In the jungles of Suvarnabhumi, Kinnaras (beings which are human from the waist up, bird from the waist down) advise human kings and watch the construction of great golden palaces. In the sky-clad steppes of Uttarakuru, horse-riding nomads and sedentary Yakshas (nature spirits) mingle in trading posts and around campfires. In the olive-tree fields and river valleys of Ketumala, the ruins of nearly forgotten ancient civilizations rest beneath the battlefields of clashing armies, known only from the powerful mantras that have been preserved in hidden grottos. Across the southern isles, from Kushadvipa, the Isle of Grass, in the West, to Varunadvipa, the Isle of the Rain God, in the East, the foaming ocean is awash with the ships of pirates and thieves, transporting gold and silver and mother of pearl across thousands of miles. In the eastern-most plains of Bhadrashva, masked actors depicting Hayagriva, the fearsome horse-necked deity popular among the locals, and his battle against a demon of the same name, are performed in stadiums filled with cheering crowds of ten thousand, alongside chariot races and chaturanga (chess) competitions. In the center of the world island, as the altitude rises across parched deserts and windswept Himalayan peaks, lies the mystical kingdom of yogis and immortal ones, Ilavrta, where Mount Meru, stairway to the kingdom of the gods, rises into the sun.
And between the Himalayas in the North, Dvaraka in the west, across great bustling cosmopolitan centers to Vanga in the east, where the Holy Ganges River flows into the world ocean, across the Deccan hills and forests and down to the southernmost point of Kanyakumari in the South, stretches the jeweled land of the lotus flower, of ghee butter and coconut milk, of the flame of timeless wisdom: Bharata.
The earth is a sphere orbiting around a fiery sun in space, billions of years old and in a galaxy containing nearly a hundred billion worlds. This is a universe of incredible size, across ten dimensions, and inhabited by gods and demons whose physical capabilities are to humans what humans are to gnats. They are otherworldly, and from an earthly perspective, their true forms have driven human observers to both ecstasy and madness. Nonetheless, several of the gods and demons take a keen interest in human affairs and are, on the whole, not the horrific tyrants or Lovecraftian monsters that one might imagine; the gods who have spent longer times on Earth display remarkable emotional intelligence and claim to view human agency (and spiritual growth) as necessary for the universe’s wellbeing, while even the demons generally recognize that strong, well-run human societies make better slaves (with the hope that humanity will one day act as loyal foot soldiers in the march to conquer other worlds in their wars with the gods). A few gods and demons have been moved to tears in watching human acts of selfless dharma (virtuous conduct) and have even taken human counsel in times of grave difficulty.
Though reluctant to admit it openly, the gods and demons recognize another truth; that the yogic, or spiritual, capacity of some humans (and, incidentally, many cows) renders them awesome powers of their own, with a select few who are impervious to all control or harm, unattached from the four ‘gross’ dimensions of space and time and existing only in the six dimensions of ‘subtle’ space-time. And inwardly, many of the gods and demons share the common (though by no means universal) human belief in a ‘capital g’ God, an unseen ‘Lord of all things,’ by whose power the infinite universes are born and will one day come to an end; the eternal one without a second. Though it may not necessarily be the case that morality depends on a belief in a superior power, the belief in God helps keep some of the gods on their toes, so to speak, when dealing with lesser creatures.
Five thousand one hundred and twenty-five years prior, at the conclusion of the previous age, brought about by the use of ultra-destructive ‘astra’ weapons, Earth descended into a hideous fire and maelstrom, the likes of which human civilization is only now recovering from.
Today, Vedic civilization (or rather, the heritage of this civilization in the form of Brahmanical teachings passed down from guru to student) is a feature of all human societies. Sanskrit poetry, treatises on yoga, dance, ceremonial rites, astronomy, mathematics, law, medicine, and philosophy are found to a greater or lesser degree everywhere. The debates between the Realists, Atomists, Metaphysical Dualists, Atheistic Ritualists, Acosmic Pantheists, and Anti-Causalists are as fierce in universities and monasteries in Roma or Yogyakarta as they are in Takshashila or Kashi.
For a flavor of these debates: the school of Realism uses logic to defend the real existence of more-or-less common-sense understandings of –
· the unity of self and body (in contrast to the Atomists, who regard selves to be a distinct type of atom within the body, and the Metaphysical Dualists, who regard selves to be completely immaterial),
· the material world of things (deconstructed by the Atomists and denied completely by the Acosmic Pantheists),
· God as the Creator (denied by the Atheistic Ritualists, who say that just as the eternal injunctions of the Vedas exist without an author so too do laws of nature exist without a lawmaker, and relegated by the Acosmic Pantheists to merely existing without ever creating anything),
· and karma (denied by the Anti-Causalists, which makes them a bit of a laughingstock among the other five schools who all base their theories of morality, aesthetics, and spiritual liberation on some version of cause and effect).
