---

Gods and Heroes of the Bhagavad Gita

By Geoffrey A. Barborka

---

Gods and Heroes of The Bhagavad-Gita A

An asterisk (*) preceding a Sansk?t word herein means ‘derived from the verbal root …’

 

A

Achyuta The unfallen, i.e., the imperishable: a philosophical term about which H. P. Blavatsky writes: “Achyuta is an almost untranslatable term. It means that which is not subject to fall or change for the worse: the Unfalling; and it is the reverse of chyuta, ’the Fallen.’ The Dhyanis who incarnate in the human forms of the Third Root-Race and endow them with intellect (Manas) are called the chyuta, for they fall into generation.” (S.D. II, 47) Achyuta is applied to Vi??u, and to K???a in his avataric aspect of Vi??u: not, however, as an individualized entity but in respect to the condition or state of essential Cosmic Being. (comp. a, not; chyuta from *chyu, to move to and fro, to fall, to fade. Bh.G. 132)

Adhibhuta lit. ’Original Element,’ i.e., the primordial substratum or element of matter and all objects, in its cosmic aspect. (comp. adhi ’above,’ therefore implying superiority; bhuta, a word frequently used for ‘element.’ Bh.G. 57)

Adhidaivata lit. The original or primordial divine, i.e., the divine agent operating in and through beings and objects. A generalizing adjective applying to the divine part of any being from the hierarchical standpoint: applicable to Adhyatman (q.v.). (comp. adhi above, therefore implying superiority; daivata, divine. Bh.G. 57)

Adhiyajña lit. ’Primordial sacrifice.’ Cosmologically this refers to the Cosmic Logos, which in the Esoteric Philosophy is represented as in a sense sacrificing itself for the benefit of the world; because due to its own coming into manifestation it enables the waiting hosts of monads to come into being. In the small, every Avatara repeats the sacrifice for the benefit of all that lives. The Bhagavad-Gita refers to this in the words “Adhiyajña is myself in this body,” i.e., K???a the Avatara in a physical body. (comp. adhi upper, paramount; yajña, sacrifice. Bh.G. 58)

Adhyatman lit. ‘The Supreme or Original Atman,’ the highest of a hierarchy, equivalent to Paramatman. (comp. adhi above, therefore implying superiority; atman, Self. Bh.G. 57)

Adityas The twelve great gods of the Hindu pantheon, sometimes also reckoned as seven (as in early Vedic times, and named, Varu?a, the chief, Mitra, Aryaman, Bhaga, Dak?a, Ansa, Surya): sons of boundless infinitude (Aditi). These great gods have been known under many names in different kalpas: they are the eternal sustainers of the divine life which exists in all things. “The wise call our fathers Vasus; our paternal grandfathers Rudras; our paternal great grandfathers, Adityas; agreeable to a text of the Vedas.” (Manu iii, 284) Astronomically, the seven Adityas are the regents of the seven planets. (S.D. I, 99) (m. belonging or coming from Aditi. Bh.G. 73)

Adityavar?am Luminous like the Sun; the Sun (Aditya) (Bh.G. VIII.9)

Agni The god of fire: one of the most important of the Vedic deities, to whom the greatest number of hymns are addressed, for he presides chiefly over the earth, and is regarded as the mediator between men and the gods, as protector of men and their homes, and as witness of all their actions. Fire is regarded in three phases: in heaven as the sun, in the air as lightning, and on earth as ordinary fire. Agni is represented as clothed in black, having smoke for his standard and head-piece, and carrying a flaming javelin; he has four hands and seven tongues, with which he licks up the butter used in sacrifices. His chariot is drawn by red horses; the seven winds form the wheels of his car, and he is followed by a ram. Esoterically Agni represents the divine essence present in every atom of the universe, the Celestial Fire; hence in its manifestations Agni is often used synonymously with the Adityas (q.v.) or our spiritual Pit?s (q.v.). In this sense Fire is spoken of as the PRIMARY in the Stanzas of Dzyan: “The Spirit, beyond manifested Nature, is the fiery BREATH in its absolute Unity. In the manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System it is the visible Sun, the Spirit of Nature, the terrestrial god. And in, on, and around the Earth, the fiery Spirit thereof – air, fluidic fire; water, liquid fire; Earth, solid fire. All is fire – ignis, in its ultimate constitution, … the three Vedic chief gods are Agni (ignis), Vayu (q.v.), and Surya – Fire, Air, and the Sun, three occult degrees of fire.” (S.D. II, 114) (Bh.G. 85)

Aha?kara (or Aha?kara) Egoism, the sense of personality or ‘I-am-I-ness’: in its lower aspect in man it is the egoistical principle which produces the notion of the personal ego as being different from the Universal One-Self. Kosmically speaking, Aha?kara is “that which first issues from ‘Mahat’ or divine mind; the first shadowy outline of Self-hood, for ‘pure’ Aha?kara becomes ‘passionate’ and finally ‘rudimental’ (initial); . . .” (S.D. I, pp. 452-3). (comp. aham, I; kara, doer, maker; from *k? to do. Bh.G. 53)

