According to Hindu religious calendar, this period, i.e., during the महासङ्क्रान्ति /दक्क्षिणायन काल (mahāsaṅkrānti /dakkṣiṇāyana kāla - winter-solstice / sun's southward path), there are multiple religious celebrations focusing on विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion) including
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उत्सव (utsava – festival)
ब्रह्मण्य पञ्चाङ्ग हिन्दुसनातनधर्मस्य (brahmaṇya pañcāṅga
hindusanātanadharmasya – spiritual almanac of Hindu eternal religion)
1
नवरात्रि / दशहरा (navarātri/
daśaharā – nine nights / ten defeats)
புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid)
2
दीपावलि (dīpāvali)
कृष्ण पक्ष चतुर्दशि तिथी /தேய்பிறை சதுர்தசி திதி (kṛṣṇa pakṣa caturdaśi tithī / tēypiṟai caturtaci titi – fourteenth
lunar day of dark fortnight) during the Tamil month of ஐப்பசி (aippasi – mid October - mid
November)
3
கந்த சஷ்டி (kandha saṣṭi) -
Immediately following ஐப்பசி மாத தீபாவளி அம்மவாசை திதி (aippasi māda dīpāvaḻi ammavāsai titii – no moon day in October
during Diwali) begins the sacred கந்த சஷ்டி விரதம் (kanda saṣṭi viradam)
On this occasion, I wanted to
highlight my two cents of understanding on the spiritual significance of विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion) focusing on these topics
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Topic
Blog URL
A
Spiritual significance of विद्वेष भक्ति (vidveṣa
bhakti – Hateful Devotion) - philosophical analysis
B
Case Studies
B1.1
नवरात्रि / दशहरा (navarātri/
daśaharā – nine nights / ten defeats)
https://whatisgod-vidveshabhakti.blogspot.com/p/navaratri-dasahara-nine-nights-ten.html
B1.2
श्री देवी पराक्रम (śrī devī
parākrama – valour of Goddess)
https://whatisgod-vidveshabhakti.blogspot.com/p/sri-devi-parakrama-valour-of-goddess.html
B2
கந்தனினஂ சூரசம்ஹாரம் (kandanin sūrasamhāram – Kanda’s defeat of demon)
https://whatisgod-vidveshabhakti.blogspot.com/p/kandanin-surasamharam-kandas-defeat-of.html
B3
பரமசிவனின் அட்டவீரட்டானம் (paramasivanin aṭṭavīraṭṭānam –
eight-fold valors of Supreme Shiva)
https://whatisgod-vidveshabhakti.blogspot.com/p/paramasivanin-attavirattanam-eight-fold.html
B4
रावण संहार (rāvaṇa saṃhāra – ravana’s destruction)
https://whatisgod-vidveshabhakti.blogspot.com/p/ravana-samhara-ravanas-destruction.html
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उत्सव (utsava – festival)
ब्रह्मण्य पञ्चाङ्ग हिन्दुसनातनधर्मस्य (brahmaṇya pañcāṅga
hindusanātanadharmasya – spiritual almanac of Hindu eternal religion)
1
नवरात्रि / दशहरा (navarātri/
daśaharā – nine nights / ten defeats)
புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid)
2
दीपावलि (dīpāvali)
कृष्ण पक्ष चतुर्दशि तिथी /தேய்பிறை சதுர்தசி திதி (kṛṣṇa pakṣa caturdaśi tithī / tēypiṟai caturtaci titi – fourteenth
lunar day of dark fortnight) during the Tamil month of ஐப்பசி (aippasi – mid October - mid
November)
3
கந்த சஷ்டி (kandha saṣṭi) -
Immediately following ஐப்பசி மாத தீபாவளி அம்மவாசை திதி (aippasi māda dīpāvaḻi ammavāsai titii – no moon day in October
during Diwali) begins the sacred கந்த சஷ்டி விரதம் (kanda saṣṭi viradam)
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Topic
Blog URL
A
Spiritual significance of विद्वेष भक्ति (vidveṣa
bhakti – Hateful Devotion) - philosophical analysis
B
Case Studies
B1.1
नवरात्रि / दशहरा (navarātri/
daśaharā – nine nights / ten defeats)
https://whatisgod-vidveshabhakti.blogspot.com/p/navaratri-dasahara-nine-nights-ten.html
B1.2
श्री देवी पराक्रम (śrī devī
parākrama – valour of Goddess)
https://whatisgod-vidveshabhakti.blogspot.com/p/sri-devi-parakrama-valour-of-goddess.html
B2
கந்தனினஂ சூரசம்ஹாரம் (kandanin sūrasamhāram – Kanda’s defeat of demon)
https://whatisgod-vidveshabhakti.blogspot.com/p/kandanin-surasamharam-kandas-defeat-of.html
B3
பரமசிவனின் அட்டவீரட்டானம் (paramasivanin aṭṭavīraṭṭānam –
eight-fold valors of Supreme Shiva)
https://whatisgod-vidveshabhakti.blogspot.com/p/paramasivanin-attavirattanam-eight-fold.html
B4
रावण संहार (rāvaṇa saṃhāra – ravana’s destruction)
https://whatisgod-vidveshabhakti.blogspot.com/p/ravana-samhara-ravanas-destruction.html
महाभक्तिभावन (mahā bhakti bhāvana – Supreme Devotional Role Playing)
The kind of relation that develops between the जीवात्म (jīvātma - individual soul) and his परमात्म (paramātma – Divine Soul), also referred to as between the shepherd and his sheep, can literally take one or more of the following forms based on the individual’s aptitude, attitude, and spiritual quotient. The examples listed in the table below can serve as very good case studies for understanding how different saints underwent different kinds of mystical experiences while relating with God. Typically, such experiences involve महा भावन (mahā bhāvanā – grand role playing) by the saint as a beloved relatives of God as testified in the वेद शास्त्र (veda śāstra) .
