnu who is Shiva; Vishnu is Shiva’s heart and Shiva, Vishnu’s. Just as Vishnu is full of Shiva, so is Shiva full of Vishnu. As I see no difference, I am well all my life.
10-15. The body is said to be the temple, the deity Shiva is Jiva; one should throw away the flowers after worship and worship with the sense of identity. Perception of non-difference is knowledge, meditation the objectless mind. The bath is removal of mental impurity; cleanliness is control of the senses. One should drink the nectar of Brahma, take alms for sustenance, live by oneself devoid of duality. Such a person of wisdom will get liberation.
I bow to the supreme, sacred seat of power, to secure well-being and long life. They know themselves to be Brahman, Brahma, Vishnu, Shiva, beyond thought, unmanifest, endless, undecaying, by your grace, Nrisimha.
That high place of Vishnu the wise ones always behold like an eye extended in heaven. The sages, praising and awake exalt that supreme status of Vishnu.
This is the doctrine of liberation according to the Vedas.
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any).
Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !
Here ends the Skandopanishad belonging to the Krishna-Yajur-Veda.
Translated by Dr. A. G. Krishna Warrier
Published by The Theosophical Publishing House, Chennai.
Text of Skanda Upanishad.
yatraasaMbhavataa.n yaati svaatiriktabhidaatatiH . .
sa.nvinmaatraM paraM brahma tatsvamaatra.n vijR^imbhate ..
AUM saha naavavatu . saha nau bhunaktu . saha viirya.n karavaavahai .
tejasvi naavadhiitamastu maa vidvishhaavahai ..
AUM shaantiH shaantiH shaantiH ..
achyuto.asmi mahaadeva tava kaaruNyaleshataH .
vij~naanaghana evaasmi shivo.asmi kimataH param.h .. 1..
na nija.n nijavadbhaati antaHkaraNajR^imbhaNaat.h .
antaHkaraNanaashena sa.nvinmaatrasthito hariH .. 2..
sa.nvinmaatrasthitashchaahamajo.asmi kimataH param.h .
vyatirikta.n jaDa.n sarva.n svapnavachcha vinashyati .. 3..
chijjaDaanaa.n tu yo drashhTaa so.achyuto j~naanavigrahaH .
sa eva hi mahaadevaH sa eva hi mahaahariH .. 4..
sa eva hi jyotishhaa.n jyotiH sa eva parameshvaraH .
sa eva hi paraM brahma tadbrahmaaha.n na sa.nshayaH .. 5..
jiivaH shivaH shivo jiivaH sa jiivaH kevalaH shivaH .
tushheNa baddho vriihiH syaattushhaabhaavena taNDulaH .. 6..
evaM baddhastathaa jiivaH karmanaashe sadaashivaH .
paashabaddhastathaa jiivaH paashamuktaH sadaashivaH .. 7..
shivaaya vishhNuruupaaya shivaruupaaya vishhNave .
shivasya hR^idaya.n vishhNuH vishhNoshcha hR^idaya.n shivaH .. 8..
yathaa shivamayo vishhNureva.n vishhNumayaH shivaH .
yathaantara.n na pashyaami tathaa me svastiraayushhi .. 9..
yathaantara.n na bhedaaH syuH shivakeshavayostathaa .
deho devaalayaH proktaH sa jiivaH kevalaH shivaH .. 10..
tyajedaj~naananirmaalya.n so.ahaMbhaavena puujayet.h .
abhedadarshana.n j~naana.n dhyaana.n nirvishhayaM manaH .
snaanaM manomalatyaagaH shauchamindriyanigrahaH .. 11..
brahmaamR^itaM pibedbhaikshyamaachareddeharakshaNe .
vasedekaantiko bhuutvaa chaikaante dvaitavarjite .
ityevamaachareddhiimaansa evaM muktimaapnuyaat.h .. 12..
shriiparamadhaamne svasti chiraayushhyonnama iti .
viri~nchinaaraayaNasha~Nkaraatmaka.n nR^isi.nha devesha tava
prasaadataH .
achintyamavyaktamanantamavyaya.n vedaatmakaM brahma nija.n vijaanate.. 13..
tadvishhNoH paramaM pada.n sadaa pashyanti suurayaH .
diviiva chakshuraatatam.h .. 14..
tadvipraaso vipanyavo jaagR^ivaa.nsaH samindhate . vishhNoryatparamaM padam.h .
ityetannirvaaNaanushaasanamiti vedaanushaasanamiti
vedaanushaasanamityupanishhat.h .. 15..
.. iti kR^ishhNayajurvediiya skandopanishhatsamaaptaa
![Rig Veda 10.86.14 [Indra speaks :] The worshippers dress for me fifteen (and) twenty bulls : I eat them and (become) fat, they fill both sides of my belly ;Indra is above all (the world).Image.png](http://truthabouthinduism.files.wordpress.com/2011/10/rv-10-86-141.png?w=625)
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