30.05.2026
POST NUMBER 5
VALMIKI RAMAYANA
BALA KANDA
CHAPTER NUMBER 5
DASARATHA
From this city, Ayodhya, king Dasaratha reigned over his people. He ruled wisely and well like Manu, the Divine Ruler of men.
Wonderfully strong and hardy, Dasaratha combined in himself the utmost grace and beauty of form. He had his senses under perfect control and the self subdued.
He was one of the noblest kings that ever reigned. He was an Atiratha (great car warrior) among those that came of the mighty line of Ikshvaku. He was the terror of his enemies and the joy of his subjects. And his name and fame was a household word in all the worlds, high and low. In holiness and spiritual fervor he rivaled a saint. In his untold wealth of corn and grain, gold and gems, silk and wool, he rivalled Indra (the King of the gods) or Kubera (the Lord of Riches).
He was conversant with every art and science of his age, lay or clerical. The weal of his kingdom was his primary principle in life. He liberally gifted to those who were experts in the arts of war or peace, and thus they felt attracted to him. He was ever on the lookout for an opportunity to extend his dominions, enlarge his armaments and increase the strength of his fortresses and garrisons. He always schemed for the far future and anticipated the results. Thus he was a past mast of the kingcraft.
He celebrated numerous sacrifices. He never tired of providing for the welfare and comfort of his subjects by countless works of public utility or recreation. He was straight of heart and truthful of speech. He ever pursued the four Aims of Life*1 at the right time and without clash. In a word, Indra could not have ruled his Heavenly Realms with greater glory or ability.
And the subjects who resided in that city, Ayodhya, were ever just and happy. They were truthful and contented and were well-versed in every traditional lore and legend. In the whole city, there was no one with limited means, poor in his stores of grain, corn, horses and cattle. Poverty was a thing unknown among them*2. They were dressed in bright clothes. And they were adorned with ear-rings and necklaces, wreath and garland, perfumes and flowers, chain and bracelet.
An atheist or an unlettered man was a rare sight. A man of cruel instincts or a sensualist was unknown in that capital. Every youth took better care of father and mother, wife and child, brother and sister and friend. All were godly in spirit, self-controlled, of clean lives and generous impulses. There was none who was hungry or low-spirited or gloom or mean. There was none who cast a longing look on his neigbour’s goods or goodly wife. Nor was the place defiled by a thief or a liar or an envious man or a deformed person or ugly. The subjects were loyal to each other and to the king. They were in the know of how to secure their happiness here and hereafter. They regularly and properly sacrificed to the Gods and to the Holy Fires (the householder is enjoined to maintain panjakini or five flames in the house).
The Brahmanas embodied in themselves the loftiest ideals of the nation. They led the way for the other classes to follow in the rigid discharge of their duties. They studied and taught, gave and received, undefiled by any sin that attaches to it. They mastered the Vedas and Vedangas*3. The other classes or orders of society were ever brave, truthful and righteous. They were kind and hospitable to the way-worn and the homeless, devout and reverential to superiors. They were ever grateful for kindness done and received. Their days were long and happy in the midst of their friends and relations, wives and children, sons and grandsons.
The warrior caste was ever ready to render obedience to the counsel and behest of the Brahmanas. The Vaisyas were proud to honor and obey the ruling class. And the Sudras, the tillers of the soil, never swerved from their rule of life. They ever offered humble and cheerful service to their superiors.
Brave men ever kept watch and ward over the place. They were frank and open like a child. Yet they were of terrible might. They were quick to feel and swift to retaliate. They were adepts in the use of every weapon and grown gray in the art of war. They were ‘the heroes of a hundred fights’. Even as a lofty mountain-cave is guarded by lions, this fair city was rendered unassailable by the lion–hearted veterans.
Dasaratha had millions of high breed horses drawn from the mountain Bahlika, Kambhoja or Vanayu or from the sandy wastes of Sindh. They stood for grace and speed like the Uchaisravas, the horse that Indra bestrides (mounts).
