Hindustan * India * Bharat Culture

Guru Purnima

2008-07-26T06:12:00.000-07:00

The day of full moon, Purnima, in the month of Ashadh of the Hindu calendar is traditionally celebrated as Guru Purnima (IAST: Guru Pūrṇimā, sanskrit: गुरु पूर्णिमा) by Hindus. On this day, devotees offer puja (worship) to their Guru.

This was the day when Krishna-dwaipayana Vyasa – author of the Mahabharata – was born. Veda Vyasa, did yeoman service to the cause of Vedic studies by gathering all the Vedic hymns extant during his times, dividing them into four parts based on their use in the sacrificial rites, and teaching them to his four chief disciples – Paila, Vaisampayana, Jaimini and Sumantu. It was this dividing and editing that earned him the honorific "Vyasa" (vyas = to edit, to divide).

"He divided the Veda into four, namely Rig, Yajur, Sama and Atharva. The histories and the Puranas are said to be the fifth Veda."
- Brahmanda Purana 1.4.21

The spiritual Gurus are revered on this day by remembering their life and teachings.

About Guru Purnima

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Devotional worship of the Guru - the preceptor - is one of the most touching and elevating features of the Hindu cultural tradition. The auspicious moment of Vyaasa Poornima, chosen for observing this annual festival, is no less significant. It was the great sage Vyasa, son of a fisherwoman, who classified the accumulated spiritual knowledge of the Vedas under four heads - Rig, Yajur, Saama and Atharva. To him goes the credit of composing the authentic treatise of Brahma-sootras to explain the background of Vedas. He also wrote the eighteen Puranas, the stories of our great heroes and saints, to carry the spiritual and moral precepts contained therein to the common masses.

The greatest of epics of all times and of all climes - Mahaabhaarata - embodying the immortal song of God, the Bhagavad Geeta, also in it, is also the priceless gift of Vyasa. The Bhaagavata, the thrilling and devotional story of Sri Krishna, was also his contribution. It is in the fitness of things that Vyasa should be looked upon as the supreme preceptor of mankind. Offering of worship to him signifies the worship of all the preceptors of all times.

The Guru in the Hindu tradition is looked upon as an embodiment of God himself. For, it is through his grace and guidance that one reaches the highest state of wisdom and bliss. "My salutations to the Guru who is Brahma, Vishnu and Maheswara. The Guru is Parabrahma incarnate"

Gururbrahmaa gururvishnuh gururdevo Maheswarah |
Guruh-saakshaat parabrahma tasmai shrigurave namah ||

Various have been the great sages and saints who have been the spiritual and religious preceptors to countless individuals down the centuries. But is there any one who can be looked upon as the preceptor for the entire Hindu people - for all their past, present and future generations? Obviously, no individual can play that role. A human being is after all mortal and, however great, has his own limitations. He cannot be a permanent guide for the entire nation for all time to come. The preceptor for a whole society should be able to act as a perennial source of inspiration to the people, embodying the highest and the noblest national values and ethos. To the Hindu people, such a Guru can be no other than the sacred Bhagava Dhwaj.

No one knows when and how this flag came into being. It is an ancient as the Hindu people themselves. It has flown over the hermitages of the seers and sanyaasins and also over the celestial palaces of emperors. It ha flown triumphantly over the battlefields of freedom struggle and has symbolized the immortal spirit of freedom in the Hindu mind. It is the one supreme symbol held in universal reverence by all sects and castes, and all creeds and faiths of the Hindu people. It is in fact the greatest unifying symbol of the entire Hindu world.

The color of the Bhagava Dhwaj - the saffron, depicting renunciation and service, epitomizes the culture of Bharat. The flames rising from the yajna are saffron in color and indeed reflect this spirit. The concept of yajna is extraordinarily unique to Hindu culture and tradition. Yajna is not merely a physical ritual. That is only symbolic. The Bhagavad Geeta describes the concept of yajna as the sacrificial offering of one's self to the good of all beings. "Not mine, but thine" is the true message of yajna. Whatever one achieves in this life in terms of physical prosperity and knowledge, one has to offer them back to the society. The Ishaavaasya Upanishad declares:

Ishaa Vaasyamidam sarvam, yatkincha jagatyaam jagat |
Tena tyaktena bhunjeethaah maa gridhah kasyaswiddhanam ||

"God is the lord of all creation. After offering to Him, enjoy only that which is left over by Him. Do not rob what belongs to others."

Acquiring of wealth is no sin but utilizing all of it for one's own self and one's own family is very much so. In the Bhagavad Geeta Sri Krishna warns: "He who eats all by himself without first offering to others eats only sin". However much one may earn, only the minimum things necessary for one's physical sustenance have to be utilized and the rest offered in service to the society. This is the Hindu way of tackling the challenge of harmonizing economic progress with social justice. This attitude, even while giving full scope to individual initiative, effectively neutralizes the evils of individual capitalism. Also, while it ensures social justice for the lowliest in society, the tragedy of state capitalism of the communist type is obviated and the sanctity of individual freedom upheld.

The superiority of the concept of individual freedom implied in this trusteeship principle lies in its freedom to sacrifice for the social good with a high spiritual motivation, along with the commonly understood freedom to earn and acquire wealth. How is this transformation in individual's attitude to be effected?

Says Sri Golwalkar Guruji: "Herein comes the genius of the Hindu viewpoint which prepares the individual's mind for this adjustment. He is educated and enlightened with regard to the true nature of happiness. The goal that is kept before him is not merely one of physical enjoyment; that is not going to give him lasting happiness. For that, he has to rise beyond his dependence on the physical objects and plunge into the depths of his own being and discover the eternal and boundless ocean of joy and bliss within. He will then realize that the people around him are also manifestations of the same spirit and the enjoyment of the fruits of his labor by them is equivalent to his own enjoyment. It is against the background of this life-attitude that a balance could be achieved."

The pride of place given to men of sacrifice in the Hindu tradition was reflected in every stratum and aspect of life. The sages and saints, who had kept themselves away from the portals of pelf and power and had solely and wholly dedicated themselves to the temporal as well as spiritual enlightenment of the people, were looked upon as the leaders of par excellence of the society. They were in fact the lawgivers and the king was only the executive head to carry out those laws. This was how the political authority was held in check, and the moral and spiritual held sway in the affairs of the life of people.

The Upanishads declared -

Na karmanaa, na prajyaa dhanena tyaagenaike amritatwamaanashuh.

It is not through actions, progeny or wealth but through renunciation alone that immortality is attained. Needless to say, it is not the physical abandonment of these aspects of human life that is advocated here. It is mental detachment and a spirit of considering his family life, his wealth and all his actions as so many means of worshipping God in the form of society that is set forth as the ideal. It is this unique philosophical trait of renunciation and service which can form the basis for the highest evolution of the individual combined with the happiness, harmony and progress of the society as a whole.

The Bhagawa Dhwaj is the most resplendent emblem of this sublime philosophy. And, worship of this holy flag on this Guru Poornima Day is intended to instil in us this positive Hindu attitude towards life. The ceremonial worship of the flag through flowers accompanied by monetary offering is just an external expression of this attitude of surrender to the ideal. Real worship, for a Hindu, lies in becoming an image of the idea himself. Shivo bhootwa shivam yajet - one has to become Shiva Himself if one has to worship Shiva.

The annual function of Sri Guru Pooja presents a moment of introspection for us to check up how far we have progressed in this path over the last one year, and take lessons from it and resolve to march faster in the current year.

Guru Purnima - Bhagwan Ved Vyas

2008-07-26T06:10:00.000-07:00

The day of full moon, Purnima, in the month of Ashadh is traditionally celebrated as Guru Purnima by Hindus. Also known as Vyas Purnima, the day is celebrated in remembrance and veneration to sage Ved Vyas. He is the Adi (original) Guru of the Hindu Dharma, who classified the Vedas, wrote the eighteen Puranas and the Mahabharat. On this day, the Guru is offered Pujan (worship)by the disciples. First we shall consider the role of a Guru in life.

The Need of a Guru

The Sanskrit root "Gu" means darkness or ignorance. "Ru" denotes the remover of that darkness. Therefore one who removes darkness of our ignorance is a Guru. Only he who removes our ultimate darkness, known as Maya, and who inspires and guides us on to the path of God-realization is the true Guru. Students also refer to their school teacher or college lecturer as guru. The connotation of the word guru in this case is one who imparts temporal knowledge (Apara Vidya) and is thus accordingly offered respect.

A spiritual aspirant, no matter how brilliant, can never attain such knowledge by his own endeavor. This is stipulated in the Shrimad Bhagwatam in which Jadbharat reveals to king Rahugan:
"O Rahugan! One cannot attain knowledge of Atma and Paramatma by performing penance, sacrifices, renunciation, Vedic study or worshipping deities of water, fire or the sun. But when the dust from the feet of a satpurush (God-realized Guru) sprinkles on our heads, then we can surely attain this knowledge."

In essence, one can only attain salvation by serving the satpurush. Treading the path to God-realization by one's own efforts is likened by the Katha Upanishad as walking on a razor's edge. Adi Shankaracharya echoes a similar injunction: "If a person, despite possessing: a handsome, disease-free body, fame, a mountain of wealth, and even if he has studied the Vedas and all other scriptures, and has himself composed many scriptures, but has not surrendered himself at the feet of a Guru, then he has achieved nothing, nothing, nothing, nothing."

The Guru plays a vital role in boosting the aspirant frequently, when he loses track, becomes despondent or simply runs out of steam. The aspirant is thus better able to obey the Guru if he understands the Guru's glory.

Glory of the Guru

The Hindu shastras have hailed such a Guru immeasurably:

Skanda Purana - Guru Gita
A famous verse known by heart by all Hindu children glorifies the Guru:

Gurubrahma Guruvishnu Gururdevo Maheshwaraha |
Guruhu sakshaat Parambrahman tasmai Shrigurave namaha ||

"The guru is Brahma, Vishnu and Mahesh (Shiva), veneration to the Guru who is Parabrahman manifest."
The second line of the couplet does not literally mean that the Guru becomes Parabrahman - God, rather he is venerated as if God is manifesting through him.

This is subtly illustrated by another famous verse known to all Hindus:

Guru Govind donu khade, kisko laagu paay,
Balihari Gurudevaki jinhe Govind diyo bataay.

The Guru and Govind -God, are present before me, to whom shall I bow down first? Glory to the Guru since he showed me Govind.

Apart from guiding the aspirant on the path to God-realization, the Guru throws light on the profound meanings of the vast array of scriptural knowledge. Hence the Mundaka Upanishad calls such a Guru "Shrotriya" - knower of the true meanings of the scriptures. Adi Shankaracharya forbids an aspirant in endeavoring to decipher the meanings without a Guru. In his commentary on a Mantra (1/2/13) of the Mundaka Upanishad, he says: "Even if one possesses knowledge of the scriptures, he should not attempt to delve into their meanings by himself. He should obtain the knowledge of Brahman only through the Guru."

In their treatises, other Acharyas, such as Ramanuj and Nimbark have considered the Guru mandatory in God-realization.

The Guru in the Swaminarayan Sampradaya
In accordance with the injunctions from shastras of Hindu Dharma cited above, Bhagwan Swaminarayan too considers the Guru as foremost; to be venerated as one venerates God. In His Vachanamrutam He uses the terms Sadhu and Satpurush synonymously for the true Guru.

Gadhada III.27:
"The scriptures advocate five attributes of: Nishkam, Nirlobh, Nirman, Niswad and Nisneha for a sadhu. The sadhu in whom one observes such attributes has a constant rapport with God. Therefore one should have immutable faith in his words, and by his words should realize the knowledge of God."

Gadhada III.26:
"The sadhu who lives in a way in which he subdues his indriyas and antahkaran, but is not subdued by them, who engages in God-related activities only, strictly observes the Panch Vartamans, believes himself as being Brahman and worships Lord Purushottam, can be known neither as a human being nor a deva, since neither man nor deva possess such attributes. Therefore such a sadhu, though a human being, deserves to be worshipped at par with God."

Finally, how should an aspirant serve such a Guru?

Serving the Guru
Again the scriptures guide the aspirant:

(1) Shvetashvatara Upanishad (6/23) :
Advocates worship to the Guru in the same manner as the deity - God, to attain all there is to attain on the path of God-realization:

Yasya deve para bhaktir yatha deve tatha gurau |
Tasyaite kathitaa hi arthaaha prakashante mahatmanaha ||

(2) Bhagavad Gita (4/34) :
The disciple should humbly pose questions to the Guru and please him by serving him. He will then impart the knowledge of God, so ordain the wise sages.

(3) Shrimad Bhagvatam :
Bhagwan Rushabhdeva advocates his sons: Obeying the Anuvrutti - unvoiced wishes - of God and Guru is devotion.

(4 ) Vachanamrutam (Vadtal 5) :
The aspirant should offer equal and intensely loving service to God and His sadhu. Then, despite being the lowest type of devotee who is destined to become a great-devotee after either two births or four births or ten births or even a hundred births, he can become a great devotee in this birth. Such is the fruit of serving God and His sadhu equally."

The phrase "great devotee" signifies moksha-salvation.

Therefore on the day of Guru Purnima, disciples introspect, and resolve to offer pujan and reverence to the Guru in mind, action and speech; implicitly obey his unvoiced wishes, commands, serving him as one would God and lauding his glory and redemptive attributes.

Every year, the Guru Purnima Festival, in the presence of Pramukh Swami Maharaj is celebrated with devotion and enthusiasm at Bochasan Mandir. An assembly from 8.30 am to 12.00 noon is held wherein bhajans and discourses by senior sadhus emphasize and sing the glory of the Guru. The festival is finally crowned with Swamishri's blessings and darshan - where thousands offer their reverence by filing past Swamishri.

The Guru Purnima

2008-07-26T06:08:00.003-07:00

Hindus attach paramount importance to spiritual gurus. Gurus are often equated with God and always regarded as a link between the individual and the Immortal. Just as the moon shines by reflecting the light of the sun, and glorifies it, all disciples can dazzle like the moon by gaining from their Gurus.

What is Guru Purnima?
The full moon day in the Hindu month of Ashad (July-August) is observed as the auspicious day of Guru Purnima, a day sacred to the memory of the great sage Vyasa. All Hindus are indebted to this ancient saint who edited the four Vedas, wrote the 18 Puranas, the Mahabharata and the Srimad Bhagavata. Vyasa even taught Dattatreya, who is regarded as the Guru of Gurus.

Significance of Guru Purnima

2008-07-26T06:08:00.001-07:00

On this day, all spiritual aspirants and devotees worship Vyasa in honor of his divine personage and all disciples perform a 'puja' of their respective spiritual preceptor or 'Gurudevs'.

This day is of deep significance to the farmers, for it heralds the setting in of the much-needed rains, as the advent of cool showers usher in fresh life in the fields. It is a good time to begin your spiritual lessons. Traditionally, spiritual seekers commence to intensify their spiritual 'sadhana' from this day.

The period 'Chaturmas' ("four months") begins from this day. In the past, wandering spiritual masters and their disciples used to settle down at a place to study and discourse on the Brahma Sutras composed by Vyasa, and engage themselves in Vedantic discussions.

The Role of the Guru

2008-07-26T06:07:00.001-07:00

Swami Sivananda asks: "Do you realize now the sacred significance and the supreme importance of the Guru's role in the evolution of man? It was not without reason that the India of the past carefully tended and kept alive the lamp of Guru-Tattva. It is therefore not without reason that India, year after year, age after age, commemorates anew this ancient concept of the Guru, adores it and pays homage to it again and again, and thereby re-affirms its belief and allegiance to it. For, the true Indian knows that the Guru is the only guarantee for the individual to transcend the bondage of sorrow and death, and experience the Consciousness of the Reality."

At the Sivananda Ashram, Rishikesh, the Guru Purnima is celebrated every year on a grand scale.
1. All aspirants awake at Brahmamuhurta, at 4 o'clock. They meditate on the Guru and chant his prayers.
2. Later in the day, the sacred worship of the Guru's Feet is performed. Of this worship it is said in the Guru Gita:

Dhyaana moolam guror murtih;
Pooja moolam guror padam;
Mantra moolam guror vakyam;
Moksha moolam guror kripa

"The Guru's form should be meditated upon; the feet of the Guru should be worshipped; his words are to be treated as a sacred Mantra; his Grace ensures final liberation".
3. Sadhus and Sannyasins are then worshipped and fed at noon.
4. There is continuous Satsang during which discourses are held on the glory of devotion to the Guru in particular, and on spiritual topics in general.
5. Deserving aspirants are initiated into the Holy Order of Sannyas, as this is a highly auspicious occasion.
6. Devout disciples fast and spend the whole day in prayer. They also take fresh resolves for spiritual progress.

The Guru's Advice

2008-07-26T06:05:00.000-07:00

Swami Sivananda recommends: "Wake up at Brahmamuhurta (at 4 a.m.) on this most holy day. Meditate on the lotus feet of your Guru. Mentally pray to him for his Grace, through which alone you can attain Self-realisation. Do vigorous Japa and meditate in the early morning hours.

"After bath, worship the lotus feet of your Guru, or his image or picture with flowers, fruits, incense and camphor. Fast or take only milk and fruits the whole day.
In the afternoon, sit with other devotees of your Guru and discuss with them the glories and teachings of your Guru.

"Alternatively, you may observe the vow of silence and study the books or writings of your Guru, or mentally reflect upon his teachings. Take fresh resolves on this holy day, to tread the spiritual path in accordance with the precepts of your Guru.

"At night, assemble again with other devotees, and sing the Names of the Lord and the glories of your Guru. The best form of worship of the Guru is to follow his teachings, to shine as the very embodiment of his teachings, and to propagate his glory and his message."

Significance

2008-04-07T05:11:00.004-07:00

It is believed that the creator of the Hindu pantheon Lord Brahma started creation on this day - "Chaitra Suddha Padhyami" or the Ugadi day. Also the calculations of the great Indian Mathematician Bhaskaracharya proclaim the Ugadi day as the beginning of the New Year, New month and New day. The onset of spring also marks a beginning of new life with plants acquiring new life, shoots and leaves. The vibrancy of life and verdant fields, meadows full of colourful blossoms signify growth, prosperity and well-being.
With the coming of Ugadi, the naturally perfumed Jasmine's spread a sweet fragrance, which is perhaps unmatched by any other in nature's own creation. While large garlands of Jasmine are offered to Gods in homes and temples, Jasmine flowers woven in clusters adorn the braids of women.

Predictions Of The Year

2008-04-07T05:11:00.003-07:00

Ugadi marks the beginning of a new Hindu lunar calendar with a change in the moon's orbit. On this day, people chant mantras and the pundits make predictions for the coming year. Traditionally, the "Panchangasravanam" or listening to the yearly calendar was done at the temples or at the Town square but with the onset of modern technology, one can get to hear the priest-scholar on television sets right in one's living room.

Preparing For The Occasion

2008-04-07T05:11:00.001-07:00

Preparations for the festival begin a week ahead. Houses are given a thorough wash. Shopping for new clothes and buying other items that go with the requirements of the festival are done with a lot of excitement.

Ugadi is celebrated with festive fervour in the states of Maharashtra, Karnataka and Andhra Pradesh. While it is called Ugadi in Andhara and Karnataka, in Maharashtra it is known as "Gudipadava".

On Ugadi day, people wake up before the break of dawn and take a head bath after, which they decorate, the entrance of their houses with fresh mango leaves. The green mango leaves tied to the doorway signify a good crop and general well being. It is noteworthy that one uses mango leaves and coconuts (as in a 'Kalasam', to initiate any puja) only on auspicious occasions to propitiate gods.

People also splash fresh cow dung water on the ground in front of their house and draw colourful floral designs. This is a common sight in every household. People perform the ritualistic worship to God invoking his blessings before they start off with the New Year. They pray for their health, wealth and prosperity and success in business too. Ugadi is also the most auspicious time to start new ventures.

Special Delicacies

2008-04-07T05:10:00.002-07:00

It is a season for raw mangoes spreading its aroma in the air and the fully blossomed Neem tree that makes the air healthy. Also, jaggery made with fresh crop of sugarcane adds a renewed flavour to the typical dishes associated with Ugadi.
"Ugadi Pachchadi" is one such dish that has become synonymous with Ugadi. It is made of new jaggery, raw mango pieces, Neem flowers and new tamarind. The inner significance of this preparation is to indicate that life is a mixture of good and bad, joy and sorrow and all of them have to be treated alike.

All experiences have to be treated with equanimity. Every one should make a resolve that he will face calmly whatever happens in this year, accepting it with good grace and welcoming everything. Consider everything as for one's own good. Men should rise above sorrow and happiness, success and failure. This is the primary message of the Ugadi festival.

In Andhra Pradesh, eatables such as "Pulihora", "Bobbatlu" and preparations made with raw mango go well with the occasion. In Karnataka too, similar preparations are made but called "Puliogure" and "Holige". The Maharashtrians make "Puran Poli" or sweet 'Rotis'.

Kavi Sammelanam

2008-04-07T05:10:00.001-07:00

Kavi Sammelanam or poetry recitation is a typical Telugu Ugadi feature. Ugadi is also a time when people look forward to a literary feast in the form of Kavi Sammelanam. Many poets come up with new poems written on subjects ranging from Ugadi to politics to modern trends and lifestyles.

Ugadi Kavi Sammelanam is also a launch pad for new and budding poets. It is generally carried live on All India Radio, Hyderabad and the Doordarshan - Hyderabad, following "Panchangasravanam" (New year calendar) narrating the way the New Year would shape up in the lives of people and the state in general. 'Kavis' or poets of many hues - political, comic, satirical reformist, literary and melancholic make an appearance on the Ugadi stage.

Ugadi is thus a festival of many shades. It ushers in the New Year, brings a rich bounce of flora and fills the hearts of people with joy and contentment.

A Unique Ritua

2008-04-07T05:09:00.003-07:00

There is a peculiarity about the practices of the various sects of Brahmins; one who is not conversant with them finds it difficult to understand their meaning. Even though they are all Brahmins certain differences in their lineage may be traced among them. These become manifest in their distinctive calendars where the dates and months vary. Some have calculations according to the solar system, and others according to the lunar system; with the result that despite all being Brahmins the New Year differs among different sects. Thus there is a Telugu New Year's Day, a Tamil New Year's Day, and a New Year's distinct from these in the almanac of North India.

According to Chandramana, Ugadi is celebrated on the bright fortnight ('Shukla Paksha') of the first month ('Chaitra Masa') in the first season of the year i.e. Spring ('Vasanta-Ritu'). As all these important elements are present, this day has special significance marking the commencement of a New Year.

Ugadi

2008-04-07T05:09:00.001-07:00

Ugadi is the New Year's Day for the people of Andhra Pradesh and also for the Telugu people all over the world. Those who live north of the Vindhya hills observe it as "Barhaspatyamana". People living to the south of the Vindhya hills observe it as "Sauramana" or "Chandramana".

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HARISCHANDRA

2007-12-28T07:39:00.001-08:00

In ancient India, a king named Harischandra ruled over Kosala kingdom. This kingdom exemplified the adage: yathaa raajaa tathaa prajaah, which means: as the king, so are the subjects. The people of the kingdom were virtuous: they avoided anything evil; they did not drink nor did they gamble; they were not arrogant of their wealth; they were truthful and just in their dealings. As as result of these virtues, there was no famine, sickness or untimely death in the kingdom. People were healthy and strong; women were beautiful, cultured and all the people looked upon their king as their father and the queen as their mother. In an extraordinary quirk of fate, the very virtues brought trouble to the king and the kingdom.

Vasishta was the family priest of the king. He got into a dispute with sage Visvamitra on the possibility of finding a man of incorruptible virtue. Viswamitra contended that this was impossible; even a virtuous person can fail if put to rigorous tests. Vasishta's argument was that while Viswamitra had a point in general terms, there were indeed exceptional men in the world who cannot be tempted to give up their virtue. He cited Harischandra as one such man. Viswamitra laughed and said that Vasishta seemed to be carried away because Harischandra was the latter's patron. Viswamitra challenged that he will put Harischandra to such a rigorous testing that Vasishta would be proved wrong. Both the sages agreed to conduct the experiment with gods as witnesses.

Viswamitra forthwith proceeded to the capital of Harischandra's kingdom, Ayodhya and learnt that the king was proceeding on a hunting expedition. Viswamitra went ahead of the king and sat down in tapas in a wayside ashram. As the king's hunting party passed by, the sage created an illusion of female voices crying, 'O save us, save us from this man." The king replied, "I am coming to help. I will pierce with my arrows, the wretch molesting women" and ran towards the direction from which the cries were heard. The sage's tapas was disturbed with all the commotion. The king prostrated before the sage and apologized to him for the disturbance caused offering his kingdom and his wealth in reparation.

"What? Are these meaningless words?" Viswamitra questioned angrily.

"O Sage, I speak with all sincerity. I will keep my word."

"I take you at your word, then," responded the sage, "You are already indebted to me; you owe me the fees for the Rajasuya sacrifice which I had asked you to hold in trust for me."

"I will pay the fees whenever you demand, O Viswamitra."

"Okay; get back to your capital and arrange to hand over your kingdom and all your wealth."

Viswamitra held Harischandra to his words and went the next day to gain control of the kingdom and all the palace wealth. Harischandra gave up all that and also the ornaments of his queen.

"O sage, what more should I give you/"

"Who is the king of Kosala now," roared Viswamitra.

"Viswamitra," echoed Harischandra.

"Listen to my royal command, " repled Viswamitra, "You should leave my kingdom immediately with your wife only with the clothes you are wearing."

Harischandra observed with utmost devotion, "Your command will be obeyed." Accompanied by his wife, Chandramati and their boy Rohita, Harischandra started leaving the capital.

"Before you go, Harischandra, you have to pay me the fees for the Rajasuya which you owe me and which I had entrusted to you."

"I have now nothing which I call my own, except the clothing you have permitted me to retain. Please give me time to discharge the debt I owe you. In a month, I will pay back the sum."

"I agree; a month from now, I will come to collect the fees."

Harischandra took leave of his creditor amidst the cries of his subjects who got wind of the actions of the truthful king, "O king, how can a casually uttered word bind you? Your virtue is ruining us all. You cannot desert us. We will come with you."

Harischandra exhorted his subjects that their duty was to serve the new king. The troubles he had to face were of his own making and the subjects should not suffer on this account. Their new king was a royal sage, famous and possessed of marvellous powers. The new king's actions were prompted by some divine providence, which was inscrutable. It was the duty of the subjects never to swerve from virtue and the path of righteousness.

Viswamitra commanded his troops to tell Harischandra to stop this wasteful exhortation and to proceed forthwith out of the kingdom. Harischandra at once stopped talking and left the capital with his wife and son.

The threesome had to beg for their foot at the Dharmasalas on the way and to do manual work to earn their livelihood. They proceeded towards Kashi to wash away their sons in the sacred waters of the Ganga. As they entered the gates of the holy city of Kashi, Viswamitra was there to encounter them, "This is just to remind you: today is the day when you should repay the debt you owed me." Harischandra counted the days and realized that Viswamitra spoke the truth. Though dismayed, he immediately gained his courage and said to himself that he still had half-a-day before him during which time he should try to earn to repay the debt. Viswamitra said, "If you tell me that you would not pay me or even say that you do not owe me anything, I will not bother you any more. I can write off the debt." Harischandra replied vehemently, "O Sage, it is a fact that I owe you Rajasuya sacrifice fees. I will try to pay you before the end of the day."

The sage departed leaving Harischandra to work out a strategy. He set to thinking of ways he can raise money: What if I sell myself as a slave to some rich merchant and discharge the sage's debt? Oh no, what will happen to his wife and his son if he parted from them? Chandramati suggested that she and her son could be sold instead so that Harischandra could repay the debt, earn some livelihood later and buy them back.

Harischandra saw the strength of Chandramati's arguments. He took the wife and son to the market-place of the city and loudly announced, choking with tears, that his son and wife were for sale. A brahman came to him and said that his young wife needed the services of a servant-maid and offered to by only Chandramati and said that he had no use for the boy. Chandramati pleaded with the brahman that she would teach her son to do menial work and make him useful in the master's household. Finally the deal was struck, the brahman bought both of them paying a small additional sum and took them to his house.

Instantly, Viswamitra appeared. Harischandra paid him the the entire amount which he had received from the brahman.

"This is not even half of what you owe me," noted Viswamitra, in anger.

"True, Sage. I will give you the balance in a short time," implored Harischandra.

"The day is coming to a close; you have not kept your promise. I see you are a promise-breaker. Just tell me you owe me nothing, I will set you free of your debt."

"I deserve your anger, Sage. I do owe you money and I have to discharge your debt. I have just sold my wife and my son and repayed your debt in part. Please give me one more hour, just before sunset; I will try to sell myself and repay your debt in full."

"How many times should I be coming to you? Anyway, it is only one hour before sunset. Let me see." So saying, the angry creditor sage went away.

Harischandra returned to the market and starting crying aloud to everyone's hearing: "I am available as a slave to be bought with money, while the sun is still shining in the west."

Nobody was prepared to pay the price he was quoting. An executioner, the head of the local cemetery stepped up to take a deep look at Harischandra. He was fould-smelling, disfigured, uncouth, with a long, repulsive face, projecting teeth and a beard, dark-complexioned, pendulous belly, tawny eyes. He carried some birds, he had a skull in his hand and adorned himself with the garlands taken from the corpses. He was surrounded by a pack of dogs and was heard cursing in harsh tones. He also a carried a long staff. In sum, his appearance created fear and was repulsive.

"Who are you?" asked Harischandra when the cemetery-keeper offered to buy him.

"My name is Pravira, an expert executioner of the city. I am the guard of the cemetery at the south-western end of the city. My job is to despatch those who are condemned to death, to gather clothes of the dead brought to my cemetery."

Harischandra was wondering if he should accept to be the slave of Pravira. Viswamitra appeared on the scene and prodded, "Why are you hesitant to be his slave when he is offering you money enough to repay my debt?"

Harischandra pleaded, "O Sage, make me your slave for the balance of the money I owe you. I will obey your commands. I belong to the race of solar ancestry among kings. Please save me from becoming a slave to a cemetery-keeper."

"Just tell me that you do not owwe me anything more and I will let you free as a free man."

"How can I say that? I still owe you money," Harischandra pointed out.

"So you want to be my slave?" asked the creditor.

"Yes, sir. I beg of you. Please take me as your slave," said the debtor Harischandra.

"I agree. Now that you are my slave, I discharge you from the debt. But I am selling you right now to this cemetery-keeper for the sum he has offered."

The executioner was happy that he got the slave he had bargained for. He paid the money to Viswamitra and led Harischandra away to his house near the cemetery.

Harischandra's job at the cemetery was to collect for his master the cemetery fees from those coming to bury or burn the dead and to gather the discarded clothes of the corpses.

"Stay on this burial ground night and day and watch out for the corpses to arrive. Collect the fees strictly from everyone. Divide the collection into six parts; one part is for the king, three parts are for me; two parts will be your wages. You are also to execute the criminals condemned to death."

Harischandra worked for 12 months in this job. He was loyal to his master. His appearance was slowly changing like his master; with dishevelled hair, shoddy beard, emaciated and with protruding bones from his chest. He heard the crackling sounds of the burning faggots on the funeral pyres and howling of the jackals. He was frequently reminding himself of his wife and son and would often join the lamenting funeral parties and join in the loud lamentations remembering the dead. He reassured himself that he had done the right thing to avoid being untruthful and to avoid being unfaithful. He reminded himself of his priest Vasishta's saying that Dharma was the only light that mortals had on earth and everything else was illusion caused by ajnaana (ignorance). He had to walk by this light wherever it led him. He had to do his duty by the light whether he was the king of solar ancestry or as the assistant keeper of the Varanasi cemetery. It was not for him to choose.

A year passed by. One night, a ragged and destitute woman brought to the burning ground her own arms the body of her son. He was a small boy. He had died of snake-bite. She had also brought with her a bundle of sticks for the funeral pyre. Harischandra demanded of her the prescribed fees for the cremation. She pleaded with him that she was a destitute and could not pay. Harischandra refused to prepare for the cremation. He said that he could exempt his own share but he had to collect at least the king's share and his master's share of the fees. He saw a little jewel of gold hanging from her neck, mostly hidden by her ragged clothes and suggested that this be sold to pay the reduced fees he was demanding. On hearing this, the woman started crying, "O gods, what sins have I committed that the sacred symbol of my marriage which till now was visible only to my husband should be seen my the cemetery assistant/"

Harischandra was startled. He peered into the face through the enveloping darkness and asked, "Who was your husband?" She replied, sobbing, "My husband was once a king, a cruel creditor had forced him to sell her and her their son in the market of Varanasi." Harischandra saw what he was upto and fell on the dead body, crying, "O Rohita, Rohita darling son, my son! I am your father here, come to me dear child. O my god what snake was it, what were you doing, how did it happen? O god, I can't bear this anymore."

It was indeed Chandramati, Harischandra's wife who had brought her son to the burning ground at the dead of night. They recognized each other and wept together, caressing the lifeless corpse of their son lying on their laps. They resolved not to outlive their child. They wanted to get into the pyre and put an end to their lives also. But then, the problem of the cremation of the boy had to be resolved. Harischandra had to collect his fees. He told Chandramati to get back to her master and beg of him the money needed for the cremation of the boy. Chandramati had no options, she had to leave the cemetery.

As she was returning home, groping through the darkness, a man with a small bundle in his hand accosted her, "Who are you? Why are you weeping? Why are you here in this dark hour of the night?" Chandramati related the story and asked the man to show her the way to the master's house. The man, hearing the heartrending story said, "You do not have to go all the way to your master's house. Take this bundle. It has some jewelw. You can use the jewels to pay the cremation fee." He thrust the bundle into her hands and ran away into the woods, in the darkness of the night. Chandramati was left alone in utter fright. She heard the oncoming sounds of horses' hoofs. Beams of penetrating light were also seen. They were the police of the city on horseback in pursuit of the thief who had burgled into a house, strangled a sleeping child and had stolen the jewels on the child's body. The police saw the woman with the bundle in her hands and thought that she was the thief. Her extreme poverty and ragged clothes made her look like a criminal in the eyes of the police.

She was taken prisoner and taken to the magistrate's court and a complaint was lodged against her. "Ogre, don't you have any children? How heartless can you be that you stole a child's jewels?" shouted the magistrate. Chandramati narrated her story and explained how the bundle had come to be in her hands. The magristrate did not believe her, "You are a murderer and a thief. Don't add another attribute of being a liar."

The magistrate condemned her to death before sunrise the next morning and she was led away to the chief executioner of the city. Harischandra was on vigil near the body of his son awaiting the arrival of his wife with the cremation fee. She was being led in chains to the block for being executed as a criminal. Harischandra saw this and could scarcely believe his eyes. He ran toward the place of execution. He was stopped on the way by a boy who brought the master's message: Pravira wanted Harischandra to at once fetch the axe and execute the criminal who was being led to the block. Harischandra was reeling under the impact of horror upon horror being heaped on him. He was rendered speechless, momentarily.

The execution had to go on. The orders of the master keeper of the cemetery were unequivocal and very clear. Harischandra brought the axe and proceeded to the place of execution. The guards read out the orders of the magistrate. It was not for Harischandra to question the orders nor to produce counter-evidence to prove the victim's innocence. He was only the slave of his master whose orders had to be carried out. Chandramati looked at Harischandra with a stony, cold stare. Her agony was too deep for tears. As though by mutual consent, the husband and wife refused to recognize each other, they didn'' say a word in the presence of the guards. They had to go through the final stages of their tragic lives and get on with it and meet on the other side of death.

Harischandra took the axe in both his hands, closed his eyes in speechless torment of prayer and started lifting the axe up over his head and as he was bringing down the axe, his hands were seized from behind by Viswamitra who had now appeared on the scene. Gods gathered aaround in heaven watching the ordeals of the king.

Viswamitra acknowledged his defeat to Vasishta and announced, "O Harischandra, your is now alive. You and your wife have a merited place in heaven by your adherence unswervingly to virtue in the most trying circumstances. All your troubles so far are merely illusion created by me."

Indra the king of the gods explained to Harischandra how his virtue was being put to test. He welcomed the couple to heaven and asked him to install the son on the throne of Kosala.

Bond of Unity

2007-12-28T06:56:00.001-08:00

Once upon a time there lived a merchant
He had five sons who were his descendants. They asked their father for their own share Co's congestion of space they couldn't bare. The wise father laid a bet So that in future they don't regret
He asked his sons each stick to get.Which he would use for his bet. The father told his son, "Break these."
And they broke each one with perfect ease.The father gathered the sticks from each And tied a bundle to make them teach

The bundle of five was so strong. No one was able to break that bond
They tried and tried and tried again.It wasn't possible, it was a pain.This is a moral we must recall. United we stand divided we fall.

