The continuation of the previous part…
President and Evil Priests
Manu and Sunahsepa
…The hostility toward a bloody human sacrifice and its performers is not just a caprice of Krishna; and his success in defeating Jarasadha is not a matter of a chance. Krishna, as an incarnation of Vishnu, the Second Function deity (as any other deity from this Function), has not only a desire to end such sacrifices, but also a power to do that, and even more – a destiny. In the stories about Manu and Sunahsepa we get an explanation how and why it is so.
Manu was the first man on the Planet, and that is not an accident that these two words sounds similar – they have the same Indo-European root. Technically, however, Manu’s father, Vivasvat was born as a mortal man, too, but it is the Manu who stayed a man to the end, while Vivasvat was converted to a god; a Sun god named Surya.
It was the story of unfortunate mishaps that led to the sad fate of Manu (and the mankind, too), and the whole reason for appearing of the Three Divine Functions.
At the beginning there was Aditi, the mother of the principal, sovereign gods Adityas: Mitra, Varuna, Ariaman and Bhaga. She gave birth to them, pair by pair, by eating remainders of the sacrifice given to primordial gods. Thinking to give birth to the third pair, she decided to make her younger children even more powerful than the first four by eating the first, the lion, share of the sacrifice, and leaving remainders to the gods. Consequences of this decision were severe: while one of newborn twins, Indra, was still fine and was able to ascend to heavens immediately and enjoy immortal life, another twin, Vivasvat, was born as a “dead egg”, ‘Martanda’. For the first time in the divine history, an intelligent being was born mortal and bound to the earth.
By means of sacrifice, and with help of his brothers, Vivasvat was finally able to regain his divinity, but the earthly life probably claimed some tall on him. When he married Saranyu, a daughter of the divine artisan Tvashtri, Vivasvat once has mistaken the real Saranyu with, if you will, a cyborg, or a soulless Golem, a copy of Saranyu made by herself (probably for housekeeping purposes). By going so, Vivasvat engendered son Manu with even more questionable divine abilities than his. However, Manu was not the only son of Vivasvat. Saranyu, the real Saranyu, gave him other children with the normal divine capabilities: Yama and Yami. These names mean ‘Twin’ in masculine and feminine forms (Dumezil 1973 2). This is a usual Indo-European theme of the divine twins and their sister, which could be found also in the story of Castor, Pollux and their sister Helen (of Troy), Celtic Bran, Manawydan and Cigfa, Germanic Frey and Freya, Baltic sons of Dievas and Saule, or Slavic Jarilo and Marzanna (Winn 1995 138-141). As well as Yama and Manu, the Indo-European divine twins frequently had different specializations and destinies, one of them was the mortal and another was the divine (Malory, Adams 2006 433).
Having before his eyes the successful examples of the restored divinity of his father Vivasvat, or the inherited one of his brother Yama and sister Yami, Manu tries to earn his own right to join the heavenly collective through the pious life. But that makes him very vulnerable to the abuse of his devotion by demonic priests Trishta and Varutri. To get whatever they want from Manu, they only need to tell him the ‘magic words’: “Manu, you are a sacrificer, your god is ‘sradhha’ (faith)”.
Once, when they asked Manu for the life of his wife Manavi, and Manu, under their influence, was ready to commit the bloody atrocity, his great uncle Indra has appeared, stopped the sacrifice, and beheaded the evil priests (Dumezil 1988 61).
Still, Manu was not able to achieve his goal of gaining the divine abilities. Moved by the pity, kinship and camaraderie sentiments, Yama and Yami gave up their heavenly privileges. To comfort Manu and all his descendants, they created an underworld shelter for all mortal souls, and became guardians of it.
In the core of hideous Indo-European cults of the dead, like the Greek’s cult of Hades, lays a simple and altruistic motive of the self-renounce of one of the pitiful heavenly gods, and his or her devotion to the care of the unfortunate mankind. No surprise that Socrates, Plato and Cicero had recognized that, and passed through the initiation in the Hades cult.