Airavata The elephant produced by the gods at the time of the churning of the ocean. (See Ananta.) He became the special charge of Indra and one of the eight Lokapalas. These latter are the cosmical spirits who preside over the eight points of the compass (Airavata guards the east), and are closely akin to the four Maharajas – the four ‘Great Watchers.’ Although the Lokapalas are represented as ‘elephants,’ H. P. Blavatsky remarks that “all of them have an occult significance.” (S.D. I, 128) (m. produced from the ocean, from iravat, the ocean. Bh.G. 74)

Akasa The Fifth Kosmic Element: the spiritual Essence which pervades all space; in fact it may be called imbodied universal Space – in this aspect known as Aditi. It is the substratum for the seven Prak?tis (roots) of all in the universe; thus in one sense is Mulaprak?ti (the Kosmical Root-Substance). The word itself, without its philosophical meaning, signifies the sky, the open space, hence it is often rendered ‘ether’ in translations from the Sansk?t works, but as H. P. Blavatsky pointed out, Akasa “is not that Ether of Science, not even the Ether of the Occultist, who defines the latter as one of the principles of Akasa only” (S.D. I, 296). In the Brahmanical scriptures the term is used in the same manner that Northern Buddhists employ Svabhavat – more mystically Adi-Buddhi. Some have associated the Astral Light with Akasa, but the former is but a reflection of the latter: “To put it plainly, ETHER is the Astral Light, and the Primordial Substance is AKASA, the Upadhi of DIVINE THOUGHT.” (S.D. I, 326) (* kas, to shine, to appear. Bh.G. 53)

Amba The eldest daughter of the king of Kasi (Vara?asi). Through the fault of Bhishma she was rejected by her suitor, whereupon she withdrew to the forest and after practicing severe penances she ended her life on the funeral pyre, and was then reborn as Sikhandin (q.v.). The word in the text (last line of p. iii Bh.G.) should read Ambika (q.v.) – the second daughter of the king.

Ambalika The third daughter of the king of Kasi given by Bhishma in marriage to his half brother Vichitravirya. After the latter’s death she was wedded to Vyasa, and became the mother of Pandu (q.v.). (Bh.G. p. iii)

Ambika The second daughter of the king of Kasi wedded to Vichitravirya. After his death she was married to Vyasa, and gave birth to Dh?tara??ra (q.v.). (Bh.G. p. iii)

Am?ta The nectar of the gods, by quaffing which immortality was attained; hence called the waters of immortality or the elixir of life. The Am?ta was produced when the gods used Ananta (q.v.) for churning the ocean. In the Vedas, Am?ta is applied to the mystical Soma (q.v.), which makes a new man of the Initiate. “Am?ta is beyond any gu?a [quality], for it is UNCONDITIONED per se”; (S.D. I, 348). Mystically it is the drinking of the water of supernal wisdom and the spiritual bathing in its life-giving power. (comp. a, not; m?ta, dying. Bh.G. 74)

Ananta The name of the serpent Se?a, represented as seven-headed and forming the couch of Vi??u (q.v.), on which he reclines during the pralayas. Se?a, is called Ananta (meaning the unending, the infinite) because he perdures through manvantaras as well as during the pralayas, i.e., during the periods of activity and quiescence. Ananta is represented as carrying a plow and a pestle, for during the churning of the waters for the purpose of making Am?ta (q.v.), the gods used Se?a as a great rope, twisting his tail around the mountain Mandara, and thus using it as a churn. Ananta is also the symbol of eternity, i.e., a serpent in the form of a circle. In the Pura?as Se?a is said to have a thousand heads – an expansion of the legend. The seven beads of the serpent “typifies the Seven principles throughout nature and man; the highest or middle head being the seventh.” (S.D. I, 407) (comp. an, not; anta, ending. Bh.G. 74)

Ananta-Vijaya The name of the conch-shell of Yudhi??hira. (m. eternally victorious. Bh.G. 4)