The Foolish Scholars

2007-12-28T06:54:00.002-08:00

Hinduism is the main religion of India, although many Indians belong to other faiths, such as Buddhism. Hindus believe in the caste system and are divided into four main groups. The caste system began as a division of labor, so that everyone did the work assigned to them. But soon people began marrying and living within their own castes and the system became a rigid way of life in India. Hindus belong to the caste in which they are born. Brahmins are the highest caste; they are entrusted with reading the holy books, performing religious rites, praying and teaching. The Brahmins are considered intelligent and full of wisdom and are respected next to gods. Hindus all over the world consider it their duty to support them financially by making donations. They strongly believe that the donations please the gods and that this ensures a better place in their next life.

Once there were four Brahmin friends. Three of them were scholars of scripture, while the fourth was illiterate. He was considered wise since he was the son of a Brahmin. One day the four decided to travel around the world to become rich.

They set out on their journey. They managed to earn a lot of money. One day, not long after they had set out, one of them was absent. The eldest scholar said to the other two, "Thank God he is not with us today. Now I have the opportunity to speak. We three are the great scholars, while he is illiterate. We have knowledge through education, while he does not. We can read the holy books and perform religious ceremonies, and he can only help since he can not read. Why, then, should we share our earnings with him?"

"I agree," said the second scholar. "Let us send him away."

But the third scholar was not happy with the suggestion. "No we can't do that. We have grown up together. It is not fair to abandon him now.

Eventually the three forgot their differences and remained friends with the fourth Brahmin. Soon the four were on the road again to continue with their long journey. "We must stop all this wandering about in search of wealth," though the fourth Brahmin. "We need to find jobs, and settle down."

Soon they came to a dense green forest, filled with birds and the sound of other animals. The forest was known to be home to tigers, lions and cobras.

"I don't want to go through the forest," said the first scholar. "The whole place is infested with snakes and birds."

"Well," said the fourth, "we have no choice. I am sure the animals will be too busy to notice us at this time of the day. Just the same, we should move very fast and very quietly."

They were halfway through the forest when they came upon a pile of bones beneath a large tree.

"Hey, look at that," cried the first scholar, considered to be the most intelligent of them all. "Let's use our knowledge and put these bones back together, to bring this animal back to life."

"Oh no, don't do that. You don't know what it is," said the fourth Brahmin.

"Why don't you keep quiet and let us do the thinking?" said the third scholar to the fourth. "You are the always afraid of something, because you are not learned as we are. You had better sit back quietly and let us do the right thing."

"All right," said the fourth Brahmin. "If you are so determined to bring life into these bones, let me first climb up a tree. I do not wish to stand by and watch a ferocious animal taking shape before my eyes." And, he quickly climbed up a nearby tree while the others stood and laughed at him.

"You are stupid and ignorant," jeered the first scholar after him.

But the fourth Brahmin ignored them. He sat on a branch and watched in silence as the first scholar collected the bones and arranged them into a skeleton. The second one added the skin, blood and flesh into the skeleton with his mystical powers. The third was about to put life into the body when the fourth called from the tree, "Watch out. It's the body of a lion. He will kill us all if you bring him to life."

But the others only laughed at him. "You just sit there and watch the magic of our skill and knowledge. It is a great thing to bring a dead creature to life," laughed the first scholar. "Only the learned can do so. You cannot understand the joy of mastering this skill."

The three then proudly carried on with their work. But as soon as the third scholar brought the lion to life, it sprang upon the three and killed them all. After making a great feast of his foolish creators, the created walked away for a deep slumber beneath the shade of a tree.

The fourth Brahmin watched it all, and when the lion went away, he cautiously climbed down the tree and ran home. He told everyone what had happened and added, "It is not knowledge but wisdom that is great. Alas, my learned friends did not understand this, in spite of being so well educated."

The Heron and the Crab

2007-12-28T06:54:00.001-08:00

A heron once lived beside a big pond in a forest in South India. He enjoyed eating fish and other creatures from the pond for many years, until he became old and feeble. When he could no longer fish for himself, he had to think of a plan to get his daily food.

One fine day he stood in the middle of the pond, meditating on one leg, and let all the fish and frogs pass by unhurt. All the creatures of the pond were surprised at this.

A crab came to him and said, "Uncle, why are you so inactive these days? You have not caught even a single fish or frog."

"My child, times have changed," replied the heron sadly. "We are soon going to face very hard times. The creatures of the pond are going to die. I am told."

"How?" the crab asked in surprise.

"The pond has been sold off," explained the heron. "Soon it will be filled in and turned into a farm, which means that the creatures living here are going to die."

"Oh no," exclaimed the crab. "This is very serious. I must warn all the creatures immediately."

"That will be an act of mercy," said the heron. "God will bless you for your great deed of kindness." He watched with amusement while the crab rushed about, informing the other creatures of the pond's near end.

The fish were the first to be frightened. They rushed to the heron and said, "We've learnt about your concern for us. Please save us from this situation."

The heron looked at them thoughtfully and then said calmly, "I am just a bird but I think I know how to help you out of this plight. There is a big pond not far from here which, I am sure, is not sold, nor it is going to be sold, because of the poor quality of land around it. If you are willing and will cooperate, I can safely carry you there."

The fish surrounded the heron and pleaded, "Please take me first, I trust you, take me first, I am ready."

"I am not young or strong enough to carry all of you at a time," replied the heron. "I can only carry one at a time, holding you in my beak."

The fish were happy at that. They were very frightened and all that was important to them was to be transported to the other pond.

Over the next few days the heron carried them one at a time. But instead of taking the fish to the pond, he flew to a big rock and ate them with great relish.

The crab was observing all this wish suspicion. One day he came to the heron and said, "Uncle, please take me this time. I want to be saved too. You have been only taking the fish. This time, give me a chance."

"Of course, I will take you," replied the heron with pleasure, thinking that he would have the opportunity to try flesh of a different taste. He picked up the crab in his beak and began to fly.

From a distance the crab saw a pile of bones on the rock and instantly understood that they were the bones of all the fish who had left the pond in recent days. "Uncle heron, how far is the new pond from here?" he asked, summoning his courage.

The heron replied, "Which pond? This of your god and get ready to meet your death."

But the crab was smart. Very tightly, he grabbed the heron's neck in his claws, digging into his flesh. The heron had to open his beak and let the crab free. The crab was able to dig further into the heron's neck, who tried in vain to escape. Finally, the heron fell to the ground, choked to death.

The crab dragged the dead heron back to the pond and told the other creatures how the heron had betrayed their trust.

All the creatures of the pond thanked him for saving their lives and said that they had learned a lesson.

"Yes", said the crab. "A sweet tongue can be deceitful and one should beware of it."

The Lion, the Fox and the Ass

2007-12-28T06:53:00.004-08:00

A lion once lived in the jungle near the city of Dehra Dun, in the north of India. He lived with his devoted servant, a fox. The lion would hunt for himself and, after he had eaten the best part of his prey, he would give the fox the leftovers. The two lived happily together in peace for many years until they both grew old and feeble. One day the lion was wounded in a fight with an elephant. He found it hard to move and hunt for his food.

"My dear fox, we are both going to starve to death this way," he said to the fox one evening. "I cannot go out to hunt any more. It is time for you to bring me an animal to kill here."

The next morning the fox set out in search of the prey. Soon he saw an ass grazing outside the city of Dehra Dun.

"Hello," said the fox to the ass. "You look very sad. What is the matter?"

"Oh, I am sick of my life as a beast of burden," replied the ass. "I carry the clothes of my master, a washerman, every day yet he is never grateful. Instead, he beats me with his stick and speaks to me rudely. I have no one to talk to because I am never free to find myself a friend. I am so tired of this life."

"That is very sad," said the fox. "It's not fair that your master should be so mean. You can not be a slave to this man for the rest of your life. Come with me, and find happiness in the jungle. Everyone is free and peaceful there. You will get plenty of food, good shelter and , if you desire, a bride."

The ass looked at the fox with interest, "A bride too?" he exclaimed, with a sparkle in his eyes.

"Yes, a bride too," said the fox. "I know a female ass that would make a good bride for you. She is also lonely and looking for a husband. She wants to marry and raise a family. This is no life for you," he added.

"I think you are right," the ass said thoughtfully. "I will come with you and teach my master a lesson. I have a right to a better life."

He went to the jungle with the fox and soon they came to the lion's den. Before he knew what was happening, the old lion jumped from the den onto the ass, but with his injury and old age missed his aim. This frightened the ass, and he ran away from the den as fast as he could.

"What an impatient creature," cried the fox in anger. "The prey escaped because of your foolishness. Could you not have waited for a while, and then pounced at him?"

"Well," replied the lion, "it was not fault. You did not bring him close enough to me. I was scared I would miss him, so I jumped at him in a hurry."

The fox shook his head in despair and said, "Okay, I'll bring him once again. This time, be ready to pounce on him properly and kill him, before he has time to escape."

The fox ran after the ass, who was heading back towards the city. "Hey, wait for me," he called out. "What happened? Why did you run?"

The ass stopped and looked back at the fox. "Who was that with those bright eyes?" he asked. "Why did he jump at me like that?"

Realizing the ass had not known the lion, the clever fox replied, "My dear ass, that was the bride. She has been doing a lot of fasting and prayers to find a good husband. All the fasting has made her very thin. Nothing except her bright eyes can be seen. She was so happy to see after many years spent longing for a husband that in her eagerness she jumped at you, and you ran away."

"Oh, I am so sorry," said the ass. "I shall return and see her again." He wanted so much to be married and have a companion for life.

They returned to the den. This time the lion was careful and said in a soft voice, "Come closer, my dear. I love you."

The ass blushed and went further into the dark den, thinking his bride waited in the shadows. The lion raised his claw and, instead of the ass receiving the garland he expected, he was given a blow which killed him instantly.

The fox was happy this time. His master had killed the prey, and they were going to enjoy a good meal after so many days of hunger. He had an idea and said to the lion, "Master, you are tired. You should go and refresh yourself with a good bath at the river before eating the meal."

"That's true," said the lion. "I feel hot and exhausted already. You keep a watch over the body until I return." With that, the lion left the den and went down to the river to swim.

The fox was hungry. He looked at the dead ass, and thought, "I have earned this game by my intelligence. The lion is going to take the major share of the meal for himself, as usual. It is not fair. Well, this time I will not let it happen. I am going to finish my meal before he gets back."

So the fox set upon the ears and the brain of the ass and ate it with relish. When the lion returned, he looked at the dead ass and inquired angrily, "What has happened to the ears and the brain? Who has eaten it? I asked you to keep a watch while I went for a bath."

"My dear Master," replied the fox, "the ass had neither ears nor a brain. If he had any, do you think he would have come here again the second time?"

"Of course he would not have, you are very correct," agreed the lion. "I shall feed myself first, and then you can take the leftovers. You worked very hard this time. You deserve to eat also."

The fox sat down in one corner and chuckled to himself while the lion at what was left of the ass. He had deceived the mighty lion with his intelligence and ingenuity.

The Singing Donkey

2007-12-28T06:53:00.003-08:00

Donkeys are used as beasts of burden by washer men in India. Although in recent years many rich Indians families have installed washing machines in their homes, the washing of clothes by washer men has been an Indian tradition for centuries. They belong to a caste of their own as it is a family trade, handed down from father to son for generations. Most washer men own donkeys which help them carry the dirty clothes to the nearby river or lake for washing. Each morning, the clothes are washed and hung to dry at the bank of the river, while the donkeys are kept tied to nearby trees. Later in the evening, the dry clothes are bundled on the backs of the donkeys and carried to the washer man's house for ironing, and then delivery. The donkeys are set free in the evenings once the washed clothes have been returned. They are allowed to roam free during the night, until work begins again the next.

There was once a donkey who became the friends with a fox during his night-time wandering. Since the donkey was older in age, the fox addressed him as Chachaji, which means uncle or father's brother, out of respect. The donkey called the fox Bhatija, or nephew.

One night the donkey and fox found their way into a cucumber farm. They ate the fresh cucumbers to their hearts' content. For the next few weeks they were at the farm every night enjoying the cucumbers.

"Oh, these are so delicious, I cannot stop eating them, Chachaji," said the fox one night.

They are luscious, dear Bhatija, but look at the sky and the bright full moon," replied the donkey. "It is so romantic. The night is so pleasant with the cool breeze. I feel like singing."

"Chachaji, please don't do that," begged the fox. "We will be in great trouble if the guards hear your singing. It is best to be quiet and enjoy the cucumbers."

"My dear, I cannot help singing in these beautiful surroundings," sad the donkey, clearing his throat for a song.

"Chachaji, you know you do not have a melodious voice. Your singing will only make the guards angry," said the fox.

"What do you know about music and rhythm? You do not appreciate the beauty of music," replied the donkey with hurt in his voice.

Now Chachaji, please stop it. Your singing will please no one but yourself. It will only make the watchman rush out and give you the kind of reward which you will remember the rest of your life."

"You think I cannot sing?" said the donkey proudly. "I know I can sing very beautifully. Sit down and listen to me quietly, my dear Bhatija."

It was obvious that the donkey was not going to take the fox's advice and that soon they would be in trouble with the watchman.

The fox decided to save himself. "Chachaji," he said, "wait a little. Let me go out and keep watch over the guards. You can sing to your heart's content once I have gone."

The fox hurriedly left the farm before the donkey could begin his loud, harsh singing. The watchmen were already on the lookout for the animal who had been taking the cucumbers at nigh and, as soon as they heard the singing of the donkey, they rushed out towards him with their heavy sticks. They beat the donkey until he fell unconscious to the ground. They then tied a stone to his neck before leaving him to die.

Fortunately, the donkey recovered, and somehow dragged himself out of the farm to where the fox was waiting for him.

"So in spite of my warnings you did sing, Chachaji," said the fox, laughing. "And is this the reward the guards have given you? Well, accept my congratulations."

"Bhatija, do not taunt me," moaned the donkey in a gruff voice. "I am already depressed. I was a fool not to have listened to good advice given by a friend. I have suffered heavily as a result. Please leave me to lament over my foolishness."

In the morning when the washer man found the donkey, he swore at his own fate. "What good is a wounded donkey to me? I have to work and provide for my family, I cannot waste time on a foolish donkey who gets himself injured overnight." The washer man hurried off, carrying the bundle of dirty clothes on his head and leaving the donkey behind.

The Wise Rabbit

2007-12-28T06:53:00.001-08:00

There once lived a lion in the thick jungle at the foothills of the Himalayan Mountains. He was ferocious and cruel. He hunted and killed more creatures than he required for his meals.

One day the animals of the jungle got together and decided that they would have to speak to the lion, otherwise, with the way he was killing, there would be no creatures left in the jungle. So they went to where the lion lived to convince him to change his ways.

"Your majesty," said the monkey, "We have noticed that you hunt many more animals that you can eat. There will soon be no animals left in your kingdom. You will be a king without any subjects. We suggest that you do not go hunting any more. Instead, allow us to send you an animal each day for your food. You will get your food, and no more lives shall be lost unnecessarily."

"All right," replied the lion in a gruff voice. "But I warn you that if one day I do not receive my food, I'll kill everyone of you."

All the animals bowed their heads in respect to the lion and agreed to his warning. From that day on, an animal was sent to the lion for his daily meal without fail. For a while everything went very well. Then one day it was the turn of an old and intelligent rabbit. He set out to the lion's den with four of his nephews. He was telling them about his youth, when he was able to run swiftly to defend himself from the ferocious animals of the jungle. The old rabbit did not want to die.

"I don't want to give myself to the cruel old lion," he said. "I am sure I can save myself, even now when I am old. I don't need to run at this age, but need to use my intelligence."

Suddenly he saw an old well and thought of an idea. "My dear nephews," said the rabbit, "you must wait for me near this old well. Stay quiet when the lion turns up. I will be with him. I am sure I can save myself - and the other animals too."

When the rabbit arrived at the lion's den, the lion was furious at him turning up so late.

"Why are you so late? It is past my meal time," the lion roared in anger.

The old rabbit bowed his head low to show respect to the lion. "Sorry your majesty," the rabbit said quietly, "but it is not my fault. It is not even the fault of the other animals. They had packed me off with four other rabbits because they said I was too tiny for your voracious appetite."

"Then where are the other rabbits?" should the hungry lion.

"On the way we met another lion who stopped us and said that he was the king of the jungle," said the rabbit shaking in fear. "We told him about you, and that you were very big and strong, and that is why no one but you could only be the king of the jungle."

"And then what happened?" asked the lion, feeling proud and mighty.

"He asked me to leave my nephews with him and to bring you to him," replied the rabbit. "He said that he would fight a duel with you, and the one who wins will be considered the king of the jungle."

This made the lion angrier. "How dare he! I am the only king of this jungle. Come, show me this arrogant lion. I shall crush him to death in no time and teach him a lesson for life."

The rabbit bowed his head again and said, "Quite right, sir. He should be punished. Let us hurry before he kills the other four rabbits, and takes your food away from you."

The rabbit took the lion to the old well and said, "The other lion lives in a castle inside the well. Be careful of him. The hidden enemy is more dangerous. Fight him and kill him on the spot, and then you can enjoy your meal in peace."

"Where is the lion?" roared the lion as he climbed the edge of the well and peered inside.

"There he is, sir," said the rabbit pointing to the lion's reflection in the water. "He is showing his temper. Look sir. How dare he try to show is temper. We know that you are the most powerful king of this jungle. How dare he try to equal you!"

The lion saw his reflection in the water and roared in anger. The thought that the other lion was doing the same, and in his anger he jumped inside the well, desperate to kill his enemy.

The lion fell with a great splash into the water. His head hit the rocks at the bottom of the well and he died. The rabbit was fully of joy because his trick had worked. His nephews came out of hiding and they celebrated the death of the lion. They ran to the other animals and informed them of the death of the hunter. Everyone was full of praise for the old rabbit.

"Intelligence is surely far superior to physical strength," the wise old monkey said to the rabbit that afternoon as they peacefully rested by the mango tree.

The Talkative Tortoise

2007-12-28T06:51:00.001-08:00

Once a tortoise lived near a pond in a forest. One day he met a pair of geese who had come to drink water from the pond. "Hello", said the tortoise. "It is a beautiful day. Too good to sit inside the house. Where do you live?"

"Not far from here" replied Shanti, one of the geese. "We often come to drink water, but we have never seen you before."

"I usually stay indoors," replied the tortoise.

He and the geese became friends and started meeting every day. The tortoise would come out of the pond and the three would spend a long time wandering around the forest happily talking and gossiping.

Not long after, there was a famine and the trees in the forest died as the rivers and ponds dried up. Many birds and animals died because there was no water available. Those that lived in the forest started looking for somewhere else to live. Even the geese decided to leave for a better place.

Before leaving, they came to the tortoise and said, "We have decided to go away from this dry forest before we also die. We have come to say goodbye to you and wish you all the best."

"So you are leaving me to face my death?" cried the tortoise. "What kind of friends of you? I am so frightened living here alone and facing this deadly environment. Take me with you," he pleaded.

"How can we take you with us?" Shanti replied. "You cannot fly. We do not wish to leave you here to face death, but we don't know how to take you with us."

"I know I can't fly," the tortoise said with tears in his eyes. "But you can help me. I can tell you how, if you are willing to take me along."

"How?" the geese asked. "We will take you if we can."

"All right then," said the tortoise with a sign of relief. "Get a strong stick and hold it on either side with your beaks. I can hold onto the middle, with my mouth. Then you can fly carrying me along."

Shanti and her partner immediately accepted the proposal and set out to find a suitable pond for the tortoise's new home. Once they found one, they returned to the tortoise with a large stick.

"Now that is a good strong stick," said the tortoise. "Let us start our journey. This place is becoming a bit too dry."

"All right, let us start our journey," replied Shanti. "But first, remember that you must not speak at all. If you open your mouth, you will fall. So remember to stay quiet throughout the journey."

"I am not a fool," replied the tortoise. "I know what could happen."

"Well then, let us go," Shanti said. "I want to take you with us to our beautiful pond where we know you are going to be happy, and we can live the way did in the forest. We don't want to lose you."

They began their journey towards their new home. The tortoise was taken up with the sights he saw along the way, and very often he felt like saying something about them. But he remembered Shanti's advice.

Soon they were flying over a large city, where there were a lot of people. Suddenly they saw a crowd clapping hands and pointing to them, saying, "Look, look there! The geese are carrying away a foolish tortoise."

The tortoise became very angry. He could not bear it any more and opened his mouth to tell the crowd off. He fell right into the middle of the crowd and died.

"What a foolish tortoise," laughed one of the crowd. "Did he think he could fly by himself?" The others joined him in making fun of the tortoise's stupidity, while the geese cried for their loss. They were sad and their hearts were filled with pain. "Our poor friend," cried Shanti. "He did not understand that real happiness comes from keeping quiet."

Mahabharath

2007-12-15T22:03:00.000-08:00

Introduction

The two great epic works of the Hindus are Ramayan and Mahabharat. In modern terms the Mahabharat may be said to be realistic and the Ramayan idealistic, in their respective handling of human characters.

Sita in Ramayan is all that a woman could or should be. And is impressive by her sweetness and devotion. Draupadi in Mahabharat, on the other hand maybe any of the high spirited modern women with her anger and brooding for revenge and for that reason more human.

There is greater realistic truth in the full blooded characters of Mahabharat, higher passion, nobler resolve, fierce jealousy and more biting scorn and greater grandeur in many of it's scenes. Yet it is greater spiritual beauty, greater softness and tenderness of emotions in Ramayan. The subject of Mahabharat is men and war, while the subject of Ramayan is women and home.

These epics are regarded as the Vedas of the masses. People in sorrow, in joy and in daily toil turn to these epics for solace and inspiration. In Indian context norms of Epic are set by Ramayan and Mahabharat.

Many more topics were treated in great length by number of line verses or chapters but none equals these two. Interestingly, these two epics have provided canvas or theme for many forms of art, like paintings, sculpture, poems, plays and stories. This epic is written by Krishnadvaipayan Vyas. It was claimed that whatever that can exist in human life is all dealt with by Vyas in Mahabharat and conversely. Whatever that does not exist in Mahabharat can not exist in the world.

It is a story of a dynasty of Kuru that is Kaurav. Later on lineage assigned to Pandu that is dynasty of Pandava.And finally war between the two related families,which involved many small kingdoms throughout the nation.The final version of the epic was formed in the fourth century A.D.There are many Parvas having lacks of Shlokas. The most authentic version of Mahabharat was prepared in 20th century by many researchers under the guidance of Mr. Vaidya in Bhandarkar Oriental Research Institute.

The story of Mahabharat has many substories, many plots and subplots hence by spread it is very wide. The epic has also inspired many artists like that by Ramayan. Many plays such as Abhidnyan Shakuntala, by Kallidasa, plays by Bhasa such as Venisamhara, Urubhanga etc. are based on the themes or plots from Mahabharat.The story is believed to have taken place around 1500 years BC.

Interestingly it was mentioned as history while the Ramayan was mentioned as a part of Purana. It was originally written as 'Jay'. It was later on revised as 'Bharata' and it was further expanded as 'Mahabharat'. It consists of story of Dushyant a king and Shakuntala a daughter of heavenly dancer Menaka. Her son was named as Bharat. He later on ascended the throne of Dushyant.

The name of the nation designated by foreigners as India bears his name to the subcontinent as Bharat. Hence the name of the nation is Bharat alias India. If Ramayan is symbolised as ideality and for setting up the norms and standards of ideality, Mahabharat can be considered as depiction of reality.

Ramayan has taught what it should be, whereas Mahabharat has bravely depicted what it generally is. It is story of lust, and renunciation, pious as well as crooks. It speaks of fearless warriors and cowardly behavior of some of them. Of obedience as well as rebels.

Though it is mainly a story of dynasties a character coming as a shepherd brought up as foster son of a chief in a village Mathura is raised to the height of God in the Indian minds. He is the one who is responsible for the final war between the two kingdoms to assert for righteous claim and only he is credited with the out come of the war, the victory of Pandavs.

Mahabharat as a pool of information mirrors society at that time, customs rites and rituals, value system and ethics of the time. It also speaks of political variation in the form of local democratic government to rural form of governance to kings and kingdom. It also reflects racial as well as cultural struggles amongst the different people of India. It has forged the Indian identity as unity in variety of races, languages, religious beliefs etc.

Part 1 - Story of Shakuntala

2007-12-15T22:00:00.000-08:00

Story of Shakuntala

Once, nobody knows when, sage Vishwamitra was engaged in great austerities and penance that would give him almost absolute power over kingdom of Earth and Heaven. He had successfully completed requisite sacrificial rituals and now was engaged in meditation and Yogic practices.

The king of Heaven, God Indra, was shaken to know this effort of Vishmamitra that could pose danger to his throne! Therefore, Indra decided to put obstacles in his austerities and thereby break his sadhana - spiritual discipline. Indra thought of using weapon of lust to this end.

Accordingly, the most beautiful and ever youthful Apsara, Menaka, was sent from heaven to distract and seduce Vishwamitra, who was gaining alarming levels of yogic power through his concentrated meditation. (Apsara in Hindu mythology, heavenly nymph of great beauty, is often represented as a dancer at the court of the Hindu god Indra in his heavenly kingdom.) She descended down to earth from heaven and tried to tempt Vishmamitra by various charming dances and songs. After some efforts Vishmamitra fell to the lure of her beauty and youthful attraction. They were married and the tapas of Vishmamitra was broken. A beautiful daughter was born to them whom they named Shakuntala.

Her assignment completed, Menaka left back to the kingdom of heaven, and Vishmamitra, his tapas broken, left for forest retreat after handing over the new born baby to the sage Kanva, head of a forest ashrama. Under his fatherly love and care Shakuntala grew up as a simple but most beautiful lady. Her voice was sweet and her manners sober and graceful.

Story of Dushyanta and Shakuntala

Once, the great king of the region, King Dushyanta, happened to come near the ashrama of Shakuntala by way of hunting. He caught sight of Shakuntala and lost his heart to her beauty and grace. The king proposed to Shakuntala and they were married secretly. Dushyanta stayed overnight and left for his capital city promising Shakuntala that he would soon send for her. He gave his precious ring to his wife cautioning her not to lose it.

As the destiny had it, in his busy schedule of affairs of the kingdom, the king Dushyanta forgot all about his love -- Shakuntala.

Here, in the ashrama, Shakuntala was worried as news of her husband did not reach her, nor did he send anyone to take her to his palace. The worry almost turned into panic because of the fact that she was pregnant, and soon her condition was sure to reveal this truth. And indeed, sage Kanva and ladies of the ashrama noticed the change in Shakuntala. On inquiry, the truth became known to all. Sage Kanva had brought up Shakuntala as her daughter and hence he decided to send her to her husband, king Dushyanta, where she should be accepted as his queen.

The day was fixed for Shakuntala to leave. She was dressed in most beautiful silk attire and left for the kingdom of her husband in a ferry boat. The cool and balmy breeze put her to sleep and the royal ring slipped out of her finger. Soon it was swallowed by a fish. Shakuntala was not even aware of this fact.

She reached the court of Dushyanta, and a message was sent to the king of the arrival of 'a woman who claimed to be his wife'. Dushyanta had lost his memory about Shakuntala and all about their stay together. He refused to accept Shakuntala as his wife. The pitiful Shakuntala tried to remind her husband about the night they had stayed together in the forest ashrama of Kanva, etc.; but of no avail. The king had forgotten that part of his life. As a last resort, the pleading Shakuntala told him about the ring and tried to show the same, but in stead there was tragic dismay on her face when she did not find the ring on her finger!

Dejected and disappointed, Shakuntala left for the forest all alone and decided to give birth to the child. Gradually her self confidence returned, her fear vanished, and in due course of time she gave birth to a most beautiful and well developed son. She named him Bharata.

Bharata grew without any human company other than her mother. All around in the jungle he encountered wild animals, plants and trees. He developed into a fearless, healthy, and active child. Lions and tigers were his friends, and he used to ride them as we ride horses! The mother taught him, as a prince should be taught, skills in archery, and use of other weapons; as also acquainted him with Scriptures: Veda, and Upanishad. Bharata soon grew up as handsome, intelligent and fearless youth - a prince in exile!
*
There in the kingdom of Dushyanta, one fisherman caught the fish that had swallowed the royal ring that had slipped from the finger of Shakuntala. When he cut open the fish, he found the ring. He rushed to the royal court, and narrated the story to the king. On seeing his ring, the king remembered everything about Shakuntala and his love for her. He was sorry to send her pregnant wife away with such rudeness. He sent his men all around the kingdom in search of Shakuntala.

And one day the good news reached him when his minister told him about Shakuntala and her handsome son safe in the heart of the forest. The king went to fetch his wife and son, begged their pardon and with due honour and festivity brought them to the palace.

Later, Bharata became the king of ancient India. His rule extended over vast area, almost all over India. Righteousness and justice prevailed everywhere. There was no want, no misery, nor any disease in his kingdom. Since then India is also known as Bharatavarsha - the Land of Bharata.

Part 2 - Story of Shibi Rana

2007-12-15T21:58:00.000-08:00

Story of Shibi Rana

After Bharata, his descendants flourished as mighty Kurus. Their kingdom extended in north India, the capital city of which was Hastinapur. The successive great kings ruled from here; great not only in material prosperity but also in their strength of character. Their whole life and activity was centered around upholding the rule of Dharma -righteousness. To these noble rulers, life was meaningless if not lived according to the Dharma. For this, they even went as far as sacrificing their own lives.

The story of one such great king will illustrate this point better.

Story of Shibi Rana

The king Shibi was famous for his truthfulness, justice, and keeping his word. The king of righteousness, Dharmaraj, himself decided to test the strength of character of Shibi Rana.

Once when the king was alone on the terrace of his palace, he saw one dove coming towards him with great speed. An eagle was after him, and to escape from the clutches of the chasing eagle the dove made frantic effort to hide some where. Seeing the king on the terrace, the frightened dove took shelter in his lap. The dove said, "O king, save my life, I have come under your shelter."

The king had vowed to protect anyone who took his shelter. Thus the weak and deprived could not be exploited by the rich and strong. However, this was a new experience for Shibi Rana. Was he in any way obliged to protect a bird who seeks his refuge? Contemplating for a while, the king decided that even tress, animals, and birds require protection and help as do human beings.

Therefore, the king said, "Have no fear my son. That eagle would not be able to touch even your feather. Relax in peace, have no worries." So saying the king readied himself to face the rapidly approaching eagle. The eagle landed in front of the king and said, "O king, you have hidden my prey. Please release him so that I can appease my hunger."

The righteous king saw the point in eagle's demand. He faced a peculiar dilemma of protecting the dove, and at the same time not to deprive the eagle of his rightful prey! He decided to resolve the issue by offering the eagle equal amount of meat from his kitchen. But the eagle insisted on having his prey -the dove - as his food. After some discussion the eagle agreed to set the dove free on two conditions.

The eagle said, "O King, I shall let the dove go, if equal weight of flesh from your body is offered to me as food."

Shibi Rana was quite pleased with the adjustment. He thought that a pound (or two) of flesh from his body would not kill him and the life of the dove in his shelter would also be saved.

Thus he was happy that he was saved from a great sin of 'inability to protect the weak'.

The eagle then put his second condition, saying, "O king, if a single tear drops from your eye I shall be constrained to accept you flesh as my food."

The king agreed and called for the knives and the balance. In one pan of the balance the dove was kept and on the other side a large chunk of flesh from the right thigh of Shibi Rana. But strange as it might seem, the pan with the dove always weighed more even as additional flesh was added! Thus almost whole of the right half of the king's body was cut. Still the weight could not be equaled.

At this juncture a drop of tear appeared in the left eye of the king. The eagle objected to this saying, "O king, I cannot accept the food given in distress. The tear in your eye shows that you are unhappy. So give me my prey back and you shall regain your normal health."

With a faint smile on his lips, Shibi Rana said, "Behold, O eagle, the left eye is not crying out of grief; this is a tear of joy. Now my left half of the body will also be used to honour the word I have given to you. Otherwise, if only right had satisfied you, the left half of the body would have been denied this great opportunity of sacrifice! Therefore, my dear friend, the left eye cries out of joy!"

This ultimate sacrifice of Shibi Rana was unparalleled in the history. The eagle and the dove disappeared and in their places stood the King of righteousness -Dharmaraj and the king of heavens --the Indra. Gods from the heavens showered flowers, perfumes, and praise on the king. They granted many boons to this noble king.

The king Shibi had passed the ultimate test to uphold Dharma, a true duty of every king. It is said that this king ruled for many years and after his death went directly to heaven to enjoy the fruits of his righteous karma.

Part 3 - Story of king Shantanu

2007-12-15T21:57:00.002-08:00

Story of king Shantanu

Under such ethos and culture, the kingdom of Kuru king Shantanu prospered around Hastinapur. Business and commerce, peace and prosperity, art and literature flourished all around. People both inside the palace and out side were happy. High standard of education, both secular and spiritual, was maintained through the system of Gurukula (students staying with their teacher in an ashrama during their studentship.) Hard work, honesty, and sincerity made these students better citizens. The teacher -Guru- was well versed in all aspects of arts and science related with politics, statesmanship, warfare and economics. Yoga and meditation were routinely included in the curricula.

Once king Shantanu went for hunting. He reached deep into the forest across a river. After many hours of horse ride and laborious chase the tired king instructed his attendants to carry his horse and other possessions, and himself decided to return to his palace in a ferry boat.

The boatman, fisherman by caste, recognized the king and felt honored to have such a distinguished guest on his boat. Such occasions did not come in his life very often. He decided to make most of it. Therefore, he requested the king to accept his hospitality in his humble hut.

The king agreed. Together they reached the boatman's house for refreshments. The boatman tried to make the king as comfortable as he could by offering the king soft cushioned seat, fruits and milk. He called his daughter to serve the honoured guest. And as the fate had it, the king fell in love with the fisherman's daughter (Satyavati) at first sight! Their eyes met and love was exchanged.

King Shantanu made hasty departure and returned to his palace. But the love bug had made his nights sleepless. The constant thought of beautiful daughter of fisherman made him restless and love-sick.

The king started making secret visits to the fisherman's house. Fisherman did not object, why should he! The love between the king and Satyavati blossomed into the dreams of conjugal bliss. The king wanted to marry her.

Shantanu already had one son, named Bhishma, the most powerful, intelligent, and glorious of all the Kurus. His personality was unique and impressive in many ways. His truthfulness, bravery, and righteousness were beyond reproach. If once he decided anything, he was sure to stick to his word at any cost.

The Great Bhishma

As already said, the king wanted to marry the daughter of fisherman - Satyavati. The father was accordingly informed. Here the fisherman became greedy! He thought, "As the tradition goes, Bhishma is elder and will succeed the throne of Hastinapur. My daughter's son will be younger and hence will be denied the chance to become the king. Moreover, when Bhishma marries, his son will succeed to the throne and not my daughter's son."

Hence, the greedy fisherman told her daughter to marry the king only on the condition that (1) Bhishma should never aspire for the throne of Hastinapur, and (2) secondly, he should never marry.

The two conditions were too harsh for king Shantanu to accept. This was clearly a great injustice towards his beloved son Bhishma. Therefore, the king did not accept the conditions immediately. He bought some time to give his final decision.

The days passed by. The king could not forget Satyavati, nor could he do injustice to Bhishma. This dilemma told on his health and performance of royal duties. He lost his appetite and took no interest in the affairs of his kingdom. These changes did not remain unknown to the intelligent eyes of Bhishma.

Bhishma decided to go to the root cause of the unhappiness of his father. He soon came to know all about his father's love for Satyavati and his desire to marry her. Bhishma decided to bring cheers in the life of his father. He went to Satyavati and, after introducing himself, requested her (would be step mother) to marry his father.

Satyavati repeated her two conditions to Bhishma now: that (1) Bhishma should never aspire for the throne of Hastinapur, and (2) secondly, he should never marry.

The firm-minded Bhishma vowed in front of her saying, "O mother, I, upon my word and in presence of this river Ganges, pledge never to marry and never to aspire for the throne of Hastinapur. In addition, till my last breath, I promise that I shall be loyal to the throne of Hastinapur whosoever occupies it." Thus indirectly Bhishma assured the fisher-woman that her son would be accepted as the future king of Hastinapur.

