Category Archives: Hindu Mythology

There is no concept in Hindu religion, philosophy, and mythology that, when oversimplified, has led to more misunderstanding. The phrase “it is all illusion, maya” reflects this kind of usage. In fact the concept of maya is complex, and its meaning depends on the context; it is central to understanding Hindu mythology. The concept of maya provides the supporting structure both for the magical effectiveness of the austerities and powers of Hindu mythology and for a fundamental rejection of any worldview that involved taking such illusions seriously. Other details about … Continue reading →

Maya built palaces for both devas (gods) and asuras (demons). But in some accounts he was the architect for the asuras, while Visvakarman was the builder for the gods (devas). His daughter, Mandodari, married Ravana.

There are many versions of the myth of Matsya in the Puranas, with many interesting paradoxes and twists in the story line. Even the names of principle characters change. But the essentials of the myth speak of an avatara of Vishnu coming down to earth at the end of an age in order to save the world from spiri­tual darkness. Vishnu had to save both the first human being, the sage Satyavrata (who was to become the Manu, the first human, of the next or sev­enth manvantara) and save the … Continue reading →

The Maruts were said to be sons of Rudra, sons or brothers of Indra, sons of the ocean, and later sons of Kasiyapa-prajapati (a progenitor). In the Rigveda they were associated with Indra, god of war, and Vayu, god of wind. Perhaps they were storm gods; certainly they helped in the fight against the ancient monster, Vri- tra. They seemed to know the art of chanting, as they could intone appropriate Vedic verses. Later their numbers increased from 27 to 180.

Markandeya had a miraculous birth and would never grow older than sixteen years old. His father was the sage Mrikandu, whose worship pleased Siva. Appearing with a boon, Siiva asked Mrikandu whether he wanted a son who was Markandeya was destined to die at sixteen but Siva saved his devotee from Yama, lord of death. (TRIP) brilliant but short-lived or dull with a long life. Mrikandu chose the brilliant son. Markandeya surpassed all his expectations in his knowledge of the Vedas and Sastras, but the years passed all too quickly. … Continue reading →

Brahma created Marici, whose life remains clouded in some mystery. His great­ness cannot be doubted, but some say that he was a Marut (one of a group of gods associated with Indra, thus gods of storms and battle). Others that he was a Pra- japati (progenitor or grandfather), or even one of the seven maharishis (sapta-rishis), who were also the seven cosmic principles. In the Brahmanda Purana his wife was Anasuya (without spite). According to the Bhagavata Purana Marici (light) and Urna married and had six sons so powerful that … Continue reading →

There are many different calculations about just how long a manvantara is—but all agree that it is in the millions of human years. A smaller figure sets the num­ber of years at only 4,320,000, while a larger calculation came to 306,720,000 human years. Each day in the life of Brahma, or kalpa, consists of a thousand fourfold Yugas (caturyugas or mahayugas). Each manvantara consists of sev­enty-one fourfold Yugas (caturyugas), or 306,720,000 human years. There are fourteen manvantaras or “ages of Manu.” For more details and calculations based on the Vishnu … Continue reading →

In the Rigveda there were references to Father Manu, implying that he was either a creator or a progenitor of the human race. In the Satapatha Brahmana Manu was known as the first human, father of the race, first to kindle the sacri­ficial fire, and creator of the social order. There was also a story of Manu’s instruction by a fish on how to build a boat. The fish then helped Manu survive a great flood. When he was safe, Manu gave thanks, and a woman, Ida (or Ila), was … Continue reading →

During the Vedic period priests intoned verses, some spontaneous but most care­fully crafted according to the strict rules that made Sanskrit so precise and diffi­cult to use. These mantras became formulas, which were memorized to make sure that no error was made in pronunciation, grammar, phrasing, accent, pitch, and so on. Their use in Vedic religion is discussed in chapter 1, “The Vedic or Samhita Period.” The logic of mantra usage in the evolution of Hindu mythol­ogy can also be see in chapter 1, “Renunciation, Sacrifice, and Magic.”

The maid of Queen Kaikeyi was reborn from a previous lifetime as a gandharvi (heavenly musician). Manthara’s sins from that lifetime produced her condition as a hunchback in her birth as the queen’s maid and advisor. Manthara planted the idea in Kaikeyi’s mind to ask Dasaratha to send Sri Rama to the forest for fourteen years and to enthrone her own son, Bharata, as the king.