As a postlude to my write-up titled, “Wars and Festivals” that spoke of historical, mythological and individual battles, here is “Home Coming”.
We all know Diwali is the celebration of Lord Ram’s return to Ayodhya. After 14 years long tryst with resolving social issues of the day, facing the harsh forest life, taking back the empire that was deceitfully usurped within the family and waging a war with an Asur King to rescue his wife, he returned to his land triumphant, with newly developed skills, followers, learnings and stories to share. His journey stretched from North to South, and on his way, he touched the hearts of many. Grand décors, sumptuous feasts and open arms with glistened eyes welcomed him. Ayodhya was adorned with diyas to welcome its awaited and deserving king. The stories of his valour and victory spread far and wide as his coronation announced the dawn of Ram Rajya. The foundation of a new kind of leadership was laid – by a leader who ruled by being an example and who first practised and then preached.
Just like his challenging years in exile when he fought the mighty Lankesh (Ravana), almost losing his wife and beloved younger brother to death, the throne of a king offered challenges of a different kind. During his exile he had won an external battle before returning to his land, marking the celebration of Diwali. Now while he sat on the throne of Ayodhya as the Suryavanshi King of Aaryavrat, he faced an internal civil war. A war, where his praja raised fingers at his wife’s chastity. A war where no weapons could be helpful because the enemy was his own people.
It wasn’t a battle for power or rule. It was a battle of truths, of ideologies. It was an inner battle between Ram and Ram, between Ram who was a husband and Ram who was a King. The trials of the Agni Prariksha and an assurance from the king went futile to convince the praja of Sita’s pious body. Ram reached the verge where he had to choose one side. To be a just husband or to be an ideal King. Unlike the battle fought on the ground, this was the tug of war he experienced within. His Kshatriya blood didn’t offer any respite. The only way to resolve this war was to choose. To choose one. Either be a husband or be a king. Sita’s uninformed boycott and abandonment into a forest announced his decision to be. He chose Ram Rajya over Sitapati Ram. He succeeded in resurrecting Ahilya but failed to stand beside Sita. For, the Rajya was at stake. The husband died, and the king lived.
When the war is internal like this one, and the victory is declared, how does one celebrate? Does one feel joyous or mourn? For either way, it’s one’s loss. After bleeding from the arrows of regrets, helplessness and doubts, when one accepts his choice, he reaches home. After the painful suffering of losing, knowing one’s personality flaws and bearing the scars that the decision left, one begins to travel through the feelings of returning home. When complete acceptance sets in, healing begins, and this marks the celebration as Home-Coming; a celebration of profound peace within. The inside finally lits-up, calm sets in, and Diwali is announced as ‘Home Coming’.
‘Vinayak Chaturthi’ or ‘Ganesh Chaturthi’ is celebrated on the fourth phase of the moon in the Bhadrapada month of the Hindu calendar. It marks the birth of God Ganesha, the younger of the two sons of Shiva and Parvati.
THE STORY OF GANESHA’S BIRTH
There is an interesting tale behind the birth of Ganesha. It’s a story of faith, of dutifulness. Once Mata Parvati wanted to bathe in a water body inside a cave, but the mouth of the cave was unguarded so she needed someone, someone her own, reliable to watch over the opening. To do so she collected some clay from the cave and moulded a sculptor of a boy. She then placed both her palms on it and with complete faith uttered words in its ears. Words, filled with feelings of belief and faith.
“You are my son! I have created you with my will and I give you my acceptance as a son. Please guard this entrance of the cave. Do not allow one to enter.”
Saying so, she went inside. Her words of belief and faith personified the sculptor and it turned into a son. Lord Shiva who was away at Mount Kailash meditating arrived at the cave to meet his wife Mata Parvati. He didn’t notice the tiny sculpted boy and stepped forward to enter the cave. The boy stopped him,
“Stop! You are not allowed to go inside. My mother is bathing and has asked not to permit anyone’s entry. So stay right where you are!”