Happy days returned as the king Shantanu married Satyavati. The queen gave birth to two sons named Chitrangad and Vichitravirya.

The Kingdom Of Hastinapur

Days passed by. King Shantanu died natural death of old age. His elder son Chitrangad also died in young age. Hastinapur came under the rule of Vichitravirya and continued to flourish under his rule. Vichitravirya was married to three princesses, but as the fate had it, could not become father. Soon Vichitravirya also was killed in a battle without any issue. His queens were offered a child each from a great sage as a blessing and through his Yogic Power (without physical contact). The two queens followed the instructions and gave birth to Dhritarashtra and Pandu respectively; but the third queen sent her maid to the sage, and Vidura was born of the maid as the third son.

Dhritarashtra was blind from the birth, and therefore Pandu succeeded the throne of Hastinapur. Pandu, Dhritarashtra, and Bhishma grew up as friends and conducted the affairs of the state with great foresight. They all respected each other. Vidura was most righteous of all and was chosen as the Prime Minister of Hastinapur. Pandu married Kunti (aunt of Sri Krishna) and princess Madri; while Dhritarashtra was married to Gandhari, the princess of Gandhar. This noble lady also kept her eyes folded throughout her life as an mark of respect to her blind husband Dhritarashtra.

Part 4 - Story of Bhishma

2007-12-15T21:57:00.001-08:00

Story of Bhishma

Bhishma was son of Shantanu and the river goddess Ganges. His mother Ganges had left Shantanu after giving birth to Bhishma. That is different story which would be included in appendix.

Having given his word of honour to his step mother, Satyavati, Bhishma remained celibate all through his life. Marriage was never thought of, nor any sensual desire ever arose in his mind. This great Yogi was adept in many Yogas and practice of meditation.

His truthfulness was such that whatever he spoke came true. He knew every martial art and war tricks. He was the most respected person in the kingdom of Hastinapur. Reverentially he was called Bhishma Pitamaha - Grandsire Bhishma.

He served his step mother, then her son Vichitravirya, later his sons Pandu and Dhritarashtra as a mark of loyalty to the throne of Hastinapur. He was well aware of the weaknesses and ethical decline in the character of his grandsons, and could foresee the cumulative tragedy that was sure to befall the kingdom of Hastinapur. Bhishma was well aware of jealousy of Duryodhana towards Pandavas which he at times openly disapproved. But even this righteous behavior of Bhishma was taken as tilt towards Pandavas and dislike for Kauravas. But, lest his reproach be seen as his disloyalty to Hastinapur, he kept quiet as a silent suffering head of the clan. As a silent and helpless witness Bhishma tolerated all this with melancholy. He never made any attempt to become king of Hastinapur, or to dislodge the weak and morally selfish successor to the throne. Vidura as his best friend understood the peculiar predicament and mental state of Bhishma.

Bhishma, Dronacharya, Vidura, Kripacharya, all righteous in their own way, were still at fault because, though helpless, they served and sided with the non-righteous Duryodhana and Dhritarashtra.

Part 5 - Story of Arjuna

2007-12-15T21:56:00.001-08:00

Story of Arjuna

The Princes Grow

Childhood
The princes grew into wonderful children. After thread ceremony, they all went for studies to the ashrama of their Guru Acharya Drona (also called Dronacharya) - Teacher of the Royal family. Dronacharya was well versed in ancient scriptures -- Vedas and Upanishads, as well as in practices of Yogas and Meditation. Besides he was adept in various martial and other arts useful in war time, useful in defence and attack. In particular, Acharya Drona was the supreme authority on training his disciples in the art of archery.

Story of Arjuna 1

Out of all Pandavas and Kauravas, Arjuna had immense liking for the sport of bow and arrow. He practiced this art with great concentration and perseverance. Soon he became numero uno in this art. Acharya Drona was very much pleased with Arjuna and showed preferential love and favour towards him. This caused a natural adolescence jealousy in the heart of Duryodhana and his brother Dushasana. Duryodhana, in particular, did not like Arjuna and other Pandavas and silently ill feelings like hatred towards Pandavas took birth in his heart.

One day they openly criticized their Guru for favour shown towards Arjuna, telling him they also were not less skillful in archery. As a reply to their criticism, Acharya Drona arranged a test to decide the best archer amongst all.

Accordingly, a wooden bird was put on a branch of a distant tree. It was partly hidden by the foliage. A prominent artificial eye was painted on the wooden bird. The teacher called all his disciples and said, "Look my children, a bird is sitting on that far off tree. You have to hit the arrow exactly in its eye. Are you ready?"

Everyone nodded. First the eldest Yudhisthira was invited to try his skill. He stretched his bow-string and was about to release the arrow when Dronacharya asked him a question, "O eldest son of Kunti, may I know what is visible to you at this point of time?"

Yudhisthira replied innocently, "Why, O Gurudev, I am seeing you, the tree, people around me, and the bird!"

Similar questions were put to Duryodhana, Bhima, Nakul, Sahadeva and others, and Acharya Drona got the similar answers as those given by Yudhisthira. Acharya told them to step aside as it was obvious that with such poor concentration they were sure to miss the target!

Lastly, it was the turn of Arjuna. He readied himself, his bow and arrow in perfect graceful harmony! When the Guru asked him, "O Arjuna, will you tell me what is being observed by you?"

And Arjuna replied, "Sir, at this point of time only the eye of the bird is visible to me." When asked by the teacher whether he was able to see the bird, the tree, and people around, Arjuna replied in negative maintaining that he saw the eye of the bird only.

Dronacharya was pleased with Arjuna's immense concentration and correct approach towards the art of archery. He then explained to others how due to such peculiar yogic qualities and powers he preferred Arjuna as his best disciple.

Everyone saw the point, including Duryodhana; but the seed of jealousy was sown in his heart. In his attempt to equal Arjuna and other Pandavas, Duryodhana fell victim to anger and similar base emotions the effect of which would sure to show later in our story.

Part 6 - Story of Ekalavya

2007-12-15T21:55:00.001-08:00

Story of Ekalavya

Near the ashrama of Drona, where Arjuna and his brothers used to take lessons in various arts, there lived a small bright boy, shudra by caste (lower caste). His name was Eklavya. He had great desire to learn the art of archery from Dronacharya. But his mother had told him that as a shudra, Acharya Drona would not accept Eklavya as his disciple. It was futile to dream of such a privilege.

But the boy was not be put off, his determination knew no bounds. Near his house, under a tree Eklavya installed a clay idol of Dronacharya that he worshiped as his Guru! Daily, morning and evening, this devotee put flower and natural perfumes in front of this image and took Self-Lessons in the art of bow and arrow. The talented young Eklavya soon acquired high knowledge in archery. He attributed his success to his Guru Dronacharya.

One day, as it happened, Acharya Drona and Arjuna were passing near the hut of Eklavya. It was pleasant and peaceful afternoon and people were taking rest. But the tranquility and silence was broken by constant barking of a dog. Eklavya did not like this, and therefore, he shut the mouth of the dog with an arrow! Dronacharya and Arjuna were surprised to see the dog with his mouth sealed with an arrow!

Naturally the curious Arjuna asked his Gurudev as to who could have done this delicate job. Even Dronacharya was amazed and knew the archer must be exceptionally skilled artist. They decided to trace this skillful fellow and reached the spot where Eklavya was practicing wonders with his bow and arrow in front of the clay image of Drona. It took no time for Dronacharya to understand the situation. He realized that Eklavya was superior to Arjuna in some respects. Dronacharya loved Arjuna very much and had declared him to be the best archer on the earth. Hence the Guru thought for awhile and came to a decision to remove Eklavya as a competitor to Arjuna.

Dronacharya went to Eklavya and said, "O young man, who has taught you such wonderful skills in archery! Who is your Guru?"

Seeing the Guru in front of him, the boy Eklavya was more that overjoyed and said, "Why, O Gurudev, this all is your grace! I worship you as my Guru. Look you are there in that image!"

Dronacharya was pleased with the dedication of Eklavya, and said, "I bless you my son. But as is customary, won't you give me my fees - Guru-Dakshina!"

[It is customary in India to give to the Guru whatever he demands as his fees - Guru-Dakshina for the knowledge the Guru has given to the disciple.]

Eklavya was overwhelmed to see Dronacharya had accepted him as his disciple! Out he said, "O Honourable Teacher, whatever you ask, this humble disciple of yours will try his utmost to offer you as Guru-Dakshina! I am blessed."

And now comes a very touching and pathetic incidence in Mahabharata.

Guru Drona said, "O Eklavya, I am pleased with your respect for Guru. I want the thumb of your right hand as my fees- Guru-Dakshina."

The trees and atmosphere around stood still for a minute! Even Arjuna was stunned on listening to the unusual and almost cruel demand of his Guru. To ask for the thumb of an archer was equivalent to almost kill him! How could Dronacharya demand such a heavy prize from one disciple to protect the honour of the other!

But Eklavya had no such remorse. Unruffled and with due humility, cheerfully and without protest, he cut his right thumb and placed at the feet of Dronacharya. Gods in the heaven silently praised the greatness of Eklavya's sacrifice.

Part 7 - Story of Karna

2007-12-15T21:53:00.000-08:00

Story of Karna

From Adolescence To Adulthood

All the princes returned to Hastinapur after completing their studies at Drona's ashrama. They grew into healthy and powerful adults. All were trained in various branches of knowledge including statesmanship, diplomacy, economics, sociology, and so on. Moreover, everyone excelled in one particular skill of war-game. Yudhisthira was expert in swordsman-ship and throwing javelin, while Bhima and Duryodhana excelled in fighting with mace - heavy metal club. Excellence of Arjuna in archery is already mentioned.

Story of Karna 1

Before marriage, Kunti, wife of Pandu, was immersed in god worship, meditation and Yoga. She undertook arduous austere practices to please God. In fact, out of curiosity she was experimenting with the power of Yoga and concentration associated with intense devotion to God. Her prayers and spiritual practices were rewarded with the blessings of Sun God, who granted her a boon by which she, if and when desired, would get a son from luminous deity without physical contact!

To test her newly acquired power, still unmarried, Kunti decided to have a son from Sun God Himself. She prayed and wished as told to her. And wonder of wonders, a most beautiful and powerful son was born to her. He had inborn protective armour over his chest and in his ears - the kavacha and kundalas. This was "Karna", Kunti's eldest son and the most important and controversial character of our future story.

In India, as today, in those days also, teenage pregnancy and unwedded motherhood were great taboo. Kunti, the unwedded mother, became apprehensive to receive Karna as her son. 'What to do with such a lovely child', was a great problem for her. She could not kill the newborn, nor could she keep him. What would the people say? How would the society react to her shameful act, she would shudder to think.

A great blot on her character would be put, blot of premarital sex and promiscuity. Nobody would believe her story that she has received the child from the Sun God out of her power of Yoga.

Kunti, therefore, decided to desert the child Karna. She prepared a wooden basket, provided cushions inside, and put the little Karna in it. She left the basket afloat in the river currents to run off to the unknown destination, away from her life!

After a few days, a couple in a far off town sighted the basket. Both husband and wife were curious to see the basket floating in the river. The man swam down the river and fetched the basket to the bank. They were surprised to find a healthy new-born baby in it! This childless couple was immensely pleased to find a new born in their custody. As if merciful God had gracefully granted them their desired prayer! With tenderness Radha took Karna to her chest. The motherly love produced enough milk in her breast to satisfy the hunger of the starving baby.

Karna, the powerful and radiant as his father - Sun God, protected by the armour of kavacha and kundalas, grew into his childhood. Away from the real mother Kunti, he accepted Radha as her real mother.

Karna's foster parents were charioteers by caste: Adhiratha and Radha by name. (Radha brought up Karna as her son and hence Karna is also known as Radheya. As he was brought up by these low caste parents, Karna is also known as Sut-Putra. Later we shall see how this caste factor plays an important role in his adult life.)

After marriage with Pandu, Kunti wished for three very powerful sons: Yudhisthira, Bhima, and Arjuna. Moreover, Madri had two issues: Nakul and Sahadeva. But the king Pandu and Madri died when all the five children were very young. Kunti promised Madri to look after her Nakul and Sahadeva as her own children without any discrimination. Thus the five brothers came to be known as sons of Pandu -the Pandavas. Their love and affection for each other was (is) set as an example for others, till today also! Thus the five Pandavas grew under the loving care of Mother Kunti. No one knew about their elder brother, Karna - the first son of Kunti born before her marriage.

Dhritarashtra now became the king of Hastinapur. Dhritarashtra and Gandhari had one hundred sons and daughters. These were called as Kauravas. The eldest amongst them was Duryodhana. The second eldest was Dushasana Dushala was their only sister. As cousins they played and grew with Pandavas without any ill feeling or discrimination. Kunti and Gandhari lived like sisters, and each one thought she had 105 sons and daughters!

Story of Karna 2

The great Karna, away from Hastinapur, also grew up as a very powerful and generous adult. Our interest at present is to know about Karna's boyhood and education etc. For his studies, Karna went to the ashrama of Parashurama, the Guru of Brahmins. Parashurama had decided to take only Brahmin boys as his disciples. Therefore, Karna went there in disguise of a Brahmin boy and learnt old scriptures, Vedas, Upanishads, and became exceedingly expert in the art of bow and arrow, archery. It was said that nobody, not even Arjuna, could equal Karna in archery. The Guru was pleased with Karna's sincerity, hard-work, devotion and similar noble qualities.

One day sage Parashurama was resting with his head in the lap of Karna. Soon he fell asleep. Meanwhile a big insect started to bite the thigh of Karna. He felt agonizing pain and blood started to ooze from the wound. But he endured lest the sound sleep of his revered Guru should be disturbed. But the stream of hot blood reached the Guru due to which he was awakened from his sleep. He was amazed at the degree of tolerance and endurance of Karna who did not even stir or move his body at such a great pain. But a thought crossed Parashurama's mind: how could a Brahmin boy tolerate such great pain! Brahmins are not known to show such grit in enduring physical suffering, rather warrior caste is known for such a feat. Thence, Parashurama asked Karna his real name and identity.

Karna could not tell a lie now. He told his story to his Guru and begged his pardon to have come in the disguise of a Brahmin. Parashurama was angry that he was deceived to accept a low caste fellow as his disciple. Therefore, he cursed Karna saying: "O Karna, even though you are great in bravery, art of archery, and in service to me, still as you have deceived your Guru, I send a curse to you that at a crucial time on the battle-field the wheels of your chariot will get stuck in the earth. The consequences would be grave."

The disappointed Karna returned to his parents. His restless heart wanted some change and, therefore, he requested his parents to permit him to visit Hastinapur.

The Show of Skills

At that time a great festival of competitive sports was held in Hastinapur. Yudhisthira, Bhima, Arjuna, Duryodhana and others exhibited their skills in various arts like archery, mace-fight, javelin and sword warfare, etc. the Royal bench was graced by such dignitaries as Bhishma, Dhritarashtra, Kunti, Gandhari and Dronacharya. Everyone was praising the great expertise of the princes.

In particular, the skills of Arjuna in archery like bringing rains after hitting the clouds and building a bridge of arrow, etc. surprised and immensely impressed the spectators. Karna was also present in the crowd. He could not resist his desire to compete with Arjuna in the skills of bow and arrow, where he was sure he was superior to Arjuna. Therefore, Karna got up in the crowd and challenged Arjuna to compete with him. The people were jubilant as they were sure to see their favourite Arjuna to win. But Guru Drona was doubtful. He suspected that this little known archer might pose problem for his beloved disciple Arjuna and therefore, Dronacharya decided to stall this show of skill between the two. He objected to Karna's demand to compete wit Arjuna saying:

"O young man, who are you? Please identify yourself and let us know your credentials. Of what state are you a king or a prince? Arjuna will be pleased to compete with you only if you are one from a royal family."

The sut-putra Karna (i.e. of low caste) understood the trick Dronacharya played on him, but could do nothing. Therefore Karna kept silent.

At this, the jealous Duryodhana saw a great opportunity to humiliate Arjuna. He immediately stood up and went to Karna. Covering him with the royal cloth from his own attire, Duryodhana declared, "Listen, dignitaries and people of Hastinapur, I accept Karna as my best friend and make him the king of Anga Province. At present that province is under my rule and I have full authority to nominate anyone as the king of that land. So be it Karna. Henceforth Karna is not a low caste ordinary citizen of Hastinapur, but should be respected as Angraja - King of Anga Province."

Thus Karna was put under the obligation of Duryodhana forever. He accepted the friendship of Duryodhana for which he gave his life, about which later.

Part 8 - Jealous Duryodhana

2007-12-15T21:52:00.001-08:00

Jealous Duryodhana

Bhishma, Dronacharya, and Vidura called a meeting to designate the next king, in place of Dhritarashtra. Two options were discussed. First, Yudhisthira being the eldest of the Kuru princes was considered for nomination. Second view, supported by Dhritarashtra and his brother-in-law Shakuni (brother of his wife queen Gandhari and maternal uncle of Duryodhana) was to select Duryodhana as the future king. But the opinion of Bhishma, Dronacharya, Kripacharya (Guru of the Royal House), and Vidura of nominating Yudhisthira as the heir-apparent prevailed.

Jealous Duryodhana Plans to Kill Pandavas

This naturally caused huge disappointment in Duryodhana's camp. Uncle Shakuni was well known for his villainous nature and cunning. He was displeased with the fact that his nephew Duryodhana was denied the chance to become the king. For this purpose in particular, he had come to stay at Hastinapur. He was well aware of the value and power of a king. Therefore, he lost no opportunity to humiliate and even to attempt to kill the Pandavas.

Soon the desired opportunity came to the evil minded Duryodhana and Shakuni to put an end to Pandavas.

Palace of Lac (combustible material)

In nearby town of Varnavata, a grand exhibition used to be arranged every year. The organizers always sent an invitation to the King of Hastinapur to send some members of Royal Family to grace the occasion. This time, Duryodhana and Shakuni persuaded Dhritarashtra to send Pandavas to Varnavata. The king agreed, and accordingly Pandavas were informed. Yudhisthira and brothers were also happy to get the opportunity to mix with the people of their kingdom and get first hand information about their problems or wellbeing.

Therefore, accompanied by their mother, Kunti, Pandavas decided to attend the exhibition at Varnavata.

As was customary, the organizers decided to build a temporary palatial house for their stay. The job was entrusted to one expert contractor whom Shakuni knew very well. Bribing the fellow, Duryodhana and Shakuni deliberated a secret plan to put an end to the life of Pandavas. It was decided that the palace that would house the Pandavas should be constructed out of highly inflammable material like Lac, resins, hemp, oil, fat, etc. the contractor completed his job very meticulously and it was not possible to detect any foul play from cursory outward examination of the house.

Duryodhana and uncle Shakuni arranged to send their secret agent in guise of a servant who was instructed to put the house on fire when Pandavas would be fast asleep. Death due to burns would appear as an accident.

Thus plan was sure to succeed had the spies of Vidura, the Prime Minister and well wisher of Pandavas, had not told Vidura about the same. Vidura, on his part, alerted the Pandavas about the 'death trap' and a solution was offered in the form of digging an underground tunnel in advance to fool the Kauravas. The tunnel opened in far off forest.

The house was torched as planned and it burnt to ashes within no time. Pandavas had already left through the tunnel, but five workers and servants were charred to death. Everyone, including the Karna, took Pandavas to be dead.

The narrow escape put Kunti in a state of shock and apprehension. She could not put her sons at the mercy of Duryodhana and Shakuni. She was afraid they would again make attempt on their lives. Therefore, she pleaded with her sons to live incognito for time being.

Accordingly they stayed in the forest for a few days.

Part 9 - Marriage of Bhima

2007-12-15T21:50:00.000-08:00

Marriage of Bhima

The narrow escape put Kunti in a state of shock and apprehension. She could not put her sons at the mercy of Duryodhana and Shakuni. She was afraid they would again make attempt on their lives. Therefore, she pleaded with her sons to live incognito for time being. Accordingly they stayed in the forest for a few days.

Bhima Marries Hidimbi

This forest was under the rule of demon Hidimba and his sister Hidimbi. When the demons smelled the flesh of humans Hidimba decided to kill them and eat them as his food. He sent his sister to assess the situation.

But as the fate had it, Hidimbi fell in love with huge and powerfully built Bhima! She transformed herself into a beautiful woman and approached Bhima with desire to marry him. She told the evil designs of her brother to kill them. Bhima was not afraid, and decided to fight it out with Hidimba.

He all alone, without disturbing his brothers and mother, challenged the demon chieftain. The ensuing fight was very terrible, to say the least. Both of them fought with great gusto, uprooting huge trees and using them as their weapons. The noise and din created by the two fighting giants awoke remaining Pandavas and Kunti. They rushed to the scene of fight and found Bhima engaged in very unusual battle. In the end Hidimba was killed and Bhima was victorious.

This pleased Kunti very much and was also proud of his son Bhima. But presence of an unknown but beautiful lady by the side of Bhima puzzled her. When she inquired abut the same, Hidimbi herself told everyone about her real identity and her desire to marry Bhima. Kunti realized that not only Hidimbi was in true love with her son , but also she was instrumental in saving their lives. Therefore, she asked Bhima to fulfill the desire of Hidimbi. Bhima agreed on one condition, that he would leave her after they had one son. Hidimbi agreed and they were married.

They were blessed with the most powerful and obedient son - Ghatotkacha. This son of Bhima stayed with her mother, and promised his father to appear before him as soon as he remembered him. Later in the war of Mahabharata, we shall see how Ghatotkacha played very important role in saving lives of his father and Pandavas at the cost of his own life.

Sri Krishna and Pandavas

Kunti and Pandavas decided to leave the forest and go to nearby city. Accordingly, in guise of a Brahmin family, they decided to stay in the city of Ekchakra begging for their food from door to door. It was decided that they would equally share whatever they get amongst themselves.

The days passed by, one day they came to know about the announcement of the marriage of the beautiful princess of Panchal - Draupadi. Arjuna knew about the bravery and beauty of Draupadi and in fact was desirous of marrying her.

Sri Krishna, King of Dwaraka, had meanwhile become friend and saviour of Pandavas.

Sri Krishna
Numerous legends describe Krishna's miracles and heroic exploits. He slew and defeated scores of evil demons and monsters. He appears prominently in the epic poem Mahabharata, in which he sides with the Pandavas and acts as the charioteer of the hero Arjuna. It is to Arjuna, troubled on the eve of the decisive battle (more about which later), that Krishna delivers the celebrated discourse on duty and life known as the Bhagavad-Gita.

Part 10 - Marriage With Draupadi

2007-12-15T21:49:00.000-08:00

Marriage With Draupadi

Marriage of Draupadi

In particular, Arjuna was the best friend and disciple of Sri Krishna. Arjuna respected Sri Krishna as his chosen ideal and guide. On the other hand, princess Draupadi had accepted Sri Krishna as her brother and guide. Therefore, Sri Krishna was interested in the marriage of Draupadi.with Arjuna.

Draupadi was very brave and beautiful. She was equally intelligent. She put a condition for her marriage. She would wed the prince who would pierce the eye of the rotating wooden fish by looking at its reflection.

Accordingly, a pole was erected in the courtyard at the tip of which a rotating device was fixed. On the top this device was mounted a wooden fish and at the bottom was kept a tub of water where reflection of the fish could be seen. The competing prince had to look at this reflection and hit the eye of the fish above with an arrow. Only one chance would be given to each desirous prince.

Many princes from all over India had come to try their luck in getting her as bride. Duryodhana, Karna, Arjuna and other Pandavas were a few amongst these. But as was obvious, the difficult test could allow only the best archer to succeed. Arjuna, in the disguise of a Brahmin, was one such fellow! Draupadi was waiting for Arjuna to succeed. Sri Krishna present as an observer also felt likewise.

Soon the competition began. One after another, great archers tried their skills, but in vain. Then arose Karna, the expert. Saluting the king and others present in the court, he approached to undertake the difficult but possible test that would give him Draupadi as his bride. Sri Krishna, always alert to rescue his devotees from the difficult situations, pointed Draupadi to object as it was likely that this great archer could win.

Karna Insulted

Draupadi got up and raised the objection saying, "O noble one, please let me know your credentials. Of what state you are the prince or the king? who are your parents? As far I know you a lowly sut-putra, and such I have no desire to marry you. You do not qualify to take this test."

The insult made Karna red with anger, but he could do nothing. What Draupadi said was true and everyone in the hall agreed. Duryodhana got up and protested saying, "O proud princess, you have insulted my friend who is the king of Anga province. I command you to apologize." But Draupadi was not be intimidated. She replied, "O prince of Hastinapur, I agree with what you say, but that still does not alter the status of your friend Karna. Out of charity and your mercy he had become the king, and not of his own. I cannot marry him."

The duo of Duryodhana and Karna left the court of king Drupad, father of Draupadi, and vowed to avenge the insult at some later time.

Arjuna Triumphs

Next it was the turn of Arjuna to try his skills to win over the hand of his prospective bride. He saluted Sri Krishna and in one go pierced the eye of the fish. Draupadi was pleased and put the garland in the neck of Arjuna. Thus they were married.

Half of the court shouted 'victory to the Brahmin, but the other half objected to the participation of a Brahmin in the marriage meant for warrior caste only.

Draupadi becomes Wife to all five brothers

Taking advantage of the confusion and chaos, Sri Krishna made quick arrangements to send the newly married couple off to the city of Ekchakra! Reaching their small hut, Pandavas announced their arrival and told the mother Kunti to guess what they have brought that day. Innocently, Kunti, thinking that her children must be talking about the food they had received, said, "O my dear sons, I know you bring wonderful things; as usual divide the gift amongst yourself and enjoy."

This terrible command applied to Draupadi now. As the custom went they had to obey every word of their mother as final order. Kunti also became worried about the difficult predicament. Can a wife ever divided amongst five brothers!

Sri Krishna came to know all about and he advised the Pandavas to accept Draupadi as common wife of all the five brothers. Thus Draupadi, also known as Panchali, became wife of five brothers.

Sage Narada advised the Pandavas to honour the privacy of Draupadi when she was alone with any other brother. Whosoever entered the room of Draupadi when she was with other brother would be forced to self exile as the punishment. All the brothers agreed. Thus the problem of one wife and five husbands was solved!

Arjuna marries Subhadra, sister of Sri Krishna

As it happened, once there was an attack on some local Brahmins and robbers were forcibly taking away their cows. They asked Arjuna's help. Therefore, to bring his bow and arrow he had to enter and pass through the room of Draupadi when she was alone with Yudhisthira. Arjuna saved the lives of Brahmins and the sacred cows but had to leave for exile all alone.

Arjuna visited many places of pilgrimage and princely states from North to South and East to West. At last he reached the kingdom of Dwaraka which was ruled by his friend and mentor Sri Krishna. The two friends had very nice time, but there was a problem. Elder brother of Sri Krishna, Balarama (who was the Teacher of Duryodhana in his war skills), had decided to give the hand of their sister Subhadra to Duryodhana in the marriage. Sri Krishna did not approve of this marriage and wanted Subhadra to wed Arjuna. Therefore, he asked Arjuna to secretly run away with his sister and marry her. Subhadra had also decided to marry Arjuna and therefore, with the consent of Sri Krishna she eloped with Arjuna and they were married. Balarama later relented.

The couple is then blessed with a son - Abhimanyu -- who becomes very handsome, energetic and expert in war games. He was endowed with a special gift to penetrate any format of enemy line. He later plays very important role in the war of Kurukshetra -- the war of Mahabharata.

Part 11 - The Indraprastha Kingdom

2007-12-15T21:48:00.000-08:00

The Indraprastha Kingdom

Formation of Indraprastha Kingdom for Pandavas

Sri Krishna, Bhishma, Dronacharya and others persuaded Dhritarashtra to recall Pandavas back and give them their rightful half of the kingdom with due honour. Dhritarashtra acceded to their wishes, though somewhat reluctantly. Duryodhana and Uncle Shakuni opposed the idea and Karna maintained that war would be better recourse to settle the issue. dispute should be settled by war. But better sense prevailed, and according to the dictate of king Dhritarashtra part of the kingdom was given to Yudhisthira and his brothers.

Khandavavana, a sparsely populated area with meager facilities for trade and agriculture came to Pandava's lot. However, they did not grumble an developed Indraprastha as their capital city. All five brothers worked hard to bring prosperity to Indraprastha. People joined their labour and soon Indraprastha became as glorious as Hastinapur.

Saints and sages, gods and angels all preferred Indraprastha to Hastinapur for touring and pilgrimage. Even plant and animal life prospered due to righteous behavior of Pandavas. Gods in the heaven showered continuous blessings on them.

Yudhisthira performed a great sacrificial ceremony - Rajasuya Yagna - wherein many kings participated and pledged unflinching support to Yudhisthira and many accepted his sovereignty as well. Thus over a period of many years, gradually but surely Pandavas were recognized and accepted as powerful, noble, and better rulers than Kauravas. Sri Krishna visited them off and on, and Arjuna became his friend and best disciple.

Infuriated Duryodhana Plans To End Pandava's Glory

All this infuriated Duryodhana and uncle Shakuni. They were not happy with the glorious progress and prosperity of their cousins and Indraprastha. Jealousy and hatred, as is well known, create conditions for revenge and meanness. Somehow or the other they wanted to see an end to the well being of Pandavas.

Duryodhana and Shakuni started to analyze the strength and weaknesses of their counterparts. Duryodhana knew that it was futile to attack them or engage the Pandavas in war as that was sure to cause downfall of Hastinapur. It was also sensed that Sri Krishna, Bhishma, and Dronacharya would oppose any such move.

At last, uncle Shakuni, the great schemer, found the weak point he was looking for. He knew that Yudhisthira as a king would unlikely to refuse to play game of dice if royal invitation was sent to him.

Here Shakuni was adept in this game of dice. He had specially prepared dice that followed his command! He could very easily fix the game where victory of Kauravas was assured. Thus after proper persuasion, Dhritarashtra sent invitation to Yudhisthira to participate in the game of dice. At Indraprastha, mother Kunti protested and warned them not to engage in gambling game as it might lead to disaster. But determined Yudhisthira decided to accept the invitation.

Accordingly, the five brothers and their wife Draupadi reached Hastinapur. A warm welcome awaited them. Pandavas saluted Bhishma, Dronacharya, and Vidura and sought their blessings. These elders and well-wishers of Pandavas also cautioned Yudhisthira to be careful of the ill designs of Shakuni and Duryodhana.

Part 12 - Game Of Dice

2007-12-15T21:47:00.000-08:00

Game Of Dice

The day was fixed for the game of dice.

On one side sat Duryodhana, uncle Shakuni, and Dushasana while other side was occupied by Yudhisthira and his four brothers. Shakuni would throw dice for Kauravas while Yudhisthira would do the job for Pandavas.

Initially a small amount of money and jewelry was put at stake. The dice was rolled and Shakuni won the throw. Thus the game progressed on and on, every time Shakuni came up with requisite number with his magical dice. Yudhisthira was bound to lose as the game was already corrupted by Shakuni.

But as a losing gambler, Yudhisthira lost reason and discrimination. He put Indraprastha at stake!, and as expected lost that turn too. The king Yudhisthira was stripped off his kingdom and he became an ordinary citizen! Mocking him further, uncle Shakuni challenged Yudhisthira, "You have lost your kingdom and all money. It is better you say quits and leave this palace. We shall allow you to lead a life of ordinary lay person in Hastinapur."

The insulting words, in stead of dissuading Yudhisthira, further stimulated him to play and regain the lost kingdom. Hope never dies for a gambler! Yudhisthira asked Shakuni to continue the game. When asked as to what he would put at stake, Yudhisthira replied: "Bhima"!

Yudhisthira lost the count and Bhima became the servant - slave - of Duryodhana. On the similar lines Yudhisthira lost Arjuna, Nakul, Sahadeva, and at last himself to the evil designs of Shakuni. Pandavas were bereft of all rights, even those of ordinary citizens!

The whole court was stunned to see this unusual betting from so righteous a person as Yudhisthira. Bhishma, Dronacharya, and Vidura could foresee the approaching catastrophe, but could do nothing. Their appeal for restrain and reason kept hitting on the deaf ears of Kauravas. After all it was a game, a sport, which was played according to set rules; both the parties willingly participating.

Ordeal of Draupadi

At last, the desperate gambler in Yudhisthira put Draupadi at stake! Everyone, almost everyone, in court protested, but in vain. The destiny of this great Bharatavarsha -India as was called in those days - could not be changed, as if it had the tacit sanction of Almighty! Male chauvinism put a helpless lady at the mercy of crooks.

As was destined, Yudhisthira lost the dice, and with it started the dark period of Indian downfall.

Draupadi became the serving maid of Duryodhana and Kauravas. Victorious and lustful Duryodhana asked his brother Dushasana to bring Draupadi to the court. He obeyed his elder brother and brought helpless Draupadi dragging by her hair. Her protest that Yudhisthira had no right to put her at stake was not heard in the agonizing cries of the ladies in the court. Heads drooped with shame. Bhishma, Dronacharya, and Vidura could nothing. King Dhritarashtra was silent.

Cries of "shame, shame" were mingled with terrifying laughter of Duryodhana, Shakuni, and Dushasana.

Duryodhana ordered Dushasana to disrobe the lady. Bhishma objected, Dhritarashtra trembled, but the lust, pride, and blind power of victory was not prepared to listen or see sense.

Lord Krishna Comes to the Rescue

Helpless Draupadi had but one hope, one last hope to save her grace. Sri Krishna could alone, and would, save her from disgrace! She started repeating and praying for his grace, a saviour of his devotees, the Master of the Universe.

And the Lord does not wait when his devotee is in such a grave crisis. Sri Krishna provided unending lengths of cloth on the body of Draupadi.

Here, Dushasana pulled one yard of her robe -sari - and there two yards were added by the grace of Sri Krishna! The evil Dushasana went on and on, his hands aching and paralyzed with fatigue, but there was no end to the covering of Draupadi's body. At last Dushasana collapsed, completely exhausted.

"Victory to Lord Krishna", exclaimed Draupadi and fell down unconscious tears rolling down her eyes.

But still, Shakuni and Duryodhana were not to be put off. Duryodhana baring his thigh invited Draupadi to sit on it. This was the last straw on camel's back. The infuriated Bhima rose to kill Duryodhana but was prevented by Yudhisthira to act. "O brothers, we have no right to protest or fight against our master. We are all slaves of Duryodhana", said he.

At this Bhima vowed, "Listen everyone, listen O Dhritarashtra, I will kill Duryodhana by breaking open his thigh and would drink blood from the same. And moreover, O evil Dushasana, remember and tremble in the heart, for I will break open your chest and dress the hair of Draupadi with that blood." (Draupadi later vowed to keep her hair loose till Bhima fulfilled his pledge.)

Part 13 - Second Game Of Dice!

2007-12-15T21:46:00.000-08:00

Second Game Of Dice!

Cultural shock

The scene in the royal court of immense anger, frustration, and grief. All these emotins combined together to take the form of protest against Shakuni and Duryodhana. Bhishma, Dronacharya, and Vidura all objected to this shameless humiliation of a lady of their own family, that too the queen! They appealed to Duryodhana to see sense and act with some restraint and ethics. They objected to the fixing of dice game and appealed to Dhritarashtra to restore status quo ante.

Dhritarashtra accepted their plea and declared the results of the dice game as null and void. He was also not totally in agreement with the obnoxious behavior of his son and brother-in-law. The kingdom of Indraprastha was duly returned to Yudhisthira and his brothers and wife Draupadi were declared free from the bondage.

Uncle Shakuni and Duryodhana were, however, silently grumbling for the "lost opportunity" of putting an end to the prosperity of Pandavas. Shakuni continued to plan for the final kill. He persuaded Duryodhana and Dhritarashtra to invite Yudhisthira again for the last and final game of dice. He impressed upon the king that Yudhisthira, Bhima, and Arjuna, otherwise, were sure take revenge for their ill treatment.

In those days although, gambling was seen as sinful act by many, including Yudhisthira, a warrior and king was declared unmanly to refuse the invitation for such a game. Shakuni knew the mentality of a king gambler. He was sure Yudhisthira would still have to play the game if royal invitation is sent and proper conditions were laid.

Yudhisthira Invited Again!

Next day, as Yudhisthira and his brothers were about to leave for Indraprastha, uncle Shakuni put into effect his last hope. He invited Yudhisthira for the final game on behalf of Duryodhana and consented by Dhritarashtra. He himself put the condition for the game as, "O Yudhisthira, in this only game whosoever loses will relinquish his kingdom and go to forest exile for twelve years with additional one year of living incognito. If detected in the last year, again exile of twelve years will ensue." Yudhisthira agreed and lost the final game as well.

