Bhaja Govindam

By Sri Adi Sankaracharya (and his disciples)

The Acharya is believed to have composed the Bhajagovindam during his famous pilgrimage to Kashi (Benares). The fourteen disciples are said to have accompanied him. The story goes that when he was walking along the streets of Kashi, he was pained to observe an elderly man trying hard to learn Sanskrit grammar. At his advanced age, the remaining valuable little time of his life should have been used for worshipping the God, instead of wasting on learning a language. This prompted Sri Sankara to burst out this composition, a sort of rebuke to foolish way of living. The Acharya urges the man to turn towards God and sing His glory instead of trying to learn a language. A censure is implied when the Acharya calls the man a fool (Moodhamathe). It may be added here that the tone of Bhajagovindam is not at all soft, but somewhat striking, in spite of its exotic poetic beauty and perfection of composition. This is no wonder, because such a treatment is required to wake up man from his slumber. A milder approach would delay the matter. The matter is urgent, as the Acharya explains in the next verse, for, when the hour of death approaches without any forewarning, the hard-learned verses of grammar are not going to save the poor soul. Hence the song rightly starts without any preamble:

bhajagovindaM bhajagovindaM govindaM bhajamuuDhamate . saMpraapte sannihite kaale nahi nahi rakshati DukRiJNkaraNe .. (1)

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death. mUDha jahiihi dhanaagamatRishhNaaM kuru sadbuddhiM manasi vitRishhNaam. yallabhase nijakarmopaattaM vittaM tena vinodaya chittam. .. (2)

Oh fool ! Give up your thirst to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past. naariistanabhara naabhiideshaM dRishhTvaa maagaamohaavesham. etanmaaMsaavasaadi vikaaraM manasi vichintaya vaaraM vaaram. .. (3)

Do not get drowned in delusion by going wild with passions and lust by seeing a woman's navel and chest. These are nothing but a modification of flesh. Do not fail to remember this again and again in your mind. naliniidalagata jalamatitaralaM

tadvajjiivitamatishayachapalam . viddhi vyaadhyabhimaanagrastaM lokaM shokahataM cha samastam .. (4)

The life of a man is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief. yaavadvittopaarjana saktaH staavannija parivaaro raktaH . pashchaajjiivati jarjara dehe vaartaaM ko.api na pRichchhati gehe .. (5)

So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age. yaavatpavano nivasati dehe taavatpRichchhati kushalaM gehe . gatavati vaayau dehaapaaye bhaaryaa bibhyati tasminkaaye .. (6)

When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse. baalastaavatkriiDaasaktaH taruNastaavattaruNiisaktaH . vRiddhastaavachchintaasaktaH pare brahmaNi ko.api na saktaH .. (7)

The childhood is lost by attachment to playfulness. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. But there is hardly anyone who wants to be lost in parabrahmam. kaate kaantaa kaste putraH saMsaaro.ayamatiiva vichitraH . kasya tvaM kaH kuta aayaataH tattvaM chintaya tadiha bhraataH .. (8)

Who is your wife ? Who is your son ? Strange is this samsara. Of whom are you ? From where have you come ? Brother, ponder over these truths here. satsaNgatve nissN^gatvaM nissaNgatve nirmohatvam.h . nirmohatve nishchalatattvaM nishcalatattve jiivanmuktiH .. (9)

From Satsangh comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jeevan Mukti. vayasigate kaH kaamavikaaraH shushhke niire kaH kaasaaraH . kshiiNevitte kaH parivaaraH GYaate tattve kaH saMsaaraH .. (10)

What good is lust when youth has fled ? What use is a lake which has no water ? Where are the relatives when wealth is gone ? Where is samsara when the Truth is known ? maa kuru dhana jana yauvana garvaM harati nimeshhaatkaalaH sarvam.h . maayaamayamidamakhilaM hitvaa brahmapadaM tvaM pravisha viditvaa .. (11)

Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth. dinayaaminyau saayaM praataH shishiravasantau punaraayaataH . kaalaH kriiDati gachchhatyaayuH tadapi na muJNcatyaashaavaayuH .. (12)

Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves. dvaadashamaJNjarikaabhirasheshhaH kathito vaiyaakaraNasyaishhaH . upadesho bhuudvidyaanipuNaiH shriimachchhankarabhagavachchharaNariH .. (12a)

This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada. kaate kaantaa dhana gatachintaa vaatula kiM tava naasti niyantaa . trijagati sajjanasaM gatiraikaa bhavati bhavaarNavataraNe naukaa .. (13)

Oh mad man ! Why this engrossment in thoughts of wealth ? Is there no one to guide you ? There is only one thing in three worlds that can save you from the ocean from samsara. Get into that boat of satsangha quickly. Stanza attributed to Padmapada. jaTilo muNDii luJNchhitakeshaH kaashhaayaambarabahukRitaveshhaH .

pashyannapi cana pashyati muuDhaH udaranimittaM bahukRitaveshhaH .. (14)

There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors --- all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not. Stanza attributed to Totakacharya. aNgaM galitaM palitaM muNDaM dashanavihiinaM jataM tuNDam. vRiddho yaati gRihiitvaa daNDaM tadapi na muJNcatyaashaapiNDam.. (15)

Strength has left the old man's body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless desires. Stanza attributed to Hastamalaka. agre vahniH pRishhThebhaanuH raatrau chubukasamarpitajaanuH . karatalabhikshastarutalavaasaH tadapi na muJNcatyaashaapaashaH .. (16)

Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions. Stanza attributed to Subodha. kurute gaNgaasaagaragamanaM vrataparipaalanamathavaa daanam.h . GYaanavihinaH sarvamatena muktiM na bhajati janmashatena .. (17)

One may go to gangasagar(ganes), observe fasts, and give away riches in charity ! Yet, devoid of jnana, nothing can give mukthi even at the end of a hundred births. Stanza attributed to Sureshwaracharya. sura ma.ndira taru muula nivaasaH shayyaa bhuutala majinaM vaasaH . sarva parigraha bhoga tyaagaH kasya sukhaM na karoti viraagaH .. (18)

Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such vairagya, could any fail to be content ? Stanza attributed to Nityananda. yogarato vaabhogaratovaa saN^garato vaa saNgaviihinaH .

yasya brahmaNi ramate chittaM nandati nandati nandatyeva .. (19)

One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else. Stanza attributed to Anandagiri. bhagavad.h giitaa kiJNchidadhiitaa gaNgaa jalalava kaNikaapiitaa . sakRidapi yena muraari samarchaa kriyate tasya yamena na charchaa .. (20)

Let a man read but a little from Gitaa, drink just a drop of water from the ganges, worship murari (govinda) just once. He then will have no altercation with Yama. Stanza attributed to dR^iDhabhakta. punarapi jananaM punarapi maraNaM punarapi jananii jaThare shayanam.h . iha saMsaare bahudustaare kRipayaa.apaare paahi muraare .. (21)

Born again, death again, birth again to stay in the mother's womb ! It is indeed hard to cross this boundless ocean of samsara. Oh Murari ! Redeem me through Thy mercy. Stanza attributed to Nityanatha. rathyaa charpaTa virachita kanthaH puNyaapuNya vivarjita panthaH . yogii yoganiyojita chitto ramate baalonmattavadeva .. (22)

There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated. Stanza attributed to Nityanatha. kastvaM ko.ahaM kuta aayaataH kaa me jananii ko me taataH . iti paribhaavaya sarvamasaaram.h vishvaM tyaktvaa svapna vichaaram.h .. (23)

Who are you ? Who am I ? From where do I come ? Who is my mother, who is my father ? Ponder thus, look at everything as essenceless and give up the world as an idle dream. Stanza attributed to surendra. tvayi mayi chaanyatraiko vishhNuH vyarthaM kupyasi mayyasahishhNuH . bhava samachittaH sarvatra tvaM

vaaJNchhasyachiraadyadi vishhNutvam.h .. (24)

In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the status of Vishnu soon, have samabhava always. Stanza attributed to medhaatithira. shatrau mitre putre bandhau maa kuru yatnaM vigrahasandhau . sarvasminnapi pashyaatmaanaM sarvatrotsRija bhedaaGYaanam.h .. (25)

Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely. Stanza attributed to medhaatithira. kaamaM krodhaM lobhaM mohaM tyaktvaa.atmaanaM bhaavaya ko.aham.h . aatmaGYaana vihiinaa muuDhaaH te pachyante narakaniguuDhaaH .. (26)

Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly. Stanza attributed to bharativamsha. geyaM giitaa naama sahasraM dhyeyaM shriipati ruupamajasram . neyaM sajjana saNge chittaM deyaM diinajanaaya cha vittam. .. (27)

Regularly recite from the Gita, meditate on Vishnu [thro' Vishnu sahasranama] in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. Stanza attributed to sumatira. sukhataH kriyate raamaabhogaH pashchaaddhanta shariire rogaH . yadyapi loke maraNaM sharaNaM tadapi na muJNchati paapaacharaNam.h .. (28)

He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not give up the sinful path. arthamanarthaM bhaavaya nityaM naastitataH sukhaleshaH satyam. putraadapi dhana bhaajaaM bhiitiH sarvatraishhaa vihiaa riitiH .. (29)

Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere. praaNaayaamaM pratyaahaaraM nityaanitya vivekavichaaram. jaapyasameta samaadhividhaanaM kurvavadhaanaM mahadavadhaanam .. (30)

Regulate the pranas, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care. gurucharaNaambuja nirbhara bhakataH saMsaaraadachiraadbhava muktaH . sendriyamaanasa niyamaadevaM drakshyasi nija hR^idayasthaM devam. .. (31)

Oh devotee of the lotus feet of the Guru ! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the Indwelling Lord of your heart ! muuDhaH kashchana vaiyaakaraNo DukRiJNkaraNaadhyayana dhuriNaH . shriimachchhamkara bhagavachchhishhyai bodhita aasichchhodhitakaraNaH .. (32)

Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles. bhajagovindaM bhajagovindaM govindaM bhajamuuDhamate . naamasmaraNaadanyamupaayaM nahi pashyaamo bhavataraNe .. (33)

Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Other than chanting the Lord's names, there is no other way to cross the life's ocean.

Draupadi's Pride Crushed

Stories from Mahabharata Mahabharata Story Index Note: Draupadi had an other name called 'Krishna'. Do not get confused with this. This story in *Kashiram Das Bengali Mahabharata does not occur in the Sanskrit recensions or the original Vyasa Mahabharata. It is placed between the Savitri and the Dharma-Baka episodes in the Vana Parva. It is also found in the Tamil version of the epic. Both must be drawing upon a common source that has not yet been found. Very interesting light is thrown on meanings the narrator wishes to convey by using different names of Krishna and Draupadi at different stages of the narrative. Readers are invited to mull over these and draw their conclusions. Following the recital of the Savitri-Satyavan story, Yudhishthira tells Krishna that they ought to leave Kamyaka forest as the Kauravas may disturb them here repeatedly and the period of incognito exile is approaching. Krishna approves and accompanies the Pandavas. Towards the end of the second day they reach the delightful Kamya Lake, a renowned tirtha. Krishna asks them to rest and purify themselves in this best of tirthas by bathing and making offerings to the manes. Three nights they spend there happily. On the fourth morning Yajnaseni muses, In the three worlds I am the only sati, husband -dedicated, accompanying my husbands in forests, grieving in their grief. Repeatedly the munis praise me. Surely I can count my life successful. What greater fame than mine can the ruler of all the world lay claim to? Thus did Yajnaseni glorify herself. Knower-of-secrets, chakra-wielder Narayana knew and thought to crush her pride. They came upon a lovely ashram with many trees laden with fruits. Fate made them tired of travelling and they decided to rest in that spot, delightful as heaven itself. Suddenly Krishnas eyes fell upon a mango, unseasonal, dangling from a branch. See this amazing sight, she said to Arjuna. If you feel kindly towards me, please pluck this mango for me. Hearing this, Dhananjaya shot a divine arrow and brought that mango to Krishna. As she held the mango happily in her hand, Devakis son appeared and said, sadly, What is this you have done Partha? Truly, a grievous misdeed has been done today. How can I blame you? It is fates decree and you have to suffer for your past deeds. Such decisions are taken by those whose time is up. Even pundits lose their discrimination and commit errors. Surely, I fear you will be destroyed, otherwise why should such an evil intent seize you? Hearing Krishnas words king Yudhishthira most anxiously said, Speak, valiant Yadu, what is it that one such as you is fearful? It is no small matter, son of Devaki. This unseasonal fruit is the cause of misfortune. Whose is this forest? Who is that great one and how powerful? How shall we save ourselves today in this forest? Pray save us, for your words are infallible as the thunderbolt. Shri Krishna said, The munis name is Sandipan and this garden is his. Gods and demons tremble at his name. His speech is infallible like the thunderbolt. No siddha and rishi in the three worlds can compare to Sandipan in ascesis. For ages he lives in this forest and rarely goes elsewhere. At dawn he leaves to perform ascesis, fasting the whole day. See how his ascesis fructifies in a miracle. Every day a single mango ripens on this tree. When the muni returns in the evening, in great satisfaction he plucks the mango from the tree and eats it. Thus he has passed a long time. Such a mango has Partha plucked for Draupadi. This misfortune is the result of their past faulty karma. Returning from his penance to the ashram and not finding the mango, the muni will turn all into a heap of ashes. I can see no way out. Alas, Partha, alas! What have you done! With folded hands king Yudhishthira, deeply agitated, said to Govinda, All the good and ill of Pandavas is yours. None can save the Pandavas. It is no secret, Devakis son. If you wish, sav e us, or do what you