Shiva was angered, firstly for having been stopped to see his wife and secondly for this boy announcing himself as Parvati’s son. With no further thought, he axed the boy’s head. Just then, Parvati emerged hearing the chaos. She was devastated to see her beheaded son. She narrated the whole story to Shiva with tears of anger. Lord Shiva immediately repented upon his short temper and instructed his Ganas (attendants) to fetch a head. Since they were in a forest, the Ganas found a dying elephant, seeking the animal’s permission they took its head. Shiva like Parvati, with utmost faith and words of acceptance, placed the head on his body and spoke,
“I wholehearted take you as my son and name you Ganesha, the elephant-headed. I bestow you with qualities of unsurpassable wisdom and sturdy temperament. You shall be summoned by devotees at the onset of new ventures and initiatives. Your presence shall keep the patrons reminded of your qualities, of how steadfastness and perseverance are helpful to clear the vighans (challenges) that fall on the path of action.”
In this manner, Lord Shiva and Mata Parvati birthed Lord Ganapati. Since then Lord Ganesh is worshipped before all Gods at the initiation of any enterprise.
SYMBOLISM
Lord Ganesh is portrayed as holding a sweet, a ladoo or modak, symbolic of the blessing of sweetness and affluence in life, the other hand is showing a palm, symbolic of reassurance that everything will eventually come to you. In another, he holds a lotus, representing Mother Nature and in the fourth holding his broken tusk symbolic of a weapon to pierce and dig into the problem. His vaahan is a rat, yet again symbolic of problem-solving ability. Just as a rat although not fast and ferocious is acclaimed for chipping away the problem by biting it away rigorously. The rat is also able to reach deep down into the ground and can reach high up the mountains. Considered as people’s God, he is aptly called ‘Ganesha’.
When Hidimba saw Bheem, it was love at first sight. But how and when did Bheem marry Hidimba? The fabled love story between a warrior and a demoness features in the Mahabharat right after the Lakshagriha incident. The Pandavas, along with their mother Kunti, were spending their days in a forest where the demon Hidimb attacked them one night. Bheem put up a brave fight, and with a little help from Hidimba managed to kill the demon. His courage and strength instantly attracted the demoness to Bheem.
An Unconventional Bond Between Bheem And Hidimba
Bheem and Hidimba were married soon after this incident and the alliance had the approval of the Pandavas. Thus, Hidimba became the first daughter-in-law of Kunti and Pandu vansh. Comparatively, Dwapar Yug was more liberal and less stereotyped. Hidimba unhesitant, expressed her desire to marry Bheem.
To win his trust, and to assure him of her love and intentions, she even helped Bheem protect his family from her demon brother Hidimb.
With her guidance, he was able to kill him. Convinced about her feelings, Kunti and the Pandavas blessed their marriage. The unconventional wedlock was approved with a few conditions – that the demoness will not join the clan back in Indraprast but stay back at the Kamyaka forest. She would neither stake her claim as the queen nor would her offspring be liable as an heir to the throne.
A long-distance marriage
Hidimba knew she would never enjoy a conventional married life, living under the same roof with her husband. But all she wanted was Bheem’s love, and so she agreed to the conditions. Like the contemporary times, though inconvenient, long-distance marriages existed and thrived centuries back too.
Why Bheem left Hidimba?
The romantic honeymoon period of their marriage lasted only for a year. Having seen the face of his son Ghatotkach, Bheem announced it was time for them to part. The time had come for the Pandavas to carry on with their journey and that’s why Bheem left Hidimba.
With a heavy heart, Hidimba and Bheem promised to love each other until the end. Hidimba stayed back to raise a worthy son and take care of the forest and people of Kamyaka whereas Bheem, along with his brothers, embarked on the journey to win back their honor and empire.
Making a long-distance marriage stand the test of time
So how did this long-distance marriage manage to survive the test of time and circumstances? Hidimba was a demoness blessed with supernatural powers. Every once in a while, when Bheem was reachable, she would fly to him. And together they would go off to far lands. She would carry him to celestial places.
They would fill their hearts with memories.
During their time together, Bheem would assure her of his love. In the truest words, he meant when he said, “You are my first wedded wife. Your place shall always be special. It can never be replaced.” And Hidimba would believe every word he spoke.
