Venus 283principles by the lower, as also the absorbing of the lower
forms in the higher. The poise is called the Great Sacrifice,
eternally conducted by Bhrugu-s (the sons of light) and
Angirasa-s (the sons of sound). In the same allegory of
Mruthasanjeevani, we have the ‘death’ and ‘resurrection’
of Kacha by the powers of S’ukra and later the resurrection
of S’ukra the Guru by Kacha the s’ishya. Suffice to say for
now that the whole activity consists of the higher
descending to the lower to find for itself an expression for
realisation on the one hand and on the other the expression
of the lower being raised upto the higher for its realisation.
S’ukra, the Lord of Venus, is described as the Guru of
Asuras, and Brihaspathi the Lord of Jupiter, as the Guru of
Devas. S’ukra guides and directs the Asura-s, himself being
as divine as Jupiter. His path is called the divine female
path, after his daughter De-vaya-ni (the path of Gods). She
marries Yaya-thi (the pilgrim who is the divine spark in
man), king of Karmabhu-mi (planes of cause and effect)
but her children through him do not inherit the kingdom.
She however gives birth to a lineage which is a promise
for the incarnation eventually of God as Lord Krishn.a.
The allegory thus asserts that the path of Venus
belongs only to the creative aspect of De-va-s and not to the
reproductive faculty of Asuras despite his being their
Guru. Similarly, while the children of De-vaya-ni are the
progenitors of Lord Krishn.a, those of her maid inherit
Karmabhu-mi. Remember, the two progenies begot from
‘Yaya-thi (the divine spark) take two separate paths, the
Devaya-na and the Pitruya-na. Need the profound significance
be explained further? On parallel considerations, it can be
realised that the function of Mu-la-dhaa-ra is two-fold (one
which is connected with the spleen centre to produce the