The forests of the Vidhya and the heights of the Himalaya supplied him with rare elephants. They came of the stock of Airavata called Mahapadma, Anjana and of Vamana. They were vast in bulk and height and looked like hills in motion! Every species of elephants like Bhadra, Mandra, Mriga, Bhadra Mandra, Bhadra Mriga and Mriga Mandra was represented in Dasaratha’s stables.
The terror of his well-appointed army allowed no enemy to approach within leagues of his capital. In this the capital was worthy of the name, Ayodhya – “The Impregnable”. Dasaratha ruled over that fair Maiden City like Indra in might and glory and like the Moon among the stars.
The unconquerable Dasaratha ruled over that Maiden City which was strong in fortifications and garrisons, and bright with its noble buildings and nobler men.
BLOGGER’S NOTES:
*1. Four Aims of life are artha, kama, dharma and moksha.
Artha means, earning of wealth; the householder is allowed by Hinduism to earn wealth for the purpose of conducting his household duties and meeting day-to-day expenses through honest and acceptable ways and means.
Kama means, enjoying the wealth earned by the householder along with his family – the wealth earned by him in the above said manner. And the family members are enjoined to spend the wealth in applying on honest and needful expenses, and not to segregate any of the portion of the wealth earned to meet the sinful expenditures.
Dharma means, the householder must be always mindful of his duty he owes to his Atman (Self). He must do everything, living as a householder, for the emancipation of his soul. For that he should conduct his life as a householder in accordance with the established cannons of good conduct, besides applying his wealth and efforts to fetch higher position on the spiritual side of his life. While living as a householder his aim should be on the emancipation of his soul.
Moksha means, the householder, at his advanced age, must become completely cut off from day-to-day family activities with all his efforts trained on obtaining ultimate emancipation. Thus moksha should be his guiding principle. Only for this he started as an ordinary householder and indulged in activities to earn wealth (Artha), and spending the wealth (Kama) by way of permitted enjoyments, and to look constantly for conducting his life according to the established tenets and good conduct (Dharma).
*2. And the subjects who resided in that city, Ayodhya, were ever just and happy. They were truthful and contented and were well-versed in every traditional lore and legend. In the whole city, there was no one with limited means, poor in his stores of grain, corn, horses and cattle. Poverty was a thing unknown among them. They were dressed in bright clothes. And they were adorned with ear-rings and necklaces, wreath and garland, perfumes and flowers, chain and bracelet.
The subjects had just about everything to make life livable and a pleasure. In Ayodhya there was no room for penury, neither in one’s material life nor in one’s spiritual life. They, the blessed people were enjoying carefree life, the kind of life that is decidedly denied to the modern Man, irrespective of nationality, religion, and other denominations. The Comman Man in Ayodhya was enjoying a kind of life now we cannot even conceptualize much less realize the same. Not only now, in the absence of anything drastic happening to the way the day-to-day life of the ordinary as well as high profile men and women live, not in a trillion years. Human beings on earth presently can never even hope to live like and imitate the lifestyle known to the people of Ayodhya in the Treta Yuga.
Before going into the pros and cons, let us briefly deal with the drastic and fundamental and foundational and systemic changes that have taken place in the way common people as well others start to lead their day-to-day life in India. See, before a Narendra Dhamodhar Modi happened in India, what was the position for about 50 years after the death of Lal Bahadur Shastri? Well, but for a brief period of rest and rejuvenation during the Janata Party Rule, India was in the strong grip of one single family devoid of any merit to lead the country. Look, I am not going to sing peons to Modi. And that is not the purpose. The purpose is to make you see the fundamental changes in the way the Central Government is being run. Absolutely No Corruption, Right? Then, we have certainly good developments and improvements. Just about in every walk of life common man’s day-to-day life has become less arduous. There is certainly development at all levels. Yes we are the Fourth Most Developed Country in the world, today. Poised to become the third. Portable drinking water to 65% of villagers. Peace in Jammu and Kashmir. The debilitating terrorism and the cross border terrorism, and the Naxalite insurgency inside India and the mafia rule in the States like Uttar Pradhesh, restoration of civilized government in West Bengal, EVERYTHING HAS HAPPENED. BUT FOR MODI THE COUNTRY MIGHT HAVE LOST CRORES OF PEOPLE TO THE PANDAMIC. YOU CAN GO ON STAKING POINTS. All these have been achieved with NIL CORRUPTION. OK?
