Published in Ind Samachar
Part 1 HERE
Deciphering Narakasura story
Aditi was mother
earth that had risen from waters (attributed to Varaha avatara). The
one who rises from her and torments people must have been a volcano.
That was Narakasura. Naraka means tormenter. Because he was a tormenter
he was identified as Naraka! The location name Prāgjyothisha also has a
relevance to volcano. Prāg means summit and the Prāgjyothisha refers
to a light at summit, which is but a reference to volcano. (The same name
appears in Valmiki Ramayana as a product of Varaha, but in the western side of
India. It could refer to Mount Vesuvius)
The continuous flowing down of the lava had caused
series of rings (nooses) in the surroundings that looked like the handiwork of Muru
(Muru means kind of dance). The spreading lava started blocking access to the
surrounding regions. Krishna broke off the lava sediments and paved a way. He
had even caused the volcano to crumble or implode and become extinguished. This
resulted in access to two jewelled items held by the earth. Further
decipherment of these ideas and the location of Narakasura can be made from two
clues given in the narration itself.
1. Krishna brought the tree of Parijata after
this episode from the land of Indra.
2. Indra’s elephant Iravata was saved from
Narakasura who was threatening to take it away.
First clue shows that the land of Indra was Indra
Dweepa, a name for the combined lands of Myanmar, Thailand and Vietnam. The
flower Parijata (Nyctanthes arbor-tristis ) is native to
these regions (South East Asia) and the Indian sub continent also. But it was
not growing in India until this episode means that it was originally found in
South East Asia (Indra Dweepa) from where it was brought to India. Krishna had
brought it to India (Dwaraka) at the insistence of Satyabhama. From this we can
locate Prāgjyothisha of Narakasura in Indra Dweepa.
Parijata flower.
The second clue shows that the volcanic flow of
Naraka had gone closer to river Iravati of Indra Dweepa.
We can locate a volcano named Mt Popa
(Pali equivalent of Pushpa) in the region of Mynamar 60 km away from
river Iravati! Interestingly this volcano had collapsed in its north and North
West side – in the direction of anyone coming from India. One can see a deep
caldera in that part signalling the death of the volcano. By not growing
further, the lava had not reached the river Iravati.
Mount
Popa in Mynamar with fissures in the North-western slope
Once this volcano had stopped tormenting the people,
the road to further south became clear where two gem mines are located. In
places like Chanthaburi and Kanchanaburi in today’s Thailand are
located the famous mines of two gems namely sapphire and
ruby. The path taken by Krishna to these mines
after crossing (slaying) Naraka (Mt Popa) looks as follows:
The recovery of the two jewelled ear studs of Aditi
could mean access to these mines and starting the work of mining those gems.
This could also mean that Krishna and his clan had access to the wealth of Kubera
or Lakshmi! Krishna’s visit to this place could have had the motive of gaining
control over the mines. Or why else should he take his wife on this journey if
it was meant only for destroying Narakasura?
The ultimate success of the trip by gaining wealth
for his clan was celebrated as Dhanteras (Dhana- Trayodasi). Further
variation as Dhanvantari Trayodasi must have been added later for the
fact that health is the greatest wealth.
The collapse of the volcano must have happened on Chaturdasi
day. For the faithfuls, Krishna had caused the collapse by his discus, for
others it was a natural phenomenon that could have coincided with Krishna’s
arrival. The event happening in the traditional Trivikrama New Year day
coinciding with the end of Mahabali must have made it a new repetition of
the olden belief. But the event occurring in Krishna’s presence or by the
grace of Krishna, the people would have started glorifying it as Deepa Dāna
day that removes darkness from the lives of people – of that region and also of
Dvārakā as new wealth had started pouring into Dvārakā.
The next day, that is., the Amavasya day was
therefore a thanksgiving day to Lakshmi. As an extension, the wealth
of cow is recognised after that – on the day that was originally the
beginning of the New Year in Mahabali’s location. And the day after that was
celebration time among the siblings. Thus we find the 5-day celebration of
Diwali of current times having evolved from Krishna’s times with different
regions focusing on one or more of them as time went by. Any different version
in a region, say of Kali worship in Bengal is aligned with the basic concept of
destruction followed by Light.
Further support to the supposition from Krishna’s
life comes from the archaeological findings in Myanmar and Thailand. A vast
region covering places like Kanchanaburi where the gem-mines are located
was known as DVARAVATI since ancient times.
Dvaravati was originally the name of Dvārakā of
Krishna. This name appearing in regions as far as Laos could only reiterate the
Krishna-legend of visit to Prāgjyothisha. It also raises the possibility of
movement of people between Indra Dweepa and India (Dvaraka in particular). One
cannot dismiss the fact that both Gujarat and Bangkok (along with Kanchanaburi)
are well known for gem cutting and polishing even today – an occupation that
could have evolved at the time of Krishna whose primary objective of the trip
to Prāgjyothisha could have been to gain control over the gem producing mines.
Or why else he should lay the road to Prāgjyothisha?
Though Dvaravati culture started appearing from 4th
to 5th century onwards, researchers are of the opinion that a
proto-Dvaravati culture must have existed much before that as it would have
taken a long time for the sophisticated culture to have come into place in the
4th century. There are Chinese and Buddhist sources to attest to the
presence of this culture, but this culture was not Buddhist, but pre-Buddhist according
to researchers.
Another interesting confirmation of Krishna’s
connection to this place comes from a Khmer inscription dated at 937 CE
that gives a list of princes of Chanasapura starting from one Bhagadatta.
Bhagadatta is the name of the king of Prāgjyothisha in Krishna’s times. Even
before Krishna went to Prāgjyothisha to ‘slay’ Naraka, Bhagadatta had left for
the western frontiers of India for fear of Jarāsandha. But his name had
remained, perhaps along with his descendants in Mynamar and someone with that
name had started a new dynasty.
All this goes to show that the stories on Krishna’s
life are not myths; that evidence of Hindu culture, names and temples in
Myanmar and Thailad are not of recent origin but as old as Krishna’s times;
that Diwali contains in itself more secrets than what we can imagine. All talk
of diversity and variation in Diwali are of recent origin perhaps due to
disconnect with our past caused by continuous onslaught of invaders. The
celebration of Diwali in any part of India bears some connection with Krishna’s
journey to Prāgjyothisha while the core concept remains the same ever since
Mahabali was lost to the seas!