In the above मन्त्र (mantra – hymn), the वेद ऋषि (veda ṛṣi – Vedic seers),
euologize
अग्नि देव (agni deva – fire god)
as
next of their close kins. This मन्त्र (mantra – hymn) serves as
a great testimony to the fact that such महा
भावन (mahā bhāvanā – grand role
playing) was integral to Hinduism right from the ancient
Vedic times. This theme was further extended later to various पुराण देवत (purāṇa devata - purāṇic
deities)
as well. For example, the noble Saint திரு நாவுக்கரசர் (tiru nāvukkarasar), refers to the following kinds of relations
The popular Sanskrit verses also reflects the similar mood of a saint contemplating God as his father, mother and other relations
Many saints also visualized and experimented with more than approach as part of the spiritual साधन (sādhana - ritual). For example, திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāsa irāmaliṅga vaḻḻalār) as part of his mystical experience relates himself to God in the following manner
The following are considered to be the यथागम प्रकाराः भक्ति भावनानाम् (yathāgama prakārāḥ bhakti bhāvanānām - orthodox types of devotional attitudes)
- दास्य भाव (dāsya bhāva - Servant of God attitude)
- सत्पुत्र /शान्त भाव (satputra / śānta bhāva – true child attitude)
- साख्य भाव (sākhya bhāva - Friend of God attitude)
- वात्सल्य भाव (vātsalya bhāva – parent of God)
- ईश्वर भाव (īśvara bhāva – god with god attitude)
- शिश्य भाव (śiśya bhāva – student attitude)
- मधुर भाव (madhura bhāva - Fiancee of God)
विद्वेष भक्ति (vidveṣa bhakti – hateful devotion)
लंपट भक्ति (laṃpaṭa bhakti – lustful devotion) (Note: Not to be confused with मधुर भाव (madhura bhāva - Fiancee of God) above)
They are controversial because they seem (superficially) seem to be antagonistic or against the conventionally accepted norms and hence they are considered विपरीत वामाचार विद्या (viparīta vāmācāra vidyā - perverse left-hand science) they are risky because, if misused they would lead to disastrous effects. Let us take a closer look at the former now without any bias
विद्वेष भक्ति (vidveṣa bhakti – Offensive Devotion)
This is भक्ति (bhakti - devotion) through confrontation. Through fear and hatred for भगवान् (bhagavān - God), these individuals entertained immense enemity with भगवान् (bhagavān - God), and भगवान् (bhagavān - God) approached them as their antagonist, confronted them and killed (destroyed their ego) and gave them मोक्ष (mokṣa - salvation).
नकरकासुर (narakāsura) & श्री कृष्ण (śrī kṛṣṇa)
हिरण्यकशिपु (hiraṇyakaśipu) & नरसिम्ः ( naraśimaa)
रावण (rāvaṇa) & श्री राम (śrī rāma)
कम्स (kamsa) & श्री कृष्ण (śrī kṛṣṇa)
शूरपद्मा (śūrapadmā) & कार्त्तिकेय (kārttikeya)
असुर च देव संबन्धित्व (asura ca deva saṃbandhitva – demon & god relationship)
One of the earliest model of such classification in the sacred scriptures was a bi-polar classification between the पवित्र (pavitra - sacred) & अप्रणित (apraṇita - profane) variously themed in the as अदिति (aditi - infinite) & दिति (diti - finite), देव (deva - god) & असुर (asura - demon), आर्य (ārya - noble) & दास (dāsa - servant), आर्य (ārya - noble) & दस्यु (dasyu - decoit), ज्योति (jyoti - light) & तमस् (tamas -darkness), आर्य (ārya - royal) & शूद्र (śūdra - grieved) etc. In other words, one can find similar episodes of conflict between the पवित्र (pavitra - sacred) & अप्रणित (apraṇita - profane) at many places in the वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses).
For example, there are accounts narrating conflicts between the आर्य (ārya - noble) on the one side and either a दास (dāsa - servant), a दस्यु (dasyu - decoit), aपाणि (pāṇi - miser) or a राक्षस (rākṣasa - demon) on the other side. For example, in the following वेदमन्त्र (vedamantra – vedic hymn) eulogizing Lord श्री इन्द्रदेवता (śrī indradevatā) which was originally revealed to श्री आङ्गिरसमहऋषि (śrī āṅgirasamahaṛṣi), it is clearly stated thus:
श्री सायणाचार्य (śrī sāyaṇācārya) in his famous भाष्य (bhāṣya - commentary) on the above वेदमन्त्र (vedamantra – vedic hymn) further explains thus:
As enumerated above, one can find similar episodes of conflict between the पवित्र (pavitra - sacred) & अप्रणित (apraṇita - profane) at many places in
the वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses). For example, there are acconts narrating conflicts
between the आर्य (ārya - noble) on the one side and either a दास (dāsa - servant), a दस्यु (dasyu - decoit), aपाणि (pāṇi - miser) or a राक्षस (rākṣasa - demon) on the other side.