This, my dear readers, is a systemic change. But even Modi cannot educate the Indians to lead a simple life like the common man in Ayodhya. This is the point I wanted to make. In the absence of something drastically positive happening to the world, we as a tribe, as the World’s Citizens, are not going to change. In this matter, the change must come from India. But unfortunately India has been Americanized and we in India want to lead our lives like the average American. No it is not possible for India to lead. Another ancient civilization is China. But it is a different communist ball game. The subjects can open their mouths only to eat and drink. Otherwise, if mouths are opened out of turn then there would be no human being who had been opening the mouth out of turn.
Thus the world has no hope in a trillion years to stop, pause, take stock and change and execute an about turn.
So, you see, we as a human tribe have lost the power to simplify and thus enrich our lives.
The secret of the enrichment of life even the ordinary folks in the city of Ayodhya along with the elites of the society (Their elites are different from our Bill Gates and Ellen Musk) enjoy lies in its earthy simplicity. See their riches are constituted mainly of Corn, Grain, Sheep, Goats, Horses, some ornaments in gold and even in gem. But simple. As the mother earth will approve of.
No gaping holes in the Ozone Layer! See? Very simple and very earthy!
At any time, at any Age and Yuga, mother earth is capable of feeding all her people and beasts. Just about everything, every need, every single need of the people and beasts the earth is prepared to provide for sumptuously.
BUT THE EARTH, EVEN THE EARTH, IS NOT CAPABLE OF PROVIDING TO MEET MAN’S MANNIACAL GREED! NATURE CANNOT SUPPLY JUST ONE MAN’S greed NOT TO SPEAK OF ALL THE PEOPLE STRUTTING ABOUT THE WORLD!
So, thus, we as a race are staring at a crisis as a civilization on the face of the Earth.
*3. The word Vedanga means “limbs of the Veda”. They are six auxiliary disciplines designed to ensure the correct preservation, pronunciation, and execution of Vedic rituals.
. Shiksha (Phonetics): Focuses on correct pronunciation and accentuation of sounds.
.. Chandas (Meter): Regulates the poetic metrics and verse structures of hymns or songs.
… Vyakarana (Grammar): Analyzes linguistic structure, made famous by Panini’s rules.
…. Nirukta (Etymology): Explains the origin and meaning of complex words.
…..Kalpa (Ritual Canon): Provides practical instructions for performing ceremonies.
……Jotisha (Astronomy): Calculates the auspicious times and dates for rituals.
{THE NEXT CHAPTER OF THE EPIC WILL BE POSTED ON 02.06.2026, TUESDAY (2 June, 2026)}
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30.05.2026
THE MAHABHARATA
ADI PARVA
CHAPTER NUMBER 05
(ASTIKA PARVA)
Saunaka said, “For what reason did that tiger among kings, the royal Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice?”
Sauti said, “O best of speakers, this story of Astika is long. I will duly relate it in full, listen!”
Saunaka said, “I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.”
Sauti said, “This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since you ask me, I shall narrate the history of Astika exactly as I heard it.
“O, listen, as I recite in full that sin-destroying story. The father of Astika was powerful like Prajapati. He was a Brammacharin (One practising continence), always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. Virtuous and of rigid vows, he was highly blessed and endued with great ascetic power.
“He once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever.
“Thus going about like a blazing fire, one day he happened to see his ancestors. They were indeed hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying: “Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?”
“The ancestors said, ‘We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool does not think of raising offspring by marriage! It is for the fear of extinction of our race, that we are hanging suspended in this hole. Possessed of means, we fare like unfortunates that have none (We have everything. But we are suffering as though we have nothing)! O excellent one, who are you that thus sorrow as a friend on our account? We desire to learn, O Brahmana, who you are that stand by us, and why, O best of men, thou sorrow for us that are so unfortunate?’