Bheem and Hidimba’s son strengthened their bond
During their exile years, Bheem visited the Kamyaka forest and stayed for days. This was the only opportunity for Bheem and Hidimba’s son, Ghatotkach, had to bond with his father, uncles and grandmother. “Will you teach how to master the mace, father?” he’d ask and Bheem would proudly comply.
Ghatotkach was a combined dream that Bheem and Hidimba lived and shared. He was a symbol of their love.
Bheem often praised her, “You are a very diligent and loving mother. I can see our son is strong and responsible. Now, begin his training in warfare skills. When I return to Indraprast, I will train him in mace fight. It shall be a proud moment when he defeats me.”
Hidimba would lovingly, follow his guidelines and raise their son in the manner befitting a prince.
A hint of jealousy
When Bheem married Draupadi, and visited Hidimba along with her, the emotions of jealousy and insecurity were natural. She lamented and spewed anger.
“Is your love for me over now? She is very beautiful. Your rightful queen!”
And empathetic Bheem reassured her, “There can’t be any comparisons my dear. She has her place, and you yours. Love doesn’t end like this. And you were aware of the unconventional nature of our marriage right from the beginning. Besides, you already are the queen of Kamyaka. You do not need me to make you a queen. You are far more superior. Isn’t it?”
Eased by his words, Hidimba settled down. She reminded herself to focus on their love and son, and not get affected by her husband’s relationships outside of their nuptial bond. Bheem and Hidimba made their long-distance marriage work, thanks to their strong faith in each other.
Whenever they were haunted by doubts, they reassured and reminded themselves of the conditions they had discussed before getting into the wedlock. Like a mature couple, they gave each other liberty to practice and seek their individual goals yet come together when life allowed them to, particularly in raising their son, Ghatotkach. With faith and trust as the cornerstones, their long-distance marriage stood the test of time.
The Concept of Long Distance Marriages Endures
This wedded setup is quite common in contemporary society as well. Couples live in separate homes and different cities. Married, yet living separately to fulfil their individual goals and purposes. They are united, merged with love yet they balance their individual goals and support each other’s as well.
Unlike the couples living under the same roof, those in a long-distance marriage meet at intervals and still pick up from where they had left. Distance doesn’t mar their feelings or affect the bonding. Together they find ways to keep in touch, keep the spark alive and above all learn to ward off temptations of straying.
Even though they don’t have their partner by their side all the time, they don’t let distance weaken their relationship.
They learn to manage their insecurity, and at times suspicions. In those times, a demoness relied on her supernatural powers to reach her beloved, today couples use technology to stay connected. The virtual world keeps them close, if not tangibly at least emotionally.
Vyas, also known as Veda Vyasa, is the legendary author of the world’s bulkiest epic Mahabharata as well as the ancient Vedas and Puranas. He is a well-known mythical figure. The Chiranjivi (immortal) sage whose birthday is celebrated as the festival of Guru Purnima. But not many know the answers to pertinent questions about Veda Vyasa history – When was Veda Vyasa born?, Who is Veda Vyasa in Mahabharata?, and Who are the parents of Rishi Vyasa? – to name a few. Let’s explore the tale of Veda Vyasa birth to find out:
Vyas is believed to be an expansion of Lord Vishnu, one of the trinity. He was created when Vishnu for the first time uttered the syllable ‘Bhu’. He is also considered immortal, as he wasn’t birthed. Vyas came to earth during the Dwapar Yug and bestowed with the duty to convert all Vedas and Puranas from oral to written versions. Besides having written the epic, he played a pivotal role in Mahabharata.
Tracing the legend of Veda Vyasa’s birth, one uncovers that the relationship between his parents is unconventional and objectionable, even by the moral standards of the modern world. So, who are the parents of Rishi Vyasa? He is the son Satyavati and Rishi Parashar – a fisherwoman and a wandering sage.
A sage in grips of attraction
One day, Sage Parashar was in a rush to reach a place to perform a yagna. River Yamuna fell on his path. He spotted a ferry and requested to be dropped across to the bank. As Parashar sat in the boat and breathed a sigh of relief, his eyes fell on the woman ferrying the boat. In the backdrop of dawn, the beauty of this fisherwoman named Satyavati left him awestruck. In the early morning breeze, her curly locks danced on her face, even as her delicate arms moved in a circular motion, rowing the paddles.