will. Who can kill one sheltered by you? What you cannot do others had better not even think upon. We five are under your protection. Speak, Narayana, how shall we be saved? Hearing Dharmas words, Shris spouse said, If the tree ap pears just as it was when the mango was on it, then all can be saved, O king. Yudhishthira said, In these three worlds, he who nourishes all their beings, at whose behest creation and destruction happen, why should he bother to fix a mango to the branch ? Govinda said, There is a remedy whereby the mango can be re-fixed to the branch and everyone will be saved. You can do this if you wish-- it is nothing much, if you speak the truth, abjuring deception, Dharma-king. Yudhishthira said, Whatever you command, Krishna. If it is within my power, let the remedy be applied. Who desires death instead? Command us and we shall do it with all our heart and soul. Govinda said, It is nothing much, O King. Everyone will be saved. Listen, great king, Drupadas d aughter and you five must say before me what is it that rises every moment in you. If you speak discarding deception, then will the mango be re-fixed. All undertook to do so. First spoke Dharmas son. Hear, wish-fulfilling Chintamani, ever I think on Narayana. Should I regain past prosperity, Narayana, day and night I would perform Brahmin-feeding yajna. Other than this I have no desire and all the time this is what I hold in my mind and heart. The unseasonal mango rose upwards to some height, astonishing and delighting everyone. Then said Vrikodara, Hear my words, Krishnachandra! This is what I think day and night: with blows of my mace Ill slay the hundred Kauravas; riving open wicked Duhshasanas breast with my nails, Ill fill my stomach with his blood. Krishnas tresses will I tie up with these hands. That wicked Kuru, mightily intoxicated with pride, lifted his garment to show Draupadi his naked thigh. That Ill shatter in battle with my mace. This is what I hold in my heart day and night. When Bhima had spoken, the mango rose further upward. Aruna said, This rises in my mind, that when we five brothers came to the forest I strewed dust in both hands in all directions. With weapons as numerous cutting down the wicked Kshatriyas, will I slay valiant Karna with a divine arrow. Bhimasena will kill the hundred brothersthinking on all this I pass the time. Hear my minds words, Narayana. Then the mango rose further upwards. Nakula said, Hear Krishna what I think of. When the ruler of Dharma will be king again, I will be the crown prince as before. I will introduce the ruling community to the Dharma-raja, will examine and report to him the kingdoms good and ill. Then the mango roses further upwards. Sahadeva said, Ever I think that returning to the kingdom when Yudhishthira will sit on the t hrone I will fan him with a chowry, will find out about all citizens and will ever be engaged in feeding Brahmins. All sorrows will I forget in looking after our mother. This treasured wish have I declared frankly. Thereupon the mango rose further upwards, almost touching the branch.

Then, slowly, softly, spoke Yajnaseni: This is what I think of day and night: all those wicked persons who have pained me so much, at the hands of Bhima and Arjuna they all shall be slain. All their women will weep in sorrow and I, delighted, will secretly mock them. Celebrating a great yajna as before, I will happily look after all friends and relatives. As gifted Krishna said this, the mango dropped to the ground again. Terrified, Yudhishthira then said, Why did the mango fall down? Tell us Yadu hero! Govinda said, O King, what shall I say! Drupadas daughter ruined everything. She spoke all false words. For that reason, son of Dharma, the mango fell down. Anxiously the five brothers said with hands folded, Find a way out, do something Krishna so that the mango rises up! Govinda said, Krishna! Speak the truth and surely the mango will be fixed to the tree. The lord of Dharma said to Krishna, Why do you destroy the world, gifted one? Discarding deception speak before Govinda. The lives of all will be saved if the mango re-fixes to the tree. Though the son of Dharma spoke thus, the lady remained silent, saying nothing. Seeing this, bowwielding Partha became furious and strung a divine arrow to kill Draupadi. Arjuna said, Quickly speak truthful words, otherwise with this sharp arrow Ill slice off your head. When mighty Partha spoke thus, then gifted Krishna, laying aside shame, spoke. Draupadi said, Lord, what shall I say! You know the spoken and unspoken thoughts of all. When heroic Karna came in the yajna, seeing him I mused that were he Kuntis son then with him I would have six husbands. That is what came to my mind now. When she said this, the mango shot up that very moment and was on the branch of the tree as previously. Acknowledging this a miracle, all were delighted. Saved, Yudhishthira remained silent. Heroic Vrikodara roared, Is this your conduct, evil-minded Krishna? In a family the sati serves one husband. You, specially, have five husbands. Yet you secretly desire the charioteers son and are called husband devoted sati in society? You have disclosed your ugly nature. In public you are renowned as supremely chaste. At length, womans true character is exposed. Untrustworthy, destructive, wick ed-minded are you! What made you turn to such evil ways? As long as your mind and heart favor the enemy, who can trust you? Saying this, lifting his mace, in mighty fury Bhima rushed with unbounded force to slay Draupadi. With a slight smile, Lord Jagannatha swiftly seized Bhimas hands. Then, smilingly he said to Bhimasena, Without cause do you slander Draupadi, for Draupadi is not evil-minded. I will tell you the reason for this. I know everything about everyone. Without cause do you slander Draupadi, Partha. Among women, there is no one like her. Krishna spoke what she did feared. The cause of this is secret and it is not proper to reveal all now. After the king has returned to his kingdom and has sat on his throne, then will I specially reveal all to everyone. None can say that on this earth there is a woman, a sati, as dedicated to her husband, as Krishna. Hearing this response from Krishnas mouth, heroic Vrikodara sat down, restrained; jewel among kings, Yudhishthira, counted it most surprising; ashamed, downcast remained Yajnaseni. Krishnas irresistible Maya, who can comprehend? Just to shatter Krishna's pride he did so much delusion and false deception.

Janamejaya's Sarpa Yaga (Snake Sacrifice)

Stories from Mahabharata Mahabharata Story Index King Janamejaya the son of King Parikshit was the king of the Kurus, ruling from Hastinapura. One day, a Brahmana named Utanka (whose story is narrated here), came to his court. The king received him graciously, and asked him if there was something he could do for him. Utanka said, "You amaze me King Janamejaya. When the murderer of your father is roaming around free, you sit at ease in your court and enjoy the the comforts of a King. You have acquired fame as a just King, but I see no evidence of it. You have not even addressed this great injustice to your father!" not addressed this great injustice done to you." Janamejaya was surprised. He turned to his counsellors and sad, "What is this about my father's murder. I was but a child when he passed away, I no naught of the circumstances behind his death. I would like to know if he was killed unjustly, and if so, who the culprit is." The courtiers said, "Your father Parikshit ruled the kingdom after the Pandavas and ruled for a long time truthfully. He was popular among his subjects and was a terror to his enemies. He was killed by Takshaka, the king of the serpents, pursuant to a curse by the son of a Rishi(sage). (You can read that story here.) What Utanka has said is true, Takshaka, the murderer of your father still roams free. When Janamejaya heard these words, he was rendered speechless for a while due to anger. Once he regained control over himself he said to Utanka, "O Brahmana, I thank you. You have brought this great injustice to my attention. I must revenge myself on this arrogant Takshaka at once. Tell me, what is the means by which I might accomplish this task?" Utanka replied, "Takshaka is the friend of Indra. Under Indra's protection, he feels safe from retribution, so his conceit has grown boundless. However, there is a great sacrifice mentioned in the Puranas. It is the snake-sacrifice. When this sacrifice is conducted, the snakes that are named by the Mantras (incantations) will be rendered powerless and be impelled to fall into the sacrificial fire. Make arrangements to conduct this sacrifice. I shall assist you, for Takshaka has caused trouble for me also. He once stole the ear-rings that I was taking for my Guru Veda's wife. I had to face many difficulties in recovering them. So both our wishes may be accomplished by this sacrifice." King Janamejaya then made arrangements for this sacrifice. He invited the greatest sages and priests to conduct this sacrifice. This was a truly great undertaking, for the rituals for this sacrifice were arduous, and had to be exactly followed, if the sacrifice was to bear foot. A suitable spot was chosen and the great sacrificial hall was constructed. A platform was raised in its midst and was decked with valuable articles. This was were the Brahmanas were to sit. The Ritwika (officiating priest) sat in its middle. The king also underwent the rituals that will purify him to participate in the sacrifice. While these preparations were on, a Shudra named Lohitaksha, who was well versed in the art of sacrificial construction, examined the measurements of the hall, the type of soil on which its foundation had been laid, and said, "O King, I perceive from these signs that your sacrifice will not be completed. The omens portend that this sacrifice shall be stopped due to the intervention of a Brahmana." This made King Janamejaya recall an incident where his brothers had beaten a small dog for fun in times gone by. The mother of that puppy, a divine bitch named Sarama, came to Janamejaya and asked him, "What was the crime committed by my son that you had him beaten? Did he lick the sacrificial offerings? Did he try to steal the sacrificial butter? Why did your brothers beat him?". The King knew that his brothers had done it merely for sport, so he hung his head in shame. Then the dog Sarama had cursed

him saying, "Since your brothers have tortured my faultless pup, may the greatest undertaking that you begin, remain incomplete!". The King recalled this curse and became very worried when he was told by the expert builder that this sacrifice would be incomplete. He then gave orders to his guards that no one was let into the sacrificial hall without his permission. The great sacrifice began. The officiating priests were clad in black, for this was a Yagna directed towards destruction. As they chanted the appropriate Mantras and poured the clarified butter into the fire, snakes, impelled by the power of these incantations, started converging from all over the world. There were snakes of all shapes and sizes, some of them were as large as buildings, some as small as insects. As the priests called each snake by name and uttered the fatal words, "may so and so fall into fire", that snake would meet its fiery end into the sacrificial fire. Many great Brahmanas were involved in the conduct of this sacrifice. A great Rishi named Chandabhargava, who was a descendant of Chyavana was the Hotri (I believe it is the Hotri who pours out the sacrificial oblations into the fire). A learned old Brahmana named Kautsa was the Udgatri (chanter of vedic hymns). A sage named Jaimini acted as the Brahmana (I believe this is the master of the sacrifice) and Sarngarva and Pingala were the Adhvaryus (no idea what this means). Vyasa was present with many of his disciples, and was generally supervising the conduct of the sacrifice. His students were chanting the name of the Lord. Many other great Brahmanas were present to observe the conduct of this magnificent sacrifice. The sacrifice continued for days. Snakes were perishing in the flames in thousands. At this point, a Brahmana named Astika came to visit the sacrifice. The sacrifice was nearing completion. The King welcomed his guest and said, "O Brahmana, despite your relative youth, your very being is radiating with knowledge. I have sworn to grant whatever a Brahmana desires. Ask what you will." At this time, the chief priest intervened and said, "O King, the sacrifice is not yet complete. Takshaka, whose destruction you desired, is still alive. Wait till he is falling to the fire, before you begin giving gifts to Brahmanas." Janamejaya said, "Why is it that Takshaka is still alive? Invoke the Mantra with his name and make him fall into the fire." The priests uttered the appropriate incantations, but nothing happened. They then looked at the omens in the air, and used their spiritual power to divine the cause. Finally, the head priest said, "O King, Takshaka has sought asylum from Indra. The Lord of the Devas is protecting him in his palace, that is why our Mantras have not worked." The king said, "Then utter the Mantra in such a way that Takshaka may be impelled to fall into this fire, even though Indra has given him sanctuary." The chief priest then invoked a powerful Mantra and said, "May Takshaka fall into this fire, accompanied by Indra." Such was the potency of the invocation, that both Indra and Takshaka started falling into the sacrificial fire, bound to each other. When Indra saw that his friend's fate was inevitable, he let go of Takshaka and decided to save himself. Takshaka then started falling alone into the fire. At this moment, Astika said, "STAY! Takshaka may your fall be arrested!". He then turned to the King and said, "This is the boon that I seek of you. May you stop the sacrifice at this time. You have already killed millions of snakes in revenge for your father's death. I am a Brahmana, but my mother Jaratkaru, is the

sister of Vasuki, the foremost of the serpents. She sent me here to stop your sacrifice and to save her kinsmen. Even Lord Brahma desires that you should remain content with slaying so many evil snakes. The snakes that are left still (excluding of course, this vain Takshaka), are virtuous and not deserving to be destroyed. Your glory will only increase if spare their lives." King Janamejaya demurred. At this point Vyasa spoke to him, and advised him to grant Astika's request. Thus advised by the sage for whom he had so much respect, the King gave orders for the sacrifice to end. The King then bestowed great riches upon Astika and all the priests who had conducted the sacrifice. He gave special honor and a great amount of wealth to Lohitaksha, the master builder who had foretold that the sacrifice would be stopped by a Brahmana. This is the story of the great snake sacrifice conducted by King Janamejaya. The tradition is that whoever hears this story will have nothing to fear from snakes.