“Jaratkaru said, ‘You are even my forefathers, grandfather. I am that Jaratkaru! O, tell me, how I may serve you?” The fathers then answered, “Try your best, O child, to beget a son to extend our line. You will then have done a meritorious act for both yourself and us. Not by the fruits of virtue, not by ascetic penances, acquires the merit which one does by becoming a father.*1 Therefore, O child, by our command, set thy heart upon marriage and offspring.’
“Jaratkaru replied, ‘I shall not marry for my sake, nor shall I earn wealth for enjoyment*2, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric (scripturally sanctioned) ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name as me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for a wife. I shall, however, accept any daughter given to me as alms. I shall endeavour thus to marry a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, you may attain to eternal regions (of bliss)*3 and may rejoice as you like.’
“Jaratkaru then wandered over the earth for a wife but a wife but he could not find one. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki (the snake) rose and offered his sister for the Rishi’s acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself! The high-souled Jaratkaru thought within himself, ‘I will take none for a wife who is not of the same name as mine’
“Then Jaratkaru, the Rishi of great wisdom and austere penances asked him, saying, ‘Tell me, truly, what is the name of your sister, O Snake?’
“Vasuki replied, ‘O Jaratkaru, this younger sister of mine is called Jaratkaru. Accept this slender-waisted girl for your wife. O best of Brahmanas, I reserved her only for you*4. Therefore, take her.” Saying this, he offered his beautiful sister to Jaratkaru who then married her with ordained rites.
“The mother of the snakes had once cursed the snakes of old, saying, ‘He that has the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya’s sacrifice!’ It was to neutralise that curse that the chief of the snakes, Vasuki, married his sister to that high-souled Rishi.
“The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic, versed in the Vedas and their branches (Vedangas), he regarded all with an even eye. He removed the fears of both his parents.
“Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice. After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his forefathers also by begetting offspring. And by his austerities and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis. And by begetting offspring he gratified his ancestors. Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his fathers who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind.
“O, Saunaka, this is the story of Astika that I have related duly. Now, tell me, O tiger of Bhrigu’s race, what else I shall narrate?”
Saunaka said, “O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, you speak sweetly, with proper accent and emphasis. We are well-pleased with your speech. You speak even as your father. Your father was ever ready to please us. Tell us now the story as your father had related it.”
Sauti said, “O you that are blessed with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. The sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa.
“Kasyapa derived great pleasure from his two wedded wives. And being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt immense pleasure and joy.
“Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offspring of Kadru in strength, energy, size of body, and prowess.
“Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, “Be it so!” Then Vinata, having obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. ‘Bear the embryos carefully,’ said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.
“After a long time, Kadru brought forth a thousand eggs, and Vinata two*5. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away.*6 And the thousand eggs produced by Kadru burst and out came the progeny.
“But the twins of Vinata did not appear. Vinata was jealous. Therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. ‘Since you have prematurely broken this egg, you shall serve as a slave. Should you wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver you from slavery! And if you would have the child strong, you must take tender care of the egg for all this time!’
Thus cursing his mother, the child rose to the sky. He is the charioteer of Surya, always seen in the hour of morning! Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. Immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.
“About this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaishravas (a horse) who was worshipped by the gods. That gem of steeds had arisen at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation’s master-piece, and of irresistible vigour, the horse was blessed with every auspicious mark.”
Saunaka asked Sauti, “Why did the gods churn the Ocean for nectar? Under what circumstances and when did that best of steeds so powerful and resplendent spring?”
Sauti said, “There is a mountain named Meru (the present Mount Himalayas), of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas*7.
“It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts. It is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once, the celestials sat on its peak (The Mount Everest) in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers after amrita (Nectar or Celestial Ambrosia). Seeing the celestial assembly in anxious mood Narayana (Vishnu) said to Brahman, “You churn the Ocean with the gods and the Asuras. By doing so, amrita (Nectar) will be obtained as also all drugs and gems. O you gods, churn the Ocean, you will discover amrita.”
Sauti said, “There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises to eleven thousand yojanas (one Yojana is equal to 12 to 13 kilo meters or approximately 7.5 to 8 miles) and descends downwards as much.
“The gods wanted to tear it up and use it as a churning rod but failing to do so they approached Vishnu and Brahman*8 who were sitting together, and said to them, “Devise some efficient scheme, consider, you gods, how Mandara may be dislodged for our good.” Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes.