Of course, such obtuse considerations are primarily the focus of Brahmins and world-renunciates. Popular attention is aimed at tales around the lives of ideal historical figures who continue to have considerable popular followings. Among them are Shri Bhagavan Rishabha, who taught renunciate focus, Shri Bhagavan Rama, who taught righteous action, Shri Bhagavan Krishna, who taught loving devotion, and Shri Bhagavan Buddha, who taught discriminating wisdom.
The people of all societies are divided, according to their ancestry, into hundreds or even thousands of endogamous clans (micro-castes), which are in turn characterized, according to their inclinations and vocations, as one or four ‘hues’ (macro-castes). In a world of kings who have rather little in the way of state-building institutions to support them (let alone out-live them), ‘good governance’ is more often achieved with the ‘checks and balances’ of a multi-caste society wherein the division of resources and interests is such that all groups must work together. In this, Brahmins hold scholarly education and the communication lines to the gods, Kshatriyas hold bravery and the use of force, Vaishyas hold wealth and ownership of land, and Shudras hold labor and the right to strike. Under such a system, even the greatest king can be a landowner OR a commander of armies OR an emissary of the gods, but never more than one of these options, necessitating collaboration with others. While life is certainly harder for Shudras, in theory, at least, separation between castes means that rather than having their construction, manufacturing, or crop harvesting projects be overseen by higher castes, Shudra elders and chieftains act as overseers for their own kind. The boundaries of these castes are hard, but not entirely impermeable; being ‘trans-caste’ is a little controversial and is opposed by extra-conservative types, but is at least tolerated by many people, particularly if one has undergone prescribed transitioning rituals. In addition, nearly a fifth of the population remains outside of the caste system altogether; namely – criminals, beggars, those who deal with dead bodies, a dwindling number of wandering tribes, renunciate ascetics, and crazy tantrics. Diets are largely vegetarian, particularly for upper castes, and animal (and human) sacrifice is outlawed in all contemporary societies (though stories of tantrics who derive occult powers from dead bodies are not unheard of).
Earth is also inhabited by several other species with human-like intelligence, who often have their own caste-based societies. Vanaras are squat, ape-men who, despite their general hairiness, are unable to grow a mustache; historically, there was something of a competition between humans and vanaras as to which ape would dominate the terrestrial realm – now that vanaras have largely lost this fight, relations between them and humans have improved. Gandharvas are very tall, translucently blue, sweet-smelling, floating elf-like creatures who are renowned for their beauty and creativity, often present in human societies as public entertainers, but who can also be skilled in battle; when not taking up roles in human societies, they reside in Gandharva-nagaras, or floating cities, positioned in the skies. Nagas are scaly reptilian creatures with fearsome snake-like bodies, sometimes with many heads (like a Hydra), who are surprisingly friendly with most humans. Perhaps as a result of this friendliness, there are, in addition to ‘pure’ nagas, a large variety of human/naga mixed people; in some societies whole castes exist of peoples who are of mixed Naga/Human heritage. Yakshas are naked, green-skinned, pot-bellied nature sprites (or smaller ogre-like beings) with bulging eyes, fangs, and a child-like demeanor and intelligence; they can appear and disappear into trees and rocks at will, and heartily enjoy having a laugh at others’ expense. Cows are, incidentally, super-intelligent and wise beings who only appear dull because they are almost always in a meditative stupor or using their telepathic powers to engage in much more interesting conversations with beings on other worlds; the gods have asked humans to take good care of them.
Humanity is, for all its grandeur, only at the beginning of its journey. The exploration of space – both inner as well as outer – remains an exciting frontier of untold potential. Seen from a distance, the cultural fads and the rise and fall of civilizations found on Earth, have much in common with the ups and downs found in the lives of individual humans, animals, and even gods. Yearning for more, sentient beings seek out experiences and the knowledge of others, finding much to love or hate, until such arisings turn to passings-away, and – after a brief respite – the cycle continues all over again as one looks for the ‘next thing’ which will surely clarify the meaning of it all. Such is the course of samsara. And at a cosmic scale, it is mirrored by the blinking of the universe into – and out of – existence.