Some historians and scholars give a socio-political
interpretation to the same, as battles between the ruling tribe under the
leadership of the आर्य (ārya - noble) and various fringe rebel or anti-national
forces. While this may be valid claim from sociological perspective, however, in
my humble opinion, the validity of this claim needs to be subject to more more
open and objective archeological and historical research scrutiny.
But the main point that we needs to understand
is the very fact that these naratives are revelations from sacred scriptures
viz. वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses) rather than mere historical recordings.
Therefore there should a fundamentally spiritual context to the same. In fact, even
withhin the वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses), such some traces of narratives is spread across
the मन्त्रखाण्ड (mantrakhāṇḍa – hymn section), कर्मखाण्द (karmakhāṇḍa –ritual section) as well as in
the ज्ञानखाण्ड (jñānakhāṇḍa – wisdom section). Even
basic reading of these scriptures will help us understand the common theme of a
bipolar conflict between the forces of the पवित्र (pavitra - sacred) on
the one side and the अप्रणित (apraṇita - profane) on the other.
And subsequently, similar conflit between देवाः (devāḥ - gods) & असुराः (asurāḥ -
demons) has been
further elaborated and enriched to highlight the विद्वेशभक्ति भावन (vidveśabhakti bhāvana – attitude of hateful
devotion) in the द्विमहाइतिहास काव्यौ (dvimahāitihāsa kāvyau – two grand epic scriptures) viz. वाल्मिकि रामायण (vālmiki rāmāyaṇa) & व्यास महाभारत (vyāsa
mahābhārata) and even
more dramatically captured across महापुराणशास्त्राणि
(mahāpurāṇaśāstrāṇi – grand mythological scriptures), उपपुराणशास्त्राणि (upapurāṇaśāstrāṇi – minor mythological scriptures)
& स्थलपुराणशास्त्राणि (sthalapurāṇaśāstrāṇi – temple mythological
scriptures). Of course, आगमशास्त्राणि (āgamaśāstrāṇi – agamic scriptures), उपागमशास्त्राणि (upāgamaśāstrāṇi – minor agamic scriptures) & तन्त्रशास्त्रणि (tantraśāstraṇi – tantric mythological scriptures).
Of course, such a bipolar classification into पवित्र (pavitra - sacred) & अप्रणित (apraṇita - profane) is not unique to हिन्दुसनातनधर्म (hindusanātanadharma – eternal hinduism) as it was a common theme across anicent
religious cultures including the ancient Greek, Egyptian, Chinese, Persian /
Zorastrian or even the Abrahamic religions viz. Judaism, Christianity and Islam
etc. The Abrahamic Bible, for example had similar concepts around God & Satan.
The highest common factor underlying all these narratives, is obviously the one conflict of interest between धर्म (dharma - rightiousness) & अधर्म (adharma - unrightiousness) and in the वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses), the former is symbolized by आर्य वर्ण (ārya varṇa – noble class) the latter is symbolized by the दास वर्ण (dāsa varṇa – servant class), a दस्यु वर्ण (dasyu varṇa – decoit class), aपाणि वर्ण (pāṇi varṇa – miser class) and the राक्षस वर्ण (rākṣasa varṇa – demon class) respectively. This point is very clearly established by Sri Aurobindo, in his masterpiece treatise “The Secret of the Veda” wherein he explains thus:
“It is quite true that the Panis are Dasyus or Dasas; they are spoken of constantly by that name, they are described as the Dasa Varna as opposed to the Arya Varna, and varṇa, colour, is the word used for caste or class in the Brahmanas and later writings, although it does not therefore follow that it has that sense in the Rig Veda. We must remember that the Dasyus have been identified with the Darkness; therefore the Aryans must be connected with the Light and we actually find that the light of the Sun is called in the Veda the Aryan Light in contradistinction evidently to the Dasa darkness. Vasishtha also speaks of the three Aryan peoples who are jyotragrāḥ, led by the light, having the light in their front (VII.33.7). Cleaver (of the foe) in the battleshock, firm holder of the discus (or the wheel), averse from him who gives not the Soma but increaser of the Soma-giver, terrible is Indra and the tamer of all; Aryan, he brings into utter subjection the Dasa. He comes driving this enjoyment of the Pani, robbing him of it, and he apportions entirely to the giver for his enjoyment the wealth rich in heropowers (lit. in men, sūnaraṁ vasu, vīra and nṛ being often used synonymously); that man who makes wroth the strength of Indra is held back manifoldly in a difficult journeying, (durge cana dhriyate ā puru). I suggest that the brightness of the light of the truth, jyotiḥ āryam, is the Arya varṇa, the hue of these Aryans who are jyotiragrāḥ; the darkness of the night of the ignorance is the hue of the Panis, the Dāsa varṇa. In this way varṇa would come to mean almost the nature or else all those of that particular nature, the colour being the symbol of the nature; and that this idea was a current notion among the ancient Aryans seems to me to be shown by the later use of different colours to distinguish the four castes, white, red, yellow and black.”