“The powerful Ananta tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, ‘O Ocean; we have come to churn your waters for obtaining nectar.’
“And the Ocean replied, ‘Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.’ The gods then went to the king of tortoises and said to him, ‘O Tortoise-king, you will have to hold the mountain on your back!’
“The Tortoise-king agreed, and Indra contrived to place the mountain on the Tortoise’s back. And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep (the ocean) for amrita (nectar).
“The Asuras held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake’s hood only to suddenly lower it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
“Then, out of the deep (sea) came a tremendous roar like the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning.
“The fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
“After the churning, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices.
“But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, ‘Father, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.’
“On hearing them, Brahman said to Narayana, ‘O Lord, condescend to grant the gods strength to churn the deep afresh.’ Then Narayana agreeing to grant their various prayers, said, ‘You wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.’
“Rejuvenated thus in strength, the gods started to churn again. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Saraswati dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high.
“Then arose the divine Dhanwantari (the physician of the gods) himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, ‘It is ours.’ And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And he was taken by Indra the wielder of the thunderbolt.
“But with the churning still going on, the poison Kalakuta or (Aalakala in Tamil) appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara (Lord Siva) held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated).
“Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid. And assuming the form of an enticing female, Maya coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel (lady)!”
BLOGGER’S NOTES:
*1. The argument that becoming a father is more important than being an ascetic is advanced by the ascetic! Both the son and father are distinguished ascetics. The father and grandsire are living on nothing in a great hole suspended as they are from a rope made of grass which is being eaten on all sides by the rat residing there in the hole. The son, Jaratkaru can live on air too. That kind of distinguished asceticism they both have achieved. Yet the fathers bat for the family life and the son has no argument about that.
Here paramount importance is given to the continuation of the family line so that there would be sons in the family line who could offer shradha to the departed souls with which the departed souls could enjoy the facilities available in the heavenly loka or world.
This kind of argument and thought is in direct opposition to the teachings of the Upanishadic Saints. For them man’s ultimate emancipation is the ultimate goal in life even for the householders. It is not enough to be good human beings. It is not enough if one gives abundantly to the public weal by digging ponds, laying roads and other such great activities. It is not enough to live a very honest and good life here. In The Mundaka Upanishad it is stated (I. ii. 10) “Ignorant fools, regarding sacrifices and humanitarian works as the highest, do not know any higher good. Having enjoyed their reward on the hights of heaven, gained by good works, they enter again this world or a lower one.”
So it is not enough for human beings to indulge in various acts of sacrifices and humanitarian works in life. They are of course laudable. But not enough! Why? Because, after death such good people only go to the heaven to enjoy for some time goodly things for their meritorious activities on earth, but soon return to the earth’s plane as human beings or sub-human beings according as the balance of their karma. So even these goodly people are fools in the eyes of the Upanishadic Rishis.
Because such good people have not indulged in austerities, sacrifices, tapas and meditation to fetch Ultimate Emancipation of their Soul so that they may mingle with Brahman after they leave the earth and need not return as human beings or sub-human beings after a stint in the Heaven! So only those people who obtain complete Freedom from rebirth by attaining oneness with Brahman after death ARE CONSIDERED WISE BY THE UPANISHADIC RISHIS.
This is the orthodox view in Hinduism. One has to spend one’s earthly sojourn to script complete emancipation. This is the duty one owes to one’s Self. One should not fritter away one’s opportunity as a human being in other activities good or bad, but live the kind of life that will fetch no-return visa to the regime belonging to Brahman!
But we see in this epic Jaratkaru, an accomplished ascetic, being dubbed as being headstrong and idiotic by his own father who is an accomplished ascetic! Viyasa is not an ordinary sage and it is not as though he does not know the importance of a human being to become an ascetic and live a life of continuous continence. But still he makes the father to advance an argument to suit an accomplished householder! This only shows the author does not make any compromise on the way the characters evolve and only follows the predetermined plot of writing an epic that will serve as a guidance for common people who have no access to the Prasthanatriam or the Scriptural Trinity of Hinduism; the teachings of the Upanishads, the Bhagavad Gita and the Brahma Sutras. For this purpose various characters speak variously under differing contexts.