Enticed by her beauty, Parashar felt a strong surge of attraction rise within him. He recalled the blessing of Shiva: ‘you shall be the father of a meritorious son’.
Parashar knew it was the right time for him to become one. He expressed the desire for copulation to Satyavati. Having come of age, Satyavati too found herself in the grip of carnal urges. But she was in a dilemma, for the repercussions of the act would last a lifetime. But if she denied the sage, he could angrily topple the boat or curse her with an ill prophecy.
A young woman riddled with doubt
She spoke hesitantly, “Oh, Great Munivar! I am a fisherwoman. I smell of fish (Matsyagandha). How will you bear my body odour?” Without a further word, Parashar blessed her with a boon of musk-smelling (Kasturi-Gandhi) body. Unable to hold himself, he shifted next to her. She retreated, sighting other doubts:
“A baby outside the wedlock will cast aspersion on my purity.”
Also looking around at the open river and sky, she retreated further.
“Anyone can see us out here in the open. It can invite trouble for us, and me more than you.”
Vyasa is born
Quickly rowing to the nearest bank, Parashar built a bushy hideout, removed from the village area. He also promised her that her virginity would remain intact after the act. Assured by the sage and his divine powers, Satyavati birthed him a son in the bushy hide-out without anyone’s knowledge.
The boy was born with divine genes of Rishi Vashishtha, his great grandfather, and so Parashar named him Vyas.
Parashar took Vyas with him and promised Satyavati that when needed, her son will come to her aid. Parashar washed himself and his memories of Satyavati in the river Yamuna. He left with Vyas and never met Satyavati again.
Even Satyawati returned to her community and never spoke about the incident. She kept this secret even from King Shantanu, her future husband. No one knew of it, until when she shared it with Bhishma on becoming the Rajmata of Hastinapur.
Veda Vyasa gives Hastinapur its heir
Satyavati married King Shantanu and bore him two sons, Vichitravirya and Chitrangada. Shantanu’s death and Bhishma’s promise to not to ascend on the throne of Hastinapur, led to the coronation of her sons. Satyavati became a Rajmata. Her sons married while Bhishma adhered to the oath of celibacy. Hastinapur prospered under Vichitravirya’s rein.
But as destiny would have it, both Vichitravirya and Chitrangada died of illness without giving Hastinapur an heir to the throne.
The throne lay vacant, inviting other empires to attack and usurp their kingdom. Desperate for a way out of impending doom, she remembered her son, Vyas. She had heard of him as a renowned seer, a powerful personality with divine powers and intellect.
She confided in Bhishma and shared the truth about how and when was Veda Vyasa born. With Bhishma’s help, she arranged for the widowed queens, Ambalika and Ambika, to procreate with Vyas for the sake of an heir.
On the request of his mother, Vyas fathered Dhritrashtra and Pandu, the future kings of Hastinapur, along with Vidura – who was born to the queens’ lady-in-waiting and grew up to be an astute scholar and advisor to the kings.
Is Veda Vyasa Still Alive?
Veda Vyasa was created and not born, so he is considered immortal. He resides in the Himalayas, as per our mythological accounts. According to Srimad Bhagavatam, Veda Vyasa lives in a mystical place called Kalapa Grama. At the end of Kaliyuga, he will fulfil his destiny to revive the Surya dynasty by producing a son.
Veda Vyasa Birth – A Story That Resonates Even Today
Society still considers flings like the one between Satyavati and Rishi Parashar immoral. They are secrets that are let out as confessions with anonymous names and faces. We may live in a different yug but a child born outside the wedlock is still called a mistake. Such conceptions are terminated in the womb itself more often than not. Even if they are birthed, they live with baggage of social taboo.
When one flips through the pages of legendary scriptures, one stumbles upon many tales that portray rather offbeat perceptions of love and a different course of relationships. One such story is of Krishna’s son Pradyumna and his marriage to Mayawati. To understand this story, we have to revisit the creation of Kama Dev, the God of Love, lust and pleasure, and his other half, Rati.
When Pradyumna and Mayawati were Kama Dev and Rati
Kama Dev was created by the mind of Lord Brahma, with a purpose to form a cultivated society. To lay a foundation of love. If you look at mythological love stories from Indian History, you realise that back then, gender equality wasn’t an issue and love wasn’t taboo, so a goddess with similar traits named Rati was also created.
