Category Archives: Hindu Mythology

Ketu had two levels of appearance in Hindu mythology. Astronomically Ketu was a comet, as well as the descending node (waning) of the moon. Ketu’s mythological persona expanded from these associations. Ketu was one of the thirty-three children of Kasyapa and Danu, so that he was technically a danava and really an asura (demon). But his descending nature marked his character, as did his association with Rahu, the lunar eclipse (who tried to steal soma from the gods and had his head cut off). Ketu became the demon who created … Continue reading →

A young brahmin named Kauthumi, son of Hiranyanabha, challenged the royal priests of King Janaka in debate. But he lost his temper and killed one of them, thus committing brahmahatya (murder of a brahmin). He was cursed and became a leper that very day. After much suffering he followed the advice of his father and used a magical incantation to Surya, the sun god (an incantationknown as the shravya-smajnaka-sukta). He was healed of his leprosy and redeemed from his sin. This story warrants notice, as it recommended neither Brahmanical rituals … Continue reading →

Kasiyapa-Prajapati has a major role in creation. However, there were variations concerning his birth and his status. In the Mahabharata Kasiyapa was only the son of Marici, who was one of the six mind-born sons (manasa-putras) of Brahma. The Valmiki Ramayana added Kasiyapa as the seventh and youngest sons of Brahma and thus a brother of Marici. Thus, Kasiyapa was either the son or grandson of Brahma. As chief of the prajapatis, Kasyapa was the primary progenitor of this cre­ation. Kasiyapa married twenty-one daughters of Daksha (See entry on Daksha … Continue reading →

Karttikeya’s name derived from his having been raised by the six Krittikas, the name given to six of the seven wives of the seven maharishis. He was also named Skanda and Subrahmanya. Karttikeya appeared in the epics, the Mahabharata and the Ramayana, as a son fathered by (Siva without being born from the womb of a woman. Siva’s seed landed in the fire, and Agni transported it to the river goddess Ganga. But the seed became too hot for Ganga, so Karttikeya was born on the shore in a thicket. … Continue reading →

In the Mahabharata war Karna had a divine birth. His mother, Kunti, was the daughter of King Shurasena. As a girl Kunti was in charge of arrangement in the palace for religious rituals. During a period of four months when the sage Durvasa performed rituals for the king, Kunti served him so well that Durvasagave her a wondrous mantra. She could only use it five times, but it had the power to call forth a god and to allow her to bear a child by that god that would have … Continue reading →

Karma (or karman) is a concept that is central in Epic and Puranic mythology. The term itself comes from the verbal root, kri, meaning “to act, to do, to bring about.” In the Vedas, karma had referred to action performed in ritual and was associated with the logic of Vedic fire sacrifices and Brahmanical incantations (mantras). But through succeeding periods karma came to mean any correct eth­ical activity and was connected to dharma (righteousness, duty). So many myths explicitly connected rebirth, or transmigration (samsara), with karma and dharma that the … Continue reading →

Kapila, the historical founder of the Samkhya school of philosophy (dars’ana), lived long enough before the Epics and Puranas only to have his name be coopted and given a set of myths. In the Puranas Kapila became a master yogi as well as a master magician. He was said to be a partial incarnation of Vishnu in one sec­tion of the Mahabharata and a worshipper of Siva in another. Born very close to the beginning of this age, Kapila engaged in such severe austerities (tapas) that he developed the power … Continue reading →

In the Rigveda Kanva was part of Kasiyapa’s family. His father was Medhatithi. Kanva became a teacher with many disciples at his asrama (hermitage) on the Malini River in the Himalayas. He was credited with writing as many as fifty chapters of the first section (mandala) and the entire tenth section of the Rigveda. In the Mahabharata Kanva had an asirama on the Parvenu River. One day Kanva discovered (sakuntala (one raised by the birds). This little girl had been abandoned by her parents, the great brahmin sage Visvamitra and … Continue reading →

Kandu appeared in the Vishnu Purana as the archetype of sages who lose their focus. He was called chief of the devajnas (ones who know the divine). His pow­erful austerities (tapas) caused Indra to worry that Kandu would become more powerful than himself, the king of the gods. So Indra sent one of heaven’s temptresses, the apsara (celestial damsel) Pramloca, to distract Kandu from his practice (sadhana). He moved with her from the banks of the Gomati River to the Mandara valley and lived with her for a century enjoying … Continue reading →

The myth of Kamsa is told in a series of nested myths that are an excellent study of karma as a process over many lifetimes. But its primary location is within the Krishna myth cycle, where Kamsa plays a role in Krishna’s nativity and his first great battle with evil (though in previous lives Krishna had already fought bat­tles with demons of all sorts before the one with Kamsa). Kamsa’s karmic chain began at the beginning of a new cosmic creation. Kamsa was a rebirth of Kalanemi, a son of … Continue reading →