*2. Jaratkaru is an accomplished ascetic. That is why he says he will not marry for the benefit of his own flesh. He has performed mighty austerities in his ascetic life. And a person, once married, must earn money in indulging activities native to the average householders. Jaratkaru says he does not want to marry for his own pleasure, and he does not want to indulge in actions that will be productive of material gains as opposite to spiritual gain. Thus Vyasa makes the two ascetics indulge in a conversation to suit the householders’ life! We will see many such instances whereby the characters are allowed a free reign to put forth their viewpoints according to the context. It is for us to understand the epic in the proper sense. In my humble way I will help you and be helped in the process through Blogger’s Notes. Anyone having differing viewpoints is welcome to advance his argument through Emails and I will certainly discuss them in this column.
*3. This is also part of the contextual conversation. We will see in the course of this epic Vyasa’s viewpoints about these things. It is enough to state here that for one to attain the eternal region, a place from where one need not return to this material world as human beings or subhuman beings, one must have a son living here to perform shraddha for the benefit of the manes. We will continue to discuss, among other things, such contextual conversations which are important to tell the story of the epic but does not reflect the personal view of the author, Sage Vyasa.
*4. Janamejaya was to conduct a sacrifice involving the wholesale slaughtering of the Snakes in this world. Vasuki, the head of the snakes wanted to forestall this. Vasuki, even though being a snake had high intelligence like human beings and it spoke human language. And its sister is a wench with slender waist! These are mere poetic license. The author uses all species to advance the main as well as numerous sub-plots of the epic. The result is an intense enrichment.
*5. Wenches do not give birth to children in ordinary way but lay eggs! The story of the epic takes into its wide span of plot development all the human superstitions, beliefs and faiths. We must take the people of the period like the one we had in England who are called the Elizabethan audience. They had all sorts of superstitions, uncanny views, besides immense belief in the power of the Supernatural Forces to have a definite say in the conduct and life of human beings on earth. Shakespeare made great use of these traits of his audience like superstitions in his immortal dramas. The Shakespearian audience is just 350 years old. Several thousand years ago people’s superstitions and belief in the supernatural forces must have been much more. But the main aim of the epic is to bring the esoteric Upanishadic philosophy and the teachings of the Bhagavad Gita and the contents of the Brahma Sutra to the very doorstep of the common man. And that has been achieved completely in ancient India by the Sages Vyasa and Valmiki who penned the immortal epic, the Ramayana.
*6. The gestation period is 500 human years for the snakes to be hatched! And for the two human beings, it is double that period, 1000 human years. But Vinata becomes jealous and breaks open one of the eggs and this results in her being subjected to slavery. And the story how this slavery is put an end to is even more interesting. So the poet tells the story in the way acceptable to common folks. The epic is written only for the purpose of bringing to the common man’s doorstep the philosophy of the prasthanatriam. Vyasa has done a splendid job. The result is, the story is what we might call unputdownable like the modern mystery novels!
*7. Both gods and Gandharvas do not belong to this world. Gods belong to the deva loka (world of Devas) and Gandharvas belong to a different world where life is much more simple and superb and more enjoyable than the one here on the earth.
*8. The name of God of creation is Brahma not Brahman. Vishnu sustains. And Siva dissolves the universe at proper time. But instead of Brahma Brahman is used at many places in this chapter. The readers need not get confused. It is Brahma not the Upanishadic Brahman.
{THE NEXT CHAPTER OF THE EPIC WILL BE POSTED ON 02.06.2026, TUESDAY, (2 June, 2026)}
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POST NUMBER 5
THE UPANISHADS
Isha Upanishad or Ishopanishad
CHAPTER 1 – VERSE 1
[CONCLUDING PORTION OF THE VERSE 1]
Sisters and Brothers, we have come to the concluding part or line or exhortation contained in the first verse of the Isha Upanishad or Ishopanishad.