The Defeat and Banishment to Forest

All the five Pandavas and Draupadi put on simple dress and left for the forest. Mother Kunti being weak and old stayed back with Vidura.

The Dilemma of the Wise

Duryodhana became the de facto ruler of both Hastinapur and Indraprastha.

The agony of Bhishma, Dronacharya, and Vidura can only be imagined at the outrageous treatment meted out to Pandavas in general and Draupadi in particular. The disgrace of their own daughter-in-law left them speechless and hurt to the core. But their protests and appeals for sanity fell on the deaf ears of Duryodhana and Dhritarashtra. Dhritarashtra was too weak a father whose heart went out for the 'love' for his Duryodhana. He always looked in the narrow confines of comforts and material pleasures for his son, Duryodhana. He could not think beyond. That Duryodhana was treading the path of self-destruction by setting such an example of ignoble behaviour towards women that was sure to lead to the downfall of Bharatavarsha (Ancient name for India) in coming centuries.

The question would be asked: "Why did Bhishma, Dronacharya, and Vidura not desert the evil company of king Dhritarashtra and join the Pandavas?"

The answer to this query is being searched for all these centuries, in India and elsewhere! In part, the answer is given by Bhishma himself. He had vowed to remain loyal to the throne of Hastinapur irrespective of who occupied it. This pledge was more than anything to him. His life, non-righteous behavior of Kauravas, and sufferings of Pandavas had no value in face of his pledge.

As to Dronacharya and Vidura, they were the paid servants of king Dhritarashtra. It was essential for them to serve their master who gave them name, fame, and position. To oppose the king or to find faults with him (or his sons) was not the culture of that time. Probably, they had no say in such matters; and to revolt was to show disloyalty to the throne 'whose salt they had eaten'.

Relevance Today!

Today also we see many officers, secretaries, and servants loyal to corrupt rulers and head of the states! We see many 'righteous persons' keeping mum over irregularities and misconduct of their 'bosses'. This even includes President of America, the most prosperous, progressive, democratic and free nation state. Watergate, and ... How many of the righteous officers and secretaries resign? Almost none! If this is the case of USA, it is better not to talk about less developed countries of Latin America, Africa, and Asia.

The question of Bhishma, Dronacharya, Vidura, etc. remaining silent at the great injustice meted out to Draupadi and Pandavas will always remain unanswered.

Such incidences are not uncommon in any era or epoch. Some are dramatized, others are forgotten in the flow of time. However, they expose weakness of human nature -character. Individually, we may learn from them to rise above uncivilized behavior, but any attempt to totally 'eliminate such tendencies from the society' is bound to come to naught!

Very slowly, indeed after many centuries, the effect will show in more civilized state of human existence, I agree.

Part 14 - Pandavas Exiled to Forest

2007-12-15T21:45:00.001-08:00

Pandavas Exiled to Forest

Life in Exile 1

Thus losers in the deceitful act of gambling, and insulted by Kauravas, the Pandavas started for their exile in forest. Vidura told Yudhisthira to allow mother Kunti to stay back as she was old and weak. Yudhisthira agreed. Draupadi, however, accompanied her husbands to the forest. A few Brahmins and sage Dhaumya also went with them.

The Pandavas reached Kamyak Forest and decided to rest there for a while.

The news of their exile reached Sri Krishna, the ruler of Dwaraka. He was related to Pandavas as a cousin brother and was their friend, saviour, and guide. Moreover, Draupadi always treated him as her elder brother.

Sri Krishna reached Kamyak forest to Pandavas and Draupadi. After inquiring about their well being, he advised Pandavas to be vigilant and not lose heart. The ordeal they had to face was for their good, as "experience is the only source of knowledge". Good and bad experiences are essential to get correct perspective and fulfillment of life. Suffering and sorrows bring requisite feeling of renunciation essential to seek higher goal in life.

Draupadi Questions Krishna About Dharma

But the recent insult at the hands of Duryodhana and Karna was fresh in the mind of Draupadi. She had also not forgotten scornful laughter of Dhritarashtra and Shakuni. All these memories made Draupadi emotional and angry. Opening her heart to the Lord, she said in anguish:

"O Krishna, how is it that this Draupadi, sister of the Lord of Universe and wife of five brave, powerful and invincible Pandavas has to go through such horrible time? Was that not their duty to protect me and punish the miscreants? Was that fair on the part of Dhritarashtra to allow Dushasana to drag me by hair and attempt to remove my only clothing? Does Yudhisthira has right to put me at stake when he himself had become slave of Duryodhana? And even if the husband becomes slave does he lose right to come to the rescue of his wife; does he lose the right to protect the honour of his wife?"

The barrage of questions affected Sri Krishna Intensely. With due seriousness he proclaimed, "O dear sister, do not grieve. I promise you that every Kaurava woman would shed more tears than what you have shed; for the non-righteous Kauravas and their supporters in this shameful act are sure to perish at the hands of Pandavas very soon."

Thus we see the shadow of impeding great war of Kurukshetra in the speech of Lord Krishna.

One more thing of interest was told by Sri Krishna. He said that had he been there in the court of Dhritarashtra during the game of dice, he would not have allowed the game in the first place. He would have impressed upon everyone, including Bhishma and Dhritarashtra, how gambling leads to total corruption and degeneration of the race. He would have forcefully prohibited Duryodhana from engaging in such vice. Gambling, smoking, drinking, hunting, and prostitution are the curse on humanity which every righteous person should labour to avoid. The persons who engage in these acts are doomed to destruction and moral death.

Part 15 - Life in Forest 2

2007-12-15T21:44:00.001-08:00

Life in Forest 2

From Kamyak forest, the Pandavas moved to Dvaita Forest.

The question of daily food was solved by the gift from Sun God of a "special vessel" given to Draupadi. The vessel would be filled by desired food once a day. However, after it was used one time in a day, it could be filled only the next day.

Story of Sage Durvasa

Once while passing through the forest the sage Durvasa, accompanied by his many disciples, reached the hut of Pandavas. Sage Durvasa was known for his short temper and throwing curse whosoever did not obey his commands.

Draupadi welcomed the sage and after proper salutations inquired about their needs. Durvasa told her that they were all hungry and would be happy to receive proper meals. Draupadi was at her wits end as there was nothing in her kitchen to offer to these hundred pious guests! Unfortunately the vessel that could have solved her problem was already used for the day and washed clean. Now it would yield the food the next only. It was, at the same time essential for her to make some arrangements as per the command of Durvasa lest his curse might prove disastrous for her and Pandavas.

To buy time, she requested the sage and his disciples to take bath in the nearby river, and in the meantime she could prepare meals for them. The sage agreed and left for the river with his associates.

Krishna Comes to Help Again

Perturbed and helpless, Draupadi started praying Sri Krishna for help. She sat in front of the image of the Lord and with wet eyes prayed to Him to rush to her assistance. Sri Krishna, in his palace in Dwaraka, heard the cry of despair of his devotee and rushed to her forest dwelling. With a sweet musical voice he consoled her not to worry and asked her for some food for himself. He said he was hungry.

Draupadi did not understand this unusual demand. On the one hand she had called Sri Krishna for help, and on the other, Sri Krishna himself appeared to trouble her. This paradox confused her.

She said, "O Krishna this is not time for joking. Durvasa has demanded food for himself and hundred of his disciples. There is not a single grain in my kitchen. What should I do? How can I resolve this crisis."

Hearing this, Sri Krishna said, "O sister, that is why I am asking you to give me something to eat! Bring that vessel that gives you your daily food, there must be something in it."

Reluctantly Draupadi did as was asked. And there attached to the back of the vessel was a grain of rice! Sri Krishna put it in his mouth. His hunger was satisfied. Then a miracle occurred. The Lord of Universe had eaten enough; and with this was satisfied the appetite of whole world!

Here on the bank of river, Durvasa and his disciples suddenly felt their stomach were full! They had no appetite left even for a single bolus of food. How could they now eat the meals prepared by Draupadi? Therefore, the sage with his party, beat a hasty retreat without ever bothering Draupadi any more.

Part 16 - Life in Exile 3

2007-12-15T21:42:00.000-08:00

Life in Exile 3

Days passed by. Many sages and saints reached the dwelling place of Pandavas for talks and discussion on various aspects of Yoga and Scriptures. Topics like duties of householders, aim in life, and spiritual practices were also brought up. Group chanting of verses from Vedas and Upanishads were organized.

It was getting obvious to the five brothers and Sri Krishna that Duryodhana and Shakuni would never return them their share of land and kingdom. It was futile to expect change of heart. War would be the last solution; prepared they must be for such eventuality.

Story of Arjuna 3

Therefore, to increase their power and capabilities, it was decided to send Arjuna to the kingdom of Himalayas and heaven to bring special divine missiles from gods. Moreover, Arjuna could learn a few more skills from them.

On one auspicious day, Arjuna left for his mission. His first destination was Mount Kailash in the heights of Himalayas, abode of Lord Shiva. One day he encountered a beautiful deer freely jumping here and there. He shot an arrow at the deer to hunt it down. At the same time another arrow from opposite direction hit the deer. Arjuna saw a local tribesman opposite him with bow and arrow in his hand. The deer lay dead with two arrows in his chest. It was undecided as to whose arrow had killed the deer. It was essential to establish one's right over the kill. Both Arjuna and the tribesman staked their claim.

A bitter fight ensued. After their arrows were exhausted, they were engaged in wrestling. The apparently weak tribesman brought Arjuna to his wit's end. No one was willing to relent. Arjuna was surprised to find his inability to defeat even a simple tribesman. He, therefore, requested the tribesman to reveal his true identity. Arjuna said, "O brave fighter, you must not be what you appear, for it impossible for any one to compete with me in the game of archery."

And, yes, indeed, the tribesman was none other than Lord Shiva himself! Pleased with Arjuna. Shiva appeared before him in Divine form and as an act of blessing gave Arjuna his most powerful divine missile Pashupat that was to prove very useful to Pandavas in the war of Mahabharata.

From there Arjuna went to Indra-loka, kingdom of Indra, Heaven, through beautiful provinces of Moon, Stars, and Planets. In fact, the king of god Indra was his father, as Mother Kunti had obtained Arjuna from Indra through her yogic powers.

After welcoming Arjuna to that beautiful place, Indra asked him the purpose of his visit. Arjuna narrated about the evil designs of Duryodhana and Shakuni and requested him to teach him special skills in warfare. Indra was pleased with Arjuna and requested him to stay in the heaven for a few days more.

Besides archery and other martial arts, here Arjuna learnt music and dance from Urvashi, the most beautiful celestial nymph. She fell in love with Arjuna, but Arjuna had no such feelings towards her, his teacher she was. Thus, disappointed in her love, Urvashi sent a curse to Arjuna that he would become eunuch for one year. This curse later was to prove beneficial to Arjuna during his exile to stay incognito for one year.

More Suffering for Draupadi

From Dvaita forest Pandavas returned to Kamyak forest. Arjuna returned from heaven to stay with his brothers.

One day when all the five Pandavas had gone for hunting and Draupadi was alone in the cottage, King Jayadratha of Sindhu province (brother-in-law of Duryodhana) happened to pass by that side. He saw beautiful and attractive Draupadi all alone. Lust made him blind and he forcefully tried to abduct her. Draupadi cried for help. Pandavas were returning from the forest and heard her cry of help. They saw the evil Jayadratha attempting to abduct Draupadi away in his chariot.

Soon Pandavas overpowered this mean person, and the angry Bhima was about to kill him for his misdemeanor. However, Yudhisthira intervened and said, "O Bhima, I understand your rage at this lowly Jayadratha, but still I would pardon him for he is our brother in law. If you kill him our cousin sister Dushala (sister of Duryodhana) will become widow."

One wonders at the righteousness (or foolishness!) of Yudhisthira when even a person related to Duryodhana and engaged in ungainly act is granted pardon.
Bhima let Jayadratha go, but Arjuna vowed to kill him in the battle-field.

Part 17 - Story of Yudhisthira

2007-12-15T21:41:00.000-08:00

Story of Yudhisthira

Second episode depicting the soft - righteous or peculiar - nature of Yudhisthira:

Once Duryodhana and his army men reached Kamyak forest to see for themselves the ill fated life and hardships of Pandavas. They halted at a nearby lake where a group of Gandharvas - musicians from heaven - and their consorts were taking bath. Chitrasen was their leader. Duryodhana started misbehaving with them on the false euphoria of having many army personnel with him. But the Gandharvas used his divine powers to render Duryodhana and his army helpless. Duryodhana was defeated and was intensely ashamed of his poor defeat.

Chitrasen wanted to teach Duryodhana a lesson so he fastened him was about to beat him up when Pandavas happened to pas by that side. Seeing the poor condition of his brother, Yudhisthira advised Arjuna and Bhima to free Duryodhana who was in the clutches of the Gandharvas. Both the brothers protested that Yudhisthira should be more practical and use his common sense; how and why could they help the tormentor of Draupadi?

But Yudhisthira pacified them and said, "Our differences should not come in our duty to protect and our brothers in difficulty." Then Pandavas defeated Gandharvas and Duryodhana was set free. He ran away ashamed of himself.

Story of Jarasangha

Jarasangha was the cruel king of Maghadha State. He had planned a sacrificial ritual where he was to sacrifice one hundred and eight human beings from royal families. Thus far he had conquered and jailed one hundred such kings and princes.

Sri Krishna knew about this cruelty and inhuman tendencies of king Jarasangha. Many a message was sent to him through the wives of such imprisoned princes and kings. Sri Krishna planned to release these jailed inmates. During the period of forest exile he took Bhima to the kingdom of Jarasangha and asked Bhima to challenge Jarasangha for a wrestling duet. As was customary, Jarasangha accepted the challenge.

The powerful Jarasangha was not to die easily. He had a Tantric power obtained through rigorous sadhana to heal himself even if any part of his body was detached! But there was one flaw; the detached part must remain on the same side of the body. For instance, if right hand is broken it will get attached to his body again if it lies on the same side! Sri Krishna knew this.

The fight between Jarasangha and Bhima was intense, and nobody seemed to come victorious. Bhima was puzzled, what should he do now! He looked at Sri Krishna for advice, and Sri Krishna at that moment took a small twig and broke it into two. BUT he threw the two broken parts in opposite direction, crossed. Bhima understood. In one peculiar position, Bhima caught hold of the leg of Jarasangha and tore him into two. Quickly he threw two parts of Jarasangha's body in opposite direction. Thus came the end of demon king.

The kings and princes in his captivity were released and as an act of gratitude promised Sri Krishna to fight or support him and Pandavas in case of necessity. That necessity arose later, and all these kings decided to side with Pandavas in that war of Mahabharata.

Part 18 - Life In Exile 4

2007-12-15T21:40:00.000-08:00

Life In Exile 4

Days passed by, Pandavas were almost coming to the end of their twelve year period of exile. One more year of exile incognito remained. Once sage Dhaumya proceeded to tell them the story of Savitri that represented power of chaste and loyal wife.

Story of Satyavan and Savitri

Savitri was the beautiful and intelligent daughter of the king Ashwamati. When she attained her youth, the princess decided to select husband for herself. The king gave his permission. Savitri frequented many states and interviewed many princes, but a youth from pious family and meager means caught her attention and she gave him her heart. His name was Satyavan. The father did not object, but sage Narada warned the king and Savitri not to marry Satyavan as he was to die a premature death on such and such day. But the princess was firm in her resolve. "Come what may, I have decide to marry him, and I won't change my decision now", she said.

It was improper for an Aryan lady to think of somebody else once she had made up her mind to wed someone. They were soon married, and lived happily for some time. Savitri had left her father's palace to live with her in-law's in the forest house. Satyavan worked and Savitri looked after his needs.

On the fateful day when sage Narada had indicated Satyavan's death, Savitri performed special worship and meditated for some extra period of time. the couple went o forest as usual, Satyavan was not aware of his impending death.

After the morning labour they together took afternoon meals and Satyavan dozed off in the lap of her wife Savitri. Soon she saw the cruel hand of Death approaching her husband. Yamaraj - God of Death - himself had come to take away Satyavan's life-force!

Savitri protested and pleaded, but in vain. Death said, "O Savitri, your pleas do not affect me. You know everyone has to die at the destined hour. That time has come for Satyavan. Do not obstruct my way for I cannot change the hour and mode of death of anyone. Let me do my duty."

But Savitri was not to be put off. She followed Death and told him about her love for Satyavan. She told Yamaraj about the duty of Aryan lady to follow her husband in joy and sorrow, life and death. She would follow her husband in heaven or hell!

Thus all efforts of Yamaraj were futile to dissuade Savitri to follow him and turn back. Without any food or water, she continued to follow her husband for miles together. Yamaraj told her about the meaning of death and purpose of life and found Savitri intelligent and loyal to her husband. She was indeed Sati! Her love and devotion to Satyavan was pure, selfless, and true.

Yamaraj was pleased and offered Savitri two boons and return back to her home. Savitri first asked for the health and prosperity of her father-in-law. For the second boon, cleverly Savitri asked that she be blessed with hundred sons! When Yamaraj unwittingly granted the boon, Savitri was pleased and insisted that Death should release her husband now for without him how could she bear even one son! Even in dream she could not think of marrying other man. Yamaraj was trapped in his own words, and liberated the soul of Satyavan. Thus even Death is defeated by the chaste and noble wife.

Many more stories were told, of Nala and Damayanti, Rama and Sita, and the Sati. All these pious and noble ladies suffered innumerable hardships but their love for the husband was never diminished. The emphasis on chaste and pure life was always seen in Indian epics from ancient times. Sita, Sati, Savitri, and Damayanti are household names in India that bring out adoration, respect, and noble thoughts due to purity of their character.

Part 19 - The Last Year In Exile

2007-12-15T21:39:00.000-08:00

The Last Year In Exile

Living Incognito

Thus twelve year period of exile was about to end. Pandavas decided to pass the last additional (thirteenth) year incognito, as decreed, in the capital city of the King Virata. For this purpose, lest they should be detected, Pandavas disguised themselves as follows:

Yudhisthira -- As he was well versed with both the scriptures and skills of dice, rules and functioning of royal court, Yudhisthira decided to serve the king in the capacity of his adviser and priest. He assumed the name as Kankanbhata.

Bhima - His mighty and huge body required much food to satisfy his appetite. Therefore, Bhima decided to work in the Royal kitchen as the chief cook assuming the name of Ballava.

Arjuna - Arjuna was destined to pass one year as eunuch (thanks to the curse of Urvashi of Heaven). Therefore, it was decided that he teach dance and music to the princess Uttara in the guise of eunuch assuming the name Brihnnala.

Nakul became Granthic, the caretaker and guard to the horse stable as he was expert in the training and treatment of horses.

Sahadeva was in charge of cow-sheds and was called as Tantipal.

Draupadi was appointed as the chief maid-servant to the queen. She was to be known as Sairandhri.

Thus, separately, without letting others know that they were related, all the Pandavas entered into the service of the King Virata in the hope that the agents of Kauravas would not be able to spot them and inform Duryodhana about their hide out.

Story of Keechaka

Keechaka was the brother-in-law of King Virata and he was also the commandar of the King's army. [The son of the King was Utar and his daughter's name was Uttara. Arjuna in the disguise of Brihanala was teaching the king's daughter Uttara. And when the Kauravas attack King Virata, later, it is Brihanala and the coward Prince Utar who save the Kingdom.] Keechaka was powerful and lustful. He was attracted towards the beauty and youthfulness of Draupadi ('Sairandhri'), the maid-servant of his mother.

He started making passes at her and instructed his attendants to tell Draupadi to bring food and drinks to his room.

Draupadi was aware of his evil nature. Secretly she told the powerful Bhima about Keechaka and his overtures. The angered Bhima told her to accept Keechaka's invitation to go his room that night. Keechaka was blinded with lust and drinks. He waited that night for Draupadi to come to his room. But instead Bhima went with the glass of milk for Keechaka dressed in lady's attire like Draupadi!

The ensuing fight between Bhima and Keechaka was very intense as both were equally powerful. Bhima in the end prevailed and Keechaka was killed.

King Virata came to know all about the sad end to his ignoble brother-in-law. He was particularly displeased with him because he tried to take undue advantage of a maid. Death of such a disgraceful person, in fact, did not hurt the king in any way. He kept the matter within himself by announcing that his Keechaka would be away from the capital for a few months. In fact, King Virata fought on the side of Pandavas in the war.

Part 20 - Preparation For War?

2007-12-15T21:38:00.000-08:00

Preparation For War?

Exile Comes To The End

Thus ended the exile of Pandavas. They could successfully fulfill all the conditions of banishment. Duryodhana and Shakuni had no excuse now, but to offer Pandavas their due portion of kingdom. But greed and hatred ruled the heart of Kauravas. Their rule extended almost all over north India, a vast expanse of power and possession. To part with a part of land and wealth was not acceptable to Duryodhana, as is the case with almost every ruler! Therefore, Shakuni insisted and Duryodhana concurred not to anything to Pandavas.

As such Kauravas were least afraid of five Pandavas, there was no army to support them in war. Kauravas were sure to win even if Arjuna and Bhima convinced Yudhisthira for war. Here Bhima and Arjuna knew how ungrateful Duryodhana and Shakuni could be, they had anticipated that Duryodhana would never agree to give Pandavas their rightful kingdom. They told Yudhisthira to prepare for war, indeed it was the only option left to regain their glory and wealth.

Accordingly Arjuna was sent to Dwaraka to seek advice and help from Sri Krishna. Moreover, there were one hundred kings who were obliged by Sri Krishna in their release from the jail of demon king Jarasangha.

Preparation For War?

When Arjuna reached Dwaraka, he found to his surprise Duryodhana was also camping to seek help from Sri Krishna. His purpose was to ask for Sri Krishna's army to fight on his side. Next day, Duryodhana reached the palace of Sri Krishna and was told to wait for a while as Sri Krishna was asleep. Soon Arjuna also went. Duryodhana took his seat at the head of the Lord, while Arjuna sat at the holy feet. In a while Sri Krishna opened his eyes to see his dear friend and disciple at his feet. Said the lord, "O Arjuna, what brings you here so early in the morning?"

But Duryodhana could not wait, he intervened and said, "O Krishna, I have come before Arjuna. Therefore, please speak to me first."

The lord jested, "But I saw Arjuna first. Let him talk to me first."

But the sober Arjuna himself told the lord, "No, Duryodhana is right. He has come before me. Let him put forward his purpose of visit."

Thus given chance, Duryodhana asked of Sri Krishna to fight on his side. Sri Krishna said, "But Duryodhana I have vowed not to pick up arms in this war. But army can be on your side. Decide what do you want, me or my army."

The foolish Duryodhana thought : "There is no use of Sri Krishna if he is not fighting, I will ask for his huge army." Thus all army of Sri Krishna went to the side of Kauravas. Arjuna was pleased for all Pandavas wanted was gracious lord on their side. He thanked Duryodhana for his choice.

Diplomacy fails

Yudhisthira sent message to Dhritarashtra to give them half of the kingdom which was their right. Dhritarashtra asked Duryodhana to consider the demand, but proud and indiscreet Duryodhana refused to part with any portion of his kingdom.

Yudhisthira then requested to grant to give them five villages, one each to five Pandavas. But still Duryodhana refused.

Thus the clouds of war loomed large as Bhima and Arjuna wanted to take their due even by force.

Sri Krishna was informed and requested to settle the matter. As a last appeal Sri Krishna accepted to act as their ambassador. He went to the court of Dhritarashtra and pleaded with the king to see reason. "Be just, O king", said Sri Krishna, "Save the kingdom from annihilation. Your and Duryodhana's irresponsible behavior would bring calamity to whole race. Pandavas must be given their right. Where has your sense of justice gone? Control your foolish son, otherwise this kingdom will see only widows as its inhabitants!"

But the helpless king was overpowered with his love for his son. he left the decision to Duryodhana. Duryodhana replied, "O Krishna, why are you wasting your time. what to talk of half kingdom, I will not part with even that much of land that a needle could hold on its tip!"

Part 21 - War Of Kurukshetra

2007-12-15T21:36:00.000-08:00

War Of Kurukshetra

Preparation of War

The inevitability of war left both Kauravas and Pandavas to chalk out their respective strategies and assess the strength and weaknesses of their opponents. While Arjuna was the best archer on Pandavas side Karna was no less a warrior on Kauravas side. To the extent some one rated him greater than even Arjuna! This particular fact caused a great concern in the heart of mother Kunti.

The story of Karna 3

To find a way out Indra foster father of Arjuna, and king of heaven, decided to rob Karna of his protective kavacha and kundalas given to him by his father, the Sun God. It was a very well known fact that Karna was the most generous person on the earth, he would not disappoint any one who begged anything of him.

Indra disguised as a Brahmin beggar, therefore, came to Karna and requested him for a favour. Without a moment's hesitation, Karna said, "O respectful Brahmin, you have come at the opportune time. I have just finished my worship and whosoever asks me any thing at this hour his wish is granted."

"Give me, O generous Karna, your kavacha and kundala, if you can!," said the Indra. Karna without any hesitation tore out the his natural protective armour and handed over to the God Indra. This rendered Karna essentially weak.

So also, Mother Kunti approached her eldest son Karna. Karna was till now unaware that Kunti was his real mother. With a heavy heart, Kunti begged and pleaded for Arjuna's life dissuading Karna from fighting the war. During this encounter, which is very touching in the original text, Karna comes to know about his birth, how Kunti deserted him at the mercy of river waters. And Sun God was in fact his father.

Kunti was willing to announce him as her son now, and offered him the throne of Hastinapur if he decided to fight on the side of his brothers, Pandavas! But Karna had declared his loyalty to Duryodhana. He politely declined mother Kunti's offer and said, "O mother, I promise you one thing; in any event you shall have your five sons alive. If Arjuna dies I shall be the fifth, otherwise there would be no change in your life."

The War of Mahabharata

Rules and regulations were laid down for this Dharma-Yuddha, war of righteousness. War would be fought from dawn to dusk. Injured and helpless who has lost his weapon would not be attacked. Fight would be between equals, a charioteer would engage the other charioteer only and not pedestrian soldier. No one should attack anyone from behind. At sunset everyone would return to his respective camp. The injured would be treated by the physicians. The fellow from one camp would be allowed to visit other camp without hesitation.

On the side of Kauravas Bhishma was to lead the front. Besides, Dronacharya, Duryodhana, Jayadratha, and many more would fight against Pandavas. Karna would be out of picture till Bhishma was alive and leading the Kauravas.

On Pandavas side Sri Krishna became the charioteer of Arjuna. Besides five brothers, king Virata, Abhimanyu - son of Arjuna --, Ghatotkacha - son of Bhima from Hidambi, brother of Draupadi, and many more joined the forces.

Eighteen Days of Devastation

The First Day

The fateful day, probably the month of December, dawned. Battle lines were drawn. The two sides were arrayed against each other. Sri Krishna was the charioteer of Arjuna. He had decided not to fight or lift any weapon, but he would guide Arjuna and Pandavas with his wisdom and useful tips and hints.

Conches and trumpets were blown. The horses and chariots were ready, elephants decorated. Arrows and javelins were sharpened, clubs and maces flashed with terrifying power.

Duryodhana reached near the chariot of Bhishma and told him about the powerful generals on his side. Bhishma appealed to all the warriors to fight to the end, for death in this great war, on the battlefield, guaranteed liberation and attainment to the joys of Heaven.

Part 22 - Sri Krishna Tells The Gita

2007-12-15T21:25:00.000-08:00

Sri Krishna Tells The Gita

Birth of the Gita

To everyone's surprise, in this war for righteousness, in the beginning Arjuna, the great and brave warrior, finds himself suddenly overwhelmed with the feeling of mental depression, grief, and fear when he realizes that he has to fight with his close relatives - brothers, uncles, and Teachers - present as his enemies. Arjuna is greatly disturbed about the outcome of the war; destruction and death that was sure to follow. He thought it 'prudent' to retire to forest rather than kill his own near and dear ones.

It is such a dramatic setting that we get the start to Bhagavad-Gita. The brave warrior Arjuna, with Lord Krishna as his charioteer, is standing between the two arrayed armies ready to start the battle, and then Arjuna lays down his arms to retire at the back of his chariot! Trembling with nervousness and anxiety, unable to lift his mighty bow -Gandiva - he pleads to escape from the consequences of the war. His emotions of love for the near ones, his concepts of duty and Dharma, all appear to be confusing to himself. He is unable to determine the correct approach in this piquant situation of grave urgency and emergency.

Therefore he turns to Sri Krishna, his friend, his teacher, and his all: "How can I kill them? Will it not be proper to give up this whole kingdom, smacking of blood of my own relatives, and retire to forest in peace? O Krishna, I am unable to decide my further plan of action. I surrender myself at your holy feet. O Lord, please guide me through this difficult uncertainty as I am your disciple and you are my Teacher."

Sri Krishna Tells The Gita

Thus, when Arjuna surrenders himself at the feet of the Lord, Sri Krishna says, "O Brave one, why this infatuation at this hour! Why have you given yourself to this unmanliness and cowardice? Do not think that by your high talk of 'renunciation and retiring to forest' people would adore you and call you noble and intelligent. On the contrary, for centuries to come, blame would be put on you for running away from the battle field. Generation after generation, people would laugh at you and make fun of your unmanly flight."

Srimad Bhagavad-Gita, Chapter II, verse 2 and 3:

"In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryan-like, disgraceful, and contrary to the attainment of heaven?"

"Yield not to unmanliness, O son of Kunti! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies."

On listening to this rebuke, Arjuna steadies himself, and further dialogue between Lord Krishna and Arjuna follows in subsequent chapters. Thus the Gita consists of eighteen - 18 - chapters and a total of 700 verses contained in them. (In fact, Gita consists of a dialogue between our lower self and the Higher Self.)

Arjuna puts many question about the goal in life, aim of human birth, about the nature of Duty and Work, about the Self - Atman - and about the four Yogas viz. Jnana-Yoga, Raja-Yoga, Karma-Yoga, and Bhakti-Yoga.

Chapters II through IX deal with Karma-Yoga - Yoga of selfless action - vis-a-vis Jnana-Yoga. Sri Krishna exhorts Arjuna to fight the war without thinking of the consequences. "Your duty is, and you have right only, to fight; you do not have control over the outcome", says the Lord. The duty of a person as a Karma Yogi is to do the allotted work as worship without expecting any definite fruits thereof. Selfless work done with full heart and perfection is the best way for the worldly person to realize his inner Self. In fact efficiency in work itself is a Yoga!

Those persons should embrace the life of renunciation (monasticism) in whom impressions of the past lives have created such attraction. But other persons who have no such tendency, persons in whom the past impressions of sense enjoyment persist, such aspirants - sadhakas - are not yet fit to take to life of sanyasins. Such persons actually, after some progress on the path of total renunciation -sanyasa, may get entangled in a tamasic inactivity - lazy life of hypocrisy. Such people do more harm than good to the cause of spirituality, religion, and social progress.

For such people, which are in majority at a given point of time, Sri Krishna advocates Nishkam Karma Yoga - Yoga of selfless action - as the ideal path to realize the Truth. Allotted work done without motives, the work done without expecting or thinking about its result, purifies the mind that makes the person gradually fit to see the value of reason and benefit of renouncing the work itself!. Unless all mental desires and tendencies to enjoy sense pleasures are controlled and rooted out, a person does not become fit for final stage of Liberation. Yoga makes the person fit through action, devotion, contemplation, meditation , and discrimination to sharpen his reason, develop intuitive power of acquiring knowledge, and to transcend the mind itself!

Theory of Incarnation

In chapter IV, verse 7 and 8, Sri Krishna says:

"Arjuna, whenever there is decline of righteousness, and unrighteousness is in the ascendant, then I body Myself forth,"
"For the protection of the virtuous, for the destruction of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I am born from age to age."

This concept of Divine Incarnation - Avatar - is at the very root of religiosity prevalent all over India. This hope that the Lord will come to the help and rescue of His devotees, and corrupt and greedy would be punished; that the Truth alone would prevail in the end and not the untruth, has had kept the flame of spirituality burning through the dark ages of foreign aggression and servitude. One should understand that Dharma here means attempting to seek our own higher self. From animal tendencies to Divine plane through human growth, this is the journey. Materialism, excessive involvement in sense enjoyment, and identification of ourselves as body-mind complex means 'unrighteousness is in the ascendant'. This excess involvement in senses means evil, greed, and corruption. Sri Krishna shows us the path: How to rise above these senses and transcend them to realize our higher state of consciousness - Atman.

Gradually the discussion centres around the real nature of man and paths to seek the same. Says Sri Krishna, "O Arjuna, you are not this body, you are not this mind; you are ever pure, unchanging eternal Self, Atman. This Atman is covered with delusion/illusion of ignorance and comes to identify itself as body-mind complex. Therefore, when you say 'you will kill them, or get killed by them, you are actually telling a lie. The Atman is never killed, nor does it kill anybody."

This body is like worn out clothes which the Atman changes as we change our old garments!

ThenSri Krishna goes on elaborating the ways to realize self as Self by undertaking various spiritual disciplines. By proper control of senses, by way of renunciation and discrimination, and by constant practice it is possible to steady and control the mind and realize the higher Reality. The same end can be reached by Yoga of action and Yoga of devotion.

In chapter XI there is a wonderful description of Lord Krishna revealing Himself to Arjuna as "Virat" - all pervading Reality. This Universal or Cosmic Form of Sri Krishna relates to three aspects of 1) shristi - creation, 2) sthiti - maintenance, and 3) vinash - destruction of all the worlds. The terrifying aspect of this Self makes Arjuna shudder with fear, and hence the Lord also reveals His most beautiful form that is full of bliss, beatitude, and serenity.

Chapter XII lays stress on the path of devotion - Bhakti Yoga - and emphasizes qualifications and virtues of a Bhakta.

Thus the Gita is a summary of all knowledge contained in the Vedas and Upanishads. The Gita is translated in many languages including the English. Many learned scholars and spiritually illumined souls have written commentaries on this Universal Gospel of Perennial Philosophy. Depending upon the priority and emphasis, some advocate Jnana-Yoga as the essence of Gita, while majority of the people thinks that the Gita expounds doctrine of Karma Yoga at its best.

In recent times Swami Vivekananda has commented that the Gita exhorts everyone of us to arise, awake, and fight our unmanliness so that we emerge as active and strong Karma Yogis. We become true spiritual seekers to realize our true nature as Atman and thereby do immense good to the world.

In the last chapter XVIII, Sri Krishna asks Arjuna, "Are your doubts cleared? O Arjuna are you freed from the delusory ideas regarding your true nature?"

And the grateful Arjuna, full of bliss with recent realization of the true knowledge declares:

"Yes, my lord. My ignorance has vanished. Destroyed is my delusion, and I have gained my memory through Thy Grace. O steadfast, I am firm; my doubts are gone. Thy will be done."

Part 23 - The War Continues

2007-12-15T21:24:00.000-08:00

The War Continues

On the second day Arjuna took command of his army and arranged his men in a special format which gave little scope to Kauravas army to advance and attack the Pandavas. Bhishma had killed Uttar son of king Virata. Shalya had managed to kill Shweta. Pandavas saw great loss of their men. Multitudes of soldiers on both sides were killed.

Sri Krishna Breaks His Vow

Third day.
Bhishma arranged his army in Eagle's format and Pandavas opted for semi-lunar style to counter Kauravas offensive. Bhima attacked Duryodhana with an arrow that made him unconscious, but he was quickly shifted to a safer place. Dronacharya and others came to his rescue. Duryodhana was not happy with Bhishma's way of commanding his army and he was seen to insult old grandsire now and then. Bhishma threatened to quit as the chief, but others persuaded him to remain in the lead.

Now, the ferocious Bhishma attacked Pandavas with force unheard of. Pandavas army was torn apart at tens and hundreds places. Soldiers started running here and there. Scores of them died on the battle-field in their futile attempt to attack or escape the mighty Bhishma.

Sri Krishna told Arjuna to protect his men by attacking the leader Bhishma. There was no other way but to remove Bhishma if Pandavas had to win the war. Everyone intently watched this terrifying battle between the old and the young great warrior.

Arjuna was faltering, many a arrow from Bhishma hit Arjuna. He was bleeding profusely. Sri Krishna thought, "If this continues defeat of Pandavas is not far away." Therefore, in a bid to thwart the onslaught of Bhishma, Sri Krishna lifted the nearby wheel of a broken chariot and ran towards Bhishma as if to put and end to his life! The vow that Sri Krishna would not take to arms was thus broken!