Story of Utanka and Takshaka

Stories from Mahabharata Mahabharata Story Index Once there was a learned Guru named Ayoda-Dhaumya, who had a disciple named Veda. The guru said to his disciple, "Veda, go to my house and do my household work. Ask my wife if she has any chores for you. Till further notice, you will be a servant in my house. If you do your duties diligently, it will be ultimately to your profit." Veda said, "As you command, master." And he went and reported for duty at his Guru's house. For many years, he served his master and his wife faithfully. This was the trial devised by Ayoda-Dhaumya to test the resolve of his pupil. Years passed, and Veda did all his chores uncomplainingly. Dhaumya was very much pleased with the dedication of Veda. He then taught Veda the wisdom contained in the scriptures, till Veda had equaled his Guru in his knowledge. After completing his education, Veda returned to his home town, and became a Guru himself. He had many students, some of them did his household work, but he was careful to make sure that their duties were not too difficult, for he remembered his own youth, spent in endless toil in his Guru's house. Some time after he had begun teaching, King Janamejaya of the Kuru dynasty, appointed him as his spiritual guide (Upadyaya), so Veda had to go to Janamejaya's kingdom. Before going, he called his favorite disciple Utalaka and said, "I will be gone for quite some time. I appoint you in charge of my household. Do everything that is proper, and above all obey the orders of my wife, except when they would conflict with the path of truth." Utanka performed all the household duties diligently. A few days after his Guru had departed, the females of the house addressed him and said, "O Utanka, Your mistress is in that season when connubial connection might be fruitful. Your Guru is absent. He appointed you to take his place. Do what is needful." Utanka replied, "It is indeed to true that my master appointed me to act in his place. But what you are asking is improper. My Guru has explicitly warned me against doing an improper deed, so do not press me in this matter." After a while, his Guru returned from his journey. He learned all that had taken place from Utanka, and was very pleased with his rectitude. He then said, "Utanka, You have already learned all that you need from me. In addition, you have also served me faithfully, and repaid me amply for the instruction that you received. Your education is complete, you may now go into the wide world, as a learned, wise man." Utanka said, "O Guru, all that I know, is through the gift of your instruction. You have been like a father to me and taken care of my needs. Although I have served your household, I do not consider that your teaching-fee has been paid by it. Please accept something from me, which may hope to equal at least in part, the priceless gift of knowledge that you have given me." Veda said, "I do not want anything for myself. I am more than satisfied with you. Perchance my wife, your preceptress, might want something. Before departing, ask her if you can get something for her." Accordingly, Utanka went to Veda's wife, and after prostrating himself at her feet, said, "You have been like a mother to me while I lived at your house. My Guru has now given me leave to depart. I wanted to give him something in return for my education, but he told me to ask you if you wanted anything." That woman said, "Know that the fourth day from today is a sacred day when many Brahmanas will be entertained in a feast in this house. I will be appearing in my best clothes before them. However, I do not

have ear-rings to match my dress. King Paushya's wife has a dazzling pair of ear-rings. I wish to obtain them for myself. If you can accomplish this task then you will be twice blessed. However, if you cannot do this task, you won't be able to accomplish anything else in this life." Utanka departed for the capital city, to meet King Paushya. On the way, he saw a giant of a man, who was riding a bull of huge size. When the man saw Utanka, he said, "Utanka, you may eat the dung of this bull." Utanka was surprised that this man knew his name, but he naturally hesitated from eating the dung of a bull. He politely declined. The man repeated, "Do not be afraid of this dung. Know that your Guru Veda has eaten this same dung unreservedly. Surely what was good enough for your Guru must be good enough for you? Much good will come to you if you eat the dung." Utanka then ate the dung of the bull and drank its urine. After thanking the man for his kindness, he washed his hands and mouth. (It is necessary to purify oneself after eating food. It is especially important for a Brahmana.) He then resumed his journey and soon arrived at the palace of King Paushya. He saluted the King and told him who he was and who his Guru was. Since his Guru was a well known learned man, the King received him very kindly and said, "Sir, what can I do for you? Do not hesitate to ask for anything you wish." Utanka then said, "O King, my Guru's wife has requested me to obtain the ear-rings of your queen for her. This is the gift that she wanted in exchange for her husband's having educated me." King Paushya replied, "Utanka, please go to my Queen's chambers and tell her that I asked her to give the ear-rings to you. She is always glad to see a wise man and will willingly give you her ear-rings". Utanka went to the chambers of the Queen, but he found it empty. He then returned to the King and said, "Why did you send me on a fool's errand? Did you not know that your Queen is not in her apartments?" The King said, "Nay, I personally know it for a fact that my Queen never leaves her chambers during this time of the day. However, my Queen will not appear before someone who is unclean. Have you properly purified yourself before you went there?" Utanka replied, "I have certainly washed my hands and mouth before coming here. However, I was standing up while I was performing the purification, so it is possible that I might still be unclean." The King said, "As a learned man, you should know that purification can be performed only in a sitting posture. If you have cleaned yourself in haste, it has no effect. Purify yourself according to the prescribed rituals and then go to my Queen." This time, when Utanka went to the apartment, the Queen personally received him. She said, "I already know why you are here. Here are my ear-rings. Tell your Guru's wife that I am pleased to be of assistance. However, remember one thing. These rings are unique. Takshaka, the king of serpents has been coveting these for a long time. Take care on your journey, lest he trick you and steal these earrings." Utanka promised that he will take utmost care of the ear-rings, and went back to the King. Paushya then invited him to eat in the palace and had food brought in. When Utanka was about to eat, he was struck by doubt and examined the food carefully. As he had suspected, it was cold and unclean. He grew angry

and cursed the King, saying, "Since you have offered unclean food to a Brahmana, may you lose your sight!". King Paushya also grew angry, he said, "I have never served unclean food to anybody in my life. Since you have unjustly accused me of offering you unclean food, may you be barren! You will never have any children." Utanka insisted that the food was unclean, and asked the king to verify with his own eyes about the state of the food. Paushya examined the food and saw that this was indeed the case. The King then pacified Utanka by begging his pardon. He said, "I am sorry that unclean food has been offered to you. It looks as if the food has been prepared by a woman who did not braid her hair. It is cold and her hair is also mixed in it. Since I have offended you out of ignorance, please recuse me from your curse." The Brahmana said, "My curse, once uttered, cannot be withdrawn. However, I shall decree that you will ultimately regain your sight after some time. Now that you have seen for yourself the state of the food, it behooves you to withdraw your curse also." The King said, "A Brahmana may be quick to anger, but he is also quick to forgive. It is his nature. However, once a Kshatriya is angry, his anger does not subside easily. I am still angry with you for cursing me, so I cannot take my curse back. Do as you wish." To this Utanka replied, "Since you have cursed me without any reason, and you are merely a King, not a wise Brahmana, I am certain that your curse will have no effect on me. You have behaved rather unbecomingly by not taking your curse back, but it is of little matter. Give me leave to go." After this Utanka began his homeward journey. He grew thirsty on the way and after putting the ear-rings on the ground, went to drink water from a nearby stream. A beggar who had been following him, seized this opportunity and ran away with the ear-rings. Utanka saw this and gave chase. Finally, he managed to catch up with him. In an instant, the beggar transformed into his true form and turned into a serpent. This was Takshaka, the king of the serpents. He then disappeared into a hole in the ground. Utanka tried to dig open the hole with a stick but was not making any progress. He then beseeched Indra, the King of heaven, who took pity on him and blasted the hole open with his weapon, the Vajra. Utanka then entered the kingdom of the serpents through this hole. He was amazed to see a great city inside, with priceless gems adorning all the buildings. It was truly a magnificent city, with all manner of facilities for games and entertainment. Utanka then sought to placate the serpents, by composing the following verses, "Ye Serpents, subjects of King Iyravata (this Iyravata is a snake, the son of Kadru, not to be confused with Iyravata, the mount of Indra), splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many colored ear-rings, ye children of Iyravata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Iyravata would desire to move in the burning rays of the Sun? When Dhritharashtra (Iyravata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore thee that have Iyravata for your elder brother." "I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Asvasena, ye are constant companions who dwell in Kurukshetra on the banks of Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the kingship of the serpents." [Note: These Verses Were taken from the Translation of the Mahabharata by Kisari Mohan Ganguli, which can be found archived at http://www.bharatadesam.com] Despite his beautiful verses in praise of the serpents, he did not get his ear-rings back. He then wandered around the place, seeking Takshaka. He saw many wondrous sights, sights that he did not know the meaning of. He then saw that he would need divine

assistance, if he ever hoped to get the ear-rings back, so be once again beseeched Indra, asking for his aid in recovering the ear-rings from Takshaka. Indra the appeared before him, mounted on his divine horse Uchaishravas. He said to Utanka, "Blow into this horse and your deed shall be done." Obedient to the God's command, Utanka then blew into the horse. Great flames of fire started emerging from the horse. There was thick smoke all around and the whole region of the Nagas (serpents) became unbearably hot. Unable to bear the heat, Takshaka came out of his palace and begged Utanka for mercy. He immediately restored the ear-rings, and sought to placate him. Utanka was pacified. Besides, he had a more pressing problem now. Today was the fourth day from the start of his journey. Here he was, so far away from his Guru's home, and unable to give the rings to his preceptress in time. He became afraid that she will curse him if he were to be late. Indra saw his predicament and said, "Ride this horse and it shall take you in an instant to your Guru's house." Accordingly, Utanka then mounted the horse and commanded it to take him to his Guru's house. The next instant he was there. Once he dismounted, the divine horse vanished. He went inside and found his master's wife on the point of going to receive the Brahmanas. She was thinking that he had failed his quest, and was on the point of cursing him. When Utanka gave her the ear-rings, she was very happy and blessed him. Utanka then went to his Guru Veda, and said, "Master, On my way to the palace, I was asked to eat the dung of a bull by a giant. He said that you had done so in the past. Who was he and what does the bull and dung signify?" His Guru replied, "The giant was Indra in disguise. The bull was Iyravata, his mount. He gave you Amrit (nectar) disguised as dung. He has bestowed a great honor upon you." Utanka continued, "Master, while I was at the kingdom of the serpents I saw many wondrous sights. Pray, tell me what was the meaning of all that?" Veda said, "You would have seen two damsels, weaving a cloth from black and white threads on a loom. Know that those two are the fates, Dhatha and Vidhatha. The black and white threads represent night and day and they are weaving the future of the world. You would have seen the wheel of time, which represents a year, with its twelve spokes denoting the months. It is turned by six boys, who represent the six seasons. You would have also encountered a handsome man. Know that he is Parajanya, the God of rain. The horse accompanying him is Agni, the deity of fire. The Gods have shown you great favors, pray to them constantly and much good will come to you." Thus enlightened, Utanaka took his leave from his master and went his way.

Story of Garuda - Part 1

Stories from Mahabharata Mahabharata Story Index The great sage Kashyapa, the wish-born son of Lord Brahma, was married to the two daughters Kadru and Vinata of Daksha. (Kashyapa was married to many more women, some of them the daughters of Daksha.) Both these sisters were of great beauty and jealous of each other. Kashyapa was exceedingly pleased with both of them and offered to grant each of them a boon. Kadru said, "Let a thousand sons of incomparable strength and valor be born to me!" Kashyapa said, "So be it!", and to Kadru were born the race of serpents, a full thousand of them, endowed with great strength. When it was her turn to chose her boon, Vinata said, "Let two sons be born to me, who shall eclipse the sons of my sister in strength, valor and fame." Kashyapa said, "So be it!" In due course of time, Vinata laid two eggs. She gave them to her maid-servants for safe-keeping. They put these two eggs in warm containers and guarded them day and night. Five-hundred years passed, but the eggs had not hatched. Vinata grew impatient, for her sister already had a thousand snakes as her offspring. She broke open one of her eggs. The embryo in it had the upper part fully developed, but its lower half was still to be formed. The child grew angry at his mother and said, "How could you be so impatient? You have nearly killed me by your rash act. I curse you to slavery! Do not disturb my brother in the other egg. If you wait for another five hundred years, he shall be the means of delivering you from your servitude." Some time after this, the two sisters Kadru and Vinata were involved in an argument. Kadru asked her sister, "Sister, what is the color of the divine horse Uchaishravas that belongs to Indra?" Her sister replied, "It is of a flawless white color, right from its nose to its magnificent tail." Kadru said, "You are wrong. While it is true that his face and his body are of a flawless white color, I think that his tail alone is a shiny black color. Tell you what, let us have a bet on this topic. If you are right, I shall become your slave. If I am right, you must become my slave instead." Vinata accepted the bet. She was confident that she would win. Kadru knew that the horse was white through and through, so she hatched a plan. She called her sons and said, "I have bet with your aunt that the horse Uchaishravas possesses a black tail. You must make my words come true. Go forth and entwine yourself around his tail and give it a black appearance." The snakes did not want to be a part of this deception. Kadru became exceedingly angry. She said, "How dare you disobey the command of your mother? There is no use in having offspring that disobeys my commands. I curse that all you will be destroyed by fire before too much time has elapsed!" (Note: This is the curse that was responsible for the so many snakes being destroyed in King Janamejaya's snakesacrifice.) When Lord Brahma heard this curse, he further strengthened it by saying, "So be it!". When Kashyapa heard how his sons were cursed, and that his father Brahma had also sanctioned it, he went to Brahma and pleaded with him to mitigate the curse.

Brahma said, "Your sons are wicked. Their poison is threatening to destroy all creation. If left unchecked, nothing else can live on the earth. However, not all of them shall be destroyed. Those who are virtuous, who did not swerve from the path of truth shall be saved." Thus comforting his son, he taught Kashyapa an infallible Mantra to neutralize the poison of the snake. (This is how Kashyapa worsted his son Takshaka in a challenge, by reviving a banyan tree that had been reduced to ashes by the serpent's venom). Meanwhile, the Nagas decided after a consultation among themselves that it was better to do their mother's bidding. The blackest among them went and entwined themselves around the tail of Uchaishravas. When the two sisters arrived, the tail of the horse was as dark as night. According to the terms of the wager, Vinata became the slave of her sister. She had to serve Kadru and the serpents as their servant. When the appointed time came, Garuda emerged, radiant like the sun and Agni, from his egg-shell. His lusture was like that of the fire that would consume all creation when this world would end. The Devas in heaven suddenly beheld this bright shining light and nearly became blind. Indra then asked Agni, "Tell me, O Fire, who is this second Fire who rivals you in brightness? It appears as if the end of the world is near!" Agni then replied, "My King, This is Garuda, the son of Kashyapa and Vinata. He is destined to be the King of the birds. His father had granted a boon to his mother that he will surpass all the immortals in his lusture and glory, and that is what you all are being blinded by."