If you observe carefully, a very interesting message can be inferred from these purānic legends of these असुराः (asurāḥ - demons). Most of these असुराः (asurāḥ - demons), who represent the negative energies were either directly or indirectly related or associated to the positive energies – the gods, or sages and saints (Please refer to table above for examples). In fact, according to purānic legend, the असुराः (asurāḥ - demons) were brothers of देवाः / सुरः (devāḥ/suraḥ- gods). They were both born to दिति (diti) & अदिति (aditi) respectively, the two daughters of दक्ष प्रजापति (dakṣa prajāpati) and wives of Sage महऋषि कश्यप (mahaṛṣi kaśyapa). In fact even etymologically, there is a close synergy between the two. For example, the word दिति (diti) means ‘bound or limited’ while अदिति (aditi) which can be grammatically split as ‘अ (a)+ दिति (diti)’ means its opposite, ‘not bound’ or the ‘unlimited’ implying that the evil-energy - असुराः (asurāḥ - demons) represents the state of consciousness bound by the limitations of माया (māyā). The concept is very clearly explained by Sri Aurobindho while discussing on “The Conquest Over Dasyus” in his famous masterpiece
According to him: “The Dasyus stand in opposition to both the Aryan gods and the Aryan seers. The gods are born from Aditi in the Supreme Truth of things, the Dasyus or Danavas from Diti in the nether darkness; they are the Lords of Light and the Lords of Night fronting each other across the triple world of earth, heaven and mid-air, body, mind and the connecting breath of life.”
-English Reference : The secret of Vedas
Similarly, let us analyze the epistemological roots of the terms असुर (asura - demon) & सुर (sura - god). The term सुर (sura) is traced to the root स्वर् (svar – to shine) similar to its synonym देव (deva) which is derived from दिव् (div – to glow). When it comes to असुर (asura - demon), according to scholars, the term can be etymologically derived in multiple ways. I strongly feel that if one closely analyses the the alternate derivatives, one can understand that these definitions are not tangentially different water tight compartments. One the other hand, one can sequentialize these definitions and arrive at a holistic integrated definition. Let’s start wih the most fundamental derivative. Some scholars trace असुर (asura) to the root ‘अस् (as – to exist)’. In that sense, every manifested entity irrespective of whether it is living and non-living, scient or inscient, is considered as a असुर (asura – being). And this definition is closely related to the second way of derivation by other scholars i.e., deriving it from the root verb असु (asu- to breathe). For example, तैत्तिरीयब्राह्मन (taittirīyabrāhmana) states that a असुर (asura – being) is one who came to life from the प्राण शक्ति (prāṇa śakti – vital force) of the प्रजापति / ब्रह्म (prajāpati / brahma – lord of creatures). This definition further filters down (confines) the meaning of असुर (asura) to only those beings which are प्राणिन् (prāṇin – alive / breathing). There is a third way of deriving the ter असुर (asura) according to which it is derived from ‘असु (asu - life)’ & ‘र (ra - delight)’. According to this definition असुर (asura) is प्राणि (prāṇi – being) who over indulges in the राणाइन्द्रियक भोगानां (rāṇāindriyaka bhogānāṃ – delight of sensual pleasure). श्री आदिशंकराचार्यभगवत् पाद (śrī ādiśaṃkarācāryabhagavat pāda) acknowledges this fact in the very beginning of his famous भाष्य (bhāṣya – commentary) on छान्दोग्यौपनिषद् (chāndogyaupaniṣad).
Essentially असुराः (asurāḥ - demons) were also highly evolved तपस्विन् (tapasvin - ascetics) and the cousin brothers of the देवाः / सुरः (devāḥ/suraḥ- gods) with a common genealogy. Again, the beginning stanza of उद्गीथ ब्राह्मण (udgītha brāhmaṇa) in the बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad) very clearly declares thus: Next, let us look at an alternate definition which is based on the one given in the above quoted verse from श्री वाल्मीकी रामायण (śrī vālmīkī rāmāyaṇa) (1.45.37) i.e. one who abstains from consuming the sacred सुरा (surā – wine) one of the चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems) that emerged during the समुध्र मन्थन (samudhra manthana - churning of the ocean)
Essentially असुराः (asurāḥ - demons) were also highly evolved तपस्विन् (tapasvin - ascetics) and the cousin brothers of the देवाः / सुरः (devāḥ/suraḥ- gods) with a common genealogy. Again, the beginning stanza of उद्गीथ ब्राह्मण (udgītha brāhmaṇa) in the बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad) very clearly declares thus: Next, let us look at an alternate definition which is based on the one given in the above quoted verse from श्री वाल्मीकी रामायण (śrī vālmīkī rāmāyaṇa) (1.45.37) i.e. one who abstains from consuming the sacred सुरा (surā – wine) one of the चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems) that emerged during the समुध्र मन्थन (samudhra manthana - churning of the ocean)
The fact that both असुराः (asurāḥ - demons) & असुराः (asurāḥ - demons) were offsprings of प्रजापति (prajāpati) is reiterated in the following commentary
In fact, असुराः (asurāḥ - demons) are the elder brothers (seniors) of the देवाः / सुरः (devāḥ/suraḥ- gods) and hence even called as पूर्वे देवाः (pūrve devāḥ - former gods) as testified in the sacred scriptures. For example, श्री आदिशंकराचार्यभगवत् पाद (śrī ādiśaṃkarācāryabhagavat pāda) acknowledges this fact in the very beginning of his famous भाष्य (bhāṣya – commentary) on the above stanza. To quote him:
As God’s own children, both असुराः (asurāḥ - demons) & देवाः / सुरः (devāḥ/suraḥ- gods) were originally noble beings adhering to the धर्म मार्ग (dharma mārga – righteous path), but eventually the former fell down from moral standards and resorted to अधर्म मार्ग (adharma mārga – unrighteous path). In fact, theo-anthropic perspective both are organic parts and parcel of the same प्रजापति (prajāpati). In other words, देव / सुर (deva/sura- god) is that अङ्ग (aṅga organ) of the Divinity compliant with धर्मस्य विधिः ( dharmasya vidhiḥ - laws of ethics) as prescribed in the sacred scriptures while असुर (asura - demon) is that part which does not comply with the same. Sri Aurobindho in his famous “Letters on Yoga” explains thus:
“These are the forces and beings that are interested in maintaining the falsehoods they have created in the world of the Ignorance and in putting them forward as the Truth which men must follow. In India they are termed Asuras, Rakshasas, Pishachas (beings respectively of the mentalised vital, middle vital and lower vital planes) who are in opposition to the Gods, the Powers of Light. These too are Powers, for they too have their cosmic field in which they exercise their function and authority and some of them were once divine Powers (the former gods, purve devah , as they are called somewhere in the Mahabharata) who have fallen towards the darkness by revolt against the divine Will behind the cosmos.” English Reference : Letters on Yoga
An even more detailed account of the same concept is provided in the शान्ति पर्व (śānti parva) of the magnum opus महाभारत (mahābhārata) from which I cite a portion here.
