Divine origin of Elephants

It is noteworthy that a divine origin is not only sought for the elephants but also for their plight during the secretion of fluid from their temple. This phase is mentioned as the must phase in literature. The story goes on as follows that these eight noble elephants (of the quarters) went to the battle of the gods and demons, as vāhanas of the lords of the quarters, Indra, Agni, and the rest. Then in fright they ran away to Biriñca (Brahmā). Knowing this, the spirit of mast (fluid secretion from temple of the elephants) was then created by fate (Brahmā); when it had been implanted in them, infuriated they annihilated the host of the demons, and went with Indra and the rest to his separate quarters^[1]. Thus the mast was justified as a blessing to destroy enemies.

Pālakāpya speaks about four classes of elephants according to their birth time and characteristic marks. “State” elephants, furnished with their characteristic marks, were produced (prevailingly) in the (“golden”) Kṛta age; elephants of the “Slow” class in the (second) Tretā; in the (third) age called Dvāpara, these elephants known as “Deer”; in this very Kali age those of “mixed” class. Here the production of elephants according to their different classes is set forth, each appropriate to its association with its respective world age.

The handsome elephant called “State”, originating in the first world age and in spring, has his entire body not over stout, has rosy colour, (great) girth and length, is enduring mountain ranging, a good caravaneer, sensitive according to the meaning of the stimulus applied in driving him, resolute, energetic, dignified, great, has a roar like a thunder-cloud, is loved by the cows, is heroic, has tawny eyes and tusks, and well-balanced bodily humours (v.27).^[2] These have some amount of truth in it but most of it is shrouded in mystery, myth and symbolism.

The elephant called “Slow” is said by the sages to be born in the Tretā age and the cool season; he ranges both in rivers and on mountains, is dispirited (or, had bad disposition), has short ears, is not very long, is slow moving, his eyes have a yellow glint, he is characterized by the Guṇa or quality of dullness or darkness–“Tamasa”, and dark in colour; he is an elephant in whom phlegm predominates, has large carved tusks, is distinguished by a stout round body, is lustful, and responds only to profound harsh stimuli (v.28).^[3] Similarly as described above this is also a partial myth.

Deficient in girth and length, his whole body lean, his form has a greyish colour, he eats much, responds to slight stimuli, i.e. highly sensitive, his mind is unstable and he is easily angered, he is river ranging, has large eyes and short tail, he is born in the last Dvāpara age and in the rainy season, he is violent and has a predominance of bile; thus is described that smallish elephant known as “Deer” (v.29).^[4] Here as well we find myth and fact intertwined.

The elephants of mixed class are born abundantly in the Kali age; they are so named from the mixture of the characteristics mentioned for the “Slow” and the other classes.^[5] The designation of elephants and their association with varied time periods is quite interesting this shows that concept of time and chronological phases in early India and associating and assigning events and descriptions to such chronological orders is atypical.

Footnotes and references:

[1]:

Franklin Edgerton. The Elephant-Lore of the Hindus, p.48.

[2]:

Ibid., p.49.

[3]:

Ibid.

[4]:

Ibid., pp.48-49.

[5]:

Franklin Edgerton. The Elephant-Lore of the Hindus, p.50.