It is often wondered why did Goddess Rati fall in love with Kamadeva? Well, because Brahma created them with all the essentials to create an epitome of love and ideal union. Attractive in looks, enhanced them with shringar, indulging in lust and playful games, oozing sensuality in their behaviour, they touched upon some of the cornerstones of a fulfilling relationship.
These traits are also reflected in their choices – spring is their favourite season, colourful birds like the parrot and peacock their chosen vehicles, and last but not the least, a shared vision to work toward common goals. For example, when Brahma assigned them the task of dissuading Lord Shiva from an ascetic’s life and persuade him to descend from the Himalayas to marry Parvati, they set out to do so together.
Kama Dev and Rati teamed up with Vasant Ritu – the spring season when nature blooms with colours, fragrances and pleasantness that influences the human mind and body and causes a release of hormones that increase the craving for love and mating. Under these circumstances, they tactfully lured Shiva away from the Himalayas and toward Goddess Parvati. As Shankar, Shiva married Parvati and started a family to give a worthy progeny to the society.
Then, why did Lord Shiva kill Kamdev? For he was oblivious that all of this was Kama’s plot, and when he learnt the truth, Shiva burnt him to ashes. Rati, then, laments and approaches all the Devas and Goddesses to bring back her beloved. They empathize with her and are moved by her grief, and promise a reunion of the two. Thus, Kama and Rati become the epitome of a perfect couple sharing similar traits, likes and dislikes.
Pradyumna and Mayawati – A Nonconformist Tale of Love
The story of Pradyumna and Mayawati, during the Dwapar Yug, is among the love stories from Hindu literature that raise a lot of eyebrows and often leave people feeling unsettled.
During this era, Kama Dev descended on earth in human form as Pradyumna – The Son of Sri Krishna. Rati incarnates as Mayawati, wife of Asura Sambara. Within a few days of Krishna’s son Pradyumna’s birth, Asura Sambara abducts the infant and throws him into the ocean because he has been told that Krishna and Rukmani’s offspring would be his annihilator.
But Pradyuman is swallowed by a big fish, which is then caught by fishermen and transported to Asura Sambara’s house for a feast. When Mayawati cuts open the fish, she finds an infant inside who is still alive. She feels instantly drawn to him. The child’s innocent face immediately strikes a bond with her. Unaware of his whereabouts, she takes him under her protection and decides to raise him.
She succeeds in convincing Sambara to let the child stay, for he is just a harmless, lost infant. Her instant, strong affinity towards the child is incomprehensible even to herself. She shuns the assistance of the maids and raises him on her own with qualities of a worthy Kshatriya. Along with the warfare skills, she teaches him magical powers learnt from Asura Sambara.
A sexual attraction takes hold
Years pass, Pradyumna grows up into a handsome lad. He bears a striking resemblance to God Kama, with a chiselled body, defined features and an undeniable charm. Quite often, Mayawati experiences a desirable attraction towards him, not suited to a mother figure. She experiences a strong urge to be around him all the time.
Perplexed with her own emotions, one day, she is lost in her thoughts when Narad Muni, the mythical sage who could travel all the lokas, visits her. He reads her mind, and thus, tells her that the reason behind her unacceptable, disturbing feelings is that in a previous birth she was Goddess Rati, the wife of God Kama, who has incarnated as Pradyumna.
Learning about the past, her guilt and confusion fade away. She doesn’t suppress her desires and feelings anymore. Her eyes now openly express her love towards Pradyumna, her touch is different now. It’s not motherly but womanly.
Pradyumna learns his reality
Pradyumna can sense the change in Mayawati and feels disturbed receiving these subtle messages of desire and love from her. Unable to hold the suspense behind this transformation, he confronts her. She then discloses to him the truth about their previous lives as spouses and the purpose of birth – killing Asura Sambara.