Story of Garuda - Part 2

Stories from Mahabharata Mahabharata Story Index Upon hearing this explanation, all the Devas started to extol the virtues of Garuda. They said, "O Son of Kashyapa, thy lusture out shines us all. Thou art a great Rishi, knowledgeable in the Vedas and other branches of knowledge. Thou art greater than Agni. Thou art like the fire that shall burn all creation at the end of the world. Thou art our great protector, the ocean of holiness. None is purer than thee. Thou art the dispeller of darkness. We are unable to bear thy divine radiance, for it is threatening to burn us. O terrible one, O mighty Garuda, please reduce your brightness, so that we can see you normally." Upon hearing this prayer from the celestials, in obedience to their requests, Garuda reduced his brightness a thousand fold, enabling them to see him clearly. Like his mother, he also became the servant of Kadru and her sons. One day, Kadru commanded Garuda to take her and her sons to a region in the middle of the oceans, which would be a suitable habitat for the Nagas. So Garuda carried his half-brothers and their mother on his back, and started to ascend in the sky. As he got closer to the sun, the snakes started to wilt in its great heat. Kadru prayed to Indra, the friend of her sons, to save them. Thereupon Indra commanded the clouds and caused refreshing rain to fall on them. It revived the snakes. They and their mother reached the safety of the island called Ramaniyaka. The island was beautiful, covered with dense forests, filled with trees of every kind. However, the snakes were not satisfied. The said, "O Garuda, take us to some better place. You must have seen something more suitable while you were flying. Take us there." Garuda had grown tired of doing his half-brothers' bidding. He turned to his mother Vinata and said, "O Mother. Why is that we have to do everything these snakes say? Whence have we become their servants?" Then Vinata recounted to him the story of the bet she had made with Kadru. Garuda then turned to his brothers and said, "I no longer wish to be a servant. Tell me, what should I do that I may be rid of this slavery? How may I save myself and my mother from this plight?" The snakes replied, "Know that Amrit has been fixed as the portion of the Devas alone. They guard it zealously. If you bring us this divine Amrit, we shall release you and your mother from bondage." So the great bird resolved to save himself and his mother by obtaining Amrit. He asked his mother, "Tell me mother, how can I obtain Amrit? I can fly all the way there, but I will need a great amount of food to accomplish this feat. Tell me where I might find such food?" Vinata said, "In a remote place in the midst of the ocean, a great tribe of Nishadas (a local tribe) reside. They have turned their mind towards evil. You may eat them for food. Just take care that you do not inadvertently consume a Brahmana." Garuda said, "I shall eat the Nishadas mother. However, how shall I be able to identify a Brahmana?" His mother replied, "You can tell a Brahmana apart by his Brahma-Tejas (divine-lusture). If you eat a Brahmana inadvertently, you can identify him by the way he burns your throat. If such a thing happens, immediately release him, for the great anger of a Brahmana can even destroy the Gods!"

After assuring his mother that he will take care, Garuda took to the skies. He consumed innumerable Nishadas who were fishermen. Once, he felt a great fire burning in his throat, and realized that he had swallowed a Brahmana. He immediately released him and then continued his destruction of the Nishadas. Despite eating all the Nishadas he did not fell satiated. He met his father Kashyapa on the way and asked him to indicate suitable food. Kashyapa blessed his son and said, "If you continue along your way, you will see an elephant who is dragging a tortoise who is his elder brother. In their previous birth, they were two Rishis named Supritika and Vibhavasu. They quarelled over property and cursed each other to be born as an elephant and tortoise respectively. They are still quarelling in this life. If you eat them, your hunger shall be appeased. May you be successful in your quest!" Garuda encountered the animals mentioned by his father on the banks of a lake. He devoured them whole and satisfied his great hunger. He came upon a tree, whose branches broke away when he sat upon them. Sages called the Valakhilyas were performing a penance on that branch. When Garuda saw that they were falling down, he carried the whole branch in his claws. It was then that he got the name of Garuda, which means bearer of heavy weight. Meanwhile, the Devas saw a wondrous sight. All their weapons rose from their holsters and started turning on each other. Indra's favorite thunderbolt started quivering in fright. Meteors and comets started to shoot in the sky. Alarmed by these ill omens, Indra asked his preceptor Brihaspati, "Sire, What do these ill omens mean? Even when the Asuras were assaulting the heavens such a thing never came to pass. What can be the cause of this confusion?" His preceptor replied, "Know that the great bird Garuda, resolved upon obtaining Amrit, to free himself and his mother from bondage, is flying to attack you all. He is of great energy and of immeasurable strength. If you hope to save Amrit, you have prepare for battle." Indra then ordered the rest of the Devas to take up battle positions. He himself strode in front of his army, resolved to thwart the goal of Garuda. (There is a reason why Garuda posed such a threat to the king of heaven. Long ago, when Kashyapa was engaged in a sacrifice desiring offspring, the Gods, the Gandharvas and all the Rishis assisted him. Indra was commissioned to find the fuel for the sacrifice. The sages known as the Valakhilyas, were also asked to bring some fuel. Indra brought a huge mountain full of trees as the fuel. On the way he saw that the Valakhilyas (who were only as large as a thumb), carrying a stalk of a Palasa leaf as the fuel. Drunk with his power, he made fun of them. They then cursed him saying, "To Kashyapa will be born one who is greater than you. He will be the Indra of all creation." Indra sought the intervention of Lord Brahma, who changed the curse slightly. He said, "The son of Kashyapa will be the Indra of the birds. He shall be your friend and thus, you shall be protected from his wrath." It was time for that curse to operate.)

Story of Garuda - Part 3

Stories from Mahabharata Mahabharata Story Index Garuda appeared in the skies, facing the Devas. The great battle began. The Devas were sorely harassed by the flying bird, he of immeasurable strength. He mangled them with his claws and beak. Vayu attempted to blow him from the skies by raising a dust storm. Garuda parried this thrust with a counter wind generated from his mighty wings. All the celestials were routed. The Sadhyas and Gandharvas fled to the east. The Rudras and Vasus fled to the south. The Adityas fled to the west, and the Ashwini twins fled to the north, unable to bear the onslaught of Vinata's son. At last, after killing a large number of the warriors ranged against him, the King of birds approached the place where Amrit was. It was surrounded on all sides with great flames that reached up to the sky. Garuda made his mouth very large and flew to the ocean. He swallowed the contents of many rivers and put out the flames guarding Amrit with it. He then assumed a tiny form and approached the vessel containing the nectar. He saw that a wheel with razor sharp edges was spinning very fast, intending to destroy all who came near. With his great speed, Garuda passed through between the spokes of that wheel. He saw that two great snakes were guarding the vessel beyond. He generated a great dust storm and blinded them. He then mangled them to death. He broke open the mechanism that was guarding the nectar, and rose to the skies, carrying the vessel in his claws. When Indra saw that Amrit was being stolen, he discharged his potent weapon Vajra towards Garuda. In respect to the Rishi (Dadichi) from whose bones that weapon had been crafted, Garuda shed exactly one feather. Otherwise he was unharmed and continued on his way. Despite having possession of the divine nectar that would have made him immortal, he did not partake of it, intending to fulfill his promise to his brothers. He met Lord Vishnu on the way. Vishnu granted him a boon, in appreciation of his selflessness. Garuda chose the boon that he should always be higher than Vishnu, and that he would be immortal, even without the aid of Amrit. Vishnu granted him this boon and set him on his flagstaff, thus giving him a great position. He then said to the bird, "Know that your half brothers are evil. If they drink Amrit and become immortal, much harm shall come to the world. You have only undertaken to bring the nectar to them. Use some stratagem and prevent them from drinking it." Accordingly, when Garuda reached the isle where the snakes were, he set the pot of Amrit before them. He then said to them, "I have brought Amrit to you. As per our agreement, you should release me and my mother from bondage." The snakes said, "So Be it!", and started to advance towards the vessel containing the nectar. Garuda said, "It has been said that, before beginning a great task, one should purify yourself. All of you are unclean, finish your ablutions before you partake of this nectar." Agreeing to this advice the snakes went to the river to purify themselves. Indra, who was waiting for just such an opportunity, stole the vessel and restored it to its place among the Devas. Thus the evil snakes were thwarted at their bid to attain immortality. Since the Amrit had been placed on Kusa grass, that grass became sacred to the Gods from that day. Since Garuda had helped him, Indra desired his friendship and got it. They divided the rule of the world amongst themselves. Garuda got the lordship of birds and other flying creatures, while Indra got the rest. And obedient to the command of Vishnu, Garuda became his faithful mount. In return, he got the boon that snakes should become his food.

Birth of Sage Ashtavakra

Stories from Mahabharata Mahabharata Story Index Long ago, there was a learned Rishi of the name of Uddalaka, who was famous for his knowledge of the Vedas and scriptures. Many students learned under him. One of this disciples was Kahoda, who pleased his Guru exceedingly with his devotion. So much impressed was Uddalaka, that upon Kahoda finishing his studies, he gave him is only daugter Sujata in marriage. Even after the marriage, the couple continued to reside in the hermitage of of Uddalaka, where Kahoda assisted his father-in-law in teaching. In due course of time, Sujata became pregnant. She was in the habbit of sitting near her father and husband while they were teaching. Her unborn child attained mastery over the Vedas by listening to his grandfather expound them. Kahoda was not equally skilled as his Guru, however, and made a number of mistakes while reciting the scriptures. Unable to bear these errors, the child started correcting them from his mother's womb! Humiliated before his disciples, Kahoda cursed his son, saying, "As you insulted your father, may you be born with eight bends in your body!". Accordingly, the child was born with his body crooked in eight places, and was named Ashtavakra (one with eight deformations).

Vasus are Cursed by Vasishta

Stories from Mahabharata Mahabharata Story Index Vasishta, the son of Varuna was a great sage. (This account is different from the one that makes him the wish-born son of Lord Brahma). He had his hermitage on Mount Meru, and this spot was very beautiful and secluded. He possessed a cow called Nandini, which was the daughter of Surabhi, by the sage Kashyapa. (Here, Surabhi is probably Kamadhenu). This cow, like her mother, was capable of yielding great riches to its possessor. It was in the habit of roaming the woods near the hermitage of the Rishi. One day, the celestial Vasus came to this spot, accompanied by their wives. They were eight brothers, who normally lived in the heaven. When one of the ladies beheld Nandini, the cow of plenty, she became desirous of possessing it. She said to her husband Dyu, "My Lord, I wish to obtain this cow for my friend. My friend Jitavati, the daughter of the sage Usinara, is mortal. By drinking the milk from this cow regularly, she will be free from disease and decrepitude. Get this cow for me." Now the Vasu knew that the cow belonged to the Rishi. So he tried to persuade his wife to forget about the cow, for the Rishi would not part with it under any circumstances. However, unable to bear the nagging of his wife, he ultimately decided to carry the cow away by force. Assisted by his brothers, he took the cow away to his home. Rishi Vasishta had been away from his hermitage at this time. When he got back, he was surprised to see that his cow had not returned, long past its usual time. He searched the nearby woods and saw no sign of the cow. He then used his Yogic power and divined all that had taken place. He then cursed the Vasus, saying, "Since in their arrogance the Vasus have committed the sin of stealing a Brahmana's property, may they be born on earth and suffer a mortal's fate!". When the Vasu's came to know of the Rishi's curse, they became penitent, and begged the Rishi to save them from his curse. At last, the sage relented. He said, "My curse cannot be completely stayed. The seven of you who have merely obeyed your brother's orders, shall not have to suffer the mortal fate for long. However, Dyu, who is really the author of this mischief, will have to suffer his curse for a long time. However, he shall be an illustrious warrior, and will not have any children." Later, when King Mahabhishak was cursed by Lord Brahma to be born as King Shantanu, and it became known that the Goddess Ganga will be his wife, the Vasu's begged her to be their mother in their mortal incarnation. They were the seven children drowned by Ganga when she was the wife of King Shantanu. The eighth child was the incarnation of Dyu, and he came to be known as Bhishma. After a long life, full of sorrows towards its end, he returned to heaven after his death at the battlefield of Kurukshetra.

Story of Urvashi and Pururava

Stories from Mahabharata Mahabharata Story Index Apsaras are the celestial maidens of Indian mythology. They are not to be confused with angels. They are extremely beautiful immortals who live in heaven and entertain the demi-Gods with their dancing and singing. Urvashi is one such apsara. There are many legends about her birth but the following one is most prevalent. Once the revered sage Narnarayan was meditating in the holy shrine of Badrinath situated in the Himalayas. Indra, the king of the demi-Gods, did not want the sage to acquire divine powers through the meditation and sent two apsaras to distract him. The sage struck his thigh and created a woman so beautiful that Indras apsaras were left matchless. This was Urvashi, named from ur, the Sanskrit word for thigh. After his meditation was complete the sage gifted Urvashi to Indra, and she occupied the pride of place in Indras court. Atri was one of Brahmas seven sons who married Bhadra. He later went on to conceive a son named Som or the Moon. Som was a very attractive young man and eloped with Sage Brahaspati's wife, Tara. Som and Tara gave birth to Buddh during the absence of Brahaspati. Vaivasvata Manu's daughter Ila fell in love with Buddh. They together conceived a son named Pururuva. Pururuva became a great king and established the Lunar Dynasty named after his grandfather. Ages later, in his incarnation as Krishna, Vishnu took birth in this dynasty. Urvashi found the atmosphere in heaven stifling. Everything was cold and synthetic including the colours and the fragrances of the flowers. Urvashi often stole to the Earth at night with her friends to feel the wet dew under her feet and the soft breeze against her body. On the other hand Pururava envied the Gods. He was a regular invitee to Indra's court and was haunted at night by the grandeur he saw there. He would then take his chariot above the clouds and hurtle through the skies at break-neck speed. It was on such an occasion that the two met. Urvashi was returning to heaven just before dawn with the other apsaras, when she was abducted by a demon. Pururava saw this and chased the demon on his chariot and freed Urvashi from his clutches. The brief period their bodies touched changed their lives forever. For the first time Urvasi experienced the warm flesh of a mortal, for the first time she heard blood pounding in veins and for the first time she heard the inhalation and exhalation of breath. Pururava had seen Urvashi in Indras court before and to actually be close to the most beautiful woman in heaven gave him a high. Pururava left Urvashi with her friends but when they parted each was madly in love with the other but unsure whether the love was being reciprocated. Urvashi was a woman in a mans world and in keeping with the tradition of the times expected the man to make the first move. Pururava on the other hand feared rejection because he did not expect the pride of heaven to come and live with a mortal, and hence did not approach Urvashi. So both pined for each other. Urvashi was giving a dance performance in which she was portraying Vishnus consort, Laxmi. Her concentration was with Pururava and she called out her lovers name instead of saying Vishnu. Her teacher, the sage Bharat, got offended and cursed Urvashi. You will get to live with the person you are thinking about, he said, And you will also give birth to his son. But you will have to choose between the father and son, because the day they see each other you will have to leave them both and return to heaven. The curse actually emboldened Urvashi. She wasnt even thinking about children, she was sure to get her love. She sent a friend to earth to find out about Pururava. The friend located the king in the garden of

Gandhmadan (meaning intoxicating fragrance), whining away for his ladylove. The sage was set. Urvashi left heaven and went to the waiting arms of Pururava.