Seeing the Lord Himself rushing towards him, Bhishma dropped his weapons. With tears flowing from his eyes Bhishma spoke thus, "O Keshava, O Merciful, how lucky am I that the Lord of Universe Himself has decided to liberate this ordinary Bhishma from the snares of worldliness. O Madhava, come, be quick, let me die at your hands. Who can be happier and lucky than me to get such an wonderful and rare opportunity."

Sri Krishna was reminded of his vow. He threw away the wheel and retreated back to his chariot. For his Bhakta - devotee - the Lord had broken his vow!

Soon the sunset was in sight. The battle for the day ended. The soldiers returned to their camp.

Fourth day to Tenth Day

The fourth day of the war saw Bhishma in great mood of valour and bravery. The Pandava army was in great disarray due to unimaginable destruction inflicted by the Kaurava Army under the leadership of Bhishma. Even Bhima was hurt at the hands of Duryodhana. This continued for five days more with no victory in sight for either army. And hence the 'think-tank' of Pandavas met and decided to put an end to Bhishma's supremacy somehow. Bhishma although old, was proving a great hurdle in the victory of Pandavas. Arjuna was not ready to fight with him with full vigour. Therefore, it was suggested to bring Shikhandi in picture. As Bhishma had vowed not fight with that eunuch, Arjuna could hit the old man under the cover. It was so decided.

The Great Bhishma Collapses

The battle of tenth day began. Shikhandi was in the front attacking Bhishma. Bhishma however, said, "Get away, O Shikhandi, I do not want to fight with you." Thus the mighty and powerful Bhishma laid down his arms. The arrows from Arjuna's Gandiva penetrated his body. Bhishma fell down. There were so many arrows in his body that when he fell down he was as if lying on the bed of arrows! His head was hanging, which Arjuna supported by three arrows under the head and neck. As is well known Bhishma had the boon to give up his body as and when he decided. The sun was in southern hemisphere, this time. and it was not very auspicious to give up body in this phase of sun movement. Therefore, Bhishma said to Sri Krishna, "O Vallabha, Please take me far off corner of the battle ground after about a fortnight when enters to move in northern hemisphere I would give up the body." Thus was arranged a safe and peaceful shelter for this grand old Kuru.

Sri Krishna suggested Yudhisthira to take lessons on politics, diplomacy, duties of a king, economics, and many other related subjects from dying Bhishma. Accordingly every day after the day's battle was over, Yudhisthira and others would visit Bhishma and take lessons on various topics of art and culture at his holy feet. This is a very thought provoking chapter of Mahabharata.

Then enters the character of mighty and skillful Karna as Bhishma is no more in the lead. Dronacharya next becomes the commander of Kauravas army. The Teacher of Pandavas and Kauravas was equally difficult to dislodge as was Bhishma.

Part 24 - Yudhisthira Tells a Lie!

2007-12-15T21:22:00.000-08:00

Yudhisthira Tells a Lie!

After the fall of Bhishma, the Kauravas felt great void in their heart, and felt that their strength would be inadequate to face and defeat Arjuna and Sri Krishna combine unless Karna takes up the reigns of leading the Army. However, when approached, Karna declined to take the responsibility saying, "Guru Drona will be the ideal choice as the Chief Leader for Kaurava Army." Thus from 11th to 15th day Acharya Drona took the command in his hand and caused great destruction to Pandava Army. Sri Krishna and Arjuna became nervous and were worried about the outcome. Drona was a great warrior with supreme expertise in the game of war and all the instruments of war. It was not possible for anyone to defeat him.

Meanwhile Sri Krishna reminded Bhima about his powerful son Ghatotkacha born of demon wife Hidimbi! Ghatotkacha had special supernatural powers of getting invisible, smaller or larger in size, etc. at will. Sri Krishna suggested Pandavas to call this son of Bhima who would wreck havoc in Kaurava army and Karna would be forced to use his Special Vaasavi Astra on him instead of Arjuna.

Accordingly Bhima wished Ghatotkacha to come to Kurukshetra and indeed, as soon as his father wished, as promised by him, this great and powerful warrior was there in front of Bhima and Sri Krishna. He was told to fight and annihilate the Kauravas army next day to which he gladly agreed. Next day the battle began. Karna was in search of Arjuna, but Ghatotkacha obstructed his path. Moreover, Ghatotkacha vomited fire and threw large quantity of boulders and sand on Kauravas. There was total chaos in Kauravas camp. Soldiers were running here and there. Scores of their army men were killed.

Duryodhana now requested Karna to kill this demon otherwise, he said, "Nobody will be alive." Reluctantly Karna had to use 'his one time use' Vaasavi Astra on Ghatotkacha instead of Arjuna. Thus, Ghatotkacha died but saved the life of Arjuna.

Death of Abhimanyu

The death of many stalwarts put Duryodhana in a fix. Next day he arranged his army in an impregnable wheel format known as "Chakra Formation". On the side of Pandavas only Abhimanyu, son of Arjuna was capable of penetrating this format; but he did not know how to come out of it. This teenage lad, however, pleaded with his father and uncles to allow him to enter the enemy ranks and then all of Pandavas would come to help him inside.

Accordingly, seeking blessings of Sri Krishna, Abhimanyu led small army and entered the Chakra formation. Kauravas allowed him to enter but soon sealed off the entry of Arjuna and company. Duryodhana, Dushasana, Jayadratha, and many more Kauravas warriors attacked the lone but brave Abhimanyu who fought gallantly all alone against them all.

Arjuna and others were anxious to reach near him but were obstructed by a large force of Kauravas army men. Sri Krishna was also worried.

Soon inside the circle, Abhimanyu lost his bow, his chariot was broken, and he was without any weapon to defend himself. Standing on the ground without losing his courage, this brave man continued to fight with whatever makeshift weapon he could lay hands on. His whole body was inflicted with wounds from sharp arrows and javelins. Bleeding and dazed at last he fell on the ground.

Kripacharya advised other Kauravas to halt further attacks on the boy as he was helpless and without any weapon. But Jayadratha neglected this sane advice. Without mercy and consideration for the helpless state of Abhimanyu Jayadratha kicked him with his foot and killed him with his sword.

The news of brave Abhimanyu's death spread all over. Kauravas were shouting like victors and Pandavas were angered like cornered lions. Arjuna was deeply grieved and tears rolled down his eyes. His heart however was filled with anger and revenge. He decided to kill Jayadratha in the next chance. The evening halted the battle for the day. Arjuna vowed to kill Jayadratha by evening next day or else give his body up in the burning flames.

End of Jayadratha

Next day the terrified Jayadratha sought protection from Duryodhana pleading, "O Duryodhana, Arjuna and Pandavas would apply all their skills and power to succeed in killing me. How should I protect myself against his sharp lethal arrows? I am afraid I would not live beyond sunset today." Reassuring him Duryodhana said, "O my brother-in-law, how can you think that we would leave any stone unturned to protect you. We would all see that Arjuna does not succeed in his pledge and would himself as vowed will die in flames. Rest assured, O Jayadratha, nothing bad will come to your fate."

All the warriors on Kaurava side surrounded Jayadratha's chariot and prevented anyone approaching him. Jayadratha was almost invisible! Arjuna and Bhima, Yudhisthira and others tried to reach near him but were obstructed by one and all. Exchange of arrows filled the sky. Many soldiers lost their lives. It was almost impossible to attack Jayadratha.

Morning turned to noon, noon into afternoon. There was a faint pal of gloom in Pandavas heart while Kauravas appeared to rejoice.

And at that time, in the hours of approaching dusk, the sky became dark; stars were visible on the horizon. Shouts of victory to Duryodhana were heard while everyone on the side of Pandavas thought that Arjuna would have to keep his vow and die! For everyone thought that sun had set.

Jayadratha dancing with joy lifted himself up to see the darkness of evening sky. He thought he had now no fear from Arjuna. But the wonder of wonder was in stores! The skies were dark because of total eclipse of the sun on that day at that hour and not because it was evening! As Jayadratha was looking in merriment, the eclipse ended and the sun came out. The sun light was bright and then said Lord Sri Krishna:

"O Arjuna, look there is the sun and here this Jayadratha, What are you waiting for. It is still daytime, evening has not yet fallen. Kill Jayadratha."

And the sharp penetrating arrow left the Gandiva of Arjuna to take the head of Jayadratha far off in jungle into the lap of his father!

Part 25 - End of War

2007-12-15T21:21:00.000-08:00

End of War

Death of Dronacharya: Yudhisthira tells a Lie

To defeat Dronacharya Sri Krishna plans a new gimmick. On the side of Pandavas there was an elephant by the name Ashwathama. This was the name of the son of Dronacharya also. Sri Krishna tells Yudhisthira to spread the rumour that Ashwathama is dead! In effect the elephant is killed and everyone shouts, "Ashwathama is dead, Ashwathama is dead!"

Dronacharya also hears these words and suspects his lone son is killed in the battle. Gloomy at the loss of his son he approaches Yudhisthira and asks, "O Yudhisthira, I know you never speak untruth, please tell me what has happened. Is Ashwathama really dead?"

With great effort Yudhisthira says, "Yes, Ashwathama is dead"; but adds in whisper, "I do not know whether he is a man or an elephant." Dronacharya in the din and bustle fails to hear the second half of the sentence and thinking that his loving son has died gives up the fight and is then killed.

Here Ashwathama, son of Dronacharya, learnt about the trick played by Sri Krishna and Yudhisthira in killing his father. He was furious and decided to kill Arjuna. Ashwathama after great austerities and tapas had procured the most effective 'Astra' weapon known as Brahmastra that never failed. When it was aimed at a particular person that person was sure to die. But it was useful only once! Ashwathama had decided to use this Astra on Arjuna. However, Ashwathama could not do anything because by that time his father had already died and Karna had already killed Ghatotkacha.

The Great Karna Dies

After Drona, Karna took over the charge of the Karna army, and soon declared either he would survive or Arjuna. The ferocious battle left more than half the soldiers dead. The destruction was raging its death-dance everywhere. Karna with his bow and arrow was sending men after men to the Death Valley. Pandavas were terrified. Sri Krishna was also worried and decided to put an end to this mighty eldest son of Kunti.

Next day he took the chariot of Arjuna to combat Karna's onslaught. Arrow after arrows tried to find weakness in each other's skill, but no; both Arjuna and Karna were found to be equal. Then a superior arrow hit Arjuna making him lose his poise. Other arrow followed when Sri Krishna showed his might and skill to avoid damage to Arjuna. The arrow missed Arjuna by four fingers because Sri Krishna had pushed the chariot four fingers in the ground!

Now comes the crucial factor of that curse of the Guru Parashurama to Karna. As is told previously, the sage Parashurama was displeased with Karna because he had become his disciple and learnt the archery in a disguise of a Brahmin boy. At that time the Guru had cursed him that at the crucial moment he would face difficulty on the battle field which put his life I jeopardy. That moment comes.

The wheel of Karna's chariot was jammed and his chariot tilts to one side. All the efforts were of no avail to bring it on the ground level. Karna could not fight the war with ease. Sri Krishna told Arjuna to take advantage of the situation and kill Karna. But Arjuna refuses to attack the enemy in distress. He sees Karna pleading to let him remove his jammed wheel. But Sri Krishna reminds Arjuna of the laugher of Karna at the pathetic condition of Draupadi in the royal court. 'Where had Karna's modesty and sense of justice gone then?' asks Sri Krishna. Thus reminded of the insult of Draupadi Arjuna sees no point to show leniency and kills Karna also.

A very great warrior, the greatest archer, and eldest son of Kunti dies thus siding towards Kauravas for the lost love of mother in the childhood. Sri Krishna respectfully performed the last rites on the body of Karna.

At last Duryodhana Dies

Thus one after the other all Kauravas were being killed. But Bhima was still not satisfied. He had vowed to kill Dushasana and Duryodhana He had promised Draupadi that he would drink blood from the chest of Dushasana and would dress her hair with the blood from the thigh of Duryodhana. To that end, Bhima took permission of Yudhisthira and Sri Krishna and killed Dushasana in a brief fight.

But with Duryodhana the mace or club fight went on and on. It was fierce and terrifying. Both Bhima and Duryodhana were well built and adept in the skills of fighting. Bhima hit his opponent below the belt! Duryodhana thigh was broken and he was left there to die a slow and undignified death.

As already written, I do not want to justify Bhima's action of hitting on the prohibited area of the body. But I feel the misbehavior of Duryodhana with Draupadi could not have any other outcome.

EPILOGUE

In all, on Kauravas's side there were 1.1 million soldiers and 0.7 million on the side of Pandavas; total 1.8 million. The war lasted for 18 days. Except for Sri Krishna, five Pandavas, Draupadi and a few others everyone was killed in this Great War of Mahabharata. It was the worst human carnage ever witnessed on the earth. A race was almost totally annihilated. The story can go on, and indeed it goes on. But that I would tell you some other time.

After reigning supreme for many years the five brothers accompanied by Draupadi started for Hialayas renouncing kingdom and all luxuries. A dog also accompanied Yudhisthira. On the way first Draupadi falls down dead. In response to the question of his brothers Yudhisthira said she fell victim to her special preference for Arjuna!

Next Nakul and sahadeva died on the way. Yudhisthira said, "They were very proud of their looks and knowledge."

Next Arjuna fell down. He had succumbed to his pride about his mastery in archery.

Then Bhima also left the mortal body. Yudhisthira said to himself; "Bhima was excessively infatuated with his eating."

But the dog remained with Yudhisthira.

Soon they reached at the doors of Heaven. The lord of Heaven Indra appeared before Yudhisthira and said: "O noble one, welcome to the kingdom of Heavens. You are most righteous person ever lived on the earth, therefore we are pleased to welcome you. But there is one condition. This dog cannot be admitted to this holy place of heavens. You come alone and leave the dog behind."

To this Yudhisthira objected saying: "O Lord, I cannot leave this holy creature who has accompanied me in all trials and tribulations. Either you admit us both or else I do not need the safety and luxury of your Heaven."

On hearing Yudhisthira speak thus, the dog changed himself in the form of Dharma Itself and said: "O Yudhisthira the people in coming generations for time immemorial will praise and remember you as the most righteous person ever born. Come let us enjoy the heavenly bliss."

Valmiki Ramayanam

2007-12-15T21:12:00.001-08:00

Introduction

Ramayan is the oldest and the most popular epic of the Hindus. It consists of seven books with 24,000 couplets, composed and written by Sage Valmiki. It is said to represent the expansion of the Aryan culture over the Deccan and South India. Orthodox Hindus believe that the Ramayan belongs to the Treta Yuga.

While the modern historians believe that it belongs to the period same as that of the Sutras i.e. after the Vedic period. The theme of Ramayan as popularly known is the conflict between Ram and Ravan. They are taken to be the representatives of the Aryans and the non-Aryans.

Obviously the conflict ends with the victory of the Aryans over the non-Aryans. Another view is that Ram stands for Indra - the God of rain who fought against Vritra. In the Indian context Ramayan and Mahabharat set norms of epic. Interestingly, these two epics have provided canvas or theme for many forms of art, like paintings, sculpture, poems, plays and stories.

It consists of seven 'Kandas' or volumes and about twenty four thousand verses or Shlokas. It is claimed that the original Ramayan consisted of the second to the sixth volume and later on interpolated and expanded to the state of today's Ramayan. The poet Valmiki was formerly a robber who was converted to devotion of God by Sage Narad, the messenger of God. Having undergone devotional worship for many years, he acquired the stature of a seer.

Once he saw a hunter killing a mating pair of cranes. He was moved by the sufferings of the birds and passed a couplet verse as a curse to the hunter. This was supposedly his beginning of writing poem. He further composed verses in praise of a king Ram later taken to the level of God in Hindu mind. It is the story of Ram, who is expected to be coronated in the near future, but suddenly one of his stepmother remembers to have a privileged right to ask for anything from her husband.

She asks for the throne in favor of her true son, and Ram the eldest son to be expatriated. Ram, along with his wife and brother, leaves for forest to spend fourteen years. In the forest, Ravan, a king of demons, abducts Sita, the wife of Ram. Ram with the help of monkeys such as Hanuman, bears and other animals and tribals fought victoriously against Ravan, killing many of Ravan's army, and came back to Ayodhya, the capital of his kingdom. Apart from this brief storyline, there are many facets to the epic.

As it has given impetus to works such as Raghuvansh, folk forms of stories and myths enrich the epic in itself. Outwardly it's a story of abdication and a war for right principal and re-induction to the throne. Ramayan is idealistic in the handling of human characters. It has personified idealized human values and ethical and moral values in the form of Ram.

He is an ideal son, brother and king in the Indian mind. Sita is an ideal wife personified. Ram, his wife Sita and his brother Laxman are worshipped as Gods. Not only that, his devotee Hanuman is also a deity by himself. Sufferings of Sita as a woman are always symbolized as sufferings of common woman. In fact in Indian view, even though these were Gods, still they had to suffer due to the stroke of destiny. Needless to say, for mortals like us sufferings are inevitable.

Thus it gives strength to face the sufferings in reality. There are many interpretations of the story, related to unification of different races, different cults etc. Similarly there are different versions of the story reaching up to Java, Sumatra, Indonesia etc. There are different variations of the story even in India. Nevertheless it is an inseparable part of the Indian ethos. It is undeniable that there is great spiritual beauty, greater softness and tenderness of emotions in Ramayan.

Part 1 - Story of child Shravan

2007-12-15T21:09:00.002-08:00

Story of child Shravan

Long ago, nobody knows when, in the ancient kingdom of Ayodhya, there ruled a powerful but noble and wise king, King Dashrath. He belonged to the Raghu dynasty where "keeping promises was cherished as more important than life itself".

It was all too well known a fact that his forefathers had sacrificed their lives for upholding the path of righteousness and truth - Dharma.

Story of Child

Once during his youth, this king Dashrath went for hunting. He was an expert in archery. He had also acquired a peculiar gift of hitting the arrow even in the dark or blindfolded at the sound of the movement of the target or the prey.

On the fateful day, as it happened, the king could not hunt any animal. He was tired and was a bit dejected and irritated at this failure. Just then, from a distant pond there arose the sound, as if some animal were drinking water. The king could not directly see who was there, but he guessed that it must be some animal- his hunting prey!

The usually well balanced mind of the king thought for a while to reach the pond and then hunt down the prey. But the king was so much tired that he decided to use his skill of hitting the arrow at the sound and finish his job. He put the arrow on the bow, waited for the next sound to reach his ear, and hit the target in a flash.

And what a tragedy! The arrow did hit the target, but the cry which tore the peace and tranquility of the jungle was not of an animal, but of a young boy! The kind heart of the king melted like the butter over fire.

Disturbed, he rushed to the pond and saw, as feared, a young boy fatally wounded with his arrow in the chest. Tears flowed down the eyes of the king. He took the boy in his lap, put a few drops of water in his mouth to wet his drying lips, and inquired:

"O, young one, what brought you to this lonely place? Are you alone or, are there any co-travelers with you? What a grave mistake I have committed! How can I rectify this now?"

On hearing the king spoke thus, the boy pacified the king and said:

"O, King, I am a Brahmin boy. My name is

. My parents are old and blind. I am taking them to a pilgrimage all over this noble land of Bharat (India). I carry them on my shoulders in huge baskets attached to the bamboo with the ropes (kawad in our dialect). My parents are waiting at some distance for me. I was here to fetch water for them."

"I am their only support. Now I am worried that they may not survive after hearing the news of my death. I am also not sure whether you can help them because sooner or later they would come to know that you are responsible for all this. O, noble king, please take me to them as I am afraid my life-force may leave the body any time now."

With these words of great remorse and pathos, the young

died in the lap of the king.

Confused and with a heavy heart, tortured by the thought of the ignoble deed for which his impatience and indiscretion were responsible, the king slowly went to the old parents. He put the body in front of them.

The sensitive ears of the father immediately guessed that something was amiss. Said the old man: "Who is there? Surely these heavy steps are not of our son." The king replied, "O, noble Brahmin, you are right. I am king Dashrath."
"Where is my son, O king. What has happened to him?", inquired the mother.

With great sorrow and heavy heart, the king narrated the unfortunate event that led to the sad death of their son. Hearing this tragic news the mother collapsed there only, never to come back to life again. The father, under great agitation and distress, thus cursed the king:

"O King, you have indiscriminately killed a Brahmin boy. Our sorrow cannot be described in words; our son was our only support. You have left us with no choice but to die. You have separated us from our most beloved son. I send a curse to you, O king, that you shall also die experiencing the pain and suffering of separation from your son."

Soon, the old man also left his body for good.

What could the king do, but shed tears and return back to his palace! Years passed by and the king started forgetting this sad incidence in his life about which he did not mention to anyone including his three wives.

Part 2 - Childhood of Ram

2007-12-15T21:09:00.001-08:00

Childhood of Ram

King Dasharath had three wives, namely Kausalya, Sumitra, and Kaikeyi. The queens were beautiful, royal, graceful, and faithful to the king. Simplicity, selflessness, modesty, and willingness to sacrifice their everything for the king and the kingdom (all such virtues, typical of Indian Womanhood), were embodied in them.

They never complained about inconvenience, suffering, pain, and deficiencies any time, although such situations were rare in a royal house.

However, despite a long married life, none of the queens was blessed with motherhood. Silently, as is every Indian woman's wont, they longed for their own son or daughter. The king was also aware of the undercurrent of gloom all around the palace and the kingdom.

As was customary in those ancient times, the king was advised to perform sacrificial rituals (called Yagna). Accordingly, arrangements were made for the vast resources required for such Yagna. Due invitations were sent to the most learned and expert 'Pandits' and Brahmins who would perform such a Yagna.

Many months passed by in these rituals, and at last the Yagna-Devata (The God) was pleased and the rituals and sacrifices bore fruits. Out of the Yagna-Kunda arose one Divine Form who said:

"O king, I am very much pleased with your deep faith and devotion in me. I offer you these four fruits which would fulfill the desires of the royal family. Your queens would bear sons in due course of time after ingesting the fruit."

The king, the queens, and for that matter whole of the kingdom of Ayodhya was agog with pleasure and joy that knew no bounds. Kausalya and Kaikeyi received one fruit each, and remaining two came to the lot of Sumitra.

In due course of time Ram was born to Kausalya, Bharat to Kaikeyi, and Sumitra gave birth to two sons--Laxman and Shatrughna.

The palace was filled with joy and merriment. The queens were overjoyed with the arrival of these four lovely princes. Ram was born of the eldest queen and hence attracted special attention, as the eldest son always had the first claim to the royal throne.

The four brothers grew under the loving care of their parents and relatives in the royal comforts of the palace. There was no want nor deficiency of any kind. All the four princes were sharp, intelligent, brave, and healthy. They were obedient and respectful towards their parents and teachers; and the love amongst these four brothers knew no precedence.

As they grew up, the old king made arrangements for their best education in humanities, art, science, and expertise in war-games. They acquired all special skills in archery, etc. at the holy feet of their teachers: Vashishtha and Vishwamitra.

Years passed by and the children grew into bold and brave adolescence. Their command over bow and arrow was not to be equaled by anyone on the earth.

(Sri Ram was the incarnation of Lord Vishnu, the savior of the universe, who had come to the earth to eliminate the evil and restore Dharma - righteousness. But this divine play cannot be known to many. Only a few sages were aware that Divinity had taken birth on this earth. Rest (like us) including the king, the queens, the citizens of Ayodhya took Ram and his brothers as ordinary humans.)

Ram and Laxman defeat the demons

Meanwhile the forest-dwelling rishis and sages encountered great obstacles and difficulties in performing their rituals of Yagnas. The evil tendencies in the form of demons used to interfere in their practice and rites by way of beating up the rishis and their associates. Moreover, the demons used to pour blood and flesh into the sacrificial fire which made the Yagna 'impure'.

Therefore, a delegation of such rishis and sages led by the great sage Vishwamitra requested king Dasharath to send Ram and Laxman to their rescue. They convinced the king that although Ram and Laxman were young and inexperienced, their bravery was unparalleled and unchallenged. These two brothers alone were capable of fighting the mighty demons and teach them a lesson for ever.

The tender heart of the Mother tried to resist this tough request. No mother wants her beloved son to take to such an arduous task at such a tender age. But the noble and dutiful king acceded to the just request of the rishis.

Thus, the first encounter was on cards where fight between the good and bad tendencies was to occur. Of course, the truth and good always prevails. And as such the young princes defeated the demons and returned to Ayodhya in due course of time. The fame and glory of Sri Ram and his brothers spread all over Ayodhya as well as to far off places.

The mighty demon king Ravan in the far-off Lanka also learnt about this upcoming force, a challenge to his supremacy.

Part 3 - Marriage with Sita

2007-12-15T21:08:00.002-08:00

Marriage with Sita

Years passed by. The princes reached adulthood, and as was customary, it was felt that they should marry. The search for appropriate brides led King Dasharath to the state of Mithila where king Janak had four beautiful daughters of marriageable age. Amongst these, Sita was the perfection of purity, grace, modesty and beauty.

King Janak had arranged for Sita's marriage with the condition that she would marry that brave and powerful prince who whoever could lift the bow and string it. This Bow of Lord Shiva was unbreakable for ordinary mortals! For the selfish person, it was not approachable. Amongst the poor in spirit and cowards,It created fear and terror.

All the four princes of Ayodhya led by Ram decided to participate in this proposed marriage-ceremony -- Swayamvar -- as is known. With great pomp and show, accompanied by their Guru (Teacher), the foursome left for Mithila on one auspicious day.

[A very beautiful account is given regarding the stay of these princess as the guests of Janak. How the accidental meeting of Ram and Sita leads to blooming of love in their bosoms; how Sita vows in the heart of her heart to marry Ram and Ram alone, etc.]

And the day of reckoning dawns! One by one the princes from various states and kingdom try their luck in attempting to lift and break that Bow of Shiva. But was that ever possible! Was that ever destined!

Even the most powerful amongst all the kings, all over the world, the great Ravan of Lanka could not even move the bow one inch above the ground! Everyone laughed at this tragic show and defeat of Ravan.

Ram succeeds

At last it was the turn of Ram. With due humility and respect, Ram saluted the Bow (i.e. Shiva Himself), and prayed to give him strength and courage to attempt and succeed in this almost impossible task. In one attempt Ram lifted and set apart the bow in two!

The whole Royal Court was filled with shouts of 'Glory Unto Ram, Victory to Ram', etc. However, this made king Ravan jealous and insulted; he mentally vowed to defeat Ram some day if the opportunity arose.

Thus, in the most wonderful setting, the auspicious marriage of Ram and Sita took place. Along with Ram, his three brothers also got married to the three sisters of Sita. Four sons of King Dasharath married four daughters of King Janak!

Now Sita, as already mentioned, was pious, obedient, intelligent, simple and sober ; the perfect embodiment of purity in thoughts, words, and deeds. Other than Ram, she could not and did not even think of other male. This faithfulness towards one man -- husband -- is a very special virtue of Indian Womanhood, and Sita is the true representative of this. It is, of course, also imperative that the husband should not think of other woman except his wife. Therefore, it is common in India to look upon and address every woman other than wife as "Mother or Sister".

[At the death of her husband, therefore, it was not unusual to see the widow attempting to immolate herself at the funeral pyre of her husband (Sati Tradition). Of course, later in medieval India, many instances of widow-burning were related to acquisition of ancestral property etc. But that was an aberration rather than the rule. Today this system is not in vogue any more.]

Coming back to our story, the joyous marriage procession with decorated chariots, bullock carts, horses and elephants reached Ayodhya. The atmosphere was of celebration and merriment, as if the princes had returned after having won a Great War.

Part 4 - Ram to become the King

2007-12-15T21:08:00.001-08:00

Ram to become the King

To add to the joy of wedding, King Dasharath announced that Ram, his eldest son, would succeed him to the throne of Ayodhya. Everyone, including the queens, the ministers, and the citizens of Ayodhya were overjoyed with this news. The auspicious day for this noble ceremony was decided accordingly.

Manthara provokes Kaikeyi:

But there was a corner in the palace where this news caused a different reaction. Instead of joy and merriment, the chamber of queen Kaikeyi was tense. The maid-servant of queen Kaikeyi -- Manthara by name - was trying to convince the queen how great injustice had been done to her and her son -- Bharat. Instead of Ram, her son was the right successor to the throne.

Queen Kaikeyi was puzzled. Her love for Ram and Bharat knew no distinction; to her, her own son Bharat and Ram were equal. In fact, she was overjoyed that Ram would be the next king and Bharat would get opportunity to serve his elder brother. She thought Ram to be the proper choice because of his decent character, nobility, intelligence, bravery, and also because Ram was the son of the eldest queen.

Reflecting thus, the queen said to her maid, "O Manthara, why raise this unnecessary controversy on this auspicious and opportune time? Are you not aware of my immense and equal love for both Ram and Bharat? Moreover, Bharat also has no objection and is loyal to Ram."

But Manthara was in a different mood. Boldly she replied, "O honorable queen, pardon me for crossing my limits of modesty, but I must say what I feel to be just and correct towards my Lady and her son Bharat. If Ram becomes the king, your son Bharat would never get an opportunity to occupy the cherished throne of Ayodhya. As a mother, should you not help him fulfill his ambition? And have you forgotten the past two boons the king - your husband - Dasharath has conferred upon you!"

The Story of Two Boons

Manthara was correct in reminding Kaikeyi about the two boons king Dasharath had promised to her in the past. The circumstances were as follows:

Once in his youth, king Dasharath was engaged in a ferocious battle with a powerful enemy. Queen Kaikeyi, who was young, brave, and very bold had insisted to accompany her husband in this battle. Both, the king and the queen, were in the same chariot when a major breakdown occurred as one wheel of their chariot got damaged.

As such, life of the king was in great peril and danger. But the bold and brave queen was quick to throw her life for her husband's safety. She managed to control the chariot and supported the wheel with her arm! Her arm was bleeding and there was intense pain, but she endured it. Her presence of mind and sacrifice resulted in not only saving the life of her husband but also his winning the battle.

So pleased was the king with Kaikeyi that he said, "O my beloved, today you have not only saved my life but also have set an example of bravery and presence of mind on the battle field. You have shown that women are not inferior in any way in the matter of bravery and sacrifice. I grant you two boons; ask for any two things or desires and I will fulfill the same for you. Whatever you shall ask I will give it to you. I promise."

With due regards for her husband, the queen told that she would seek her boons later in her life if and when she required anything. And King Dasharath had agreed to this condition.

Thus, Manthara reminded the queen of those almost forgotten promises the king had made to her. She told the queen it was the most opportune time to claim those two promises NOW. And without any delay also suggested what should Kaikeyi demand:

1. Of the first boon, O queen, ask that instead of Ram her son Bharat be given the throne of Ayodhya, and,

2. Of the second, ask for the banishment of Ram to the forest for fourteen years.(Bharat was not present in Ayodhya during all this period.)

The weakness of human nature is very nicely described in the original text. How a small ambition and love for the son takes control of the mind of Kaikeyi that leads to major upheaval later in her own life, and in the lives of her near and dear ones. She would become a widow! As the tragic separation from his most loved son Ram was sure to take the life-force away from the heart of the king Dasharath.

We must remember the first episode -- story of Shravan -- where the old father of dying Shravan, mortally wounded by the arrow of the king, had put the curse on Dasharath: "I send a curse to you, O king, that you shall also die experiencing the pain and suffering of separation from your son."

Part 5 - Mother Kaikeyi objects

2007-12-15T21:07:00.001-08:00

Mother Kaikeyi objects

Indeed, Kaikeyi was convinved about the injustice being done to her son Bharat! She was angry and did not come out to greet her husband Dasharath. Therefore, the king himself went to her chamber and inquired about her well- being. In fact, the king loved queen Kaikeyi the most!

But today the words of Manthara had done their trick. Queen Kaikeyi reminded Dasharath about the two boons he had promised her years back. The king remembered and was in fact pleased to grant the boons on that auspicious day. And as the fate had it, Kaikeyi asked:

1. Of the first boon, O my beloved husband, I ask that instead of Ram, Bharat be given the throne of Ayodhya, and,

2. Of the second boon, I ask for the banishment of Ram to the forest for fourteen years.

The king was not prepared for such unusual demands. He tried to persuade the queen to ask for something else, but no. Kaikeyi was firm in her resolve. The king went for compromise in granting the throne to Bharat, but pleaded with his queen not to insist to send Ram to the forest. But still, no. Kaikeyi was firm on both the counts.

King Dasharath was heartbroken on listening to the resolve of Kaikeyi to send Ram to the forest for fourteen years. He could not imagine, even in dream, that his most beloved son Ram would be put to such an acid test. He knew that the separation from Ram would be the last thing his old and frail body could tolerate.

With a heavy heart, he pleaded with his wife, "O Kaikeyi, what has possessed your kind heart! Why has your love for Ram disappeared! Please say that you are speaking in jest, and that you are not serious about your two demands."

"Ask for anything else. Ask for many palaces and jewelry, ask for army of thousand of elephants and horses, ask for my life, but spare my Ram from the hardships of forest and banishment to the life of a recluse. I grant Bharat the throne of Ayodhya."

But, no. Kaikeyi was firm as a rock in her demands. Said she, "Come what may, you must keep your word of honour. If you fail, you will see my corpse at the sunrise next morning." She also reminded the King about the lofty tradition of keeping promises even at the cost of life in the Raghu dynasty.

The news reached the chamber of Ram and Sita, as also all around the palace, that something grossly inopportune has happened to the king, and that he is ill in the chamber of Kaikeyi. The prime minister - Sumant - was summoned by the king to fetch Ram to the chamber of Kaikeyi.

When Ram reached there he saw his father lying semiconscious on the floor full of grief and pathos. His eyes were filled with tears of desperation and sorrow. Ram pleaded with Kaikeyi to tell him what had happened to his father.

When the whole story of the promises etc. was told, Ram understood the situation very well. He knew that both King Dasharath and himself are caught in a situation that demanded supreme sacrifice. Bharat was not present in Ayodhya during all these happenings.

Ram was full of praise for Kaikeyi. Said he,

"O mother, you have bestowed a great honour upon me by asking for these two promises. Firstly, I agree with you that Bharat would be a better king than I. Secondly, what of fourteen years of forest life! Time will fly with wink of the eyes. But I must be grateful to you for giving me the opportunity to be close with the nature. Moreover, I shall personally look after the conditions of subjects in far off places of our kingdom."

" I would be more than happy to redress their grievances. And most importantly, I shall get the rare opportunity to submerge myself in spiritual practices to seek the God. The daily hectic life of the king otherwise also comes in the way of God-realization and meditation. And last but not the least, to uphold the word given by the parents is the duty of every son, even if it puts him to utmost suffering. It is a rare opportunity offered to anyone to die for the honour of his father."

Sita and Laxman decide to go with Ram

Thus, Ram genuinely felt nothing at such an arduous predicament. Everyone present was stunned to listen to the brave and high thinking of Ram. Respect for Ram doubled in everyone's heart.

But the daughter of Janak - Janaki (i.e. Sita), the newly married wife of Ram, was not to be left behind. After seeking permission from her mother-in-law, she spoke with dignity and composure to her husband, "O Lord, I will also accompany you to the forest."

Instantly many objections were raised by Queen Kausalya, Prime Minister, and Ram himself that for the newly-wedded queen it would not be proper to leave the comforts of the palace and seek difficult life of the forest. Moreover, her in-laws needed her care more than the able-bodied husband. Kaikeyi has not asked her to accompany her husband.

But Sita was not to be so easily put off. With firm determination she said to Ram, "Please do not deny me the chance of serving you when you need it most. I am your shadow, I have taken wedding vows to be with you in joy and sorrow, in palace or in jungle, in life and death. I cannot remain alive without you. If you still insist that I should stay here with your parents, I declare that I will jump in the river Sarayu after your departure!"

At last, when every effort of persuasion failed, Ram conceded to the request of Sita, his wife, to accompany him. And then comes the extreme sacrifice of a brother for elder brother.

Part 6 - Ram banished to forest

2007-12-15T21:06:00.001-08:00

Ram banished to forest

Laxman who was watching all the proceedings with some emotions, said, "O brother, Sita and you are like mother and father to me. A child cannot remain alive separated from his parents. Let me accompany you both so that I not only can serve you, but also protect you from the predators and the demons of the jungle."

" Otherwise, who would look after you when you sleep under the open sky or a small make-shift hut? Will not the tender body of Sita Ma suffer with efforts of labour all alone! O Ram, take me with you otherwise I would suffer like a fish out of water."

All eyes were wet with tears of distress and grief, except those of Kaikeyi and Manthara. The love between the brothers and supreme sacrifice of dutiful Sita made every heart heavy with tons of grief and pathos.

