KASHYAPA

There are few hymns in Rigveda and Atharvaveda attributed to seer Kashyapa and there is a one – verse hymn in Atharvaveda whose god/devataa is Kashyapa. But puraanic texts have crossed all limits in giving importance to Kashyapa. Whether it be the genesis of demons or the incarnation of gods, their father will almost always be Kashyapa. Let us try to unfold the mystery of Kashyapa here with the help of sacred puraanic and vedic texts.

          Puraanic texts interpret Kashyapa as one who can drink wine. Wine here may mean some sort of bliss, happiness. At the same time, it has been said that mind and Vaak/higher-senses/expression can be converted into kasha, wine. It seems that the root word in word Kashyapa is Kaasha, light. And the word kashaa in vedic literature is supposed to be related to some thrilling experience because it is said that electricity in sky travels like a kashaa, a thread. All our body functions run at a very slow speed – all the movement in the body is through ions whose speed is very slow. On the other hand, velocity of electricity and light is much much higher. Therefore, when it is said that let one make mind and Vaak kashya, it may indicate a conversion from slow to fast movement, fast experience as in thrilling. And then Kashyapa will mean one who can have control over these thrilling experiences.

          Is there any proof  for what has been suggested above? In a particular type of somayaga called Dwaadashaaha, a sacrifice running for 12 days, the first 6 days are considered to be of hard penances. When the demon blurring our senses dies on 6^th day, then a state of bliss starts from seventh day which runs upto 9^th day. Then 10^th day is a state when nothing can be expressed. These 3 days of bliss are called seas of bliss and one has to cross this sea of bliss also to go even beyond that. It has been stated in vedic texts that only Akuupaara Kashyapa is able to swim this sea. How does Kashyapa will control this sea of happiness? He will transfer the extra energy he is receiving in transforming the gross matter and also in taking the developed consciousness to a new height. That is why Kashyapa is depicted in puraanic texts as giving birth to both demons and gods.

          There are 3 main entities in vedic literature – mind, praana and vaak. Out of these, Kashyapa can be said to be related with praana. The highest state of praana is sun. And in puraanic texts, Kashyapa has been depicted as one of the suns also. When vedic texts refer to Kashyapa, they quote him as the son of Mareechi. In ordinary sense, sun ray is called mareechi. With reference to Kashyapa, it seems that mareechi is the first sign of conscious element in gross matter. Thus mareechi will create a mortal state because it is not developed. The second stage of development of consciousness may be Kashyapa. In the first stage, our senses will provide us a blurred signal which is called mriga mareechikaa. In the second stage, the consciousness may see the real aspect of the world. That is why vedic texts cry loudly that Kashyapa becomes Pashyaka, or the real seer in trance. Dr. Fatah Singh says that Pashyaka is the state of trance and Kashyapa is the state of coming out of trance.

          Kashyapa happens to be a name for tortoise also. The similarity in the two seems to be that both know how to make their senses inward.

          In puraanic texts, Kashyapa has been depicted as receiving this earth from warriors etc. as a donation/dakshinaa. Lord Parashurama donated the whole earth to Kashyapa after killing all the warriors on it. But the nature of Kashyapa is that he gives shelter to both Brahmins and warriors, or knowledge and action.