Story of Killing of Vritra

Stories from Mahabharata Mahabharata Story Index INDRA, the Lord of the three regions, was once so drunk with pride that he quite forgot the courteous manners and forms that the gods had hitherto observed. When Brihaspati, preceptor of the gods, foremost in all branches of learning, and venerated alike by the gods and the asuras, came to his court, Indra did not rise from his seat to receive the acharya or ask him to be seated and failed to do the customary honors. In his great conceit, Indra persuaded himself to believe that the sastras allowed him as a king in court the prerogative of receiving guests seated. Brihaspati was hurt by Indra's discourtesy and, attributing it to the arrogance of prosperity, silently left the assembly. Without the high priest of the gods, the court lost in splendor and dignity and became an unimpressive gathering. Indra soon realized the foolishness of his conduct and, sensing trouble for himself from the acharya's displeasure, he thought to make up with him by falling at his feet and asking for forgiveness. But this he could not do, because Brihaspati had, in his anger, made himself invisible. This preyed on Indra's mind. With Brihaspati gone, Indra's strength began to decline, while that of the asuras increased, which encouraged the latter to attack the gods. Then Brahma, taking pity on the beleaguered gods, advised them to take unto themselves a new acharya. Said he to them: "You have, through Indra's folly, lost Brihaspati. Go now to Twashta's son Visvarupa and request that noble spirit to be your preceptor and all will be well with you." Heartened by these words, the gods sought the youthful anchorite Visvarupa and made their request to him saying: "Though young in years, you are well versed in the Vedas. Do us the honor of being our teacher." Visvarupa agreed, to the great advantage of the gods for, as a result of his guidance and teaching, they were saved from the tormenting asuras. Visvarupa's, mother was of the asura clan of daityas, which caused Indra to regard Visvarupa with suspicion. He feared that because of his birth, Visvarupa might not be quite loyal and his suspicion gradually deepened. Apprehending danger to himself from this descendent of the enemies of the gods, Indra sought to entice him into error with the temptresses of his court and so weaken him spiritually. But Visvarupa did not succumb. The artful and seductive blandishments of Indra's glamour girls had no effect on the young ascetic. He held fast to his vow of celibacy. When Indra found that his plan of seduction failed, he gave way to murderous thoughts and one day killed Visvarupa with the Vajrayudha.

The story goes that the world suffers vicariously for this great sin of Indra. And, as a result of it, parts of the earth turned alkaline and became unsuitable for cultivation and women came to be afflicted with the physical troubles and uncleanness peculiar to them. The frothing of water is also attributed to this. Twashta in his great rage and grief at Indra's cruel killing of his son and, desirous of avenging his death, performed a great sacrifice. And out of the sacrificial flames sprang Indra's mortal enemy Vritra. Twashta sent him against the chief of the gods, saying: "Enemy of Indra, may you be strong and may you kill Indra." A great battle raged between the two in which Vritra was gaining the upper hand. When the battle was going against Indra, the rishis and the gods sought refuge in great Vishnu who offered them protection and said to them: "Be not afraid. I shall enter Indra's Vajrayudha and he will win the battle in the end." And they returned in good heart. They went to Vritra and said to him: "Please make friends with Indra. You are both equal in strength and valor." Vritra respectfully answered: "O blameless ones, how can Indra, and I become friends? Forgive me. There cannot be friendship between rivals for supremacy. Two great powers cannot coexist as you know." The rishis said in reply: "Do not entertain such doubts. Two good souls can be friends and their friendship is often after hostility." Vritra yielded saying: "Well, then, I shall cease fighting. But I have no faith in Indra. He might take me unawares. So I seek this boon of you, namely, that neither by day nor by night, neither with dry weapons nor with wet ones, neither with stone nor with wood, nor with metals, nor with arrows shall Indra be able to take my life." "So be it," said the rishis and the gods. Hostilities ceased. But soon Vritra's fears were confirmed. Indra only feigned friendship for Vritra but was, all the time, waiting for a suitable opportunity to slay him. One evening, he met Vritra on the beach and began to attack him in the twilight. The battle had raged for a long while when Vritra praising the Lord Vishnu, said to Indra: "Meanest of the mean, why do you not use the unfailing Vajrayudha? Hallowed by Hari, use it against me and I shall attain blessedness through Hari." Indra maimed Vritra by chopping off his right arm but, undaunted, the latter hurled with his left band, his iron mace at his assailant who thereupon cut down his other arm also. When Indra disappeared into the mouth of Vritra, great was the consternation of the gods. But Indra was not dead. He ripped Vritra's belly open and issuing forth went to the nearby beach. And directing his thunderbolt at the water hurled it so that the surf flew and hit Vritra. Vishnu having entered the foam, it became a deadly weapon and the mighty Vritra lay dead. The long battle thus ended and the afflicted world heaved a sigh of relief. But to Indra himself, the end of the war brought only ignominy because his victory was secured through sin and deceit and is went into hiding for sheer shame. Indra's disappearance caused the gods and the rishis great distress. For a people without a king or a council of state to govern them cannot prosper. So they went to the good and mighty king Nahusha and offered him the crown.

"Forgive me, I cannot be your king. Who am I to aspire to the seat of Indra? How can I protect you? It is impossible," he humbly objected. But they insisted, saying: "Do not hesitate. Be anointed our king. All the merit and potency of our penance will be yours and be an addition to your strength. The power and the energy of everyone you set your eyes on shall be transferred to you and you will be invincible." Thus over-powered, he agreed. Revolution is no new thing. This story shows that, even in the world of the gods, there was a revolution leading to Indra's dethronement and Nahusha's installation as king in his stead. The story of Nahusha's fall is also instructive.

Story of Nahusha
Stories from Mahabharata Mahabharata Story Index THE sin of the unrighteous slaughter of Vritra pulled Indra down from his high estate and made him a fugitive. Nahusha became the king of the gods in his stead. Nahusha started well, assisted by the merit and the fame earned by him while he was a king on earth. Thereafter, he fell on evil days. The assumption of the kingship of the gods filled him with arrogance, He lost his humility and became filled with lawless desires. Nahusha indulged freely in the pleasures of heaven and gave him up to untamed and lecherous thoughts. One day, he saw Indra's wife and became enamored of her. Possessed by evil thoughts, he spoke in tones of command to the assembled gods: "Why has not Sachidevi, the wife of the king of the gods, come to me? Am I not the king of the gods now? Send her to my house soon." When she learnt this, Indra's wife was indignant. In fear and distress, she went to Brihaspati and cried out: "Preceptor, save me from this wicked person." Brihaspati offered her protection. "Fear not " he said, "Indra will soon be back. Stay here with me. You will regain your husband." When Nahusha learnt that Sachidevi did not agree to fall in with his wishes and that she sought and obtained shelter under Brihaspati's roof, he became exceedingly angry. The king's displeasure frightened the gods. They protested: "King of the gods, be not angry. Your anger will make the world sad. Sachidevi is another's wife, do not covet her. Do not swerve from the path of righteousness." But, the infatuated Nahusha would not listen to them. Tauntingly, he said to them: "When Indra lusted for Ahalya, where were your principles of righteousness and good conduct? Why did you not prevent him then and why do you stop me now? What did you do when he so shamelessly murdered Visvarupa when the latter was in penance and where was your virtuous horror when he killed Vritra through deceit? Sachidevi's only course is to come and live with me and it will be for your good to get her reconciled to my proposal and leave her in my charge. So, now set about it," ordered Nahusha. The affrighted gods decided to talk the matter over with Brihaspati and somehow contrive to bring Sachidevi to Nahusha. They all went to Brihaspati and related to him what Nahusha had said and pleaded that Sachidevi should submit to Nahushas desires. At which, the chaste Sachidevi shook with shame and fear and cried out: "My God! I cannot do it. I sought refuge in you. Oh brahmana, do protect me." Brihaspati consoled her and said: "He, who betrays one who has sought refuge, will meet with destruction. The very earth will not let the seed, that he sows, sprout. I will not give you up. Nahusha's end is approaching. Be not afraid." He indicated a way of escape from her difficult situation by hinting that she should pray for time, and the shrewd Sachidevi took the hint and bravely went to Nahusha's palace.

As soon as Nahusha saw her, pride and lust having deprived him of his senses, he was beside himself with joy and said: "O fair one, do not tremble. I am the lord of the three regions. There can be no sin in your becoming my wife." Hearing the wicked man's words, the virtuous Indrani, Indra's wife, trembled for a moment. Soon regaining composure she replied: "King of the gods, before I become yours, I have a request to make. Is Indra alive or is he dead? If he is alive, where is he? If, after making enquiries and searching for him, I do not find him, then no sin will attach to me and I could become your wife with a clear conscience." Nahusha said: "What you say is right. Go and search for him and be sure to return. Remember the plighted word." Saying this, he sent her back to Brihaspati's house. The gods went to the great Vishnu and complained to him of Nahusha. They said: "Lord, it was your might that killed Vritra but Indra bears, the sin of it, and ashamed and afraid to show himself in his unclean state, he has hidden himself. Pray indicate a way of deliverance for him." Narayana said in reply: "Let him worship me. He will be cleansed of sin and the evil-minded Nahusha will meet with destruction." Sachidevi prayed to the goddess of chastity, and, by her grace, reached where Indra was in hiding. Indra had reduced himself to the size of an atom and hid himself in a fibre of the stem of a lotus plant growing in Manasarovara. He was doing penance in that state waiting for better days. Sachidevi could not contain herself for sorrow at her husband's plight and burst into tears. She acquainted him with her troubles. Indra spoke words of courage to her. "Nahusha's end is drawing near," he said. "Go to him by yourself and tell him that you consent to his proposal. Ask him to come to your residence in a palanquin carried by ascetics. Then Nahusha will be destroyed." Sachidevi went and pretended to agree to Nahusha's proposal as Indra had asked her to do. Overjoyed that she had returned to him in this complaisant mood, the foolish Nahusha burst out: "Blessed one, I am your slave and ready to do youre every bidding. You h ave been true to your word." "Yes, I have come back. You will be my husband. I want you to do something, which I very much desire. Are you not the lord of the world? It is my wish that you should come majestically to my house in a grander style than the great Vishnu or Rudra or the asuras. Let the palanquin be borne by the seven rishis. I shall then be glad and receive you and bid you welcome," she said. Nahusha fell into the trap. "What a grand idea! Your imagination is wonderful. It pleases me exceedingly. It is but proper that the great rishis should carry me, who am blessed with the powers of absorbing the energy of those on whom my eyes fall. I shall do exactly as you have wished,"said he, and sent her back home. The infatuated Nahusha called the rishis and bade them carry him on their shoulders. At this sacrilege, the three worlds were aghast and trembled. But worse was to come as the palanquin was carried along. Inflamed with thoughts of the beautiful Sachidevi waiting for him, Nahusha was impatient to reach her soon. So he began goading the rishi-bearers of his palanquin to go faster. And he went so far in his mad wickedness as to kick Agastya, one of the bearers, saying "sarpa, sarpa." (Sarpa means to move and also a serpent.) The insanity of lust and arrogance had reached its culmination. Nahusha's cup of iniquity was full. "Meanest of the mean, do thou fall from heaven and become a sarpa on earth," cursed the rishi in his wrath. Immediately Nahusha fell headlong, down from heaven, and became a python in the jungle and had to wait for several thousand years for his deliverance. Indra was restored to his state. He became the king of the gods and Sachidevi's grief ended.

Relating this story of the sufferings of Indra and his wife to Yudhishthira and Draupadi at Upaplavya, their uncle Salya tried to comfort them. "Victory awaits the patient. Those, whom prosperity makes arrogant, meet with destruction. You, your brothers and Draupadi have gone through untold sufferings like Indra and his wife. Your trials will soon be over and you will regain your kingdom. The evil-minded Karna and Duryodhana will be destroyed even as Nahusha was," said Salya.

Lineage of Daksha Prajapati

Stories from Mahabharata Mahabharata Story Index Daksha Prajapati was born out of the right thumb of Brahma and all the people were his descendants. He had one thousand sons and fifty daughters. He married thirteen of his daughters to Rishi Kashyap. Kashyap, by his first wife had sons like Indra and Vivaswan. When Vivaswan got married, he had two sons-- Manu, the father of mankind and Yamraj, the god of death. All the dynasties on the earth descended from Manu's sons. Brahmins, Kshatriyas, Vaisyas and Shudras, were his descendents. Manu had ten sons --- Ven, Dhrishnu, Narishyant, Naabhag, Ikshwaku, Kaarush, Sharyati, Ila Kanya, Prishadhra and Nabhagarishti. Ila Kanya had a son called Pururava. She was both the father and the mother of Pururava. Pururava became the ruler of thirteen islands and even though he was a human being he indulged in hedonistic and animalistic pleasures. Intoxicated with his power and strength he looted the brahmins and took away their wealth. The sages became angry with him and their curses destroyed him. Pururava had six sons by Urvashi whom he had brought from heaven. They were called Aayu, Dheeman, Amavasu, Dridhayu, Vanayu and Shatayu. Aayu's wife was called Swarbhanavi. She had five sons --Nahush, Vridhasharma, Raji, Gaya and Anena. Aayu's eldest son Nahush was a great scholar and a very brave king. He ruled his kingdom according to the Dharma. Once due to his immense arrogance he made the seven celestial saints, the Saptrishi, carry him in a palanquin. He insulted them and that ultimately became the cause of his downfall. He had six sons --- Yati, Yayati, Sanyati, Aayaati, Ayati and Dhruva. Yati became an ascetic and Yayati became the king.

