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Yoga and VedantaMind, awakening, and nonduality

The Ten Sons of Indu

Story · 13

Indu’s Ten Sons

Painterly classical Indian color illustration of ten luminous oval cosmic eggs floating in deep starry space, each holding a four-armed Brahma seated on a lotus presiding over his own separate cosmos with its own sky, sun, moon, mountains and rivers; jewel-toned nebula background conveying ten parallel creations existing side by side, dignified, no text, no watermark.

The sage Indu had no children, and after long tapas he was granted ten sons. When the sons grew up, they left the kingdom behind and took to tapas on a mountain, and then each one fashioned a whole cosmos within himself. Ten sons, ten Brahmas, ten creations.

Painterly classical Indian color illustration of the sage Vasistha in white robes seated cross-legged on the Sarayu riverbank at dawn, one palm raised in a teaching mudra, facing young prince Rama who sits attentively; soft golden sunrise on the water, distant blue mountains, small oil lamps on the shore; dignified, no text, no watermark.

Morning was settling over the Sarayu when Rama asked, “Gurudev, can many creations exist at one and the same time?”

Vasistha said, “Rama, consciousness holds a strange power: it can create itself many times over. There is a story about this, of a sage named Indu and his ten sons. Listen.”

Ten

Indu was a sage, and the scriptures give no name for his wife.

Painterly classical Indian color illustration of the rishi Indu and his wife kneeling with folded hands before a sacred fire altar in a forest clearing, while the four-armed creator Brahma, seated on a lotus amid radiant light, appears above to grant a boon; thatched hut and snow-peak behind; warm devotional palette, no text, no watermark.

He performed great tapas, and Brahma was pleased. Brahma asked, “What boon do you seek?”

Indu said, “I want ten sons.”

Brahma said, “Very well. You shall have ten sons.”

And ten sons were born to Indu.

The ten sons grew up, and all ten became sages and took to tapas.

Then Indu grew old and one day passed away, and his wife followed soon after.

Now the ten sons were left alone.

They spoke among themselves. “Brothers, what should we do now?”

The eldest said, “We will perform tapas, each of us according to his own wish.”

Then each of them settled into his own place.

All of them began the same tapas.

Painterly classical Indian color illustration of ten young ascetic brothers seated in deep meditation in a tiered arc beneath a vast banyan tree by a river, eyes closed in fierce tapas; a single oil lamp glowing in the foreground and a faint cluster of luminous spheres beginning to form in the air above them; serene golden light, no text, no watermark.

And all of them asked for the same boon: “We wish to become Brahma.”

In this way many years passed.

At last Brahma was pleased, and appearing before each one in turn, he put the same question to every one of them: “Son, what boon do you seek?”

And each gave the same answer: “Lord, I wish to become Brahma, I wish to create a world.”

Hearing this, Brahma stopped short.

Ten sons, ten Brahmas, ten creations.

Brahma thought to himself: I have given my word, I cannot refuse.

And he stretched out his hand and said, “Son, you are Brahma.”

Ten times Brahma said this, and all ten sons became Brahma.

Now each Brahma began his own creation.

One Brahma made a world holding earth, sky, sun, moon, human beings, and living creatures.

The second Brahma made a second world, and it too held earth, sky, sun, moon, human beings, and living creatures.

In the same way the third made a third, the fourth a fourth, and the fifth a fifth.

The sixth made a sixth, the seventh a seventh, the eighth an eighth, the ninth a ninth, and the tenth a tenth.

In this way ten worlds set off together.

Each held its own people, its own sages, its own kings, its own birds, its own rivers, and its own mountains.

The people of each world think that their world alone is real.

The people of each world think that their Brahma alone is real.

But in truth, each Brahma has his own world, and each world is real in its own place, and still no single world is the most real of them all.

Rama asked, “Then, Gurudev, what of this world of ours?”

Vasistha said, “Rama, our world belongs to one Brahma, but there are many such worlds and many Brahmas. We think that ours is the only world. There is truth in that, and there is more that the thought does not hold.”

“And behind all these worlds?”

“Behind them all is one consciousness. That same consciousness can create every Brahma, can create every world, can create every one of us. It has no limit.”

Rama looked toward the water, where the morning light was spreading, and above, in the sky, a single cloud drifted.

Literary context

This story rests on the Yoga Vasistha, in the Utpatti Prakarana (the section on creation), sargas 3.86-87. The ten sons of Indu becoming Brahma together, and the fashioning of ten parallel creations, is the oldest example we have of the philosophical proposal of a multiverse. The story is short, and its philosophical impact runs deep.

The philosophical lens

Indu’s ten sons perform tapas together. Each asks for the boon of becoming Brahma. And each becomes Brahma, of his own cosmos. Ten Brahmas, ten cosmoses, all at once, all equally real. The story says that creation can be manifold, and that what we call the only cosmos is in truth one among countless others.

In modern physics, Hugh Everett III (1930-1982) set out the many-worlds interpretation in his doctoral thesis, “Relative State Formulation of Quantum Mechanics” (1957): that every quantum possibility opens its own separate universe, and all the universes run on side by side. Indu’s story is the ancient body of this same idea, with worlds opening there through the resolve of consciousness and here through quantum measurement. The two are one thought spoken in two languages: that being the only reality is an illusion.

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