Category Archives: Hindu Mythology

In the Rigveda, ida was a word for food or refreshment, especially milk. In the hymns ida worked metaphorically as the refreshment given to the devas (gods) as praise. Thus, it connected with vac (sound) and could be personified as Ida, the god­dess who instructed the first Manu concerning the rules for an efficacious sacrifice. In the Taittiriya Brahmana the role of the priest can be seen as expanding; Ida is described as created by the first Manu out of his sacrifice. She was sent by him to see how … Continue reading →

Hiranyaksha was the elder twin of Hiranyakasiipu. Their stories are intertwined through four lifetimes: first as Jaya and Vijaya when they were Vishnu’s door-keepers, then their first rebirth as Hiranyaksha and Hiranyakasiipu, a second rebirth as Ravana and Kumbhakarna, and finally their third rebirth as Sisiupala and Dantavaktra. Hiranyaksha was the eldest twin and began his rampage first. He stalked the three worlds with his war club and sent the devas (gods) running away in terror. In the meantime, the earth became flooded and the Manu of that age, Svayamb- … Continue reading →

Hiranyakasiipu was a worthy opponent of Lord Vishnu, born repeatedly, which necessitated multiple incarnations of Vishnu to conquer this powerful asura and restore dharma (righteousness) to earth. A demon of this magnitude would have quite a lineage and an appropriate source of his tremendous powers. There was a time before the life when he had this name when he was the very doorkeeper (dvarapalakas) of Lord Vishnu at Vaikuntha. His name in that previous birth was Jaya. His elder twin brother was Vijaya, also a doorkeeper. One day a group … Continue reading →

Hiranyahasta’s story came from a time when gods had sons with princesses. Hiranyahasta’s mother was Princess Vadhrimati, who was married to a eunuch. Despondent that she could not have a child, Vadhrimati prayed to the Asvins, the divine twins. The physicians of the devas happily fulfilled her desire. Hiranyahasta grew up a sage, possibly even a brahmin, since he married the daughter of the sage Matarisvan. Another version said he married a princess, the daughter of King Madirashva.

The word hiranyagarbha is found in the Vedic literature referring to the primeval origin of the world within a golden womb or shell. It remained an image that was not greatly developed. For further details, refer to chapter 1 on creation myths, “Cosmogony, Theogony, and Anthropogony.”

In this late myth in the Padma Purana, Kubera, god of wealth, is portrayed as a devotionalist (bhakta). He had a wonderful garden with beautiful flowers that he used in temple worship each day. One day his gardener, Hemamali, came back from a visit to the lake of the gods, Manasasaras, filled with love for his beautiful wife, Visalakshi. He forgot all about his duty to get flowers to Kubera for his worship. Kubera waited all day at the temple, but Hemamali was sporting with his wife. Kubera became very … Continue reading →

While Brahmanical ideology taught that killing a brahmin (brahmahatya) was the worst of sins and required loss of caste, Puranic mythology told of those who had killed a brahmin and escaped becoming outcaste (candala). This alternative view shifted the focus to devotion (bhakti) and its outward signs in gifts of com­passion (dana) and grace (prasada) from the Supreme. So the story in the Skanda Purana about Hemakanta, a prince, had real importance. Hemakanta, the son of the King Kusaketu, committed brahmahatya, the sin of killing a brahmin, on a victim … Continue reading →

In the Pancavimsa Brahmana the story is told that four devas began a sacrifice (yajna) with the agreement that the offering (havirbhaga) would be shared equally. They were Agni, Indra, Vayu, and Yajna. But Yajna stole the offering and drove the others away with a divine bow given by Devi. So the devas created ter­mites (cital), and they ate through the bowstring. It straightened with such force that it severed Yajna’s head from his body. The devas took pity on his plight and put a horse’s head on Yajna’s body. … Continue reading →

Havyaghna had a miraculous birth, being created from the smoke of a sacrificial ritual (yajna) of the sage Bharadvaja. Havyaghna (“leavings of the sacrifice”) began eating the leftovers (havis) of that yajna. Bharadvaja asked the demon why he would do this. Havyaghna explained that he was the Krishna that Brahma had cursed and could be freed from that curse if Bharadvaja would sprinkle him with Ganga water, ghee, and soma. When Bharadvaja did as asked, Havyaghna was redeemed from Brahma’s curse.

This appendix to the Mahabharata is said to be authored by Vyasa, as indicated in the Adi Parva (2.83-84) of the Mahabharata. The Harivamsa consists of glo­rifications of Vishnu and has about ten thousand verses. It is a rich source for the myths about the childhood of Krishna, as well as for myths about the Vamana (dwarf) and Narasimha (man-lion) incarnations of Vishnu.