Even more fascinating is that the Sumerian original stories, which gave the rise to the Biblical Creation myths, initially recognized the need for a divine sacrifice to give a part of the divine soul to the each dust and clay human creation. Experimental models of humans, without that bit of sacrificed soul, were just useless Golems. Judaism lost this idea, and only Christianity was able to recover the lost Sumerian concept.
However, why it is the Indra who was able to put an end to the practices of demonic priests? Why it was not Mitra or Varuna, whose direct responsibility is to provide Justice, either formal or informal? The story of Sunahsepa’s rescue from being a victim of the human sacrifice tells us why.
The ‘rajasuya’ procedure, the royal consecration, which was at the center of the Sisupala-Krishna dispute in the hall of king Yudhisthira, if it was given in hand of evil priests, was conducted as a sacrifice of one of the King’s relatives. In one of such occasions, a king was refusing to give a relative for such a purpose, and chief priests used a young Brahmin Sunahsepa as a substitute.
Bound to a stake, and waiting to the due time, Sunahsepa prays to gods, asking for their help. First he prays to Prajapati, who passes him on to Agni, who passers him on to Savitr, who passes him on to Varuna, because “It is by the king Varuna that you are bound”. Varuna listens to Sunahsepa, however he can’t do anything. Varuna is caught in the same trap as Zeus, when he announced the prediction about the High King, having in mind to make his unborn son Heracles the one. When jealous Hera tempered with the nature of events, and the birth of king Eurystheus fell into the announced conditions, Zeus, bound to obey his own laws, was helpless to change anything. The same way Varuna cannot undone what his priests had done, and release the bounds put on Sunahsepa according to his procedures.
However there is the one who knows what to do – this is Indra. He has already helped Yama and Manu in the similar peril, and he refers Sunahsepa to them, now known under another name, the Ashvin twins. Ashvins teach Sunahsepa to pray to their sister Dawn, and, stanza-by-stanza, Varuna’s bounds disappear (Dumezil 1988 105).
You may think that those ancient, and the absurd in many ways ancient tales have no relationship to today’s political life. You better think again. Demonic priests are still practicing human sacrifices in America to gain political influence and power.
The state of Alabama allows judges to reject sentencing decisions of capital juries. That may seam as a good idea to have a more experienced, thoughtful, and a less emotional and involved person to have the final word in making decisions involving life and death. You may think that such a person will make more weighed and merciful decisions.
You think wrong. After 1976, when the Supreme Court reinstated the death penalty in the US (the only developed country which practices it), Alabama judges rejected jurors’ sentencing decisions 107 times; in the overwhelming 98 cases judges imposed the death penalty over the jurors’ life in prison sentence.
What’s the reason for such a bloodthirsty affinity to the human sacrifice? As in the case of the evil priests of Manu, nowadays’ judges are preoccupied with the political power. Judges in Alabama are elected, and often they ride in the office on the tough-on-crimes political campaigns, with majority of human sacrifices happening in election years (Liptak July 11 2011).
No surprise that the President of the United States, the same way as his Vedic colleague of the Second Function Indra, has the power of clemency, the power of pardoning and reducing judicial sentences. But that’s not all, he has also a moral obligation to fight Evil Priests in the Supreme and lower courts…
Dumezil, Georges, 1983. The Stakes of the Warrior. University of California Press, Berkeley, CA
Dumezil, Georges, 1988. Mitra-Varuna, An Essay on Two Indo-European Representations of Sovereignty. Zone Books, New York, NY
Dumezil, Georges, 1973. The Destiny of a King, The Univercity of Chicago Press, Chicago, IL
Winn, Shan M. M., 1995. Heave, heroes, and happiness: the Indo-European roots of Western idealogy, University Press of America, Lanham, MD
Malory J. P., Adams D. P., 2006. The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World, Oxford University Press, New York, NY
Liptak, Adam, July 11 2001. Overriding the Jury in Capital Cases, The New York Times