Interestingly, even according to the Abrahamic religions, the טָן (satan – devil) who more or less corresponds to the concept of असुर (asura - demon) in Hinduism, was originally none other than Lucifer - an angel who again corresponds to देव / सुर (deva/sura- god) but eventually fell from the noble moral standards as testified in the following Section 76 occurring in the Doctrine & Covenents (76) from the Church of Jesus Christ of Latter Day Saints’, wherein it is very clearly declared thus:
“And this we saw also, and bear record, that an aangel of God who was in authority in the presence of God, who brebelledagainst the Only Begotten cSon whom the Father dloved and who was in the bosom of the Father, was thrust down from the presence of God and the Son, And was called aPerdition, for the heavens bwept over him—he was cLucifer, a son of the morning. And we beheld, and lo, he is afallen! is fallen, even a son of the morning! And while we were yet in the Spirit, the Lord commanded us that we should write the vision; for we beheld Satan, that old aserpent, even the bdevil, who rebelled against God, and sought to take the kingdom of our God and his Christ— Wherefore, he maketh awar with the saints of God, and encompasseth them round about”. (English Reference : Church of Jesus Christ of Latter Day Saints)
In fact, the term ‘Lucifer’ is etymologically derived from the Latin root ‘Lux/Lucis - light’ & ‘ferre – to bring’. In other words, ‘Lucifer is the light-bearer i.e., one one who helps to bring light’ which interestingly sound’s almost similar to the Hindu counter part of the देव (deva) which is derived from दिव् (div – to glow). Moreover, Lucifer was originally the ‘Son Of The Morning’ and was theologized as the ‘Morning Star’. created by God - the Holy Father to play the role of a שָׁכַך מַלְאַךְ (śākak mal'ak - covering angel) also referred as a ‘Covering Cherub’. Interestingly, the Abrahamic doctrine of שָׁכַך מַלְאַךְ (śākak mal'ak - covering angel) closely corresponds to the doctrine of आवर्ण शक्ति (āvarṇa śakti – encapsulating force) in Hindu thought.. In the Holy Torah (Old Testament), it is very clearly declared thus:
“Lokas having the character of asuras are asurya lokas. The world loka is derived from root lok, to obtain, and means what is obtained, that is, fruit of Karma consisting of a particular rebirth. Covered with blinding darkness, that is, the darkness of delusion, devoid of the light of Atma. The men who kill Atma are the men who, through delusion of intellect, think that beyond the body, there is no undecaying and undying Atma consisting of consciousness… Those, again, who consider the body to be Atma and are devoted to this world and thoroughly deluded, for them there is no journey to the next world either by the Devayana Path or by the Pitryana Path. On the contrary, they take birth and die repeatedly without interruption as insects, flies and other ephemeral creatures. The lokas of these ephemeral creatures are asurya, covered with the blinding darkness of perfect ignorance.”
There is an alternate derivation for the terms सुर (sura - god) & असुर (asura – demon) provided by महऋषि वाल्मीकी (mahaṛṣi vālmīkī) in the बालकाण्ड (bālakāṇḍa) section of रामायण (rāmāyaṇa) – his magnum opus महा इतिहास काव्य (mahā itihāsa kāvya) according to which सुर (sura - god) is one who has drunk the सुरा (surā - wine) obtained during the समुध्र मन्थन (samudhra manthana - churning of the ocean) as part of the चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems) discussed earlier,
Thus, there is a
fundamental difference - unlike their counterpart who were essentially स्थित प्रज्ञ
(sthitha prajña – steadily wise) ever standing by धर्म (dharma - righteousness), the असुराः (asurāḥ - demons) were on the
other end of the spectrum, resorting to अधर्म (adharma - unrighteousness). Sri S.
Sankaranarayanan, the eminent scholar and श्री
विद्या उपासक (śrī vidyā upāsaka) in his famous book “Glory of the Divine
Mother – Devi Mahatmyam” explains thus: “Again, these
anti-divine forces are so much like the Divine! They possess tremndous
strength, power light, will power, and in some cases even tapas and knowledge.