And thus, Pradyumna sets forth to kill Asura Sambara. Like Rati, Mayawati too supports Pradyuman in his pursuit to end Sambara’s life. A duel rages between Krishna’s Son Pradyumna and the Asura. Prdayumna prevails over the mighty Sambara since he bears both the blood of a Kshatriya and the knowledge of magical powers of the Asuras. Once the Asura is killed, Pradyuman and Mayawati enter into holy matrimony and set out for Dwarka to Lord Krishna and Rukmani.
This marriage between Mayawati and Pradyuman raises a storm in the cultured minds of today defined by societal constructs. How can a boy marry the mother figure in his life? How can someone develop romantic feelings for a respected elder?
Seeing through the lens of mythology, the reason laid is bare – they were destined to do so, and their marriage was plotted by the Devas as part of a bigger plan to bring down an invincible Asura and also to bring Kama Dev back to life so that he could be reunited with Rati once again. If you look at who was Pradyumna in Mahabharata closely, the whole reason for his existence becomes clear.
Even if one views this unconventional wedlock between Pradymna and Mayawati through the lens of modern psychology and behavioural science, it can be explained that behind the garb of relationships and age barriers there lies a raw, basic instinct of love, lust and attraction. These are flare up when the societal barriers are knocked down.
The mighty King of Suryavansh, Sri Ram is giving into the talks of the gossipmongers!! How can you even think of abandoning Sita Mata? She is as chaste as this Earth, as this universe. Everyone has seen her go through the Agnipariksha. You still want to do this to her, to abandon her! No bhaiya! You may kill me for my disobedience, but I shall not give in to this cruel act,” Lakshman retaliated, as Ram ordered him to take Sita away from the palace and drop her in the forest. Not receiving any reaction from Ram, Lakshman continued, “Bhaiya, it was you, the progressive personality, who reformed Ahilya. She was punished by her husband, made an outcast by the society, turned into a stone as if dead, for a crime she didn’t even commit. She just fell into Indra’s trap. Only you were able to see her innocence and it was you who resurrected her from a stone to a living being, rehabilitating her into the society. It was your unbiased perception, who saw Shabri, the untouchable tribal woman, beyond her caste and creed. By accepting her hospitality, you set an example to the world that caste or birth do not define a person. It was you who bestowed the honour upon Mandodari, the wife of demon Ravana, and saved her from the impending ostracization from the society after Ravana’s death. You saw her as a deserving and faithful wife and a righteous queen. And now, when it comes to your wife, Mata Sita, why have you suddenly become so cold and weak?”
Receiving only Ram’s back and silence, Lakshman flung his hands in frustration. He pleaded again, “Think again Bhaiya! Take back your words. Change your decision. Sita Mata doesn’t deserve this. After an exile of 14years, when she is finally able to adorn herself as the queen, you are taking it away from her. Why! Why are you doing this to her? To yourself? Why so much pain? Ayodhya will never be called just for its judgements if she is sent away. This action will become a blotch on Raghu Vansh’s history. Don’t do this!”
With a deep sigh, Ram replied to Lakshman, “I know Lakshman, this decision will always be a subject of ridicule for eons to come. It will always raise a finger on me as a husband. But there is no other way to save my dear wife from the havoc these travelling stories will have on her, even if she stays adorned and safe here. I know her, and I also know how crowds behave and operate. By sending her, I will take away a comfortable life, but will save her honour. It will save her from everyday torture she will go through with these hush-hush words and scanning eyes of the crowd. I am also confident of Sita’s strength, and that, she can stand alone and make a life for herself anywhere even when I am not beside her. She is divine and powerful beyond means. Do as I say Lakshman. Take her away before I collapse to my heart’s weakness.”
Tears rolled down Lakshman’s eyes, as he spat with anger, “What good is it to build an empire, be the scion of Sun god when we do not even have power to save our own? Why are we so vulnerable to these talks of ordinary people? An innocent, chaste person is being banished because the Janta’s heads are filled with cooked up stories and pollution of hackneyed beliefs. It is a shameful act bhaiya! Do you know how Mata Sita will feel? How much she will suffer? It’s a lifelong punishment for no crime. She stood by you. And now, you are withdrawing when she needs you. I do not understand you, Shri Ram!”