Next day the trio Ram, Laxman, and Sita gave up the royal silk and valuables and put on simple clothes fit for the forest life: robes of sanyasin. Sita still looked pretty without her ornaments, but every heart in Ayodhya was filled with despair and remorse. Every eye was wet with the tears of separation and sorrow. The palace was filled with the silence of grief.

Around the palace every inch of land was occupied by the people of Ayodhya. Some were sitting in the path, others were lying down as if to prevent their beloved to leave. Nobody was in a mood to allow them to depart. It was difficult to control the crowd, it was equally difficult to control the emotions.

But promise was a promise, not only for the royal family, but for every citizen of Ayodhya. Everyone knew that although Kaikeyi was harsh in her demands, but she could not be faulted on that account alone. She had every right to demand her two promises which the King Dasharath must keep, come what may.

If it created tragic condition of gloom and helplessness the people were willing to suffer stoically, without violence or revenge. Kaikeyi never was threatened, no, nobody ever thought of harming her. But the crowd made the departure of our heroes very slow. Ram advised all to remain calm and collected; to support the would-be king Bharat, and to look after the ailing king Dasharath and the helpless queens.

The night fell even as Ram-Laxman-Sita could barely cross the limits of the city. It was a painfully slow process to leave the people. At this juncture, minister Sumanta drove his chariot towards Ram and said, "My Lord, the people are asleep. Let me take you across the border quickly without much ado." Ram agreed and thus leaving all tired people behind, Ram-Laxman-Sita fled far off under the cover of night sky.

Story of Adivasi Chief Guhaka

Thus Ram-Laxman-Sita reached the banks of the river Tamasa. The small, simple village was predominantly populated by the outcasts Bhill, an aboriginal caste. The chief of this clan was Guhaka, a very wise man although illiterate.

These simple, hard-working, honest and poor people were neglected as no officer would visit them in distress or want. The revenue minister and officials would be content to collect their dues and report to Ayodhya 'everything is fine there'.

Thus, although a part of Ayodhya kingdom, these people were denied any chance of contact with the royal house or the king. However, despite their poverty and inconvenience, their chief Guhaka was aware of the noble character and pious nature of Ram.

He had also the news of the recent ill-fated happenings in Ayodhya. Therefore, he was waiting for the arrival of Ram-Laxman-Sita with great expectations and eagerness. He was keen to serve the nobility, and in particular Ram.

On their arrival, Guhaka arranged for their meals consisting of fruits and milk only as he was not sure whether other items would be accepted by the members the royal family. He saluted Ram from a distance, but Ram went a step ahead and embraced the chief as his old friend!

This unexpected gesture of solidarity beyond caste consideration on the part of Ram made Guhaka very happy. He could not control his tears that fell on the chest of Ram. Laxman and Sita were silent witness to this high drama of love between the two.

The night fell and arrangements were made for Ram and Sita to retire. The bed of straw was hastily prepared as Ram refused to enter the village and accept the hospitality of the chief, saying, 'O dear friend, I have taken the vow of leading a simple life in a forest. I cannot come inside your palace.'

It is important to note that Ram and Sita did not have any physical contact during these fourteen years of forest life.

Laxmana did not sleep for he had come to protect and serve Ram and Sita. He and Guhaka had night-long talk on the decency of Ram's character and divine qualities. According to Laxman, Ram as the God-incarnate and Guhaka as the devotee made a wonderful duo of peace, love, and tranquility.

Guhaka was also impressed with the insights that Laxman offered about the real nature of Ram as Brahma-incarnate. It is the Absolute GOD that has deliberately planned all this sport of forest-treading, banishment, etc. so that more democratic, peaceful, righteous, society without caste and creed, racial or ethnic hatred should emerge.

Moreover, the king Ravan, the mighty Demon King of Lanka was too powerful wicked, and unrighteous who required to be vanquished. Only Ram was capable of defeating Ravan, and hence all this play of forest life.

Part 7 - Story of Bharat

2007-12-15T21:05:00.001-08:00

Story of Bharat

What was the reaction of Kaikeyi and others when Bharat returned to Ayodhya? What happened to king Dasharath after Ram left for the forest?

As we know the minister Sumant accompanied Ram and company for some time. The idea was to persuade Ram to return back to Ayodhya; the argument was that Kaikeyi would repent her hastiness and accept her mistake. She would not mind Ram coming back and stay at Ayodhya, even if Bharat be the king!

But , no, Ram flatly refused to return back. He said to his minister, "O honorable one, I can understand your concern and love for me, but do not expect me to follow the course of action that has even minimum indication of cleverness, ambiguity, or suspicion. I have given my word to my father and people of Ayodhya to lead forest life of simplicity and renunciation for fourteen years, and I cannot think or act otherwise."

"It is not a question of comfort or privilege, it a matter of principle, truth, which one must even die to uphold. Don't I know that Sita who is so tender and inexperienced is suffering? But once decided, let us do our duty."

Bharat returns to Ayodhya

Thus Sumant, without success, had returned to Ayodhya. Meanwhile, news of these dramatic happenings was sent to Bharat who was far away from Ayodhya. He was told that king Dasharath sought his urgent meeting. He was not told about the banishment of Ram, role of his mother, and the critical condition of his father.

But when he entered the boundaries of the kingdom, he was aware that something was amiss. "Why the birds are not at their usual happy chirping? Why these cattle is dried up and thinned out? Why all people are so silent, instead of their usual fun and play; their eyes swollen as if with constant crying? Why the usual sweet music and singing at the palace not audible to his ears?"

He could guess of impending tragedy, but was not sure as to what exactly might have happened. He straight way went to the chamber of his mother and was pained to see his father lying semiconscious on the floor. He was angry as well as confused. With a firm voice he inquired of her mother,

"O mother, what is all this? Can anyone tell me what has happened to my father, who has brought this disgrace to him, and why is Ram not to be seen?" A series of rapidfire question, but no immediate answer! Who would describe this sudden catastrophe where the fault was of his mother Kaikeyi only!

Ultimately through the intervention of the ministers gradually Bharat came to know all the details of the happenings. He was flabbergasted that her mother would be so mean to take life of her own husband! How can she not feel the pain of separation from her son Ram! Then with language that was sharper than the razor's edge, Bharat takes her mother to the task.

Says he, "O mother, to call you mother is an insult to motherhood. Indian tradition does not allow to kill one's mother and hence I am desisted from doing so, otherwise any one other than you would have not remained alive for more than a minute after doing this to my father and brother Ram. Let the world know that from today you cease to remain my mother, I will not speak to you for fourteen years. From today onwards, my mother's place is taken by Kausalya and Sumitra."

Bending low down, he then lifted the head of his father in his lap and said, "O father, what should I do to pacify you? On one side there is that noble Ram and here I am so unlucky and useless to become the king at the cost of my father and brother. Why have I lived to see this unfortunate day! Please tell me father what is your command for me."

Dasharath dies separated from son Ram

Thus full of remorse Bharat did not know exactly as to what he should do. In a weak voice then, Dasharath said, "O my son, my end is near, I cannot live where Ram is not. The life force here draws its sustenance from Ram alone. But my request to you is to go and fetch Ram-Laxman-Sita from wherever they may be. After my departure from this earthly bond, I do not want the people of Ayodhya and all of you to suffer the agony of separation from Ram."

All eyes were wet. Bharat vowed to seek the forest-dwelling of Ram and to bring him back and offer him his legitimate right to throne. On hearing these words, the heart of Dasharath was pacified to some extent, and he breathed his last with repetition of 'Hey Ram, Hey Ram, Hey Ram.

Rishis praise Ram

Soon the trio reached the holy Ashram of the sage Bharadwaj. The sadhu received them with dignity and poise. The sage was already aware of the true nature of Ram and his mission:

"Whenever there is threat to righteousness, whenever vices prevail, whenever the saints and sadhus (spiritual aspirants) are threatened with unrighteousness, Brahman, with the help of His Maya-Shakti (Power) incarnates as Ram (or Krishna, etc.) on the earth."Why?

"To show the right path to the devotees and to remove the obstacles in their way by subduing the wicked."

After accepting the hospitality of tribal -low caste- people and thereby establishing a new and revolutionary precedence, Ram-Laxman-Sita proceeded ahead. They reached the bank of mighty and holy river Ganges.

The boatman (called Kewat in Hindi), washed the holy feet of the trio and made arrangements for taking them to the other shore. When Ram offers him the fare, the devotee (Kewat), eyes full of tears, describes the glory of Lord in a touching song. Says he,

"Sri Ram, the Almighty Redeemer, who ferries millions of souls across this ocean of worldliness, seeks himself to be ferried across the river today! Lord seeks help from his Bhakta! I must have done some good work in my past birth to get this opportunity to serve Ram. O Compassionate One, to deem my fare, I will wait for fourteen years on this bank of river till your return."

Seeking tearful leave from the boatman, Ram and company reached the holiest confluence of three rivers in India - Triveni Sangam of the rivers Ganga-Yamuna-Saraswati at Prayag, North India. The confluence of Bhakti -devotion, Jnana -knowledge, and Karma -action.

Part 8 - Bharat persuades Ram

2007-12-15T21:04:00.000-08:00

Bharat persuades Ram

Ram, Laxman and Sita proceed further

The Holy Trio reached the mountain top at Chitrakoot. Here they decided to stay for sometime and took last salutes from all accompanying friends and Rishis. They now wanted to remain all by themselves and lead the hard and simple forest life as directed by mother Kaikeyi. The poor forest people came with fruits and other food. They saluted the trio for their benevolence.

They were ever vigilant lest the leopards and other jungle animals should hurt these royal guests. Ram also loved these neglected tribal people. He understood their plight and hardships to earn their living and food. He was highly impressed with their knowledge of the plants and herbs, and equally for their concern and care to preserve the forest, the eco-freindly nature!

Bharat meanwhile was persuaded to take the reigns of Ayodhya in his hands, as it was thought unwise and improper that the throne of Ayodhya should remain vacant without legitimate king. Bharat did not agree to this. He said that only after meeting Ram, this whole affair can be sorted out and settled.

Kaikeyi, Kausalya, Sumitra, Gurudev Vashistha, many officers of the royal army and a huge population of Ayodhya accompanied Bharat on his 'pilgrimage' to meet Ram. Bharat also adored simple dress of sanyasin and started on foot as directed by the minister, Guhaka, and sages Bharadwaj and Valmiki. Thus, the party reached the base of Chitrakoot mountain.

The tribals, eager to protect their respected Ram-Laxman-Sita obstructed their path thinking them to be the invaders or enemy. But finding Bharat without bow and arrow and seeing tears in every eye, they desisted from attacking them. Some of the tribesmen rushed to the mountain top and explained the scene below. It took no time for Ram to know that his brother Bharat had come to meet him.

Bharat and his associates were escorted in the presence of Ram with due respect and poise. Seeing Ram-Laxman-Sita in a simple dress without ornaments and royal paraphernalia, Bharat's heart was filled with intense grief. His eyes gave vent to a flood of uncontrollable tears. Ram too could not check his emotions, and rushed to hug his beloved brother Bharat. No one spoke for a long time that appeared as eternity. Continuos flow of tears calmed their hearts and mind after a while.

Bowing down at the feet of Ram and taking the holy dust from them, Bharat politely said,"O brother, why did you not wait for my return? Did you also think that I would be pleased to get the throne of Ayodhya? How did you forget that without you Ayodhya, or for that matter whole of kingdom of universe, is like a mud puddle for me! Did you not know that mother Kaikeyi had committed a grave mistake which I was sure to rectify?"

" Now I invite you to return to Ayodhya and take the reigns in your hand. O brother, our father could not bear the separation from you and has left for heavenly abode. We have all become orphans now; your return is the only saving grace now. Otherwise everything is like food without salt."

Everyone was watching with dismay and respect the meeting of these two brothers. Nowhere on the earth such brotherly love was ever witnessed nor would be seen in future, they thought. Ram lifted the bent down Bharat, took him to his breast again and consolingly said,

"My dear brother, why do you also behave like common folk? Where has your bravery, discrimination, and self confidence vanished! Why do you think this to be hour of crisis? No my dear, this is not any crisis. The destiny should never be mistaken for tragedy."

"First of all you must never utter a single word against mother Kaikeyi. She is a lady of great honour and judgment. She has not committed any crime, he is not a sinner as you mistakenly believe. She has done a great favour to Ayodhya and mankind which will be revealed to you and others during these fourteen years."

"Yes, these fourteen years are offered to me by her to spread my kingdom of peace, equality and social justice. Even though ordinary folks may rebuke her for her actions, the wise and learned would bow down to her in reverence for the unparalleled opportunity she opened up for me to establish the rule of Dharma!"

"Hence do not grieve. Go back to Ayodhya and rule as a noble, wise, and a kind king for the welfare of all irrespective of caste and social status. See that injustice is firmly handled with a blend of kindness. Ensure that aspirations of all are fulfilled."

Gradually Bharat could see reason. The rule of heart shifted to rule of intellect. He took a vow in front of Ram and others, saying, "O Ram, I agree with what you said. but remember, I will take care of Ayodhya on your behalf from my ashram in a nearby village. The throne will be decorated with the wooden sandals of your feet which I beg you to give to me. I refuse to enter Ayodhya till your return after fourteen years. If you fail to show up after fourteen years I will immolate myself on the burning pyre."

When it was found that the resolve of Bharat was final, Ram agreed to his conditions and gave away his wooden shoes to Bharat who carried them on his head to Ayodhya.'

Part 9 - Life in forest

2007-12-15T21:01:00.002-08:00

Life in forest

At Chitrakoot, Ram, Laxman, and Sita passed their time in prayers, repetition of Lord's name - japa, Yoga and meditation. Laxman used to collect food items for morning and evening meals. Ram and Sita used to collect fresh flowers for preparing beautiful bouquets and garlands. The hut used to be decorated with these flowers, and at times Sita would be pleased to adore a flower or two in her long and beautiful hairdo.

Sita used to cook the food which consisted of roots, vegetables and milk preparations. In the evening supper consisted of fruits and milk alone. Thus they lived a very simple and peaceful life. Everyone was very happy. Thoughts of dissatisfaction, inconvenience, and longing for palace life never entered their mind anytime.

Many sages and Rishis, engaged in various spiritual practices and austerities, came to Ram for his advice in seeking God. Discussion went on the subjects like devotion - Bhakti, Karma -action, knowledge -Jnana, and meditation etc. Study of Holy Scriptures and Books was an added pleasure when Ram used to enlighten them about the nuances and subtleties of the philosophical arguments therein.

Peace and tranquility descended on the land. Nature was equally hospitable to them with plenty of clean and fresh springs, healthy crop, fresh vegetables and fruits. It is believed that for more than twelve years the holy trio lived at Chitrakoot. Later they decided to move southward where the demons were creating lots of difficulties for the common folk to live peacefully.

These Rakshasas (demons) used to beat up the sincere spiritual aspirants - sadhus and sanyasins - and used to obstruct their religious rituals. The purpose of Ram to incarnate on the earth was to destroy these selfish and wicked demons and free the land of evil tendencies so that righteous rule of truth, simplicity, love, and worship of God were re-established again on the earth.

Journey further southward

The party thus moved to the forest of Dandakaranya in central India. The place is known as Panchavati near present- day Nasik. Two huts known as parnakutis were erected for Ram-Sita and Laxman respectively. On their way to Panchavati Ram met sage Atri and Agasthi and discussed certain aspects of devotion and karma theory.

Story of Shurpankha

One day Ram and Laxman were sitting a distance apart near their forest dwelling. As it happened Shurpankha, sister of Ravan, was passing from there. She was an ugly looking widow, but was ambitious and powerful because of protection assured by her brother, the mighty King of Lanka, Ravan. She fell in love with Ram at first sight!

With her maya power she changed herself in a very beautiful maiden and approached Ram with a lady-in-love like gestures. As she came near, Ram inquired, "O lady, who are you, what can I do for you?" Shurpankha replied, "O handsome one, I have fallen in love with you. I am also beautiful, therefore, please marry me."

In those days polygamy was not unusual in common people, and hence such requests were natural. But Ram never dreamt of any other woman as his wife other than Sita. He had vowed to monogamy. Moreover he could very easily see through the plan of Shurpankha. It did not take him more than a second to know the real nature of the beautiful woman in front of him.

But he also decided to play some joke on her. Therefore Rama said, "O lady, I am sorry I cannot marry you. I am already wedded to one wife, Sita. But my younger brother, Laxman who is sitting there is still unmarried and he may be pleased to marry you. Why don't you approach him!"

Shurpankha agreed and went to Laxman with similar request to accept her as his bride. Laxman also was in a jolly mood. He told her to go again to Ram because at present he did not have any plans to marry. Thus, three or four times Shurpankha was shuttled between the two brothers. At last her patience gave way and she came to her original form and threatened to kill Ram and Laxman.

At this folly of hers, Laxman was irritated and as a result cut her nose and ears with the arrow. Bleeding and in rage, she fled to one of her brothers, in nearby forest. The demon, brother of Ravan and equally powerful as Ravan, marched with a huge army to put an end to the tormentors of his sister. A great fight broke out and ultimately the demons were defeated.

Seeing the end of his brother, Shurpankha rushed to her second brother Ravan and narrated the whole story. Ravan was puzzled. He could not understand that a single sanyasin- like person could defeat his brother and his army. He thought over the matter and came to the conclusion that Ram must be God incarnate and nobody else. But he promised his sister that he would take revenge of her insult.

Part 10 - King Ravan of Lanka

2007-12-15T21:01:00.001-08:00

King Ravan of Lanka

Ravan was the king of Lanka. His prosperity could be judged by the fact that his Lanka - capital city - was built in gold. Everyone had enough of food and shelter. Except for his brother Vibhishan, and to some extent his (Ravan's) wife Mandodari, rest of the people in his kingdom followed Ravan's path of material enjoyment as the goal in life.

He had a huge army to defend his kingdom which was rarely threatened and nobody even imagined or dreamt that it would be. Moreover, the location of his capital was such that outsiders could not venture to reach there, as a sprawling sea separated it from the far-off land.

Ravan was the mightiest king on the earth in his time. He was very learned and accomplished person. He was great devotee of Lord Shiva, and had obtained the boon that he would not be killed by anyone other than the Lord Himself! He was well- versed in Vedas, and other scriptures.

He used to worship Lord Shiva daily. His bravery, courage, and expertise in the use of all types of instruments of war (like bow and arrow, mace, sword, so on) was acknowledged by everyone.

Moreover, he was gifted with special supernatural powers known as Mayawi-Shakti. With its help he could fly in the air, become invisible, could throw rain, fire, or thousands of arrows in a war encounter. He had many other powers granted to him by Brahma God as well. Even then,why call him wicked or evil? This was because he was selfish!

He was interested in using all these powers for himself only, and that too to gratify his senses alone. He did not believe that all spiritual disciplines and worship are meant to seek refuge at the Holy Feet of his Chosen Ideal, but wanted to make use of all such powers to rule over the world as an unconquerable King.

Thus he was full of lust, pride, anger, covetousness, infatuation, hatred, and jealousy. These tendencies, according to our scriptures, cause the downfall of a man and hence such persons are called Demons. They are engrossed in a life- style where they are blind to the values of compassion, kindness, and service.

They practice unrighteousness and do not allow the devotees or sadhaks to pursue their spiritual practices to seek God (or Self or Truth, or Atman or Brahman). Religion takes a downhill course.

Hence God incarnates to destroy them(unrighteous people) in order to establish means and ways of righteousness.That is how Ram incarnated as an Avatar.

Ravan becomes furious

As Shurpankha, his sister, narrated the insulting treatment meted out to her by the two brothers Ram and Laxman, anger rose high in the heart and head of Ravan. Fuel was added to fire when Ravan heard that Sita, wife of Ram, laughed at the cutting of the ears and nose of his sister. He decided to avenge this insult. Pacifying her sister, he decided to reach the Dandakaranya to kidnap Sita as a way of revenge!

Ravan plans abduction of Sita
-The Story of Golden Deer

Ravan made all the arrangements to start for his mission. Meanwhile, his minister, Marich, offered his help to accomplish his mission. Near the Panchavati, Marich changed himself in the form of a beautiful golden deer! Jumping here and there, it caught the sight of Sita. Ram and Laxman were also present in the hut. Sita pleaded, "O honorable Ram, look, what a wonderful golden deer is roaming around our hut. I am very much desirous of having his skin for my use. Will you not bring it for me?"

Ram tried to dissuade her from such disturbing thought, but Sita did not desist. She insisted to have the skin of golden deer. Ultimately Ram acceded to her request. Calling attention of brother Laxman, Ram said, "O brother, I am going after the deer to fetch its skin. Be vigilant and protect Sita in case of any difficulty or predicament. I do not know why I have this premonition of calamity befalling us."

Laxman promised to look after Sita. As soon as the deer - demon Marich - got the hint of Ram coming after him, he fled with the speed unheard of. It went far away. Ram ran after the deer in great speed but could not shoot his arrow as the distance between the two was always great. At last Ram shot his arrow which mortally wounded the deer.

On falling to the ground, deer Marich shouted, mimicking the voice of Ram, "O brother Laxman, rush to help me, I am wounded." This he repeated thrice in a very loud voice that would reach the ears of Sita and Laxman. On hearing the cry of her husband, Sita asked Laxman to rush to help Ram.

Part 11 - Ravan abducts Sita

2007-12-15T21:00:00.001-08:00

Ravan abducts Sita

The Laxman-rekha

Laxman was in a fix. He knew that Ram could never get hurt, and secondly he was specifically asked by his elder brother to remain by the side of Sita. If he leaves Sita, he disobeys Ram which might bring some misfortune, and if he does not proceed to help Ram, Sita is displeased!

Still, as per the voice of his conscience, he requested Sita to remain calm as no difficulty can come Ram's way. She might have imagined the voice as of her husband. However, Sita was persistent in her demand that Laxman must go to Ram's rescue. At last, with a heavy heart, Laxman decided to go in search of Ram.

Before leaving Sita alone, he drew a line -the Laxman Rekha - that Sita should never cross. (In the event of any one including Sita crossing that Laxman Rekha, the person was sure to get burnt.) Sita promised not to cross the same.After that, Laxman went in search of Ram and the deer.

Ravan lifts Sita

Here near the hut, Ravan made his appearance as he was sure Ram and Laxman could not come back soon. He also, through his Mayawi Power changed himself into a monk - Sanyasin and as the custom went, came to the hut of Sita begging for food. "Bhiksham dehi mai", said Ravan to Sita. (Give me food, O mother.) [In India, today also, it is customary to give alms and food to the begging sanyasin.]

With a tray of some fruits and food Sita came out of the hut at the call of the 'guest' at her door. However, she did not dare to cross the line drawn by Laxman lest she should get burnt, and hence, she offered the bhiksha from well within the limits of Laxman Rekha.

Sanyasin Ravan was also equally aware of the power of that line, crossing of which was sure to see his end! Therefore, pretending to be unhappy at Sita's reservation in serving a 'holy person' from a distance, he shouted, "O noble lady, have you forgotten the lofty and honoured tradition of your clan? How can I accept the alms given with reservation and insult! Please come out and give the offerings with propriety and decorum befitting your Aryan tradition."

Thus influenced, no sooner did Sita cross the line than the mighty Ravan took his chance and lifted Sita on his shoulders and fled away. The terrified lady shouted for help, but of no avail. Soon Ravan was flying high in the sky to take an aerial route towards his capital city -Lanka. Sita's cries for help could not reach distant Ram and Laxman.

Story of Jatayu

A vulture named Jatayu staying on the nearby tree, and a great devotee of Ram, was quick to respond. He could not keep quiet at the plight of helpless Sita although he knew that he was no match for the mighty Ravan. He was not afraid of him even though it was clear that he would get killed by obstructing the path of Ravan. But he decided to save Sita from the clutches of Ravan at any cost.

Taking the name of Ram, he attacked the escaping Ravan within his whole might. His sharp nails and the beak tore flesh from the body of Ravan. Ravan also attacked Jatayu with his sword. The fight went on for quite some time. Jatayu was bleeding from the wounds all over his body. He was exhausted with energy drained out of his wings. At last, Ravan cut off his wings and Jatayu fell to the ground.

His mission was not yet complete though. He wanted to meet Ram in his last moments and also tell him about Sita. Therefore, although on his death bed, Jatayu went on repeating the name of Ram -- Ram, Ram, Ram.

Laxman reached the spot where Ram had just killed the demon Marich. Laxman found Ram unharmed as he expected. He told Ram how Sita forced him to rush for his (Ram's) help on hearing the cry.

It did not take long for Ram to put together all the demonic tricks played by Ravan and Marich. He feared that Sita might have landed in great difficulty. Therefore, the brothers rushed to the hut at Panchavati. They were very much apprehensive at the errie silence surrounding the hut.

"O Sita, come out; where are you", they shouted. But how could Sita respond! She was not there. The brothers began their search near and around the hut, in the nearby forest, and went on and on. With tears in his eyes, Ram asked the shrubs and the creepers if they had seen his Sita. He inquired of animals and the trees whether they had any knowledge about Sita.

Then, a faint voice "Ram, Ram, Ram..." was discernible from a short distance. They turned towards the voice and found to their dismay, Jatayu lying on the ground reciting the name of Ram. Ram took the wounded bird in his arms and inquired as to who had injured him so ruthlessly. Jatayu told them about Ravan, how he had kidnapped Mother Sita, and had fled to the South. He exhorted Ram to follow the wicked demon and rescue the holy Sita.

At last, the pious Jatayu bowed down at the holy feet of Ram and breathed his last in the lap of his chosen ideal. After performing the last rites of Jatayu, Ram and Laxman started southwards in search of Sita.

Part 12 - Story of Shabari

2007-12-15T20:59:00.002-08:00

Story of Shabari

On their way southwards Ram and Laxman passed through many difficult terrain. The forests were sparsely populated. Occasionally, one encountered an ashram of a sage with a small village around it. One such ashram belonged to rishi Matang whose heart grieved for the lowly and downtrodden.

In his ashram, one tribal devotee of Ram, named Shabari, used to stay. She used to keep the place clean and tidy, and along with that she also performed her jap -repeating the holy name of GOD, did her ritualistic worship by offering flowers etc., and sang many songs in the glory of the Lord. Her chosen ideal was Ram for meeting whom she was waiting for a long time.

Years passed by; Rishi Matang became old. When he was on his death-bed, he called Shabari near him and said, "Look, O devotee of Ram, your tapasya -austerities - and spiritual longing for Ram would not go in vain. Sri Ram is sure to visit this ashram. This I can say on the basis of my spiritual power."

" Therefore, after my departure, I plead you to wait for Ram's arrival. Hence take charge of this ashram and live in peace and as a devotee of Ram. Your efforts would be rewarded in due course of time." So saying, the rishi passed away.

Simple hearted, poor, and belonging to lower caste, Shabari did not know much about running the ashram. Soon everyone left her. The birds, the flowers, the shrubs and occasional domesticated animals became her friends. But she had full faith in the words of her Guru Matang. When he had said Sri Ram would come to that ashram, she could not disbelieve those words.

Hence Shabari used to clean the place early in the morning, collect fruits, and would wait looking at the distant road for her Ram to come. Every day this was her routine. Every day she thought "Ram would definitely come today!" In these days of eager wait and expectation of seeing her Ram, she forgot all about her rituals, worship, japa or songs! She forgot about day and night, month and year as well as the seasons.

Rains were replaced by the winter, winter turned into summer of scorching heat, but Shabari had lost her interest in everything. For her, the sun rose with the definite hope that her Ram would come that day and she would be able to serve him.

These long years of wait turned Shabari into an old woman. Her eye-sight became dim and the hearing was affected. She had no remorse. She continued to keep her tiring body busy in her routine of cleaning the ashram and collecting fruits for Ram.

One day, at last, Sri Ram arrived in the ashram. Pleasure of Shabari knew no bounds. The long- awaited desire was fulfilled. Falling at the feet of Ram she said, "O Ram, I cannot describe your kindness in words. When so many great sadhaks (rishis and munis and yogis), cannot seek your Grace even in many births, you have come to me so soon."

So saying she washed the holy feet of her chosen ideal and offered him berries which she had collected from the forest that morning. And the beauty of the relation between the true Bhakta and the Lord was such that Ram was happy in eating the same fruit that had been tasted by Shabari herself, lest the fruit should be sour or bitter!

Laxman, with tears rolling down his cheeks, was silently observing the pure love between God and the devotee. Until now he used to think that there was nobody on the earth or heaven who loved Ram as dearly as he did. But today, Shabari proved him wrong.

When tears dried down in the eyes of Shabari, when her voice was not choking, when she lifted her eyes from the holy feet of Ram, then Laxman bowed down at the feet of Shabari and said, "O mother, your love for Ram will be remembered for ever in this world. I bow down in reverence to the great devotee of Sri Ram."

Then Shabari inquires about the purpose of their hard journey. Ram recounts the sad tell of kidnapping of Sita, etc. Reflecting upon the facts, Shabari directs them to go further southwards to Pampa lake and to Kishkindha where the monkey king Sugreev and the great Ram-devotee monkey Hanuman would be of great help in their search of Sita.

Part 13 - Ram meets Hanuman

2007-12-15T20:59:00.001-08:00

Ram meets Hanuman

Ram and Laxman left the ashram of Shabari and reached the Pampa Lake further South. It was a pleasant site; the water of the lake was sweet and clear. All animals were seen drinking from the same spot. Rivalry and cruelty was foreign to the spot. Surrounding trees were blooming with fruits and flowers.

Here the two brothers rested for a couple of days. The evergreen sage Narad visited Ram to seek advice on the nuances and subtleties of Bhakti - the Yoga of Devotion or Worship. The expressions of Bhakti in a spiritual aspirant were discussed. Ram told Narad about the nine types of Bhakti :

1.One who enjoys the association of Sages is Bhakta. And who is a sage? In whose presence one gets peace and happiness of mind and soul is a sage.

2. Second Bhakti is to listen to the stories and glory of God with all humility and love.

3. To worship the holy feet of one's Guru (Teacher) and to serve him as per one's ability is third bhakti.

4. To have firm faith in the teachings of scriptures and Mantra, Japa, etc. is another form of worship.

5. To control the sense organs, and to be able to stabilize the mind in the constant remembrance of the Lord is one form of Bhakti.

6. To attempt to visualize the same God in everything and in all situations is the next form of Bhakti.

7. To remain contented, non covetous and satisfied in whatever condition the Lord has placed one in is the eighth type of devotion, and

8. To lead a simple guileless life, not to injure or harm anyone, to have firm faith in the existence of God, and to be equal in pain and pleasure is the last form of Bhakti.

9. One who attempts to acquire anyone of these virtues is a Bhakta -devotee of the Lord.

Meeting of Ram and Hanuman

Soon Ram and Laxman reached the foothills of Rishyamuk mountains. Here the king Sugreev of the monkey clan was staying with his ministers and friends. One of them was the mighty Hanuman, the noblest devotee of Ram. This intelligent monkey was well-versed in all the scriptures and was pure by thought, words, and deeds.

He had vowed to remain celibate all throughout his life, and therefore he looked at every woman as mother. His devotion to Ram was eternal, and he thought himself to be the most obedient servant of Ram! This sadhana with servant attitude is called as Dasya-bhav. Hanuman is worshipped all over in India as the deity of purity, power, and eliminator of all evils.

On seeing the two foreigners coming to the mountain, Sugreeva asked Hanuman to see with what intentions these two had come to Kishkindha. Accordingly, Hanuman came down as a Brahmin priest, and inquired, "O noble ones, who are you and what brings you here? It seems you are warriors but you have taken to life of sanyasins. Why is it so? O delicate ones of royal origin, your feet are having blisters due to this rough terrain. Please tell me about yourselves."

Thus spoken to with modesty and humility, Ram answered, "O Noble Monkey, we are the princes from Ayodhya. My name is Ram and he is my brother Laxman. As it happens, some demon has kidnapped my wife Sita and we are moving in search of her. And by the way who are you, who speaks to us with such devotion and love?"

No sooner did Ram speak thus, than Hanuman realized that he was face to face with his Ishtha -- Lord Ram. The amnesia of this birth suddenly vanished and Hanuman could see the glorious form of his Master full of effulgence and grace.

With tears in his eyes, he prostrated at the lotus feet of Ram and said, "O Lord, you have taken such a long time to come to your devotee that this Hanuman has almost become an ignorant fool not to recognize you. What a foolish question to ask - who are you!"

Ram lifted his devotee and put him to his breast, patting him on his back. The tears flowed freely from the eyes of Ram and Hanuman. Laxman who was astonished to see the second devotee (first one was Shabari) whom Ram loved more than him (Laxman). But jealousy! No.

Laxman was an intelligent devotee of Ram, capable of understanding that Sri Ram had all types of Devotees who come to earth to contribute their mite, and help Ram in his mission. Therefore, he also hugged Hanuman with the same love and reverence.

Part 14 - Story of Sugreev and Vali

2007-12-15T20:58:00.001-08:00

Story of Sugreev and Vali

Soon Ram and Laxman were invited to visit the camp, where, with the help of Sugreev and other friends, they were sure to find out some way to locate as to where Sita could have been taken away. On his meeting with Rama Sugreev told this life story to him:

Sugreev had run away from his kingdom in the fear of his elder brother Vali. Vali was very powerful and cruel king of Kishkindha. He had once defeated the mighty Ravan also. As it happened, once a demon Mayawi challenged Vali's supremacy.

Vali accepted the challenge and fight broke out between the two. They entered one cave and continued their fight inside. Vali specifically told Sugreev to remain stationed at the mouth of the cave and wait for him for fifteen days. "I will kill this demon and return", Vali told Sugreev.

But even after more than fifteen days, nobody returned. One day, blood was seen flowing from the cave and Sugreev thought that Vali must have been killed, and it was likely that the demon would kill him too. So Sugreev ran away to his kingdom and waited for Vali. But Vali did not return even after a few weeks. Therefore he declared himself to be the new king in place of Vali.

A few months passed thus. The injured Vali recovered from his wounds and regained his strength to return to his kingdom. He was trembling with rage when he found that his unfaithful brother has acceded to his throne. He suspected foul play and thrashed Sugreev almost to death. Somehow Sugreev escaped and ran for his life to take shelter on the heights of Risyamuk mountains.

Further, Ram was told that Vali had also forcefully taken his (Sugreev's) wife as the new queen. Sugreev and Hanuman pleaded that Vali was unjust and cruel king and his rule was causing immense hardship and suffering to the people of Kishkindha. Hence, Ram must put an end to his life and make Sugreev the king again.

Ram Kills Vali

Ram agreed as he had seen that although Sugreev was a coward fellow, he was not wicked. He had not occupied the throne intentionally or through scheme. He really believed that Vali was killed in the fight. Therefore, Ram accepted him as his friend and promised to eliminate Vali.

Accordingly, The party left for the capital city and Sugreev, under the instructions of Ram, challenged his brother to come out and fight for the final decision as to who should rule Kishkindha. During the fight, Ram put an end to the life of mighty Vali with a powerful arrow. Sugreev, thus was reinstated as the king. He promised Ram to help him in finding out the whereabouts of Sita. Accordingly, plans were drawn and four groups were formed to reach out East, West, North and South territories.

Search for Sita starts

Son of late Vali - Angad - had joined his uncle and Ram in this mission. He became a great devotee of Ram. Jambuwant, a bear, also came to help them. Thus Ram, Laxman, Hanuman, Sugreev, Angad, and Jambuwant headed south where chances of finding Sita were highest.

Part 15 - In Search Of Sita

2007-12-15T20:57:00.002-08:00

In Search Of Sita

The urgency of finding Sita was visible in the movements of these devotees of Ram. It was decided that both Ram and Laxman should take rest and wait for them to bring the news of the whereabouts of Sita. Thus Hanuman, Angad, Jambuwant, and others reached the southern tip of India. The vast Indian Ocean was seen spread out as a limitless expanse.

No one knew what to do next. Hanuman was not prepared to return back to Ram without definite news of Mother Sita. He would rather put an end to life than go empty-handed to his Master.

Thus, confused and with anxiety-laden heart, almost dejected, these mighty Ram Bhaktas sat down on the rock near the sprawling ocean shore. Behind them, in a cave not far off, a huge vulture, almost famished with hunger, was pleased to see these people as his prey!

Sampati was his name. His sense of hearing, vision, and smell were phenomenally acute. His power was such that he could eat a person in one bite! Thus, to satisfy his age-old hunger, he decided to attack one of them.