But they are opposed to the Divine Law and Truth. They usurp the functions of
the divine and beguile the unwary into thinking that they are the divine”. Thus, a असुर (asura - demon) is one who
holds आसुर स्वभाव (āsura svabhāva –
demonical character). The निरालंबोपनिषद् (nirālaṃbopaniṣad) which is one
of the बाल उपनिषद् (bāla upaniṣad – minor upanishad) defines आसुर (āsura – demonical) as follows
“After discrimination has developed to an adequate degree and spiritual evolution has been made possible the first great difficulty which appears in the path of the aspirant is the lower self with all its animal propensities and undesirable tendencies of the lower mind. For, ordinarily, discrimination gives only perception and not control, and when the aspirant begins to feel the need for changing his life and treading the path but finds the lower self with all its ingrained lower desires and tendencies blocking his way, the struggle between the lower and the Higher self in man begins. And it is a struggle of a various character in which he has to fight on many fronts at the same time and requires different kinds of faculties and powers. In the early stages when his pride and egoism are still strong he depends solely upon his own mental powers to fight this multi-front battle. But he soon realizes that though this struggle requires self-confidence and self-reliance success cannot be achieved without invoking his spiritual powers which are still latent in him. So with the help of the Higher mind, under the guidance of which he is carrying on this work of unfoldment, he invokes these latent spiritual powers and faculties and gradually learns to utilize them in this difficult struggle with his lower nature. And it is only when these spiritual powers come to his aid that he begins to gain ascendency over the lower self. True Self-reliance is not reliance on the lower self but upon the Divine Self who is present in the heart of every human being. The battle is long lasting and sometimes fierce but if the aspirant perseveres and does not lose his faith in the Divine Power within him the lower self is ultimately vanquished and ceases to be an obstruction in his path. He has still many hurdles to cross, many subtler enemies to conquer but he has been able to eliminate those tamasic (passive) tendencies which resist all his efforts to bring about the required transformations within himself. The story of Mahishasura depicts in an allegorical form this phase of our spiritual development.”
निगूढार्थ रहस्य्तविद्या (nigūḍhārtha rahasytavidyā - occult esoteric science)
Of course, as already stated, the esoteric significance of such a battle
between these two polarities is most poetically exemplified in the महाभारत (mahābhārata) physical battle between two cousin clans viz. कौरव (kaurava) and the पाण्डव (pāṇḍava). The esoteric message of the great epic refers to the battle within. The
पञ्च पाण्डव (pañca pāṇḍava – five pandavas) refer to the पञ्च ज्ञानेन्द्रिय (pañca jñānendriya – five gnostic senses) within us while the शतक कौरव (śataka kaurava – hundred kauravas) refer to the hundreds of sensual distractions and
desires. कुरुक्षेत्र (kurukṣetra – field of the kurus) is
the battlefield of the mind. श्री पार्थसारथि
(śrī pārthasārathi– Divine Charioteer
of Ajuna/ Partha) refers to the sixth sense of
mankind – The बुद्धि (buddhi - intellect) which discriminates the good from evil and directs and enlightens the
five senses to take the right path using चतुर् मार्ग (chatur mārga – four paths) to Divinity viz. भक्ति
मार्ग
(bhakti mārga – path of devotion), कर्म मार्ग (karma mārga– path of action/service), ज्ञान मार्ग (jñāna mārga – path of knowledge/wisdom) and ध्यान मार्ग (dhyāna mārga – path of meditation).
The important philosophy to understand here is that the अहंकार तत्त्व (ahaṃkāra tattva – self arrogating principle) which is
among the चतुर्विंशति तत्त्वानि (caturviṃśati tattvāni –
twentyfour evolutes) of प्रकृति (prakṛti) is by
default a positive onitological entity having त्रिविध गुणाह् (trividha guṇāh - trifold qualities) viz. सात्त्विक (sāttvika - energetic), राजस (rājasa - passionate) & तामस (tāmasa - innertial) responsible for the त्रिविध कृत्यानि (trividha kṛtyāni – trifold activities) viz. सृष्टि (sṛṣṭi – creation), स्थिति (sthiti - sustenance) & संहार (saṃhāra - anhilation) respectively that are
inturn theologized as
ब्रह्म (brahma),
विष्णु (viṣṇu) & शिव (śiva) respectively.
This fact is very clearly explained in the legend of समुध्र मन्थन (samudhra
manthana - churning of the ocean). Here, a perfectly well
coordinated team efforts from both parties are needed of असुराः
(asurāḥ - demons)
& देवाः / सुरः (devāḥ/suraḥ- gods) are inevitably needed for successful समुध्र
मन्थन
(samudhra
manthana - churning of the ocean) and
extract the अमृत (amṛta- ambrosia). Besides it
is not only that the positive-negative polarity is indispensible as part of any
holistic action, but such a polarity is also unavaoidable as part of the corresponding
outcome of the action as testified in the same legend according to which the चतुर्दश रत्नाः (caturdaśa ratnāḥ -
fourteen gems) that emerged from as a result of the समुध्र मन्थन (samudhra
manthana - churning of the ocean) contains not only the अमृत (amṛta - ambrosia) but also विष (viṣa - poison).