Choking with words, Ram spoke, sealing Lakshman’s plea and anger. “I know my Sita as she knows me. I will always be looked down upon as a husband. But my Sita knows the purpose behind my birth. I wasn’t given a choice. I was sent to this Earth with a purpose to become Maryada Purshottam, and this is one of the prices I am paying to be so.” Like all the people in the world, Ram’s explanation didn’t convince Lakshman. With drooping head and slouching shoulders, he simply walked away to follow the orders and fulfil his duty of serving Shri Ram.
The gurgling sound of the river called for Buddha’s attention as he strolled in the forest. He looked into the crystal clear water of the river. To his surprise, the water bore a reflection of Gautama Siddhartha and not Buddha. Adorned in fineries, bearing a delightful smile, the innocent eyes with a fidgeting body language. He ran his hand, to clear the illusion, but the reflection stayed. Buddha was seeing his earlier self, before his moment of awakening and titled as Buddha. He smiled at the reflection as Siddhartha struck a conversation.
“We are one person, but two personalities now. Don’t you find it strange, Buddha?” nudged Siddhartha.
Thinking deep, Buddha nodded with a yes. He noticed the vibrancies of his youth, curiosity and the twinkle of ignorance in his eyes. Looking at Siddhartha attentively, Buddha inquired, “Do you recall, how did this transience of Siddhartha to Buddha occur and how you felt during that time?” Siddhartha reflected, “My accidental encounter with the four sights; an old man, a sick woman, a corpse and a monk brought a harsh reality check on life. I was brought up in a palace, where the natural course of human existence wasn’t at my disposal. I was only exposed to the pleasures, youth, good health and beauty. It became my definition of human life. Old age, death, diseases were never seen or experienced by me. Those sights put me face to face with the other unknown realities. And it generated fear in me. For anything that is new and unfamiliar feels like a threat to the existing one. My ignorance on life was revealed. Those sights consumed me. They played before my eyes, day and night. I tried to overcome them by hiding beneath my luxurious life. But I was stirred deeply by those encounters. And that night, when my curiosity was at peak I found the courage to take the leap. To set out on the unknown path, to see, learn and experience the new truths. Hence I left the palace, to explore the other side of Life.”
Buddha probed further, “It must have been difficult. From a protective, pleasurable life at palace to a life without any of it. How did you manage to continue practicing the rigorous penance? What was your driving force?” Displaying his youthful exuberance Siddhartha answered, “Yes, it was difficult. Very difficult. The initial phase of unlearning specially. From a habitual life of luxury, to a life of self-dependency was challenging. But I was always the spirited one. My quest to indulge and consume these new experiences was equally strong. I absorbed every truth of human existence. I experienced them with first hand encounter. I put myself through them. After doing it for years, after seeing the strength and vulnerabilities of living beings, my moment of awakening happened. I felt liberated. And thus you, Buddha was born. Right?” Buddha nodded with a “Yes!” This time Siddhartha asked Buddha curiously, “What was most important learning in entire course of the journey that you undertook?”
Buddha replied, “The most important lesson was that of the stages of learning. The stages that lead to liberation and enlightenment. The stages of acknowledgment, learning, analysis and acceptance. Acknowledging one’s own emotions and needs, whether good or bad. Followed by learning, through search and practice. Then comes analysis, gathering the answers of how, why, what and who? And lastly having seen and been through everything comes the stage of acceptance. Acceptance of one’s self and of the universe one is connected to. And most importantly, to be truly awakened to life, one must go through these stages.” Siddhartha was intrigued, he asked further, “And what did you learn in the end? What’s the best way to lead a good, peaceful life?”
Buddha replied with radiance of wisdom. “It’s the path of balance. To find that path, one must explore and understand both, birth and death, light and dark, pain and pleasure, hurt and healing. For all come together as one to sum up as life. To attain moksha, symbolic of being unaffected by the external world, to reach an absolute calm within. One must accepts the faces and phases of good or bad with a similar spirit. In doing so, one is able to break the cycle of sorrow and joy, of hurt and healing, of making and breaking, of attaining moksha, the absolute state of being, in sync with the universe.” After having an enriching conversation, Siddhartha and Buddha exchanged a similar glance of fulfilment as the reflection in the river submerged into the ripples.