But, just then, he heard Hanuman talking about Jatayu: How he had tried to protect Sita from the hands of Ravan. The sudden surprise of Sampati was attributed to Jatayu being his brother!

To know more about Jatayu and his fate, Sampati went near the group and inquired, "O noble ones, who are you? From whence do you come to this remote and lonely place? And may I know the details of your reference to my brother Jatayu?"

Thus spoken to, Hanuman narrated the valiant sacrifice Jatayu made in the attempt to rescue Sita. He further told Sampati about Ram, Laxman, and Sita, and how Ravan had kidnapped Sita. They had come to that remote place in search of Sita.

Sampati thought over the matter. When he realized that Sri Ram - the Lord Himself - had liberated the soul of his brother, he also decided to help Ram in his mission to eliminate evil from this earth.

Sita located in Lanka !

Sampati could see miles ahead across the sea. His penetrating vision could visualize every tiny detail on an island there. And, yes, on the island of Lanka, was seated a lady under the tree in a beautiful garden - Ashokvan.

He realized that it was the kingdom of the mighty Ravan. He could also see that Sita was under arrest and many watchful eyes were on her, mostly of demon lady-servants of Ravan. He narrated the scene to others. Angad, Hanuman, Jambuwant and others were full of joy.

But their joy was short-lived. Hanuman said that it was useless to go to Ram without positive proof about Sita. Someone must go there to actually talk to Sita, confirm and return after which they should inform Ram. For this purpose, said Hanuman, he had already brought the royal and private ring of Ram familiar to Sita on the basis of which someone could give Sita guarantee of early help and safe return back to Ram.

However, the question as to who could go to that far-off land sprang up as a problem for which the answer was not forthcoming with ease. Sampati said that he could not go as he had become old and the power in his wings had left him. Angad said, if I was asked to go on land I would go any distance; but water! No, it was not possible for him to swim or jump so high and long.

Then Hanuman, the great Yogi, sits in meditation, repeating the holy name of his Chosen Ideal - Ram.

Part 16 - Hanuman Reaches Lanka

2007-12-15T20:57:00.001-08:00

Hanuman Reaches Lanka

During his meditation, Hanuman became aware of tremendous physical, mental, and spiritual powers bestowed upon him by the grace of the Lord. He became conscious about his ability to fly, become as big as the mountain, or as small as an atom.

If he willed, he could become invisible or carry out such unusual physical feats which were not possible for an ordinary mortal.

Waking from his deep state of introspection or meditation, the humble, but brave and powerful Hanuman mentally saluted Ram with firm resolve to conquer Lanka and seek release of Sita from her mental and physical sufferings.

"Jai Sri Ram" became the inspiring slogan for everyone to fill themselves with freshness and courage. The dullness and despondency, the anxiety, apprehension, and depression gave way to hopes of victory.

Hanuman said, "Dear brothers, Sri Ram has infused special powers in my life. I am sure I shall be able to cross this ocean in one jump."

Hanuman Leaps to Lanka

Everyone was delighted and shouted "Jai Sri Ram". Hanuman made himself big and tall and flew off to the distant Lanka across the ocean. He landed at the closed doors of the capital city that were guarded by the terrifying and vicious demons.

He killed them one by one and entered Lankan kingdom. He made himself small and roamed in the city for further information on the whereabouts of Mother Sita. He searched for the way to Ashokvan where Sita was held hostage.

Everywhere, Hanuman saw people deeply engrossed in sense enjoyment. Physical pleasure was all that people cared for - a tamasik indulgence, hedonistic preoccupation! Temples and places of worship were deserted or filled with blood of sacrificed animals whose meat was enjoyed by noisy demons.

Hanuman Meets Vibhishan

Hanuman could not tolerate all this. He was purity personified, being sattvika by nature. He could not find any food of his taste. He started searching for someone who would be pious, simple, and religious by nature. Then as he was passing by a palace building, Hanuman heard a faint repetitive name of Ram -- Ram, Ram, Ram!

Who could be the one in Lanka taking the holy name of Ram! Hanuman wondered. With caution and care, he opened the gate of that palace-like building to find a demon couple worshipping the Lord and singing praise in the name of Ram.

Hanuman saluted them in the name of Ram. It was surprising, but true, that this great devotee of Ram was none other than the younger brother of Ravan called as Vibhishan! Hanuman was accorded a very warm welcome by Vibhishan and his wife.

The talk went on to the ungainly and self-destructive height of "pride and ambitions" which Ravan harbored. He did not approve of his brother Ravan lifting Sita from Panchavati. It was sure to lead to the downfall of the person as well as the people of his kingdom.

Vibhishan had tried to persuade Ravan to see reason and set Sita free. It was improper and selfish to act this way. A mighty king should not have thus kidnapped a noble queen, already married to someone else.

Moreover, despite threats, Sita was firm not to marry Ravan. And if at all Ravan forced any such move, Sita could and would immolate herself in self-created FIRE OF PURITY. This fire of purity would never allow Ravan even to come near Sita or touch her.

Thus, all attempts of Ravan to convince Sita for marriage were futile. In addition to the opposition from Vibhishan, Mandodari, wife of Ravan was dead against Ravan's intention of taking Sita as his best wife. All this had made Ravan angry; and as is well known, anger makes the person blind to see reason and rationality.

Vibhishan told Hanuman every detail about Sita. He told that Sita at that time was kept under the care of lady servants at gardens of Ashokvan. Ravan had disallowed Vibhishan to enter that garden where Sita was kept in custody.

It was left for Hanuman to try his own way without any help from within Lanka. But he was pleased to find a wonderful 'brother devotee' Vibhishan, as his friend and informer who would prove very useful for Ram to enter and conquer Lanka, and free Sita.

Part 17 - Hanuman meets Sita

2007-12-15T20:56:00.000-08:00

Hanuman meets Sita

Vibhishan detailed Hanuman about the whereabouts of Sita. He showed the way to Ashokvan where Sita was kept captive. He also warned Hanuman to remain vigilant and cautious as Sita was guarded by police-women loyal to Ravan. Moreover, whole of Ashokvan was surrounded by armed guards who would not hesitate to kill any intruder.

Thus forewarned, Hanuman saluted his newly-formed friend and left for the garden for his first meeting with Mother Sita. It was easy for Hanuman to jump and climb the trees, to hide himself in the bushes or the leafy branches.

He could, in addition, at his will, become very small and thus escape the attention of the guards. At last, Hanuman entered the garden. He could see an assembly of women around one Aryan lady whom Hanuman immediately recognized as Sita.

Condition of Sita in Ashokvan

The question vexed Hanuman's mind as to how to present himself before Sita. The problem had two dimensions:

(1) Sita was surrounded by many attendants, and

(2) Sita might take him to be a demon in the form of an impostor-monkey!

She would refuse to accept him as a friend and devotee of Ram. Hanuman was sure that the second problem would be solved as he had brought the ring from Ram which Sita was sure to recognize as authentic.

Just then, Hanuman heard shouts of 'Lankapati Ki Jai Ho -Victory to King Ravan'. Hanuman saw Ravan approaching the garden. Immediately he jumped up the tree under which Sita was seated. He hid himself nicely on one of the branches and decided to observe the proceedings below from there.

Ravan came towards Sita. His wife, Queen Mandodari and a few other maid servants were accompanying the King. Ravan addressed Sita thus: "O beautiful lady, why do you persistently refuse my proposal of marriage? I will treat you as the first honorable queen of this vast empire. However, if you still think that Ram would come and seek your release, I am afraid, you are sadly mistaken. Nobody ever has dared to attack my kingdom, and if anyone does dare so, he and his army will be destroyed within days."

"Probably you are unaware of my power. Therefore, for the last time, I modestly ask you to become my wife. It would be an honour to you and a joy for me."

So saying, Ravan gave three day's time for her to finally make her decision. The negative answer would call for Ravan's wrath. The thin and emaciated Sita did not answer. How can she utter a single word when her whole mind and heart was engaged in constant prayer and Japa of Ram!

The scene below aggrieved Hanuman very much. For him, Sita was the embodiment of purity, simplicity, and tolerance. Impulsively, he wanted to jump and attack Ravan, but better sense prevailed. He knew that it would be counter-productive to act in haste. With a heart full of mixed feelings of anger, pity, and helplessness, Hanuman started praying to Ram to give him courage to fulfill his mission of rescuing Sita from the clutches of Ravan.

Just then Mandodari, the queen of Ravan, intervened and told Ravan not to trouble a noble married woman with his harsh words and ungainly demands. He told her husband to return Sita to Ram without delay, and with full honor and grace.

But Ravan called Mandodari fussy and lacking faith in the prowess of her husband. It was not unusual for a king to have two ( or more) wives; and secondly Ram had insulted his sister Shurpanakha which required to be avenged.

Hanuman meets Sita

Hanuman listened to all these arguments but kept quiet. When Ravan left with his troupe, Hanuman decided to present himself before Sita. He silently dropped the ring bearing the name and seal of Ram in the lap of Sita.

Surprised, Sita looked up to find a mighty monkey staring at her! But her surprise turned into emotion of joy when she found the ring to be genuine: of her Master Ram.

She therefore, beckoned Hanuman to come down. With folded hands, Hanuman presented himself before Mother Sita, tears pouring down his eyes. His voice was choked with emotion. He described how Ram was also suffering the pangs of seperation. He assured Sita that soon Ram would come, conquer Ravan and take her back.

It would be logical here to think that Hanuman should lift Sita and fly across the ocean to reach his friends, and thence to Ram, and the story would have a pleasant end! But, no. Three factors are to be considered here.

1) That Hanuman was celibate from birth and had vowed to remain so throughout his life. Therefore, it was impossible for him to touch a woman without the permission and in absence of her husband;

2) That Sita also had vowed to remain loyal - faithful - to one man as her husband, and sitting over the shoulder of another person without permission and in absence of her husband would break her vow.

3) And to end the story at this juncture would be meaningless as the mission of Ram to end evil and wickedness and re-establish the rule of righteousness - the purpose of Divine Incarnation - would be incomplete.

It required putting an end to Ravan and his associates, and rewarding Vibhishan for taking side of Truth.

Part 18 - Hanuman plays Havoc

2007-12-15T20:55:00.002-08:00

Hanuman plays Havoc

It was decided that Hanuman should return and inform Ram about Sita's captivity so that he would come with his army and seek her release by defeating Ravan. Thus, taking leave of Sita, Hanuman wanted permission of Sita to eat some fruits from the trees around. He was very hungry. Sita permitted Hanuman to satisfy himself.

Hanuman uprooted many trees so that he need not jump to pluck the fruits high up. The noise brought many guards to the scene. They tried to arrest this big mischievous monkey which was causing damage to their beautiful garden. But powerful Hanuman overpowered everyone of them and beat them up severely.

Someone ran to the royal chamber of Ravan and described how 'a monkey was causing havoc in Ashokvan'. Ravan was surprised to listen that an ordinary monkey could single- handedly beat up his powerful men! He, therefore, sent his son Indrajeet to arrest the monkey and bring him to the royal court.

Hanuman surrenders!

As ordered, Indrajeet, the powerful and obedient son of Ravan, reached Ashokvan to find the place in the most chaotic state. The trees were uprooted and the demon- guards were running here and there to save their lives. Hanuman was as if making fun of them. Full of anger, Indrajeet challenged Hanuman to fight with him instead of his servants, saying,

"O monkey, you have done a great harm and insult to the kingdom of Ravan. I have come to arrest you and if resisted, I would send you to hell by killing you." Thus saying they both were engaged in fierce fight.

Soon Hanuman appeared to tire out and was arrested by Indrajeet and his subordinates. He was tied with ropes and brought to the court of Ravan. (The secret of this arrest was that Hanuman deliberately got himself arrested so that he could reach the court of Ravan.)

Hanuman wanted to assess the character, strength, and weaknesses of Ram's opponent which would be useful for them to plan their strategy to defeat Ravan. Thus tied and escorted by cruel-looking army men, Hanuman was brought in the presence of Ravan.

Hanuman meets Ravan

On seeing him Ravan was furious with rage: "O insignificant monkey, who are you? And what business brings you here to get killed! Don't you know that this is the kingdom of Ravan where people like you have no place to live?"

Hanuman replied: "O proud King, how false is your claim! Till the time I am protected by Ram, no one on this earth can injure me in the least, let alone kill me. But I will tell you who I am. Sri Ram has sent me here. He had told me to give this message to save your life by releasing Sita without any delay. It will be beneficial to you and your people. Otherwise the punishment Ram would bestow upon you will be of total annihilation! Be warned and heed this warning."

On hearing these arrogant words, Ravan was hurt to the core. He was furious that this monkey, in the name of Ram, had the audacity to threaten him. Hence he ordered his minister to kill Hanuman on the spot. At this juncture, Vibhishan rose from his seat and politely said to Ravan:

"O mighty brother, have you forgotten the rules of treating the ambassador? What has happened to your intellect and reason that such a simple custom of honouring a messenger is lost on you. I request you to release Hanuman at most with a warning to leave Lanka and never to come back. Next time, if he is caught, he may be punished more severely."

"And O mighty King", continued Vibhishan "It does not befit you to keep defenseless Sita under arrest. I support Hanuman's appeal to release her instantly with honour and dignity." At this, Ravan called Vibhishan a traitor and injured him by hitting him with his foot. Thus Vibhishan was gravely insulted by Ravan; and therefore, mentally Vibhishan resolved to join Ram in the war against his own brother.

Ravan meanwhile turned to his ministers and said, "Ok. Do not kill this monkey, but teach him a lesson for creating the nuisance in Lanka. Tie a long cloth to his most lovable tail and put it to fire."

Hanuman burns Lanka

As ordered, the servants brought huge length of cotton cloth and tied it to the tail of Hanuman. Fire was applied to it. Hanuman by his special power increased the length of his tail by many many yards and started jumping here and there!

He ran all around Lanka and in this process set most of the houses on fire! Hanuman was not hurt at all. Ram was there to take care of him! At last Hanuman jumped in the waters of ocean and decided to return to his friends on the other side of the sea.

Part 19 - Invasion of Lanka

2007-12-15T20:55:00.001-08:00

Invasion of Lanka

Hanuman flew by aerial route and reached his friends Angad, Jambuwant, Sugreev and others who were eagerly waiting for his return. The news of Sita was received with jubilation. Immediately, they all started off to inform Ram and Laxman about their discovery so that future plans could be drawn to seek her release.

In Southern India at the base camp, Ram, Laxman, Hanuman, Sugreev, Jambuwant, Angad and others met to chalk out their plan of action to seek release of Sita, now that the whereabouts of Sita were known. It was sure that Ravan was adamant and would not release Sita without force. It was imperative to wage war against the mighty army of Ravan to achieve their goal.

But Ram and Laxman had no army of their own, hence Hanuman appealed to all monkey leaders to rally behind Ram in this noble war of righteousness. A huge army of monkeys and bears was thus formed and Angad was chosen its leader. Ram and Laxman had divine and supernatural powers. They could have easily defeated Ravan and his army, but the lord Ram wanted to unite various clans into one unified people.

The division of society into lower and higher caste and superior and inferior races was a taboo that Ram wanted to erase from the face of Bharat -ancient India. Therefore, he sought help of monkeys and bears (lower clans) in his mission.

All the well-wishers, full of enthusiasm, participated in the noble cause lead by Ram. The monkey brigade marched on towards Lanka. They once again reached the southern tip of India and faced the mighty sea ahead! It stood as a mighty obstacle in their march ahead.

Only Hanuman was able to cross it, but it was not possible for others to do the same. How could the whole army reach the shores of Lankan kingdom?

This almost impossible task forced Ram to end the problem, but no solution was in sight! Everyone became depressed and despondent. The enthusiasm of having found the whereabouts of Sita was lost in their inability to rescue her.

Bridge over The Sea

Hanuman was restless. Constantly thinking of Ram and Sita, his mind was immersed in the depths of contemplation. He was sure that solution to this problem must be available as Ram was with them. But what would be the solution! He did not yet know.

Can they all swim across the sea? No. Can they all fly over the sea? No. Engrossed in such deep thoughts and constantly taking the holy name of Ram, he threw a stone in the water in front of him. To his utter disbelief he saw that the stone was floating over the water!!!

He threw another stone and was puzzled that it sank down in the water, it did not float. He could not fathom the secret of this peculiarity: One stone staying afloat and the other sinking! He tried many times but in vain, all the stones subsequently sank down to the bottom of sea.

He brought this peculiarity to the notice of his associates. But nobody could explain why one particular stone was floating when it should also have sunk. Angad, Sugreev, Jambuwant all tried but no stone remained afloat.

Then Hanuman took the name of Ram and also threw a stone, unintentionally though. And it stayed afloat! The mystery opened up its secret in the intelligent mind of Hanuman. "Oh, I see" shouted Hanuman in ecstasy, "Look brothers, when I throw a stone after taking the name of Ram it floats, and when I throw it without taking his holy name it sinks."

Everyone tried the same thing. And to their joy they all found stones remaining afloat when thrown in the name of Ram. Soon they decided to construct a floating bridge over the sea from Indian coast to the shore of Lanka. Ram also decided to contribute his share of labour.

Therefore he threw a stone after taking his own name, but to his amazement the stone he threw did not float. Hanuman was watching this mysterious play of the Lord with great amusement. He came to Ram, bowed down in reverence, and said,

"O Ram, how can the one survive whom you reject? You are throwing this stone away, how can it float! It is surely doomed and would sink down and down. There is no liberation for any person (as well as non-living thing) who is denied your grace. Without your support nobody becomes fit to cross this ocean of worldliness! Taking your name is, however, sufficient to prevent drowning of mortals like us"

Story of tiny squirrel

A tiny squirrel was watching this divine play from a nearby tree. She also came down, rolled over the sand of sea shore, and then went over the bridge of stones. There she released the particles of sand in the name of Ram. This she continued for days together, oblivious to hunger and thirst. This was the most sincere contribution of a small animal for the noble cause. Thus, every Indian takes pride in contributing, in whatever small way he or she can, in the noble spiritual mission.

Part 20 - Story of Kumbhakarna

2007-12-15T20:54:00.001-08:00

Story of Kumbhakarna

The bridge was completed and one by one all of them reached near the shore of Lanka. Ravan's spies informed him about the approaching army of Ram, but the proud Ravan did not attach any significance and importance to this. Vibhishan, on the other hand, was quick to grab the opportunity and joined Ram in his noble mission.

Ram Tries To Settle The Issue With Peace

Angad was selected to represent Ram to give diplomacy a chance. Hence as a messenger/ambassador of Ram, Angad reached the court of Ravan. He explained that Ram had sent him to seek release of Sita. Ravan should heed this last appeal of Ram so that the war could be averted. But no. Ravan did not accept the peace proposal. When he had such a great army, when he was immortal by the boon of the God, when he had all the super powers and instruments of war, Ravan maintained that it was futile and immature of Ram to think of victory. Thus, he took pity on Angad and his friends that they had come to Lanka to get killed.

Scornfully he also told Angad go back peacefully and forget about Sita. He would not attack the retreating army of Ram. Thus the talks failed. the war was sure to follow.

Angad returned to the camp and briefed Ram and others about the adamant attitude of Ravan not to free Sita. Ram, Laxman, Hanuman, Sugreev, and Vibhishan held a closed door meeting to chalk out their final strategy. Accordingly, Angad led one team of his brave soldiers and attacked the Lankan guards. After a brief fight, the guards were defeated and Angad and company entered the border of Lanka. Ram and others followed.

The news was received with mild concern by Ravan who sent more number of troops to attack the advancing men of Ram. Hanuman and his men defeated them too. Vibhishan was quick to guide Ram through the secret inroads. This disturbed Ravan and he decided to take the things more seriously. He therefore sent for Kumbhakarna, his brother with immense powers, to come to the court for urgent meeting with him. Ravan was sure that Kumbhakarna alone was powerful enough to defeat Ram and his army of 'monkeys'.

Story of Kumbhakarna

This demon Kumbhakarna used to remain awake for six months and sleep for next six months! As he was preparing to go to his long spell of sleep, the message of Ravan was delivered to him. Kumbhakarna was in no mood to fight. He also thought that Ravan was in wrong in inviting this unnecessary war due to his useless insistence to marry Sita. He accordingly advised Ravan to release Sita and put an end to this avoidable conflict.

However, he was a loyal and patriotic Rakshas. He was proud of his ancestors and glory of the demon rule and prosperity of Lanka. Hence when Ravan appealed in the name of glory of their forefathers, in the name and honour of their clan and dynasty, Kumbhakarna agreed to terminate Ram for ever. Thus full of enthusiasm and well prepared for the ensuing battle, he led his army to the battle ground.

A fierce fight raged between the two armies. Many monkeys were killed so also many Rakshasas. Even Angad and Sugreev were on the defensive. Hanuman was helpless. Therefore, Ram took charge of the front himself. Kumbhakarna was adept in taking various illusory forms to confuse his enemy. It was difficult to attack his true body, as many Kumbhakarnas used to appear in front! All the missiles and arrows eluded him.

Moreover, Kumbhakarna could create 'rain of fire' engulfing the enemy. This caused confusion and chaos amongst Ram's army. To this, Ram replied by pouring rain of water to put off the fire. Kumbhakarna poured 'rain of stones', and Ram countered by appropiate protective cover. The battle went on for quite some time. At last Ram attacked the demon with his most powerful arrow fortified with deadly divine missile. This hit the mighty Kumbhakarna at his vital centre that led to his downfall.

On the death-bed Kumbhakarna took the name of Ram and thus he was liberated from his base instincts and tendencies.

Part 21 - Laxman faints

2007-12-15T20:53:00.002-08:00

Laxman faints

The news of the fall of mighty Kumbhakarna reached Ravan's court. With dismay and concern, Ravan quickly summoned his son Indrajeet and asked him to prepare for the deciding fight against Ram and Laxman next day. Indrajeet was expert in all kinds of war games.

In fact, second to Ravan, his son Indrajeet was the most powerful Rakshas. He even easily surpassed his uncle -Kumbhakarna in many aspects. By special austerities and Tapas, he had once pleased God Brahma and had acquired special missile, as a boon, called Brahmastra. It could be used once only, but it was sure to render the opponent dead. Only rarely did it fail!

Thus armed with all these special powers and missiles, and with firm resolve to destroy Ram and his army, Indrajeet led his army to the battle ground. All Rakshasas were in joyous mood as they were sure of their victory under the leadership of Indrajeet. [The literal meaning of Indrajeet is 'one who has defeated the king of God -Indra!'

Ram and Laxman took note of this. They knew about the special powers of Indrajeet. Ram decided to send Laxman to face Indrajeet and advised Hanuman to accompany Laxman. Laxman could counter every move of Indrajeet. But failure made Indrajeet irritable and restless.

His mind was not focused nor concentrated. Indrajeet, therefore, out of frustration and anger, threw the deadly Brahmastra at Laxman. The missile was sure to hit its target. No one could have averted its impact, nor could anyone divert its course. No counter missile was discovered against Brahmastra.

Laxman faints

Therefore, Laxman stood silently with folded hands and started mental repetition of the name of Ram. He knew it was only in the capacity of Ram to lessen its force of impact. And indeed the missile hit him with tremendous force. The nearby monkeys were also shaken. Even powerful Hanuman was put off balance!

What was the condition of Laxman! It uprooted his feet from the ground. he lay flat unconscious on the ground, almost dead. His breathing had stopped. His chest was red and swollen due to the impact. Everyone was terrified and thought Laxman to be dead.

But Hanuman could not believe that Ram's brother could ever die under the protective umbrella of Ram. He rushed to Ram and narrated the incidence. Ram knew what had happened. He urgently sent for the physician. Ram, the physician and Hanuman rushed to the site where Laxman lay unconscious. The physician after examination said,

"O Ram, the impact of Brahmastra leads everyone to death. I wonder how Laxman is still faintly alive! But there is a warning. If Laxman does not receive a particular herbal medicine Sanjivani within 24 hours, he cannot be revived. So, O Ram, please arrange to bring the medicine without delay."

Hanuman brings the Sanjivani Medicine

The medicine specified by the physician was a herbal medicine available on a particular mountain in the North India. Who could reach there and bring the medicine within a day? The hope that Laxman would survive was mingled with sadness of impossibility of finding the medicine.

But Hanuman was sure of one thing; he knew that presence of Ram could solve any problem. Hence, he saluted Ram and said, "O lord, I know you are putting your devotees to test. Please bless me that I succeed in my mission to bring that plant for the sure cure of Laxman."

Ram was pleased with his most faithful and brave devotee. he blessed Hanuman and said, "O Hanuman, I am pleased with your devotion and faith in me. I know today you are the only one who could bring the plant and save my dear brother, Laxman. I bless you, go and get the plant."

Hanuman acquired huge form and flew northwards high in the sky. Within hours he reached the destined mountain-top. But to his dismay, he found innumerable plants adoring the mountain top. And imagine the confusion all those green plants created in the mind of Hanuman! Which plant would be needed for the medicine! Hanuman was not sure which was the Sanjivani herb. Utter anxiety prevailed in the heart and mind of this noble servant of Ram.

The delay was sure to put Laxman's life in danger, and incorrect choice of the plant was sure make his efforts useless; and moreover, would make him a laughing stock! This tragi-comic situation is very nicely described in the original text. We also feel one with Hanuman in his peculiar predicament.

The success was near and so far!

And then, last minute intuition dawns in the intelligent mind of Hanuman. He decides to lift the whole mountain and take it to Lanka! Taking the name of Ram, "Jai Sri Ram", he lifted the mountain, which had become as light as a flower, Hanuman returned to Lanka in time. The medicine was prepared and put in the mouth of unconscious Laxman. As if awakened from deep sleep, Laxman got up yawning and said, "Where am I?"

Part 22 - Indrajeet dies

2007-12-15T20:53:00.001-08:00

Indrajeet dies

Ram had sent Laxman to face Indrajeet, in order to render the Brahmastra ineffective. Laxman alone was capable of sustaining its impact; any other person was sure to die. As that missile could be used only once, Indrajeet became helpless. Now Ram decided to come in the picture.

Next day, Indrajeet came to fight with Ram. The clash of weapons, noisy fights, and destruction all around made the battleground the last desirable place to stay in. But the show must go on! The illusory forms that Indrajeet took, made him a difficult target to hit. At times he would appear on the right, at others to the left, and at times he would fight even as floating in the sky. But Ram put an end to all his Mayawi warfare and killed him with one special arrow.

Mandodari tries to persuade Ravan to release Sita

The victory cry in Ram's camp contrasted sharply with the hush in Ravan's court. The news of fall of their beloved son caused immense pain in the heart of father Ravan and mother Mandodari. Both of them rushed to the battle-field, took the body of Indrajeet in their lap, and cried like any other parents. Their grief and suffering brought tears to the eyes of their opponents as well.

The last rite of Indrajeet were performed with full honour. Representative of Ram also attended the funeral and offered prayers to the departed soul.

With remorse Mandodari said to Ravan, "O Lord, look what your adamant nature has done. It has taken away our most powerful son in the prime of his youth. I pray to you, O Lord, to free Sita and hand her over to Ram where she rightfully belongs. There is still time to avert further destruction and peril. I do not want to lose you, O my dear husband!"

The pathetic appeal, although reasonable and rational, fell on the deaf ears. Ravan was full of grief at the loss of his son, but his pride did not allow him to see reason. He replied,

"O, queen, do not try to put me in the line of cowards. Do you think I should accept defeat when my son and brother have made such great sacrifices? You speak like the traitor brother Vibhishan who has joined the enemy's camp. Have you lost faith in my power and skill! Listen, come what may, I am determined to continue this fight to its end. Tomorrow you shall see one of the mightiest Kings victorious: either I or Ram!"

The Final Battle

Now Ravan decided to put an end to the war. He went to the temple of his chosen deity -Lord Shiva, and prayed and meditated for the whole night. There was grace and serenity on the face of Ravan. Next day he was to fight with the Master of Universe Himself. He knew his death was near as The Lord had come in the form of Ram to liberate him from the worldly bonds.

Anger, hatred, jealousy, and pride were gradually leaving him, and instead calmness and strength pervaded his whole being. He became conscious of his tremendous powers. All magical or illusory skills, knowledge of special missiles, all grace of an warrior entered his mind, body, and psyche.

The text of Vedas and Scriptures became visible to him. His Mantra flashed in front of his eyes. Lord Shiva appeared in his vision and blessed him. Ravan was to die as he wished, was to be liberated by the Lord Himself.

The sunrise made everyone aware of the reality of the day. The battle between Ram and Ravan was about to be enacted; the battle that would be remembered for centuries to come! The gods in the heaven supplied a beautiful chariot to Ram. They also sent special garlands and robes for Ram and special bow and arrows were offered.

In the morning Ram worshipped his chosen Ideal (Lord Shiva!) and embarked on his final mission in his chariot to the battle-field.

Part 23 - End of Ravan

2007-12-15T20:52:00.001-08:00

End of Ravan

Ravan was also ready in his huge chariot. The two armies arrayed themselves in special fronts. Ram and Ravan approached one another and halted at a distance. Conches and trumpets were blown, and the sound generated terror in the hearts of the opponents. Ram and Ravan saluted each other and the last fight began.

Ravan had ten heads which he had obtained as boon for his special worship of God. It also indicated extra intelligence, superhuman strength, and extra pride and ego. It was also suggestive of long life, as every head was compatible with life. Ram and Ravan hurled missiles at each other. Both were able to counter opponents' attacks. When one head of Ravan rolled down, it was replaced by a new one! If one arm of Ravan was cut, it was replaced by another! It was impossible to kill this powerful Rakshas (demon).

Then Ram destroyed Ravan's chariot. But, instead of falling on the ground, Ravan flew high in the sky and started attacking Ram and his men with arrows and maces, and dropped magical fire and stones. Moreover, he took multiple forms to terrorize Ram's army. Some forms were having only head, while others were composed of trunks only!

This "Mayawi Yuddha" -- Illusory War-- posed additional pressure on Ram to select the original Ravan and hit him. The energy was drained out from the tired army men. Arrows and missiles made no impact on Ravan.

Many of the monkeys and bears from Ram's army were disheartened. They were tired and many tried to escape the rain of arrows and fire being poured by Ravan. Ram protected all his men by counter- attacks and by providing special cover against Ravan's attacks.

Laxman, Hanuman, Angad, Sugreev, and Jambuwant all tried their own missiles on mighty Ravan but in vain. When the arrow of Ram failed, how could any other succeed!

The day turned into night and both the armies retreated to their respective camps. The injured were treated with potions and ointments. Ram and Laxman with their associates discussed the way and means to put an end to Ravan. But no definite answer could be had as Ravan was adept in this kind of war games. Moreover, he had the capacity to regenerate any lost part of the body. Death of Ravan was difficult to imagine!

Vibhishan suggests the trick

However, Vibhishan remembered something about his brother -Ravan - that had a great bearing on the outcome of war. He recalled how he once had faintly overheard the weakness in the body of Ravan -- and that weak spot was his umbilicus (middle abdominal region), not head, nor heart, nor neck! If Ram could hit the arrowhead in that localized spot, the life-sustaining nectar would spill and Ravan was sure to die.

Thus, armed with the special knowledge, next day, Ram put an end to Ravan's life with the arrow in his naval. The mightiest king on the earth fell. This brought to an end the clanging of weapons and associated bitterness and ill feelings. The injured Ravan was counting his last breaths. Mandodari came rushing to her injured husband with eyes full of tears and heart filled with unexplainable pathos.

Ram went to her and consoled the lady with soft words of sympathy. He also gave her advice about the impermanence of life and reality of death as the only truth after birth. He proclaimed to her and all the people around that Ravan will be remembered for eternity for his good as well as bad deeds.

Ravan Honoured

Then turning to Laxman, Ram said, "O dear brother, look, the mighty Ravan is lying on his death bed. His knowledge of Vedas and Scripture is beyond doubt. Equally true is the fact that you will not find a more knowledgeable authority on politics, statesmanship, and sociology on the earth today. Please go and get the knowledge from him."

Thus Laxman, sitting at the feet of Ravan, learnt many useful things on diplomacy, politics, tax structure, social reforms, war preparedness and many more from him. When Ravan breathed his last, Ram himself conducted the last rites befitting the grandeur of Brahmin Rakshas King. Thus, one important aspect of the Divine Play - LEELA - enacted by the Lord came to an end.

Ravan and Hanuman, Laxman and Sita, Sugreev and Jambuwant, (and all others) were but the actors playing their allotted or designated role. Nobody is all evil, nobody is all good! The human form by necessity brings weaknesses to the human character. Some appear sinners, some saints! We, as individuals have to learn the Truth of life and make it worthwhile by performing worthy and noble actions! Do not judge others. Judge yourselves impartially.

Part 24 - Fire test of Sita

2007-12-15T20:51:00.000-08:00

Fire test of Sita

Without wasting any more time, eager to meet Sita, Ram (with his company) reached Ashokvan. Sita had heard about the battle between Ram and Ravan, and was expectantly waiting for victorious Ram to reach her. Joyous end to her suffering and grief was in sight. The sorrow was to be replaced with the joy of reunion.

Ram arrived. Emaciated but cheerful, Sita touched the holy feet of her husband. The scene was too sublime; everyone watched with reverence, the flooding of Ram's feet with tears from Sita's eyes. Ram lifted Sita with tender love.

Then softly, Ram spoke, "O Sita, you are the embodiment of tolerance and forbearance. Moreover, you represent purity at its highest. But you have lived under the shelter of Ravan. I know the fire of your chastity has prevented Ravan from even touching your nail. But I have my own limitations. As a king, I am answerable to my people, and therefore, I would like you to prove your purity in front of all (publicly) so that in future people on this earth would not cast doubt - dare not put any blame - of infidelity on your noble character."

The Fire Test -- Agni Pariksha

Thus addressed, Sita responded by saying, "O my lord, how true you speak! Yes, by your grace, Ravan could not - dared not - come near me. I am as pure as Fire. Hence I will prove purity of my character by passing through the raging fire flames."

Soon a huge fire was ignited. The flames reached high up in the sky. Everyone retreated two steps backwards. Sita approached the Fire and prayed, "O Fire God - Agni Dev -, this humble daughter of yours prays to you. Protect her if she is pure. But if Sita has ever thought of any other man other than Ram -- in thought, word or deed, nay even in dream -- O Fire God, reduce me to ashes. Of what use is such a body to me that is corrupt!"

So saying Sita entered the raging flames. Everyone was tense except Ram, Laxman and Hanuman, for they knew the truth. Sita was Shakti of Ram, she cannot be impure. No fire would hurt her.

And true! Sita remained in fire unscathed and unharmed. The Fire God could do nothing in the face of purity of Sita. Soon the raging flames reduced themselves to ashes. Sita was standing there, her face shining with divine luster!

The whole scene changed to jubilant cry of 'Victory to Ram', 'Glory to Mother Sita',' Long live Sita'. Sita, since then, is ever worshipped as a Goddess of Purity, Grace, Tolerance and Suffering. Her name is taken before that of Ram; as Sitaram.

Part 25 - Ram praises His devotees

2007-12-15T20:50:00.000-08:00

Ram praises His devotees

Turning to Vibhishan, Ram said, "Dear friend, you have set forth an example of loyalty to truth in face of immense adversity. Against all odds you stood behind me. As an acknowledgment of you steadfastness and devotion I would like you to take the throne of Lanka. Rule with honesty, justice, simplicity and fear of God. May you and your people prosper ever hereafter."

But Vibhishan protested. He said, "O lord, a devotee has no value for the riches, wealth, wine and woman. Let me serve your holy feet; do not burden me with this duty of a king."

Ram pacified the upsurge of these noble thoughts and said to Vibhishan, "No, you are the fit person to rule your people. They have already suffered a lot. Moreover, let me show to the world through you, that my devotee can be rewarded both with love and material comfort. You will have best of both the worlds."

Then turning to Sugreev, Ram praised his friendship and co-operation. Sugreev was also given warm send off and was told to rule Kishkindha for the welfare of the monkey clan.

Lord praises Hanuman

Hanuman was standing with his eyes focused at the holy feet of Ram. He was modesty, humility, and devotion personified. Ram turned to him and lovingly said,

"O my greatest devotee, what should I offer you! Your devotion for me cannot be described in words nor can it be compared with any other. Your superhuman efforts in locating Sita and your great feat to bring the whole mountain to save life of Laxman will be remembered for ages to come. Your intelligence, strength, and devotion will inspire many to worship you as their Ideal God. I bless you and offer a boon that you shall have a permanent seat wherever my story is recited, heard, told, read or written."