“point to be noted in the story is the presence in manifestation of two opposite forces which by their interaction (co-operation and conflict) help in bringing into manifestation what is unmanifest. Evolution is generally the result, of the interaction of opposite forces. The necessity of two opposing forces in the evolutionary scheme is due to the fact that it is only in this way that a balance can be maintained in a dynamic world. A single force can maintain equilibrium only in a static world. Evolution is a dynamic process requiring constant adjustment of all kinds of forces and thus requires two opposing forces in every field of activity. These forces push each other, now to one side then to another, constantly arriving at new and temporary equilibriums at different points. These forces are symbolized in the story by the Devas and the Daityas. In Hindu mythology, the Devas and the Daityas are not identified necessarily with good and evil. The devas and the Daityas represent respectively forces which are in harmony with the Divine Will and thus help evolution directly and those which are against the Divine Will for the time being and thus help evolution indirectly. We may conceive of their respective functions as analogous to the propelling force and the force of resistance both of which are needed for motion. A vehicle moves on a road not only localise there is a force propelling it but also because there is the resistance of the road. An aeroplane driven by a propeller can move only because of the resistance of the air… The story is obviously meant to show that the presence of two opposing forces in the world is not accidental but a necessary feature of the evolutionary scheme, that these opposing forces sometimes co-operate and at other times oppose each other, and that sometimes one side gains ascendency and sometimes the other. The idea that the so-called evil or the forces which oppose the Divine Will in evolution will ultimately be completely eliminated leaving the field for ever to those which co-operate with that Will does not appear to be tenable. Good and Evil, the Devas and the Daityas and all such opposing forces appear to be permanent features of the Divine Plan. It is only for a time that the good can remain in the ascendant and dominate the evil. Being only relative good it is liable to corruption and this corruption brings into existence an opposing force which destroys the corrupt forms and establishes a new order, generally with an interim ascendency of the opposing and sometimes cruel and evil force. This see-saw movement of opposing forces seems to be inherent in the natural processes and is an aspect of that eternal rhythm which brings about the rise and fall of civilizations, the growth and decay of world movements and the ascendency and decline of ideologies. Nothing is and can be permanent in the realm of space and time. All is change, accompanied by ebb and flow. To us certain things may appear to be permanent and we may strive for aims with a view to bring about permanent states but this is only because our span of life is so short, our vision is so myopic and our mind is so limited. We might as well try to make the oceans stop the ebb and flow of tides.”
In soteriological terms, the viscous संसार चक्र (saṃsāra cakra – transmigratory cycles) of such धर्म युद्धानि (dharma yuddhāni – righteousness battles) corresponds to the pilgrim’s progress through a topsy-turvey roller-coaster ride. Please recollect that मानस कुरुक्षेत्र (mānasa kurukṣetra – mental field of the kurus) is the locus of such धर्म युद्धानि (dharma yuddhāni – righteousness battles) wherein sometimes धर्म (dharma - righteousness) dominates while sometimes it is the other way around and accordingly the संसार कर्मवश (transmigratory karmavaśa – transmigratory fate) of the जीवात्मन् (jīvātman – individual self) is determined. Potentially, he can either spiritually ascend to the highest realms of divinity or fall down miserably to the insentience. This fact is testified by श्री आदिशंकराचार्यभगवत्पाद (śrī ādiśaṃkarācāryabhagavatpāda), who continues his explanation as part of his famous बृहदारण्यकोपनिषद्शंकरभाष्य (bṛhadāraṇyakopaniṣadśaṃkarabhāṣya)
These mythologies also reiterate the fundamental truth that, in the beautifully master minded drama of existence, every character (soul) is designed in such a way that they have a specific purpose and carry specific message. परमेश्वर (parameśvara - supreme deity) - the Highest Commander, in the Divine design of माया (māyā - illusion), has beautifully programmed the कर्म विधि (karma vidhi - laws of fate) giving the right mix of free will at the microcosmic जीवात्म (jīvātma – corporeal soul) level and the overall Divine plan at the macrocosmic परमात्म (paramātma – absolute divinity) level. Every जीवात्म (jīvātma – corporeal soul) journey is pre-programmed to reach the परमात्म (paramātma – absolute divinity), giving enough room for the individual soul to decide the route to take. Each soul is given the liberty of selecting a positive route with smooth terrain by following the established and recommended path or the soul can also take the more adventurous and tough terrain path (the negative route), traveling in the opposite direction of recommended path.
Unfortunately,
typically most often the gift of free-will is thoroughly misused and as a result
there is always dominance of दुष्ट शक्ति (duṣṭa śakti - negative energy) over the शुभ
शक्ति
(śubha śakti – benevolen/benign energy of the gods) and
when this exceeds beyond the threshold limits, it necessicates, the need for
the higher supramental realm of the परब्रह्म (parabrahma – supreme divinity), directly takes the महा विभव अवतार (mahā
vibhava avatāra – supreme glorious incarnation) out of its Infinite Grace and Compassion, in order to restablish the सत्यमेव जयते (satyameva jayate - Truth
alone Triumphs). And this
commitment is given by none other than भगवान्
श्री कृष्ण परमात्म (bhagavān śrī kṛṣṇa paramātma) Himself in the श्रीमद् भगवद् गीता (śrīmad bhagavad gītā)
The spiritual way ruins the body,
and, having ruined it, restores it to prosperity
Ruined the house for the sake of the golden treasure,
and with that same treasure, built it better than before;
Cut off the water and cleansed the river bed,
then caused drinking water to flow into it;
Cleft the skin and drew out the barb,
then made fresh skin grow over the wound;
Razed the fortress and took it from the infidel,
then reared thereon a hundred towers and ramparts;
Sometimes the action of God appears like this,
sometimes the contrary;
(true) religion is nothing but bewilderment
-Maulana
Jalaludin Rumi
Specific Case Studies
We shall now take a quick deep dive into some of the most poupular episodes highlighting the spiritual essence underlying विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion)
Note: The articles for each of these topics is shared on the left panel under the title Table of Contents. Please click the same to take you to the respective blog.