Story of Upanamyu
Stories from Mahabharata Mahabharata Story Index Upmanyu was another favourite disciple of Saint Ayodhdhaumya. He was assigned the task of looking after the cows. One day when he returned after his days work, the Guru called him and said, "Son, you look very healthy and radiant. What do you eat while you are working?" Upmanyu replied with all humility, "Sire, I eat whatever I get in alms." The saint who wanted to test Upmanyu said that from now on he would not eat anything that he received as alms without first asking him. Upmanyu agreed and from then on offered all that he received to his guru. The Guru would take everything and give Upmanyu nothing. A few days later, the Guru again asked Upmanyu, "I take away all that you beg for, so what do you eat?" Upmanyu replied that whatever he received by begging the first time, he offered it to his Guru and then went out and begged again a second time. The guru said, "Son, this conduct is inappropriate for a resident of the hermitage. By begging twice you hinder the earnings of other pupils as you cut into their share of alms. Besides this also proves your greed." Upmanyu listened to the guru and agreed not to do so again. A few days later, the guru again asked Upmanyu how he still looked so robust when he had stooped him from eating anything. To which Upmanyu replied that he drank a little of the cow's milk while he took them out to graze. The guru forbade him to do that without his permission. A few days later, on seeing Upmanyu still looking healthy, the guru again called him and asked how he was surviving. This time Upmanyu said that he drank the foam that the calves drooled while feeding on their mother's milk. The guru again forbade Upmanyu to do so and said that this would affect the health of the calves as they would drop more and more foam for Upmanyu to feed out of the kindness of their heart. Upmanyu agreed to this too and went back to graze the cows as was his duty. Now that all avenues of getting food were closed, Upmanyu felt really hungry. When he could not tolerate the intensity of hunger he went and ate the leaves of a plant called `Aak', the leaves of which produce a bitter, sour, acidic and poisonous juice. Due to the effect of this juice Upmanyu was instantly blinded. He kept wandering in the woods and fell into a dry well. After sunset, when Upmanyu did not return to the hermitage, the saint started worrying about him. He said to his other pupils, "I have closed all avenues for Upmanyu to get food. He is probably angry at this and hence has not returned, so let us all go and look for him." So they went to the woods to look for Upmanyu. They called out for him and heard a feeble voice from the well. They hurries to the well and when they peeped inside they saw Upmanyu. They asked Upmanyu how he fell inside the well. Upmanyu said, "I was so hungry that I ate the leaves of the Aak plant. I then became blind and while I was trying to find my way home I fell into the the well." After hearing his story they pulled him out of the well and his Guru told him to pray to the physicians of the Gods, Ashwini Kumar, so that his eyes would be healed. Upmanyu did as he was told and and Ashwini Kumars (twins who are the Physicians of Gods) appeared before him. They said, "Upmanyu, eat this sweet that we have brought you and you shall be healed." Upmanyu declined and said that he cannot eat anything without the permission of his guru. The gods then told him that they had offered his guru some sweet and he ate it without asking the permission of his own Guru. So if it is okay for your Guru to eat without first asking permission from his own guru then it is okay for you too. But Upmanyu again declined and this devotion and obedience of Upmanyu towards his guru pleased the gods. They blessed him and Upamnyu's eyes were healed and all his teeth turned into gold. Upmanyu then went to his guru and was blessed by him. His guru was so pleased with him that he blessed him with instant memory and told him that he will know the Vedas and Dharamshashtras (other religious texts) automatically without any effort.

Story of Banasura
Stories from Mahabharata Mahabharata Story Index Banasura, a mighty demon once ruled over a large kingdom. So strong and fierce was his influence that all the kings and even some of the gods shuddered in front of his might. An ardent devotee of lord Shiva, Banasura once worshipped Shiva with great devotion. The god was so pleased with him that he promised to grant Banasura a boon. Banasura, in turn asked Shiva to come and guard the gates of his city. Shiva was furious but he had to give in to Banasura's wish, as he had already given his word to him. Bana was not only pleased with his achievement, but with Shiva at his service, he became all the more arrogant. One day Banasura told Lord Shiva that he wanted to fight with somebody who was as strong and as mighty as him. "Yes, yes," replied Shiva. "You will certainly get the chance to fight. Whenever you see your flag-staff broken and the flag fallen down then you will know that the chance for a fight is coming." But Shiva also warned him, that he would be a great warrior who will curb Banasura's pride. Banasura had a beautiful daughter named Usha, who had received many proposals for marriage but Bana had refused to get him married to anyone of them. Usha had a very clever and talented friend, Chitralekha, who was the daughter of Bana's minister. One night Usha dreamt of a handsome prince. She fell in love with him instantly. But on not finding the prince on waking up, she started crying for him and said that she would die without him. Chitralekha thought deeply over the matter. She knew that her friend had only been dreaming, but decided to help her on seeing Usha's pathetic condition. She wrote down the names of all the gods, kings and princes whom Usha might have seen in her dream and started drawing portraits of each one of them. She drew Indira, Brahma and many other devas. But Usha refused them all. It was only when she drew the picture of Krishna's grandson Anirudha that Usha smiled and said that he was the prince who had come in her dreams. At midnight, Chitralekha, then set out on her mission to search for the prince. With her magical powers she carried the sleeping Anirudha, out of Krishna's palace and brought him to Bana's city. The next morning, when Anirudha woke up in Usha's palace, he was surprised but at the same time enamored by the princess' beauty and expressed the desire to marry her. Usha immediately agreed to it, but when they went for Bana's consent, he not only refused but also put Anirudha in the prison. Narada, meanwhile went and told Krishna about the whole event. When Krishna came to know about it, he knew that the only way to free his grandson was by waging a war against Banasura. So, Krishna gathered a large army and declared war on him by breaking his flagstaff. Seeing the flagstaff broken Bana was overjoyed, as he knew the time for a fight had come. A terrible fight then ensued between the two till they met in a one to one battle. Krishna proved to be much more powerful and as he was about to kill Bana, Shiva came forward and requested Krishna to spare his live. Krishna accepted the request only on the condition that Bana would mend his ways and apologise to Shiva for his wrong doings. Bana realising his mistake apologized to both Shiva and Krishna. Krishna then graciously accepted Usha as his grand daughter-in-law and married Anirudha to her.

Story of Uttanka
Stories from Mahabharata Mahabharata Story Index The third disciple of Saint Ayodhdhaumya was Ved. One day his guru said to him, "Son, you stay in my house for a few days and take care of us, and you shall be blessed." Ved stayed with his guru for a long time and took good care of him and his family. His guru, to test his patience, would give him a lot of work to do and treat him like a beast of burden. But Ved went on serving him without being perturbed. He never once disobeyed his guru and did all that he was told. After many days his guru was pleased with him and blessed him and told him that he would be all-knowledgeable. Ved then returned from the hermitage and left the stage of Brahmacharya (student life) and entered the stage of Grihastya (married life). He too had three disciples studying at his hermitage. But he would never ask any of his disciples to work for him or run errands for him because he realised the pains that a student has to face in the Gurukul (the school). Ved had to go out when he was appointed as a priest to do something for the king. Whenever he went out he would assign one of his disciples to look after the hermitage and his family. Once, when he was appointed as the priest to serve King Paushya, he appointed Uttank, his favourite disciple to be the caretaker in his absence. When he came back after finishing his obligations at the palace he heard great things about the genteel behaviour of Uttank. Ved was very pleased and he blessed Uttank. He said, "Son, you have taken good care in my absence. May all your wishes be fulfilled. Now you may go and start a new life." Uttank asked his guru what he should present him as fee. The guru at first refused to accept anything, but when Uttank insisted he told him to ask his wife. Then Uttank went to the wife of his Guru and asked her what she would like as a present. The wife said that he should bring her the earrings of the queen as she wanted to wear them four days from that day and serve food to the brahmins. She told him that if he fulfilled her wishes he would be blessed. Uttank took leave and started on his journey to the palace of King Paushya. On his way he saw a huge man sitting on a giant bull. He addressed Uttank and asked him to eat the dung of the bull. Uttank refused. But the man said that he should not hesitate as his guru, Ved, had also eaten the dung. Hearing this Uttank ate a little of the dung and started on his journey as he was in a hurry. He washed his mouth as he was moving. When he reached the palace of Paushya he blessed the king and told him that he had come to ask him for something. When Paushya learnt what Uttank wanted he sent him to the antahpur (the queen's residence). When Uttank reached the living quarters of the queen he did not find her there. So he came back to the king and told him that his queen was not to be found. To this the king replied that his wife was a pious women and very faithful and no man who was impure could see her. Uttank remembered that he had not washed himself properly after he had eaten and performing ablutions while one is moving is not permitted. So Uttank performed his ablutions according to rituals with pure water, mantras and foam and when he finished he went to the queen again. This time he was able to see her and she gave him the earrings. She also warned him that Takshak, the snake wanted these earrings and would do anything to get them. She asked him to be careful, as Takshak would steal it from him if he was careless. Uttank started on his journey home. On his way he noticed that there was a snake called Kshapnak following him. This snake would sometimes appear and then disappear. Uttank was thirsty and he put down the earrings to drink some water. As soon as he did that the snake Kshapnak disappeared with the earrings. It was Takshak disguised as Kshapnak who had come to steal the earrings from Uttank. Uttank summoned the Vajra (the weapon of Indra, the god of Thunder and Lightening) and with its help followed Takshak to the heavens. Takshak was scared of the power of Uttank and returned the earrings to Uttank.

Uttank reached the hermitage of his guru on time and presented the earrings to his guru's wife. He then took leave and reached Hastinapur. Uttank was very angry with Takshak and wanted to take revenge on him. By that time King Janmejaya (the great grandson of the Pandavas) had returned to Hastinapur after having conquered Takshila. Uttank went to him and said to him, "O King, Takshak killed your father by biting him. You must avenge your father's death. Please perform a yajna so that Takshak can be killed. A brahmin called Kashyap was coming to revive your father from the poison but Takshak tricked him into going back from where he had come. You perform the Snake Yajna and burn the sinner Takshak in the pure fires of the Yajna. He has troubled me a lot and if you perform the snake Yajna then you will be avenged and I shall be happy too." Saying this Uttank returned home and Janmejaya started to find out the real cause of his father's death, which led him to perform the Snake Yajna in which many snakes were burnt.

Story of Kacha and Devyani

Stories from Mahabharata Mahabharata Story Index A long time ago, when the Gods and Demons were still fighting for supremacy over the three worlds Heaven (Aakash), Earth (Prithvi) and the Netherworld (Pataal) - they appointed their priests (Gurus) who would pray for them and advice them in matters concerning the war. The gods appointed Angiras Vrihaspati as their priest and the demons (Asuras), not to be left behind, appointed Bhargav Shukracharya to be their guru. Now both these brahmin priests were stalwarts in their fields and enjoyed a healthy rivalry too. They respected each other immensely but also indulged in a game of one-up man ship. The war between the gods and asuras had started in earnest and both the priests were busy with their Yajnas and prayers to make their sides more powerful. Shukracharya, the priest of the demons, would breathe life into the demons who died in the battle and make them healthy again. He could do so because he was an expert in the knowledge of Sanjeevani (the art of breathing life in a dead being). This Sanjeevani Vidya (knowledge) was making the asuras stronger and they were the obvious leaders in the fight, as they were not facing any casualties. The gods on the other hand were suffering great losses, as Vrihaspati, their guru, did not possess the Sanjeevani Vidya. The gods and their guru deliberated on this drawback and decided that someone would have to go and learn this art of breathing life into a dead body from the guru of the demons. It was decided that Kacha, the son of guru Vrihaspati, would go to the land of the demons to learn the Sanjeevani Vidya. Kacha went to Vrishparva, where Shukracharya had his Ashram (hermitage). He introduced himself to the great priest, "Sire, I am the grandson of Maharishi Angira and the son of Vrihaspati, the priest of gods. I implore you to accept me as your pupil. I promise to live the celibate life of a Brahmachari (student) and serve you for one thousand years." Shukracharya was pleased with the humility of Kacha and accepted him as his pupil. He said, "I will treat you as if I am treating my friend Vrihaspati and I will be honoured to accept you as my pupil." Kacha started his studies and would keep the guru happy with his behaviour. He would also take good care of the daughter of his guru, Devyani. Time passed and Kacha became Shukracharya's favourite pupil. After 500 years had passed, the demons learnt of the real purpose of Kacha's visit. They were incensed and feared that with the Sanjeevani Vidya, the gods would become more powerful. So they plotted to kill Kacha. One day, when Kacha was grazing the cattle in the jungle, the demons killed him, cut him into small pieces and fed him to the wolves. In the evening the animals returned without Kacha. Devyani, who was by now deeply in love with Kacha, was worried and went to her father. She told him that Kacha was missing and that he must do something to get him back. She said, "I fear that someone has killed him or he is dead somewhere in the forest. Please use your knowledge to bring back my Kacha. I cannot live without him and shall die if he is not brought back from the dead." Shukracharya, who himself was fond of Kacha, used his powers and breathed life into Kacha. All the pieces of Kacha tore open the stomachs of the wolves and joined together and Kacha came alive. He returned to the hermitage and thanked his guru. After a few days, the asuras again killed Kacha and on Devyani's request, Shukracharya again breathed life into him. The third time, the asuras killed Kacha, and burnt his body. They then took his ashes and mixed it with wine and requested Shukracharya to drink the wine. Shukracharya, who was unaware of the