" You will be known as Veer (powerful) Hanuman. O son of wind, whosoever takes your name, seeks your help, prays for assistance, whosoever remembers you in distress or difficulty or calamity, that person with your blessings will become free from the trouble. Therefore you will also be known as Sankat-Vimochak, waiver of disaster and distress."

Humbly Hanuman bowed down to Ram's feet and took the dust to his head.

Part 26 - Return to Ayodhya

2007-12-15T20:49:00.000-08:00

Return to Ayodhya

As Ram, Laxman, and Sita preapared to return to Ayodhya, there was joyous shouts of Victory to Ram, Veer Hanuman ki Jai -- Victory to Hanuman. Gods from the Heaven poured flowers and garlands to celebrate and show their pleasure. A Divine Air-Plane --'Pushpak' -- was sent for Ram and his company so as to take them quickly to Ayodhya. Hanuman and Vibhishan also accompanied them to Ayodhya.

Bharat prepares to welcome Ram

Here in Ayodhya, Bharat was waiting for the arrival of Ram, Laxman, and Sita. He knew the day when Ram should return. He had counted every day of those fourteen years that Ram had to suffer in forest as a result of his mother's folly. He had ruled as the representative Ram, living like a monk -sanyasin. Ram's wooden sandals adored the throne during his absence.

[This love and sacrifice of Laxman and Bharat for their elder brother Ram is still cherished as an ultimate example of love between brothers. This glory of Indian ethos and culture is still sung in many houses as well on stages. Many plays are written and enacted now and then, in the past and present times also. But with the advent of science (materialistic, consumerist, utilitarian culture of modern times), where values like love and sacrifice are scornfully looked down upon as outdated emotionalism, many Indians too can find something worthwhile in this story of Ram.]

Bharat encouraged people of Ayodhya to celebrate the return of Ram with pomp and show. Actually there was no need to pass any order. The whole Ayodhya was eager to welcome her heroes. The whole city was decorated with flowers and garlands. Every house adored beautiful look of cleanliness and was lighted with candles and bulbs. Perfumes and scent filled the air. Every street was cleaned and watered, and decorated with hand-painted colorful designs.

[We Indians today also celebrate this victorious return of Ram on the auspicious day of Dassera. This is declared as a holiday; and schools, colleges, offices, and factories are closed. There is gaiety all around. Sweets are prepared in every house and distributed amongst friends and relatives.]

Brothers meet

The pleasant noise of aeroplane -Pushpak- reached the crowd below. There was a mad rush to see Ram first. Bharat and Ram hugged each other, tears flowing down their eyes. Ram inquired about the well being of Kaikeyi first, then about his mother Kausalya and Sumitra.

Kaikeyi had repented her harsh decision to send Ram to forest. In this act, she and the other two queens had become widows. The sobering effect of all these realities showed in Kaikeyi's changed behaviour of simplicity and humility. After salutations, Ram talked to them about his experiences of forest life. The story of Sita's kidnapping and Ravan's death were narrated. Hanuman and Vibhishan were introduced.

But all the three older queens were fed up with these worldly matters now! After praising the obedience and bravery of Ram, unparalleled love and sacrifice of Laxman, and extreme suffering of Sita, they requested Ram to permit them to retreat to forest to lead life of renunciation.

[This was quite natural in those days when elderly people used to renounce worldly pleasures and retire to loneliness of forest and Ashrams. They used to engage themselves in the worship of God, meditation and contemplation.]

Reluctantly, Ram agreed to their request, and thus Kausalya, Kaikeyi, and Sumitra left Ayodhya for forest life.

Righteous rule of Ram -- Ram Rajya

Soon, Ram was given his due honour as King of Ayodhya. Formal sacrificial ceremony was performed with gaiety and pomp. Ram ruled wisely. Food and shelter, water and fodder, everything was aplenty. Art and literature, craft and business prospered. Justice and peace prevailed every where. In fact justice was never denied or delayed because there was no crime!!! Everyone, including animals and trees, were happy and contented.

Part 27 - Story concludes

2007-12-15T20:48:00.000-08:00

Story concludes

Story of Ram should end here. A happy ending.

But because of some inexplicable reasons this does not happen! The story continues to its most tragic end. As if the trials and tribulations - suffering of Sita was not enough, a new and queer situation develops. I am not inclined to proceed further, but as is customary, the story, whether tragic or comic, must be told in full. Therefore, reluctantly I will tell the remaining story in brief.

In this Ram Rajya, one voice of protest and dissent was gradually making itself heard. It spread from one ear to another, from one house to the next, from one province to the next. Initially it created a faint rumble, but gradually the faint murmur acquired the intensity of audible words.

And what was this all about?

One washerman and his wife doubted the purity of Sita because she had stayed as a prisoner of Ravan! In the Royal Court, they declared:

"O Noble king, as a perfect master you should always lead the most ideal life, above any reproach. There should not be darkness under the lamp! Our culture and tradition does not allow infidel woman to stay with her husband. She must be deserted or banished. Sita has stayed in the custody of Ravan as a prisoner."

" What proof she has to prove her innocence and purity! Who will believe her? It will be better if you leave her. It will be in conformity with the noble tradition of Raghu Dynasty, as well as a just gesture on your part as the king of Ayodhya."

Ram and the whole court was stunned to listen to these inauspicious words of the washerman. But who can hold the tongue of the masses! Who can shut the mouth that speaketh thus! Ram tried to put an end to this useless allegation by informing the court and the assembly about the Fire Test that Sita has already gone through (passed) successfully. But this did not convince everyone. An occasional voice of protest was still heard in the court.

Then Ram offered that Sita would take another Fire Test to prove her innocence and purity. To this Sita herself took objection. She said,

"O my lord, there will always be some one who cannot be satisfied by any 'test' or any proof. Their convictions are hard-pressed in their psyche and no amount of genuine proof will convince them about the truth, for they do not want to get convinced. They are born to raise doubts about the Truth itself."

"Today this washerman has stood to cast aspersions on my character, tomorrow someone else is sure to follow the suit. He would want fresh proof. Then should I continue to pass the test every day? O noble lord, I appeal to you to make your own judgment and act accordingly."

Ram passed many sleepless nights. Sita was carrying his two sons in her womb. She was innocent, Ram knew and believed. But as a righteous king, as the caretaker of all, not only in matters of food and shelter, but also regarding their emotions and conventions, he was accountable. Ultimately, Ram decided to desert Sita, the Purity personified!!!

Ram deserts Sita

This difficult duty fell on the shoulders of Laxman. Only 'Sanyasin' Laxman would be able to control his emotions at the harsh moment of leaving Sita. A chariot was arranged one day which took Sita and Laxman to far off forest Ashram of Sage Valmiki.

The Rishi was already briefed about Ram's decision. The sage was pleased to receive Sita and promised every care for her health. Sita gave birth to two lovely sons: LAV and KUSH. [Later his two sons were accepted by Ram, and were handed over the reigns of Ayodhya.]

Sita departs

Sita now was tired of her difficult life. Insult, humiliation, distress had made their impact on her. And this daughter of Mother Earth prayed to Mother Earth to make room for her so that she could find peaceful rest for sometime in her life. The Earth separated into two and Sita buried herself under the protective cover of her Mother.

And Ram too

Ram was distressed. His golden rule and prosperity of his people, his Ram-Rajya meant little to him now; the episode of Sita hovered constantly over his heart. The folly and compulsions of authority and social welfare became clear to him. One day, all alone he drowned himself in the holy waters of river Sarayu.

Thus Ram and Sita departed; but have they really?

Sikh Calendar

2007-12-10T22:16:00.001-08:00

The Sikhs follow a luni-solar calendar, similar to the Hindu calendar.This means that it takes into account the movement of both the sun and moon while calculating the calendar.There are 12 months in a year and each month consists of 29 to 30 days. The month usually begins with the new moon, though some Sikhs consider the full moon the beginning. An extra 13th month, Adhikamasa is added every three years to adjust with the solar year.

The full-moon day is considered an important day, for it was on the full-moon day of Kartik that Guru Nanak was born.

Each year has six seasons:

Vasanta (spring) consists of March and April,
Grishma (summer) consists of May and June,
Varsha (the rains) consists of July and August,
Sharad (autumn) of September and October,
Hemanta (winter) of November and December,
Shishira (the cool season) of January and February.

As most Sikhs have some association with agriculture, the harvest season has great importance. Two of the most important Sikh festivals, Baisakhi and Lohri, are linked to farming. Both these festivals are based on the solar calendar and fall onthe same day every year.

Chola Bhatura

2007-12-10T22:14:00.001-08:00

Ingredients

2 cups All purpose flour (Maida)
1 pouch Yeast
1 cup Yogurt
2 tbsp Vegetable Oil
1 small can Garbanzo beans
1/2 tsp Ginger paste
1/2 tsp Garlic powder
1 tsp Cumin seeds
2 tbsp Oil, 2 tbsp Cilantro
6-7 Mint leaves
1/2 tsp Turmeric & Chilly Powder
2-3 Bay Leaves, 2-3 Cloves
1/2 tsp Garam Masala
1 Medium-sized finely chopped onion
1 Big tomato
1 1/2 cup Water & Salt to taste

Method

Bhature

Take yeast and soak in lukewarm water for 5-10 minutes. Take all other ingredients and mix well. To this add the yeast and make a soft dough like for chappatis. If need be add a little water and keep aside for 4-5 hours, the longer kept, the better it is. Roll like puri but this needs to be kept thicker than poori. Fry like poori till both sides are golden brown.

Choley

Take 2 tablespoons of oil in a pressue cooker and heat it. Add garlic powder and make it dark brown. Then add cumin seeds fry till they start spluttering. Now add bay leaves and cloves. Add diced onions. Fry then till they are light brown. Now add the rest of ingredients including water except the cilantro and mint leaves. Close the pressure cooker and wait for 3 whistles to come or cook for 5-7 minutes. Also garnish with thinly sliced long pieces of onion and a piece of lemon split up into 4 pieces.

Til Ke Gajak

2007-12-10T22:13:00.001-08:00

Ingredients

1 cup sesame
3/4 cup jaggery
1/2 tsp cardamom powder
2 tbsp ghee

Method
Roast sesame on low flame stirring continuously to avoid it from spluttering out of the pan. Boil jaggery in 1/2 cup water to form thick syrup. When done, check its consistency by putting a drop of the syrup in a dish of cold water. If the drop stays firm the consistency is right. Add the roasted sesame to the syrup. On a rolling board, spread a film of oil and spread the sesame-jaggery mixture. Flatten it to 1 cm thickness. When the mixture is sufficiently cooled, cut into square pieces. Store in an airtight container.

Sarson Ka Saag

2007-12-10T22:12:00.000-08:00

Ingredients

1 kg sarson (mustard greens), chopped finely
1/4 kg spinach, chopped finely
2 cms piece ginger, minced
4 cloves garlic minced
2 green chillies, minced
2 red chillies
2 tbsps gram flour, sieved
1 tbsp butter
Ghee & Salt to taste

Method
Boil both the greens till soft. Remove excess water and mash the leafy vegetables well and reserve. Heat 4 tbsps ghee and add ginger, garlic, green chillies and broken red chillies. When the masala has been browned, add the mashed saag and salt. Mix the gram flour in a little water and add to the saag. Simmer for at least 30 minutes. Serve, topped with a spoon of butter, with makki (maize flour) ki roti.

Baisakhi

2007-12-10T22:09:00.000-08:00

Baisakhi is the anniversary of the creation of the Khalsa Pantha. Guru Govind Singh selected this auspicious day of Baisakhi to initiate revolt against injustice, by forming the order of the Khalsa.

The Mughal Emperor, Aurangzeb, installed himself as the Emperor of India in 1657. To achieve his aim he had annihilated almost all his family opposition. Immediately after consolidating his power he embarked on a policy of religious persecution and set upon the process of Islamization of India. The Brahmins were his primary target. He levied unethical religious taxes against Hindus, and shut their temples and places of learning. He had been convinced by his clerics that once the Brahmins accepted Islam the others would follow. The Brahmins, particularly the inhabitants of Kashmir, looked for some dynamic leadership to fight this subversion.

The Brahmins of Kashmir approached Guru Tegh Bahadur (1621-1675), the ninth in the line of Sikh Gurus, who was on the throne of the Sikh religion. They asked him for guidance on combatting the atrocities committed by the Mughal Emperor. At the time of their meeting, Guru Tegh Bahadur's nine year old son, Gobind Rai, was sitting beside him. As Guru Tegh Bahadur went into a deep state of contemplation, his young son asked the reason of his repose. Guru Tegh Bahadur said that the matter was of vital importance; the world is aggrieved by oppression; and no brave man had yet come forward who was willing to sacrifice his life to free the earth from the burden of' Aurangzeb's persecution of Hindus. Young Gobind Rai replied: "For that purpose who is more worthy than thou who art at once generous and brave." So after entrusting the Guruship to Gobind Rai, Guru Tegh Bahadur proceeded towards Delhi, the seat of the Mughal Empire.

Upon reaching Delhi, the Guru and his loyal attendants were immediately imprisoned by Aurangzeb. While in prison, Guru Tegh Bahadur foresaw the beginning of his ecclesiastic journey. To test his son's courage and capability to carry on the Guru's mission, he wrote him saying, "My strength is exhausted, I am in chains and I can make not any efforts. Says Nanak, God alone is now my refuge. He will help me as He did his Saints." In reply young Guru Gobind Rai wrote: "I have regained my Power, my bonds are broken and all options are open unto me. Nanak, everything is in Thine hands. It is only Thou who can assist Thyself." Guru Teg Bahadur offered his life for the freedom of conscience and conviction of anyone belonging to a faith other than his own. His spirit of sacrifice and courage was kindled into the heart of Gobind Rai.

Hundreds of people gathered around the place where Guru Tegh Bahadur was martyred in Delhi. The executioner abandoned the Guru's body in the open. No one came forward openly to claim the body to perform religious rites. Even ardent disciples withdrew unrecognized. Taking advantage of the stormy weather that followed the execution, two persons covertly took the body of Guru Tegh Bahadur for cremation. This cowardice fomented in Gobind Rai an urge to endow his Sikhs with a distinct identity.

With the criteria of courage and strength to sacrifice, Gobind Rai became the tenth Sikh Guru. He wanted to instill these principles in his downtrodden followers. He wanted to uplift their morale to combat the evil forces of injustice, tyranny, and oppression. He was 33 years old when he had Divine inspiration to actuate his designs. Every year at the time of Baisakhi (springtime), thousands of devotees would come to Anandpur to pay their obeisance and seek the Guru's blessings. In early 1699, months before Baisakhi Day, Guru Gobind Rai sent special edicts to congregants far and wide that that year the Baisakhi was going to be a unique affair. He asked them not to cut any of their hair -- to come with unshorn hair under their turbans and chunis, and for the men to come with full beards.

With the criteria of courage and strength to sacrifice, Gobind Rai became the tenth Sikh Guru. He wanted to instill these principles in his downtrodden followers. He wanted to uplift their morale to combat the evil forces of injustice, tyranny, and oppression.

He was 33 years old when he had Divine inspiration to actuate his designs. Every year at the time of Baisakhi (springtime), thousands of devotees would come to Anandpur to pay their obeisance and seek the Guru's blessings. In early 1699, months before Baisakhi Day, Guru Gobind Rai sent special edicts to congregants far and wide that that year the Baisakhi was going to be a unique affair. He asked them not to cut any of their hair -- to come with unshorn hair under their turbans and chunis, and for the men to come with full beards.

On Baisakhi Day, March 30, 1699, hundreds of thousands of people gathered around his divine temporal seat at Anandpur Sahib. The Guru addressed the congregants with a most stirring oration on his divine mission of restoring their faith and preserving the Sikh religion. After his inspirational discourse, he flashed his unsheathed sword and said that every great deed was preceded by equally great sacrifice: He demanded one head for oblation.

After some trepidation one person offered himself. The Guru took him inside a tent. A little later he reappeared with his sword dripping with blood, and asked for another head. One by one four more earnest devotees offered their heads. Every time the Guru took a person inside the tent, he came out with a bloodied sword in his hand.

Thinking their Guru to have gone berserk, the congregants started to disperse. Then the Guru emerged with all five men dressed piously in white. He baptized the five in a new and unique ceremony called pahul, what Sikhs today know as the baptism ceremony called Amrit. Then the Guru asked those five baptized Sikhs to baptize him as well. He then proclaimed that the Panj Pyare -- the Five Beloved Ones -- would be the embodiment of the Guru himself: "Where there are Panj Pyare, there am I. When the Five meet, they are the holiest of the holy."

He said whenever and wherever five baptized (Amritdhari) Sikhs come together, the Guru would be present. All those who receive Amrit from five baptized Sikhs will be infused with the spirit of courage and strength to sacrifice. Thus with these principles he established Panth Khalsa, the Order of the Pure Ones.

At the same time the Guru gave his new Khalsa a unique, indisputable, and distinct identity. The Guru gave the gift of bana, the distinctive Sikh clothing and headwear. He also offered five emblems of purity and courage. These symbols, worn by all baptized Sikhs of both sexes, are popularly known today as Five Ks: Kesh, unshorn hair; Kangha, the wooden comb; Karra, the iron (or steel) bracelet; Kirpan, the sword; and Kachera, the underwear. By being identifiable, no Sikh could never hide behind cowardice again.

Political tyranny was not the only circumstance that was lowering peoples' morale. Discriminatory class distinctions (--the Indian "caste" system--) promoted by Brahmins and Mullahs were also responsible for the peoples' sense of degradation. The Guru wanted to eliminate the anomalies caused by the caste system. The constitution of the Panj Pyare was the living example of his dream: both the high and low castes were amalgamated into one. Among the original Panj Pyare, there was one Khatri, shopkeeper; one Jat, farmer; one Chhimba, washer-man; one Ghumar, water-carrier; and one Nai, a barber. The Guru gave the surname of Singh (Lion) to every Sikh and also took the name for himself. From Guru Gobind Rai he became Guru Gobind Singh. He also pronounced that all Sikh women embody royalty, and gave them the surname Kaur (Princess). With the distinct Khalsa identity and consciousness of purity Guru Gobind Singh gave all Sikhs the opporunity to live lives of courage, sacrifice, and equality.

The birth of the Khalsa is celebrated by Sikhs every Baisakhi Day on April 13. Baisakhi 1999 marks the 300th anniversary of Guru Gobind Singh's gift of Panth Khalsa to all Sikhs everywhere.

Good Friday

2007-12-10T21:59:00.000-08:00

Good Friday, anniversary of Jesus' death on the cross. According to the Gospels, Jesus was put to death on the Friday before Easter Day. Since the early church Good Friday has been observed by fasting and penance. In the Orthodox, Roman Catholic, and Anglican traditions, the celebration of the Eucharist is suspended; liturgical service involves veneration of the cross, the Passion narrative from the Gospel of St. John, and communion using bread and wine consecrated the previous day, Maundy Thursday. Other forms of observance include prayer and meditation at the Stations of the Cross, a succession of 14 images, usually on wooden crosses, depicting Christ's crucifixion and the events leading up to it.

It's a supreme paradox that we now call the day Jesus was crucified. Many believe this name simply evolved—as language does. They point to the earlier designation, God's Friday, as its root. (This seems a reasonable conjecture, given that goodbye evolved from God be with you.) Whatever its origin, the current name of this holy day offers a fitting lesson to those of us who assume (as is easy to do) that good must mean happy. We find it hard to imagine a day marked by sadness as a good day.

Of course, the church has always understood that the day commemorated on Good Friday was anything but happy. Sadness, mourning, fasting, and prayer have been its focus since the early centuries of the church. A fourth-century church manual, the Apostolic Constitutions, called Good Friday a "day of mourning, not a day of festive Joy." Ambrose, the fourth-century archbishop who befriended the notorious sinner Augustine of Hippo before his conversion, called it the "day of bitterness on which we fast."

Many Christians have historically kept their churches unlit or draped in dark cloths. Processions of penitents have walked in black robes or carried black-robed statues of Christ and the Virgin Mary. And worshippers have walked the "Stations of the Cross," praying and singing their way past 14 images representing Jesus' steps along the Via Dolorosa to Golgotha.

Yet, despite—indeed because of—its sadness, Good Friday is truly good. Its sorrow is a godly sorrow. It is like the sadness of the Corinthians who wept over the sharp letter from their dear teacher, Paul, convicted of the sin in their midst. Hearing of their distress, Paul said, "My joy was greater than ever." Why? Because such godly sorrow "brings repentance that leads to salvation and leaves no regret" (2 Cor. 7:10). I like to think the linguistic accident that made "God's Friday" into "Good Friday" was no accident at all. It was God's own doing—a sharp, prophetic jab at a time and a culture obsessed by happiness. In the midst of consumerism's Western playground, Good Friday calls to a jarring halt the sacred "pursuit of happiness." The cross reveals this pursuit for what it is: a secondary thing.

This commemoration of Christ's death reminds us of the human sin that caused this death. And we see again that salvation comes only through godly sorrow—both God's and, in repentance, ours. To pursue happiness, we must first experience sorrow. He who goes forth sowing tears returns in joy. At the same time, of course, Good Friday recalls for us the greatness and wonder of God's love—that He should submit to death for us. No wonder, in parts of Europe, the day is called not "Good," but "Great" or "Holy" Friday.

Today, Christian liturgies reflect the gravity of Christ's act. Services linger on the details of Christ's death and the extent of His sacrifice. Often the Stabat Mater is performed—a thirteenth-century devotional poem remembering Mary's vigil by the cross. The poem begins "Stabat Mater Dolorosa"—that is, "a grief-stricken mother was standing."

To commemorate the Lord's hours on the cross, many Protestants hold their Good Friday services between noon and 3. They reflect, in a series of readings and songs, on Christ's seven last words. (1: "Father, forgive them, for they know not what they do." 2: "Today shalt thou be with me in paradise." 3: "Woman, behold thy son!" 4: "My God, my God, why hast thou forsaken me?" 5: "I thirst." 6: "It is finished." 7: "Father, into Thy hands I commend my spirit.") This form originated with seventeenth-century Peruvian Jesuits, one of many cases in which modern Protestants have picked up Catholic devotional practices.

In the Catholic Good Friday Mass, the altar is stripped of all adornments, and worshipers venerate the cross by kissing a crucifix. In the "Ceremony of the Winding Sheet," Greek Catholics carry a cloth depicting Jesus' dead body in procession to a shrine, where the priest places it in a symbolic tomb.

Some Western churches still celebrate a medieval liturgy called the Tenebrae, or Service of Darkness, in which candles and lights are gradually extinguished until the congregation sits in complete darkness—a representation of the darkness that covered the earth at the death of Jesus (Mark 15:33). Scripture readings and hymns lead the worshipers in a communal repentance for the sins that made the Crucifixion necessary.

The Tenebrae service ends with the strepitus, a loud, harsh noise such as the slamming of a book or crashing of a cymbal. This echoes several scriptural sounds: the final cries of Jesus, the earthquake at his death (Matt. 27:46-53), the shutting of His tomb, and the second earthquake at His rising (Matt. 28:2).

We do not need to be as notorious in our sinning as Oscar Wilde (1854–1900) to remember our own darkness, as he did, on Good Friday. Wilde's 1881 poem "E Tenebris," titled after the Tenebrae, reflects his own long, conflicted entrance into Christianity that would culminate in a deathbed conversion. In the poem, he appeals for mercy: Come down, O Christ, and help me! reach thy hand, For I am drowning in a stormier sea Than Simon on thy lake of Galilee: The wine of life is spilt upon the sand, My heart is as some famine-murdered land Whence all good things have perished utterly, And well I know my soul in Hell must lie If I this night before God's throne should stand. 'He sleeps perchance, or rideth to the chase, Like Baal, when his prophets howled that name From morn to noon on Carmel's smitten height.' Nay, peace, I shall behold, before the night, The feet of brass, the robe more white than flame, The wounded hands, the weary human face.

Good Friday has always challenged merely human goodness. Its sad commemoration reminds us that in the face of sin, our goodness avails nothing. Only One is good enough to save us. That he did so is cause indeed for celebration.

Jesus

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Christmas is an annual holiday that celebrates the birth of Jesus. Christmas festivities often combine the commemoration of Jesus' birth with various secular customs, many of which have been influenced by earlier winter festivals. The date as a birthdate for Jesus is traditional, and is not considered to be his actual date of birth.

In most places around the world, Christmas Day is celebrated on December 25. Christmas Eve is the preceding day, December 24. In the United Kingdom and many countries of the Commonwealth, Boxing Day is the following day, December 26. In Catholic countries, Saint Stephen's Day or the Feast of St. Stephen is December 26. The Armenian Apostolic Church observes Christmas on January 6. Eastern Orthodox Churches that still use the Julian Calendar celebrate Christmas on the Julian version of 25 December, which is January 7 on the more widely used Gregorian calendar, because the two calendars are now 13 days apart. (Armenians who use the Julian Calendar celebrate Christmas on the Julian version of Jan. 6, which is Jan. 19 on the Gregorian calendar.)

The word "Christmas" is a contraction of two words "Christ's mass" and is derived from the Middle English Christemasse and Old English Cristes mæsse, a phrase first recorded in 1038. In early Greek versions of the New Testament, the letter Χ (chi), is the first letter of Christ (Χριστός). Since the mid-16th century Χ, or the similar Roman letter X, was used as an abbreviation for Christ. Thus, Xmas is an abbreviation for Christmas.

After the conversion of Anglo-Saxons in England from their indigenous Anglo-Saxon polytheism (a form of Germanic paganism) in the very early 7th century, Christmas was called geol, which was the name of the native Germanic pre-Christian solstice festival that fell on that date. From geol, the current English word Yule is derived. Many customs associated with modern Christmas were derived from Germanic paganism.

The prominence of Christmas Day increased gradually after Charlemagne was crowned on Christmas Day in 800. Around the 12th century, the remnants of the former Saturnalian traditions of the Romans were transferred to the Twelve Days of Christmas (26 December - 6 January). Christmas during the Middle Ages was a public festival, incorporating ivy, holly, and other evergreens, as well as gift-giving.

Modern traditions have come to include the display of Nativity scenes, Holly and Christmas trees, the exchange of gifts and cards, and the arrival of Father Christmas or Santa Claus on Christmas Eve or Christmas morning. Popular Christmas themes include the promotion of goodwill and peace.

Origins

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Origen, a father of the Christian church, argued against the celebration of birthdays, including the birth of Christ.It is unknown exactly when or why December 25 became associated with Christ's birth. The New Testament does not give a specific date. Sextus Julius Africanus popularized the idea that Christ was born on December 25 in his Chronographiai, a reference book for Christians written in AD 221. This date is nine months after the traditional date of the Incarnation (March 25), now celebrated as the Feast of the Annunciation. March 25 was considered to be the date of the vernal equinox and therefore the creation of Adam; early Christians believed this was also the date Christ was crucified. The Christian idea that Christ was conceived on the same date that he died on the cross is consistent with a Jewish belief that a prophet lived an integral number of years. Thus, the date as a birthdate for Christ is traditional, and is not considered to be his actual date of birth. The mythological aspects of the birth narrative of Christ in the gospels have been interpreted by those who ascribe to the Jesus myth hypothesis such that the figure of Christ is seen as an ahistorical construct of various forms of ancient mythology, and that there was no historical Christ, and thus no birth.

The identification of the birth date of Christ did not at first inspire feasting or celebration. Tertullian does not mention it as a major feast day in the Church of Roman Africa. In 245, the theologian Origen denounced the idea of celebrating Christ's birthday "as if he were a king pharaoh." He contended that only sinners, not saints, celebrated their birthdays

The earliest reference to the celebration of Christmas is in the Calendar of Filocalus, an illuminated manuscript compiled in Rome in 354. In the east, meanwhile, Christians celebrated the birth of Christ as part of Epiphany (January 6), although this festival focused on the baptism of Jesus.

Christmas was promoted in the east as part of the revival of Catholicism following the death of the pro-Arian Emperor Valens at the Battle of Adrianople in 378. The feast was introduced to Constantinople in 379, to Antioch in about 380, and to Alexandria in about 430. Christmas was especially controversial in 4th century Constantinople, being the "fortress of Arianism," as Edward Gibbon described it. The feast disappeared after Gregory of Nazianzus resigned as bishop in 381, although it was reintroduced by John Chrysostom in about 400.The Twelve Days of Christmas are the twelve days from Christmas Day to the Feast of Epiphany on January 6 that encompass the major feasts surrounding the birth of Christ: a week after Christmas Day on January 1 is the Feast of the Naming and Circumcision of Christ (Jesus was a Jew). The naming of Christ is the formal end of the Christmas story in Luke. The Feast of the Epiphany marks the visit of the Magi (wise men) and is the formal end of the Christmas story in Matthew

Middle Ages

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Adoration of the Magi by Don Lorenzo Monaco (1422).In the Early Middle Ages, Christmas Day was overshadowed by Epiphany, which in the west focused on the visit of the magi. But the Medieval calendar was dominated by Christmas-related holidays. The forty days before Christmas became the "forty days of St. Martin" (which began on November 11, the feast of St. Martin of Tours), now known as Advent. In Italy, former Saturnalian traditions were attached to Advent. Around the 12th century, these traditions transferred again to the Twelve Days of Christmas (December 26 - January 6); a time that appears in the liturgical calendars as Christmastide or Twelve Holy Days.The prominence of Christmas Day increased gradually after Charlemagne was crowned on Christmas Day in 800. King William I of England was crowned on Christmas Day 1066. Christmas during the Middle Ages remained a public festival, incorporating ivy, holly, and other evergreens, as well as gift-giving. Christmas gift-giving during the Middle Ages was practiced more often between people with legal relationships (i.e. tenant and landlord) than between close friends and relatives. By the High Middle Ages, the holiday had become so prominent that chroniclers routinely noted where various magnates celebrated Christmas. King Richard II of England hosted a Christmas feast in 1377 at which twenty-eight oxen and three hundred sheep were eaten. The Yule boar was a common feature of medieval Christmas feasts. Caroling also became popular, and was originally a group of dancers who sang. The group was composed of a lead singer and a ring of dancers that provided the chorus. Various writers of the time condemned caroling as lewd, indicating that the unruly traditions of Saturnalia and Yule may have continued in this form. "Misrule" — drunkenness, promiscuity, gambling — was also an important aspect of the festival. In England, gifts were exchanged on New Year's Day, and there was special Christmas ale. Image:FatherChristmastrial.jpg250pxthumbExcerpt from Josiah King's The Examination and Tryal of Father Christmas (1686), published shortly after Christmas was reinstated as a holy day in England.

From the Reformation to the 1800s

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During the Reformation, some Protestants condemned Christmas celebration as "trappings of popery" and the "rags of the Beast". The Roman Catholic Church responded by promoting the festival in an even more religiously oriented form. Following the Parliamentary victory over King Charles I during the English Civil War, England's Puritan rulers banned Christmas, in 1647. Pro-Christmas rioting broke out in several cities, and for several weeks Canterbury was controlled by the rioters, who decorated doorways with holly and shouted royalist slogans. The Restoration of 1660 ended the ban, but many of the Nonconformist clergy still disapproved of Christmas celebrations, using Puritan arguments. In Colonial America, the Puritans of New England disapproved of Christmas; its celebration was outlawed in Boston from 1659 to 1681. At the same time, Christian residents of Virginia and New York observed the holiday freely. Christmas fell out of favor in the United States after the American Revolution, when it was considered an English custom. By the 1820s, sectarian tension in England had eased and British writers began to worry that Christmas was dying out. They imagined Tudor Christmas as a time of heartfelt celebration, and efforts were made to revive the holiday. Charles Dickens' book A Christmas Carol, published in 1843, played a major role in reinventing Christmas as a holiday emphasizing family, goodwill, and compassion over communal celebration and hedonistic excess. Interest in Christmas in America was revived in the 1820s by several short stories by Washington Irving appearing in his The Sketch Book of Geoffrey Crayon and "Old Christmas", and by Clement Clarke Moore's 1822 poem A Visit From St. Nicholas (popularly known by its first line: Twas the Night Before Christmas). Irving's stories depicted harmonious warm-hearted holiday traditions he claimed to have observed in England. Although some argue that Irving invented the traditions he describes, they were widely imitated by his American readers. The poem A Visit from Saint Nicholas popularized the tradition of exchanging gifts and seasonal Christmas shopping began to assume economic importance. In her 1850 book "The First Christmas in New England", Harriet Beecher Stowe wrote a character who complained that the true meaning of Christmas was being lost in a shopping spree. Christmas was declared a United States Federal holiday in 1870, signed into law by President Ulysses S. Grant.

Christmas as a celebration of the nativity

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Adorazione del Bambino (Adoration of the Child) (1439-43), a mural by Florentine painter Fra Angelico.The Nativity of Jesus refers to the Christian belief that the messiah was born to the Virgin Mary. The story of Christmas is based on the biblical accounts given in the Gospel of Matthew, namely Matthew 1:18-Matthew 2:12 and the Gospel of Luke, specifically Luke 1:26-Luke 2:40. According to these accounts, Jesus was born to Mary, assisted by her husband Joseph, in the city of Bethlehem. According to popular tradition, the birth took place in a "stable", surrounded by farm animals, though neither the “stable” nor the animals are mentioned in the Biblical accounts. However, a "manger" is mentioned in Luke 2:7 where it states "She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn." Shepherds from the fields surrounding Bethlehem were told of the birth by an angel, and were the first to see the child. Christians believe that the birth of Jesus fulfilled many prophecies made hundreds of years before his birth.

The word "Christmas" originated as a contraction of "Christ's mass." It is derived from the Middle English Christemasse and Old English Cristes mæsse, a phrase first recorded in 1038. After the conversion of Anglo-Saxon Britain in the very early 7th century, Christmas was referred to as geol,[4] the name of the pre-Christian solstice festival from which the current English word 'Yule' is derived. In early Greek versions of the New Testament, the letter Χ (chi), is the first letter of Christ (Χριστός). Since the mid-sixteenth century Χ, or the similar Roman letter X, was used as an abbreviation for Christ. Hence, "Xmas" is often used as an abbreviation for Christmas.

Remembering or re-creating the Nativity is a central way that Christians celebrate Christmas. The Eastern Orthodox Church practices the Nativity Fast in anticipation of the birth of Jesus, while much of the Western Church celebrates Advent. In some Christian churches, children perform plays re-telling the events of the Nativity, or sing carols that reference the event. Some Christians also display a small re-creation of the Nativity, known as a Nativity scene, in their homes, using figurines to portray the key characters of the event. Live Nativity scenes are also performed, using actors and live animals to portray the event with more realism.

Nativity scenes traditionally include the Three Wise Men, Balthazar, Melchior, and Caspar, although their names and number are not referred to in the Biblical narrative, who are said to have followed a star, known as the Star of Bethlehem, found Jesus, and presented gifts of gold, frankincense, and myrrh.

In the U.S., Christmas decorations at public buildings once commonly included Nativity scenes. This practice has led to many lawsuits, as groups such as the American Civil Liberties Union believe it amounts to the government endorsing a religion. In 1984, the U.S. Supreme Court ruled that a city-owned Christmas display, even one with a Nativity scene, does not violate the First Amendment.

Christmas as a secular holiday

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Throughout the 20th century, the United States experienced what became known as the Christmas controversies over the nature of the day, and its dual status as a religious feast day and a secular holiday of the same name. The importance of the economic impact of the secular Christmas holiday was reinforced in the 1930s when President Franklin D. Roosevelt proposed moving the Thanksgiving holiday date to extend the Christmas shopping season and boost the economy during the Great Depression. Religious leaders protested this move, with a New York Times roundup of Christmas sermons showing the most common theme as the dangers of an increasingly commercial Christmas.

"Now it is Christmas again" (1907) by Carl Larsson.Some considered the U.S. government's recognition of Christmas as a federal holiday to be a violation of the separation of church and state. This was brought to trial several times, recently including in Lynch v. Donnelly (1984) and Ganulin v. United States (1999).

On December 6, 1999, the verdict for Ganulin v. United States (1999) declared that "the establishment of Christmas Day as a legal public holiday does not violate the Establishment Clause because it has a valid secular purpose." This decision was upheld by the U.S. Supreme Court on December 19, 2000. At the same time, many devout Christians objected to what they saw as the vulgarization and cooption of one of their sacred observances by secular commercial society and calls to return to "the true meaning of Christmas" are common.

Debates about Christmas in America continued into the 21st century. In 2005, some Christians, along with American political commentators such as Bill O'Reilly, protested what they perceived to be the secularization of Christmas. They felt that the holiday was threatened by a general secular trend, or by persons and organizations with an anti-Christian agenda. The perceived trend was also blamed on political correctness