It would not be out of place here to restate the three statements contained in the First Verse of the Isha Upanishad. We have seen extensively the first two statements. That should make it for us the third part or statement of this Verse that much easier. Now let us see the three statements:-
- Ishaa vaasyamidam sarvam yatkincha jagatyaam jagat: All this, whatsoever moves in this moving world, is enveloped by God.
- Tena tyaktena bhunjeethaa: Enjoy by that renunciation.
- Maagrdhah kasyasviddhanam: Do not lust for or covet what belongs to others.
The third statement also does not contain any platitude but an order. It is couched in an IMPERATIVE phrase. maagrdhah kasyasviddhanam = Do not lust for or covet what belongs to others.
maagrdhah kasyasviddhanam may be split into maa gradhah kasyasvid dhanam.
maa comes as an order. Do not or Stop this is the meaning. Stop this- is not an advice by a friend. Stop this – is an imperative order to a lesser human being by a master who has attained the highest or the pinnacle of the spiritual exertions. Since he knows it is poison he issues for us an order. The Rishi does not order us as a master ordering about his menial servant. The Rishi orders as a very caring parent to a small child who tries to touch the dancing flame of a lamp warning it will scorch our fingers. That kind of an order is issued here. Stop this or Do not do this.
gradhah does not simply indicate our state of mind as merely wishing to possess what is owned by our neighbour. We are lusting for the object the neighbour has and possesses. It may be an object, or his high position in life or his relationships or his ability and proficiency. It is owned by him. It simply belongs to him. We have absolutely no right for that. And still we are simply burnt up with lust. We deeply and simply yearn and sincerely long for it.
KASYASVIDDHANAM?
Here another question also crops up: kasyasviddhanam? That is, kasyasvid dhanam? Dhanam means wealth. So kasyasvid dhanam? Whose property is this? Is it yours? No it belongs to others. Now let us examine this assertive question. Whose property is this? If it is your neighbour’s, then stop burning for it! Stop with being burnt up with a lust to possess and enjoy what is not yours, but is the wealth of others!
At the start our Rishi started to state that everything here is God (Ishavasyam idam sarvam). And now the same Rishi says do not covet what belongs to others! A stand self contradictory?
Not necessarily.
Yes, all here is God. And moreover, All here belongs to God.
There is no shifting of stance on the part of the Rishi.
Though everything here is God, and consequently everything here belongs to God, we still are in possession of some articles or items of properties in our name. But there can be no absolute sense of ownership. For what can we own when we live here just for a say hundred years when the universe goes on till the end of the Maha Yuga! And moreover even for a hundred years we are not given by God full possessory right to own and possess what we actually have in our own name. We are let into possession of properties and other things and persons just in the nature of a TRUSTEE. We are let into possession by the Real Owner in TRUST that will last the period of tenancy on the face of this earth. Till we die. And this should not be confused with absolute right of ownership. IT IS TRUTEESHIP.
So we should not covet other people’s wealth.
It is not enough for us to understand this imperative in principle. No, that will never do. We must become completely incapable of forming a desire for other people’s wealth. So this imperative order must percolate from the head to our heart.
We can check if we have become imbued with the teaching of this imperative order. We must ask ourselves some questions:
- When my neighbour gets the promotion in the job I very much worked for, do I GET THE PANG OF JEALOUSY which will make me hate him for no fault of his?
- Do I feel that if only I had a different car, a bigger house or a larger emolument, I will be a happy man? That life would become more preferable and livable?
If the answer be in the positive then the Rishi’s order has not percolated down to our hearts. Ok? Then what do we do? Why, we must restart from “Ishvasymidam sarvam!” Let us go back to the first Post and continue through to this Post and reassemble our inner psych. Because, EVERYTHING HERE IS ENVELOPED AND PERVADED BY GOD. EVERYTHING HERE BELONGS TO GOD. WE MUST REPEAT THIS EXERCISE TILL WE BECOME ENRICHED BY THE vision OF EVERYTHING HERE FILLED WITH GOD. HOLD ON TO THE VISION. IT WILL SAVE US FROM GREAT PERIL. THE VISION WILL SAVE US FROM GREATE PERIL. WE WILL BECOME MONARCHS IN OWNERSHIP OF THE SUNS AND STARS AND GALAXIES AND THE INFINITE SPACE! IT IS THE WAY TO BECOME THE POSSESSOR OF OUR SELF, MAN’S ULTIMATE WEALTH!