vile machinations of the asuras, drank the wine. When Kacha didn't return to the hermitage, Devyani again went to her father and requested him to bring Kacha back to life. Shukracharya started chanting the mantras which would bring Kacha to life. Kacha, who was inside the stomach of Shukracharya, revealed his dilemma from inside in a quiet voice. He said that he would not come out of the stomach of his guru, as that would mean killing his guru. Shukracharya said, "Son, you are a great ascetic and very dear to me and my daughter. If you are not Indra, and if you are a Brahmin, then I shall teach you the Sanjeevani Vidya. And I know that you are not Indra, because only a brahmin could stay alive in my stomach for so long. Now, I shall teach you the secret knowledge of Sanjeevani so that you can come out of my stomach and then breathe life into me." Kacha said, "I have lived in your stomach, so I am your son. You have breathed life into me and have taught me the art of Sanjeevani which is like the flow of Amrit (the divine ambrosia which gives eternal life) in my veins. I shall behave as a good son should do because those who do not respect their guru, who is like a god for a pupil, deserves to rot in hell." Shukracharya, who was displeased with himself for drinking wine, which caused him to be irrational so that he could not see through the machinations of the asuras promised never to touch a drop of any intoxicants. He also laid out a rule for all the brahmins, that if they drink alcohol, they would be breaking divine rules and would deserve to rot in hell. They would not only spoil the good deeds of this life, they would also ruin their next birth, if they touched even a drop of wine. After this, he asked Kacha to tear open his stomach and come out. Kacha did as he was told and when he came out the guru died. Kacha used his knowledge of Sanjeevani and breathed life into his guru, like a dutiful son should do. He then stayed with Shukracharya till the completion of his one thousand years and soon it was time for him to leave. Devyani then approached him and told him of her love for him. She requested him to marry her according to the norms and take her with him. Kacha was now in a dilemma as he considered the daughter of his guru as his sister, as was the correct conduct for a rishikumar (son of a guru). He said, "Sister, as I have lived in the same stomach from which you were born too, I am your brother. Therefore, due to this reason, I am your brother, besides, you are the daughter of my guru, who is like a father to me. So I cannot marry you as you are my sister." Devyani was hurt and angry at Kacha's refusal and she cursed him. She said that all the knowledge that he had acquired from her father would be of no use to him. Kacha replied that he accepted her curses as inadvertently he had hurt her, but he would teach others what he had learnt and then they would use it to the benefit of others. He also said that she had not considered that he was bound by the rules of conduct and had cursed him, therefore no Brahmin would marry her. He then took leave from his guru and went to the gods and his father where he used his knowledge for the benefit of others.

Story of King Yayati

Stories from Mahabharata Mahabharata Story Index This story, from the Mahabharata, conveys the timeless message of self control and restraint. Sukracharya was the preceptor of Asuras (demons). The Asura king Vrishaparva greatly respected Sukracharya as he knew the secret of Mritasanjibani, a drug that brings the dead back to life. Devayani was Sukracharya's only daughter and spoiled by her father's indulgence. One morning, Sharmishtha, the Asura princess, daughter of Vrishaparva, came to Sukracharya's hermitage with her friends. She asked Sukracharya to allow Devayani to accompany them for a bath in a nearby lake. Sukracharya agreed. They soon reached the lake and left their clothes on the bank to go into the water. Suddenly a storm blew up and scattered their clothes. The girls hurriedly came out of the lake and got dressed. It so happened that the princess Sharmishtha, by mistake, clad herself in Devayani's clothes. Angered by this, Devayani insulted Sharmishtha, the Asura princess. Argument began and Sharmishtha pushed Devayani into a dry well and left Devayani in the well. It so happened that Yayati, the king of a nearby state, came hunting in the forest and was looking for water to drink. When he came near the well he was surprised to find Devayani lying at the bottom. Devayani introduced herself and said that she fell into the well. She then requested the king to pull her out. Yayati helped her out. Devayani demanded that Yayati marry her as he has held her by the right hand. Yayati was alarmed and turned down her request on the ground that he belonged to lower Khatriya (or warrior) caste, and Devayani was a Brahmin (priestly) maid. Yayati then left and Devayani continued to sit under a tree. When she did not return, Sukracharya set out in search of her. He found Devayani under a tree, her eyes filled with tears of anger and grief. When Sukracharya inquired, Devayani told her father every thing, carefully hiding her own faults. She refused to return to the kingdom of Vrishaparva as she was badly insulted by the Asura princess, Sharmishtha. Failing to change her mind, Sukracharya returned to Vrishaparva and announced that he was leaving the Asura kingdom because of his daughter Devayani's unhappy conflict with princess Sharmishtha. Vrishaparva begged Sukracharya to stay. Sukracharya left the decision with his daughter Devayani. Vrishaparva wasted no time and went to Devayani taking his daughter Sharmishtha along. He begged forgiveness for his daughter. Devayani agreed to return on one condition that Sharmishtha be her handmaiden for the rest of her life. Sharmishtha agreed for the sake of her father, the king. Devayani was pacified and returned to her father's hermitage. But Devayani was vindictive and humiliated Sharmishtha by asking to massage her legs and run errands. One day, king Yayati passed that way. Devayani introduced Sharmishtha as her maid and reminded Yayati that he should marry her. Yayati repeated that he could not marry a Brahmin maid. Devayani then took Yayati to her father. Sukrachaya gave his blessing on their marriage. They were soon married and led a happy life. Devayani had two sons. Sharmishtha continued to stay as Devayani's handmaid. Yayati made a palace for Shramishtha at the request of Devayani. One day Sharmishtha secretly met Yayati and told him what happened between her and Devayani. Yayati was sympathetic. Sharmishtha begged Yayati to take her as the second wife. Yayati agreed and married her but without the knowledge of Devayani. Sharmishtha had three sons. One day, Devayani met the three sons of Sharmishtha. She asked the boys the name of their father. They pointed to Yayati. Devayani was shocked. She felt deceived and ran to her father's hermitage.

Sukracharya was enraged and cursed Yayati with premature old age. Yayati begged for forgiveness. Sukracharya and Devayani felt sorry for him. Sukracharya then said, "I cannot take back my curse, but if any of your sons is ready to exchange his youth for your old age, you will be young again as long as you wish." Yayati, now an old man, quickly returned to his kingdom and called for his eldest son. "My dutiful son, take my old age and give me your youth, at least for a while, until I am ready to embrace my old age." The eldest son turned down his father's request and so also the next three older brothers. Then came the youngest, Puru. He agreed and immediately turned old. Yayati rushed out as a young man to enjoy his life. After years spent in vain effort to quench his desires by indulgence, Yayati finally came into senses. He returned to Puru and said, "Dear son, sensual desire is never quenched by indulgence any more than fire is extinguished by pouring oil on it. Take back your youth and rule the kingdom wisely and well." Yayati then returned to the forest and spent the rest of his days in austerities, meditating upon Brahman, the ultimate reality. In due course, he attained heaven.

Story of Ekalavya
Stories from Mahabharata Mahabharata Story Index 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 Honorable 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 honor 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.

Story of Savithri and Satyavan

Stories from Mahabharata Mahabharata Story Index The myth occurs as a multiply embedded narrative in the Mahabharata told, most immediately, by Markandeya. When Yudhisthira asks Markandeya whether there has ever been a woman whose devotion matched Draupadis, Markandeya replies by relating this myth. The childless king of Madras, Asvapati, lives ascetically for many years and offers oblations with the savitri manthra. Finally the Goddess Savitri appears to him and grants him a boon, cautioning him not to complain: he will have a daughter. She is born and named Savitri in honor of the Goddess. Savitri is born out of devotion and asceticism, traits she will herself practice. We learn that the king is joyful at the prospect of a child, but the story hides his internal thoughts from the audience, allowing them to provide their own interpretation. When Savitri reaches the age of marriage, no man asks for her hand, so her father tells her to find a husband on her own. She sets out on a pilgrimage for this purpose and finds Satyavan, the son of a blind king named Dyumatsena, living in exile as a forest-dweller. Savitri returns to find her father speaking with Narada who announces that Savitri has made a bad choice: although perfect in every way, Satyavan is irretrievably destined to die one year from that day. In response to her fathers pleas to choose a more suitable husband, Savitri insists that she will choose her husband but once. After Narada announces his agreement with Savitri, Asvapati acquiesces. This is Savitris first conflict with a powerful male figure: her father the king. Savitris argument rests on the authority of her mind. She says, Having made the decision with my mind, I am stating it with my speech, and shall accomplish it with my actions later. My mind is my authority. Savitri overcomes worldly power by appealing to the spiritual authority of her familys guru and her own interior self. Savitri and Satyavan are married, and she goes to live in the forest. Immediately after the marriage, Savitri takes on the clothing of a hermit and lives in perfect obedience and respect to her new parents-inlaw and husband. She goes beyond all expectations of proper behavior. Three days before the foreseen death of Satyavan, Savitri takes a vow of fasting and vigil. Her father-inlaw tells her she has taken on too harsh of a regime, but Savitri replies that she has taken an oath to perform these austerities, at which Dyumatsena offers his support. This is her second conflict with a powerful man, and she again appeals to a higher, spiritual commitment that he must recognize. The morning of Satyavans predicted death, Savitri asks for her father -in-laws permission to accompany her husband into the forest. Since she has never asked for anything during the entire year she has spent at the hermitage, Dyumatsena grants her wish. The story juxtaposes the devotion of Savitri to her father, parents-in-law, and husband with several critical moments where she defies their wishes. She justifies her defiance, which takes the form of devotion and asceticism, through an appeal to a higher authority. She is being even more self-sacrificing and more devoted than the people around her expect, but she simultaneously demonstrates her strength and independence. While Satyavan is splitting wood, he suddenly becomes weak and lays his head in Savitris lap. Yama himself comes to claim the soul of Satyavan. Savitri follows Yama as he carries the soul away. When he tries to convince her to turn back, she offers successive formulas of wisdom. First she praises obedience to the Law, then friendship with the strict, then Yama himself for his just rule, then Yama as King of the Law, and finally noble conduct with no expectation of return. Impressed at each speech, Yama praises both the content and style of her words and offers any boon except the life of Satyavan. She first asks for eyesight and a return to the throne for her father-in-law, then sons for her father, and then sons for herself and Satyavan. Finally Yama offers any boon without exception, and Savitri chooses Satyavans life. This is Savitris final and most dramatic conflict with a powerful male figure: Yama, the god of death. Yama clearly occupies the position of strength, but Savitri manages to overcome even death. Her argument lies in appealing to the Law, above even Yama.

Savitri returns to Satyavans body who awakens as though he has been in a deep sleep. In order to console his parents who they fear must be worried, they set out to return that evening, Satyavan assisted by his wife. Meanwhile at their home, Dyumatsena regains his eyesight and searches with his wife for Satyavan and Savitri. As the ascetics comfort and counsel the distraught parents, Savitri and Satyavan return. Since Satyavan still does not know what happened, Savitri relays the story to her parents-in-law, husband, and the gathered ascetics. As they praise her, Dyumatsenas ministers arrive with news of the death of his usurper. Joyfully, the king and his entourage return to his kingdom. Likewise, all the other boons happen. Markandeya assures Yudhisthira and the other exiles that Draupadi will also save them.

Story of Nala & Damayanti : Part 1

Stories from Mahabharata Mahabharata Story Index Nala was the ruler of Nishada. He was a very capable king and his country prospered under his rule. However, despite being one of the most handsome men of his time, he was still unmarried. One day a brahmin came to his court. On learning of his bachelor status he suggested the name of Damayanti, the daughter of the King of Vidarbh. He painted such an impressive picture of the princess that Nala fell in love with her without seeing her. At that it was uncustomary for a man to present his suit. He had to wait for the woman, or her father, to make the first move. Nala pined for Damayanti and began to neglect his state duties. He spent long hours in the garden of his palace dreaming about her. A group of swans lived in the lakes in the garden. They daily observed the despondent king wasting his time. One day the leader of the swans approached the king and asked him what the matter was. The king informed the swan that he was in love with Damayanti but was unable to press his suit. He did not even know if Damayanti was in love with someone else. Custom prevented him from going to Vidarbh himself and this was too delicate a mission to entrust to someone else. "If you think fit I can deliver your message," said the swan. Nala lighted up. At last there was an end to his immediate problems. And there could be no more romantic way to woo a maiden. That night the swan left for Vidarbh. Every morning and evening Nala would go to his garden to see if the swan had returned and would be disappointed. After a week he found the swan waiting for him. The news was good. Damayanti too had heard of him and had fallen in love with him. Now that she knew he reciprocated her love she would arrange for her swayamvara. A swayamvara was a ceremony in which the maiden chose her husband from a gathering of suitors present. She asked Nala to immediately come to Vidarbh as soon as her swayamvara was announced. Getting a swayamvara arranged was not as easy as Damayanti thought. It would be highly improper of her to approach her parents directly. She began to drop hints by eating less and losing weight, by pretending to forget things, by looking lost and gloomy and other such things. At last her mother noticed that Damayanti was not her former self and told the king about it. The king immediately ordered the royal physicians to find out what sickness was troubling her daughter. It was only after the physicians drew a blank that the king realised that his daughter was now a grown-up maiden and it was time for her to get married. The swayamvara was announced. Nala left immediately. Since he was an excellent equestrian he made good progress. The news of the swayamvara had reached the heavens as well. Four of the demi-Gods, Indra, Agni, Varun, and Yama, had also descended to the earth for the swayamvara. They accosted Nala as he was nearing Vidarbh. Indra told Nala that he would have to do them a favour. Nala protested that he needed to know what was being asked of him before he could commit. Indra got angry. "Humans consider it an honour when we ask them to do something. But you are creating a fuss. Don't you know our power? We can make you disappear and not reach the swayamvara at all," he thundered. Nala meekly acquiesced. Indra then told him to approach Damayanti and plead with her to choose from the four demi-Gods. Nala was aghast. "How can I act against my own interest," he pleaded. The threat of dire consequences was repeated. Nala tried a different route. "We are allowed in the palace only on the day of the swayamvara and that too only where the swayamvara is to be held," he said, "How will I access Damayanti?" Indra reminded Nala that he was the king of the demi-Gods and would arrange the meeting. A day before the swayamvara Indra transported Nala to Damayanti's chamber using his divine powers. The two recognised each other instantaneously. After a long embrace Nala stated the purpose of his visit. Damayanti told him not to worry. He had kept the promise made to the demi-Gods and nothing could dissuade Damayanti from garlanding Nala in the swayamvara ceremony. Nala faithfully repeated the