Conclusion
In each of these
cases, Omnipotent God, out of His fatherly Grace has punished His son for his
childish faults and has eventually corrected him or has a doctor performs corrective
surgeries or prescribes bitter medicines.
The revered Saiva saint, நம்பி ஆரூரான் (nambi ārūrān), better known as சுந்தரர் (sundarar) also in the role playing of a defaulter, endorses the पितृ भाव (pitṛ bhāva - fatherly role) played by God by punishing him for his mistakes and eventually forgiving him out of his परमदया (paramadayā – supremecy).
However, an
important point to remember is that even though the means of rectification
adopted by Divinity may seem to be an act of violence, yet ultimately, the soul defeated at His hands eventually reaches
the highest soteriological position of Divine communion. Take the case of रावण
(rāvaṇa), just as he had believed, immediately after
his death at the hands of श्री रामचन्द्र (śrī rāmacandra), he had a
royal red carpet welcome at the abode of God - श्री
वैकुण्ड (śrī vaikuṇḍa). The following verses from अध्यात्मरामायणम् (adhyātmarāmāyaṇam) very
beautifully narrates these events,
Earlier we
have seen how ÝÃô¾Áý (sUrapadman) also attained the highest state of सालोक्य मुक्ति (sālokya mukti – liberation to Divine abode) as §ºÅø (sEval –cock)
& 碿 (mayil Рpeacock). providing
eternal servitude to God. Similarly,
in the case of शिशुपाल (śiśupāla) also
it is well testified in the scriptures that after his defeat at the hands of कृष्ण (kṛṣṇa), finally united with Him. The श्रीमद्भागवतपुराण (śrīmadbhāgavatapurāṇa), for example, very clearly
declares thus,
Earlier we
have seen how ÝÃô¾Áý (sUrapadman) also attained the highest state of सालोक्य मुक्ति (sālokya mukti – liberation to Divine abode) as §ºÅø (sEval –cock)
& 碿 (mayil Рpeacock). providing
eternal servitude to God. Similarly,
in the case of शिशुपाल (śiśupāla) also
it is well testified in the scriptures that after his defeat at the hands of कृष्ण (kṛṣṇa), finally united with Him. The श्रीमद्भागवतपुराण (śrīmadbhāgavatapurāṇa), for example, very clearly
declares thus,
So far we have been discussing the exoteric aspepect of the विद्वेश भक्ति (vidveśa bhakti – confrontational devotion) wherein there is a physical(external) battle between the जीवात्म (jīvātma-embodied soul) posing as असुर (asura-demon) and परमात्म (paramātma – divine soul) as विभव अवतार (vibhava avatāra – supreme incarnation). There is a deeper esoteric significance, highlighting the internal struggle between the ÀÍ (pasu – man) and the À¾¢ (pathi – god) as the अन्तर्यामि भ्रामन (antaryāmi bhrāmana – inner divinity). The असुरत्व गुण (asuratva guṇa – demonic nature) of the ÀÍ (pasu – man) represents the À¡ºõ (paasam) binding him and the sublimation of the same represents the triumph of the अन्तर्यामि भ्रामन (antaryāmi bhrāmana – inner divinity).
In the
legend of त्रिपुर संहार (tripura saṁhāra- conquest of triple realms) by परमशिव (paramaśiva) symbolizes
this inner-battle, wherein तारकाक्ष (tārakākṣa), कमलाक्ष (kamalākṣa) & कमलाक्ष (kamalākṣa) the three असुर (asura - demons) ruling the त्रिपुर (tripura –
triple realms) personalize the त्रिमल (trimala
– trifold impuruties) viz. ¬ÉÅõ
(aanavam – ego), ¸ýÁõ
(kanmam - activity) & Á¡¨Â (maayai – ignorance), which were burnt by the
inner fire of अन्तर्यामि भ्रामन (antaryāmi bhrāmana – inner divinity). This fact is testified in the following
verses by திருமூலர் (tirumūlar)
Similarly,
the humbling of महा बलिचक्रवर्ति (mahā balicakravarti)
by
the त्रिविक्रम (trivikrama –
triple strides) of महा विष्णु (mahā viṣṇu) refers
to the inner sacrifice of the triple mundane states of consciousness जाग्रत् (jāgrat - waking), स्वप्न (svapna - dreaming) & सुषुप्ति (suṣupti - sleeping) to the call of higher spirituality within viz. तुरीय (turīya – fourth/ whole).
Thus, the whole process is a kind of sacrament, wherein the lower nature of the ego driven soul is destroyed and sacrificed at the hands of the Nobler Cosmic Divinity. In other words, sacrifice the smaller self in order to obtain a Diviner self and by this transaction eventually one only stands to gain and not loose. – a fact very beautifully expressed by மாணிக்கவாசகர் (māṇikkavācagar) thus,