{SISTERS AND BROTHERS, WE HAVE SEEN THE ENTIRE FIRST VERSE OF THE ISHA UPANISHAD. NEXT WE WILL MOVE TO THE SECOND VERSE ON 02.06.2026 ON TUESDAY}
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POST NUMBER 5
THE BHAGAVAD GITA
CHAPTER 1 : VERSES 7, 8 and 9
Arjuna Vishada Yoga
OR
THE DESPONDENCY OF ARJUNA
VERSE 7
TEXT IN TRANSLITERATION
asmaakam tu visishtaa ye taan nibodha dvijottama
naayakaa mama sainyasya samjnaartham taan braveemi te
SANSKRIT WORDS AND PHRASES AND THEIR MEANING IN ENGLISH:
asmaakam = ours
tu = also
visishtaah = distinguished chiefs
ye = who
taan = those
nibodha = know (thou)
dvijottama = (O) best among the twice-born
naayakaah = the leaders
mama = my
sainyasya = of the army
samjnaartham = for information
taan = them
braveemi = I speak
te = to you
TEXT IN ENGLISH:
Know you, O the best of the twice-born, all those who are our distinguished chiefs, the leaders of my army; I name them for your information.
VERSE 8
TEXT IN TRANSLITERATION:
bhavaan bheeshmas cha karnas cha krpas cha samitimjayah
asvatthaamaa vikarnas cha saumadattis tathai ‘va cha
SANSKRIT WORDS AND PHRASES AND THEIR MEANING IN ENGLISH
bhavaan = yourself
bheeshmah = Bhishma
cha = and
karnah = Karna
cha = and
krpah = Krpa
cha = and
samitimjayah = victorious in war
ashwatthaamaa = Asvatthama (son of Drona)
vikarnah = vikarna
cha = and
saumadattih = the son of Somadatta
tathaa = thus
eva = even
cha = and
TEXT IN ENGLISH
Your venerable self, Bhishma, Karna, Kripa the victorious in fight, Asvatthama, Vikarna and Saumadatti as well.
VERSE 9
TEXT IN TRANSLITERATION;
anye cha bahavah sooraa mad arthe tyaktaa jeevitaah
naanaa saastra praharanaah sarve yuddha visaaradaah
SANSKRIT WORDS AND PHRASES IN ENGLISH:
anye = others
cha = and
bahavah = many
soorah = heroes
mad arthe = for my sake
tyakta jeevitaah = who have given up their lives
naanaa sastra praharnaah = armed with various weapons and missiles s=
sarve = all
yuddhavisaaradaih = well skilled in battle
TEXT IN ENGLISH:
And there are yet other heroes well trained in warfare, who, equipped with manifold weapons and missiles, are ready to lay down their lives for my sake.
BLOGGER’S COMMENTS:
When Drona came into contact with the Kauravas and the Pandavas, they were all grownup teenagers. In many ways mere boys! As it happened, the boys were playing oblivious of the fact of the presence of Drona, a young Brahmana. They were playing with a ball which fell into a waterless well and they could not retrieve the same. At this time Drona accosted them saying whether their teacher had not taught how to retrieve a thing fallen into a hole like a well. And Drona gave them an objective lesson as to how archery could be used to retrieve the ball from the depth of the well. Not just that, Drona had tossed his own ring into the well and he retrieved that also in front of the stupefied boys’ eyes. And they ran to their grandsire, Bhishma, and reported the whole incident. And this was how Drona came to be appointed as the teacher of those boys.
And now Duriyodhana speaks as though Drona was a novice and came to lead his side by fluke.
He first introduced the salient warriors arrayed against them at Kurukshetra and now he introduces to Drona himself and great people and warriors like Bhishma to his own teacher. This is the top and pinnacle of arrogance. Moreover he shows insolence when he introduces the Pandava warriors, and now tries to make amends and atone for the needless words and implications he was party to implicate.
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The Ancient Indian Scriptures! 
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