conversation to Indra. "You have kept your word only in letter and not in spirit," Indra stated, "Now I will do what has to be done." A galaxy of princes was gathered at the swayamvara. Nala sat in one corner so as to avoid the demiGods, but they sought him out and sat next to him. At the appointed time Damayanti entered the hall. To her amazement she saw five people exactly like Nala sitting in a corner. She realised that the demi-Gods were trying to trick her but was confident that her love would prevail. After watching the five for a few minutes she realised that four stared at her with unblinking eyes while the fifth was blinking regularly. She garlanded the fifth person. The four demi-Gods assumed their true form and blessed the bride and groom and went back to heaven. On the way the met Dwapar and Kali, two other demi-Gods. These presided over two of the four Yugas that make up one cycle of time between Creation and Destruction. Indra told them that the swayamvara was over and in any event it was a mere formality because Damayanti has already made up her mind. Dwapar and Kali felt that they had been cheated and swore that they would make life hell for Nala and Damayanti.

Story of Nala & Damayanti : Part 2

Stories from Mahabharata Mahabharata Story Index No sooner than Nala and Damayanti had settled down in their newly married life, Kali and Dwapar started their mischief. Kali entered the mind of Nala's brother, Pushkar, and exhorted him to challenge Nala to a game of dice. Though Nala was a weak player he accepted the challenge assuming it will be friendly game. But Pushkar was being driven by Kali and the dice was being driven by Dwapar. What began with the stake of a ring ended up with Nala losing everything he owned, including his kingdom. Then Pushkar asked Nala to stake his wife. "If you win I will return everything you have lost so far," he added as an incentive. Nala thought for a while but in the end declined the offer. Pushkar made them leave the country on foot. Nala wore only a loincloth and Damayanti only a sari. They roamed around in this manner for a few days eating roots and fruits. One night Nala saw a bird and decided to trap it. He took off his loincloth to snare it but the bird flew off with the cloth. They now had to hide during the day and move at night. Damayanti wrapped one end of the garment around Nala whenever they were near people. Totally exhausted they reached within striking distance of the capital of King Bhim, Damayanti's father. Nala pleaded with Damayanti that she return to her father's palace, but his wife did not comply. That night while Damayanti slept Nala decided to leave her. He thought that she would return to her home after he deserted her. He tore off an end from her sari, just sufficient to cover the bare minimum, and quietly slinked away. Some distance away he saw that a snake was trapped in a burning bush. He doused the fire and freed the snake. As soon as he was freed the snake bit him and turned into a celestial being. "Do not worry," he told Nala. "The poison will disfigure and discolour you but you need to remain incognito for some time. Whenever you feel that you have to return to your original self just wrap this garment around you. Travel in the south direction for five days. You will reach the kingdom of Rituparna. Win his confidence and take the opportunities as they come." He handed Nala the magic cloth and went his way. The poison had taken its effect. Nala's skin had darkened and his body had shrunk and in all his appearance was more than hideous. He reached Rituparna's kingdom and with some difficulty got an audience with the king and work in his stables. His prowess with horses soon reached the king's ears. He began to choose and groom the horses for the king's personal use. He also began to drive the king's chariot on a regular basis. When he had gained sufficient familiarity with the king he requested that he would like to prepare a meal for the king. The meal was a big hit and Nala became the head of the stables and the kitchen and the king's confidante. Meanwhile Damayanti had reached the palace of the king of Chedi. When she found herself alone on that fateful night, she moved away from her father's kingdom searching for Nala. The next night she was protected by a band of celestial beings, who put her with a caravan of merchants. However a herd of mad elephants destroyed a large portion of the caravan, and Damayanti because of her single garment and dishevelled state was immediately branded as a witch responsible for the tragedy. Many in the caravan wanted to stone her to death but the leader took pity on her. "We will be passing the city of Chedi tomorrow and I will drop you in the marketplace there. After that you are on your own," he warned. It was a case of out of the frying pan into the fire. The shopkeepers pushed her away fearing that she would bring bad luck. The pimps passed lewd comments and offered to take her to the brothel. One even threw a bad of coins at her. Some children thought she was being stoned and began to pelt her. The king's soldiers heard the commotion and intervened. They took her to the king, who immediately ordered that she be put in his mother's care. For the first time since her exile Damayanti took a bath. After being given a meal Damayanti was presented before the Queen Mother. She thanked her for the hospitality but refused to disclose her identity. All she said was that she was searching for her husband.

She looked for an opportunity to escape from the palace and continue with her search. But the palace was well guarded and her every attempt was thwarted. Nala too had reached a dead end. He did not know how to proceed to look for Damayanti or to get back his kingdom. Both husband and wife were separately waiting for Fate to make the next move.

Story of Nala & Damayanti : Part 3

Stories from Mahabharata Mahabharata Story Index Fate came to the rescue in the form of Damayanti's father. After learning of the fate of his daughter and son-in-law he sent out emissaries in all directions in order to locate the couple. One messenger ultimately reached Chedi, where he learnt that a mad woman found in the market place was living in the palace of the Queen mother. He asked to see this woman and recognised her. Thus Damayanti was sent to her father's kingdom. Damayanti then sent emissaries to search for Nala. Since her father's emissaries had found no trace of him she realised that he could be in disguise for some reason. She gave her men a question to ask anyone they thought could be Nala and to bring back the answer. The question was, "How much of a man is a person who not only deserts his wife in the middle of the night but also steals half her clothes?" A few weeks later one of the emissaries reported, "King Rituparna has a new aide who is skilled in horsemanship and cooking, both areas in which King Nala is proficient. I sought out this man. Unfortunately he turned out be dwarfish and ugly and not like the King. However as per your instructions I asked him the question and he replied that if a person did that in order to make his obstinate wife return to her father then he was a man." Everything apart from the description fit. Damayanti had to meet this man. She announced another Swayamvara since Nala was missing for a long time and could now be presumed dead. She kept the notice so short that only the fastest riders would be able to make it. Rituparna heard of the Swayamvara and decided to participate. Nala assembled the team of his best horses and set off with Rituparna to Vidarbh. On the way Rituparna's scarf flew off and he wanted to retrieve it. Nala made a quick calculation of the horses' speed and estimated the distance they had covered since then. He told the king that if they returned for the scarf they would miss the Swayamvara. Later they passed a row of fig trees. Rituparna said that he could look at the fallen leaves and predict the number of leaves on the tree. Since they were nearing Vidarbh and were ahead of time Nala decided to test the king. To his surprise Rituparna was successful. On the final leg of the journey Rituparna told Nala that he was a fantastic gambler. Nala had not seen him play because no one was willing to play with him. Damayanti was waiting on her balcony listening to the hoof beats as the carriages passed her palace. She immediately recognised the pattern of the hoof beats of the chariot being driven by Nala. She sent a maid to inquire who had arrived in the chariot and was informed that it was King Rituparna and his chariot driver. She was also informed that the king had refused the hospitality of Vidarbh and was asking his chariot driver to prepare his meal. Damayanti then asked the maid to smuggle some item of food. The taste was identical to her husband's cooking. Throwing all decorum to the winds she ran down to meet the chariot driver and was stunned to meet a dark, short and deformed man instead of a fair, tall and handsome Nala. She asked, "Why does a man want to send his dutiful wife back to her father's home?" The man replied, "Because he has lost his kingdom and cannot support his wife in the manner she was accustomed to before their marriage." He then put on the magic garments and was returned to his original form. Rituparna congratulated Damayanti and told her that she had found her husband but he would lose not only his best horseman and best cook but also his best friend. Nala had a proposal for Rituparna. "I will stay with you for a while and teach you all that I know of horsemanship if you teach me all that you know of gambling." He added that he was not interested in playing regularly but just one time in order to win his kingdom back. Nala and Damayanti moved to Rituparna's kingdom. Soon Rituparna was an adept horseman and Nala an adept gambler.

Nala sent a challenge to his brother. He was willing to stake Damayanti if Pushkar staked the entire kingdom. Pushkar still felt that the victory was incomplete without his brother's wife and readily accepted the challenge. This time Kali and Dwapar were not there to aid him and Nala had become an expert player. Pushkar lost everything back to Nala. Nala had half a mind to send Pushkar out in a loincloth, but he was a large-hearted man. He gave Pushkar a part of the kingdom and suggested that he mend his ways. Nala and Damayanti then lived happily thereafter and they did not forget the swan who had so sportingly taken their messages of love.

Story of King Shibi

Stories from Mahabharata Mahabharata Story Index The king Shibi, a descendant of king Bharata of lunor dynasty, 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.

Story of Shakuntala & Dushyanta.

Stories from Mahabharata Mahabharata Story Index In Hindu mythology Shakuntala is considered to be the mother of Emperor Bharata and the wife of Dushyanta who was the founder of the Paurav vansha (Paurav Dynasty). Shakuntala was born of Vishvamitra and Menaka. Rishi Kanva found her in the forest surrounded and protected by birds (Shakunton in Sanskrit), so she was named Shakuntala. Once, while out on a hunt with his army, Dushyanta passed through a forest full of bilv, ark, khadir, kapith, dahv etc. trees. The forest undulated with interspered rocky hillocks and extended over several yojanas and there was no trace of any man. It was full of wildlife. Dushyanta, along with his powerful army, happened to pass through extensive desert after which he reached a good forest. This forest was full of ashramas (hermitages) and there were fruit-bearing trees but no xerophytic trees. Here Dushyanta came across the ashrama of Rishi Kanva, the son of Kashyapa Rishi. It was surrounded by the Malini River. Menaka had come at the behest of the King of the Gods Indra to distract the great sage Vishvamitra from his deep meditations. She succeeded in distracting him, and sired a child by him. Vishwamitra, angered by the loss of the virtue gained through his many hard years of strict ascetism, distanced himself from the child and mother to return to his work. Realizing that she could not leave the child with him, and having to return to the heavenly realms, Menaka left Shakuntala, just after birth, on the banks of the Malini River on the peaks of the Himalayas. As stated above, Rishi Kanva found the newly born girl in the forest surrounded and protected by birds and thus named her Shakuntala. According to a source Titwala, a small town near Kalyan in Maharashtra, is considered to be the site of the hermitage where Shakuntala was born. Dushyanta, pursuing a male deer wounded by his arrow into the ashrama, saw Shakuntala nursing the deer, her pet, and fell in love with her. He profusely begged her forgiveness for harming the deer and spent some time at the ashrama. They fell in love and Dushyanta married Shakuntala there in the ashrama. Having to leave after some time due to unrest in the capital city, Dushyanta gave Shakuntala a royal ring as a sign of their love, promising her that he would return for her. Shakuntala spent much time dreaming of her new husband and was often distracted by her daydreams. One day, a powerful rishi, Durvasa, came to the ashram but, lost in her thoughts about Dushyanta, Shakuntala failed to greet him properly. Incensed by this slight, the rishi cursed Shakuntala, saying that the person she was dreaming of would forget about her altogether. As he departed in a rage, one of Shakuntala's friends quickly explained to him the reason for her friend's distraction. The rishi, realizing that his extreme wrath was not warranted, modified his curse saying that the person who had forgotten Shakuntala would remember everything again if she showed him a personal token that had been given to her. Time passed, and Shakuntala, wondering why Dushyanta did not return for her, finally set out for the capital city with her father and some of her companions. On the way, they had to cross a river by a canoe ferry and, seduced by the deep blue waters of the river, Shakuntala ran her fingers through the water. Her ring slipped off her finger without her realizing it. Arriving at Dushyanta's court, Shakuntala was hurt and surprised when her husband did not recognize her, nor recollected anything about her. Humiliated, Shakuntala returned to the forests and, collecting her son, settled in a wild part of the forest by herself. Here she spent her days as Bharat, her son, grew older.

Surrounded only by wild animals, Bharat grew to be a strong youth and made a sport of opening the mouths of tigers and lions and counting their teeth! Meanwhile, a fisherman was surprised to find a royal ring in the belly of a fish he had caught. Recognizing the royal seal, he took the ring to the palace and, upon seeing his ring, Dushyanta's memories of his lovely bride came rushing back to him. He immediately set out to find her and, arriving at her father's ashram, discovered that she was no longer there. He continued deeper into the forest to find his wife and came upon a surprising scene in the forest: a young boy had pried open the mouth of a lion and was busy counting its teeth! The king greeted the boy, amazed by his boldness and strength, and asked his name. He was surprised when the boy answered that he was Bharata, the son of King Dushyanta. The boy took him to Shakuntala, and thus the family was reunited. In the Mahabharata, a slightly different version of this tale is told, where Dushyanta's failure to recognise Shakuntala is in fact a ploy to have his subjects accept her as his true wife, since he had feared rumors might otherwise have arisen as to the propriety of the marriage.