Arjuna The hero of the Bhagavad-Gita depicted as the disciple of K???a is one of the most interesting and lovable characters in the Mahabharata. He is the third of the Pa??ava brothers, the son of Indra by P?tha (or Kunti) – hence referred to throughout the poem as the son of P?tha, or again as the son of Kunti (in Sansk?t Partha and Kaunteya). His individual exploits are related at great length in the epic, each one being of interest. As the warrior-hero par excellence, his achievements are foremost in the martial line; thus Arjuna is represented as the favorite pupil of Drona (q.v.), as being instructed in arms by the gods themselves (from whom he obtained celestial weapons as well as his remarkable bow, Gandiva, q.v.). By means of his prowess in arms he was chosen by Draupadi (q.v.) as husband at her svayamvara (‘self-choice’). During a self-imposed exile, Arjuna traveled to Patala (the Antipodes, the name by which America was known in ancient Hindusthan) and there was wooed by the princess Ulupi who wedded him (see S.D. II, 214).
Arjuna is best known in his relationship with K???a: the manner in which K???a became Arjuna’s charioteer is related as follows. When it became apparent that a war was to be waged between the Kurus and the Pa??avas, both Duryodhana and Arjuna hastened to K???a in order to obtain his aid. Duryodhana arrived first, but K???a was in bed asleep: he was still reposing when Arjuna reached the palace, so he stationed himself at the foot of K???a’s bed, so that upon awaking his eyes rested on his brother-in-law (Arjuna was married to K???a’s sister, Subhadra). Immediately each hero implored K???a to aid his cause: but the latter declared that he would not fight in the coming battle, that he would act solely as an advisor; and as each was entitled to his help, K???a gave his petitioners the choice of his splendidly equipped army to the one side, and to the other himself as advisor. Duryodhana having arrived first was given first choice, and he chose the army, whereupon Arjuna was overjoyed to accept K???a as his advisor, and the latter agreed to act as his charioteer in the battle. Because of this Arjuna was victorious.
Of especial interest is the fact that there is a second dialog between K???a and Arjuna in the Mahabharata, known as the Anu-Gita, which is even more philosophical and more occult than the first dialog, but as it is more difficult of comprehension and deals with more abstruse subjects it is not so well known. (See S.D. I, pp. 94-6.)
“Arjuna, who was called Nara, was intended to represent the human monad.” (N.Bh.G. 11)
“K???a is the seventh principle in man, and his gift of his sister in marriage to Arjuna typifies the union between the sixth and the fifth.” (N.Bh.G. 9) (m. white, clear; cf. rijra and *raj or *ranj, to redden, to glow, also illuminate. Bh.G. 2)

Arya A respectable, honorable, or faithful man; also an inhabitant of Aryavarta (or India). In later times the word is used as a title for the first three castes of ancient India. *ri to rise, to tend upwards. Bh.G. p. iii)

Aryaman The chief of the Pit?s (q.v.). Also the name of one of the Adityas (q.v.). (m. a bosom friend. Bh.G. 75)

Aryana (see Aryaman)

Asat Not-being, non-being: applied in Hindu philosophy to the manifested universe as being illusory, unreal, false, in contradistinction to Sat – Be-ness, Reality. In this sense Asat is “Nature, or the illusive shadow of its one true essence.” (Theos. Gloss. 33) (comp. a, not; sat, being, be-ness. Bh.G. 119)

Asita One of the Vedic ??is, a descendant of Kasyapa, closely associated with Devala (q.v.). (Bh.G. 72)

Asura Originally the word stood for the supreme spirit (being so used in the Rig-Veda), and equivalent to the Zoroastrian Ahura Mazda; then it became applied to deities, such as Indra, Agni and Varu?a; later still it denoted a class of elemental beings evil in nature, and consequently Asuras are termed demons. The Taittiriya-Brahmana represents the Asuras as being created from the breath of Brahma-Prajapati likewise the Laws of Manu, but the Pura?as indicate that they sprang from his thigh. “Esoterically, the Asuras, transformed subsequently into evil Spirits and lower gods, who are eternally at war with the great deities – are the gods of the Secret Wisdom. … They are the sons of the primeval Creative Breath at the beginning of every new Mahakalpa, or Manvantara; … Evidently they have been degraded in Space and Time into opposing powers or demons by the ceremonialists,” (S.D. II, pp. 500-1). (*as, to breathe. Bh.G. 65)

Asvattha The pippala, the sacred Indian fig-tree, Ficus religiosa. In Buddhism called the Bodhi-tree – the tree under which the Buddha received full illumination. Mystically, the ‘Tree of Life,’ the great World Tree, symbolic both of the vital structure of the universe and of the cosmic hierarchies in all their various interrelations. The roots of the Asvattha “represent the Supreme Being, or First Cause, the Logos; but one has to go beyond those roots to unite oneself with K???a, … Its boughs are … the highest Dhyan Chohans or Devas. The Vedas are its leaves. He only who goes beyond the roots shall never return, i.e., shall reincarnate no more during this ‘age’ of Brahma.” (S.D. I, pp. 406-7) (See Bh.G. 105.) (m. ‘under which horses stand’: asva, a horse; ttha from stha, to stand. Bh.G. 74)

Asvatthaman The son of Drona and Kripa (sister of Kripa, q.v.): one of the generals in the army of the Kauravas. He was one of the three surviving warriors at the end of the war, and was then made commander. (Bh.G. 3)

Asvins (or more correctly Asvinau, the word itself meaning ‘the two horsemen’). Two Vedic deities represented as twin horsemen, harbingers of Ushas, the dawn. They appear in the sky in a chariot drawn by golden horses, or again by birds. Their attributes pertain to youth and beauty. They are regarded as the physicians of the gods, and avert from mankind sickness and misfortune; hence many Vedic hymns are addressed to them. Yaska, the celebrated commentator of the Vedas, referring to the ‘twin horsemen’ as precursors of light and the dawn, held that they represent the transition from darkness to light, and the intermingling of both produces that inseparable duality which is expressed by the twin nature of the Asvinau. H. P. Blavatsky remarks: ” … these twins are, in the esoteric philosophy, the Kumara-Egos, the reincarnating ‘Principles’ in this Manvantara.” (Theos. Gloss. 41) (Bh.G. 78)