Shakuni circled around Bhishma at a slow pace. Bhishma lay almost lifeless on his death bed of arrows. Without any tinge of mercy or pity in his heart, Shakuni grinned victoriously, while looking deep into Bhishma’s half-open eyes.
“Your eyes look tired, Pitamaha. Let me help you visualise the war scenario. The Kuru flag is unable to furl in the winds. It’s drooping and may soon fall off the pole. And you know what that means? It means my vengeance will be soon avenged,” Shakuni taunted.
“Why do you hate Hastinapur so much? Your sister is the queen of the empire. Your favourite nephew, Duryodhan, the King. You seem to be celebrating this defeat, why?” Bhishma asked gruffly.
Shakuni snorted with a laugh,
“Do you recall, Bhishma, the days when you usurped lands, my land, Gandhar, under the pretext of establishing Dharma there? Manifesting your greed to spread the territories of Hastinapur. Do you recall how my family died of hunger in prison? No, you don’t. For you weren’t there to see it. Every single grain of rice that was served to my near and dear ones, they fed me. So I could live and fight back when the winds were favourable. The insult you inflicted on my loving sister, Gandhari. You left no choice for my father, but to hand over his beautiful daughter to a blind man. You used your power to win girls for the kings of Hastinapur. My loving sister’s life became miserable with darkness beside a handicapped man. And who is responsible for all this? You, Yes you Pitamaha!”
Disturbed by the recall of past, Bhishma shook his head in distress. As if accepting the flaws of his decisions and actions, he pleaded,
“If you see me as your culprit, why punish Hastinapur? You could have killed me or brought me down? Why such a major plotting against the entire Kuru clan?”
Shakuni laughed,
“Who are you and what are you if not Hastinapur? What identity you built for yourself other than this kingdom. Hastinapur is nothing but a personification of you. It is a manifestation of your thoughts and actions. Though you vowed not to sit on the throne, you didn’t allow anyone to grow on it. You ruled everyone’s life in Hastinapur. You were so blinded with love for it that you assumed it was solely upon you to see the empire flourish. To extend its boundaries you killed kings, you abducted girls to serve to Kuru handicapped heirs to carry forward their lineage. So my choice to bring down the Kuru vansh is reasonable, isn’t it? Because to bring about Hastinapur’s doom is to bring down the supreme Devavrata, the indelible Bhishma!”
“And to do so, you used your sister and her off springs. Do you feel no guilt as a maternal uncle? For poisoning the tender heart of Duryodhan ever since his birth,” mocked Bhishma.
“Guilty? It’s not guilt but pride that I feel. If history will write you as Bhishma for the oath of celibacy you practiced, it will write me as the most crafted and intelligent man. The personification of Dwapar Yug. You used your arms and manpower to uphold Hastinapur and justified your actions in the name of Dharma. I used my cult practices, my political craftsmanship, my devious planning to bring down who erred me and my loved ones. History will show that the weak can rise. If not arms and power, there is much driving force in the revenge, fueled by the mind. And as per the guilt factor? It’s my love for my sister that kept the fire kindled. Every time I saw her blindfold beside a blind man, my blood boiled and mind ignited with anger. As per Duryodhan, I do feel sorry. But I needed a pawn, and I chose him.”
Wiping the tears from Bhishma’s eyes, Shakuni whispered,
“Lie on these arrows, Pitamaha, and ponder – was it me who crafted this war or was it you, your blinded love for Hastinapur that led to it? Was it the repercussions of your actions based on excessive greed for Hastinapur’s prosperity?”
Shakuni spewed his anger and walked away, and Bhishma was left experiencing more pain from arrows of guilt left by him than the arrows that lay under him.
Hearing the words and recognizing the speaker, Lord Vishnu’s faint smile broke into a grin as he lay rested in Vaikunth. Narad Muni walked in and paid his reverence. Knowing of Narad muni’s notorious nature, Vishnu used his divine power to peep into his mind to know of the purpose behind his visit. After having received an insight, Vishnu placated and pampered him with his words,
“You look restless and disturbed, Narad. Who has dared to bother my most favourite devotee?”
Hearing the phrase, ‘most favourite’ brought a spark in Narada’s eyes.
“You are calling me your favourite devotee! Look below, all over the Earth, humans are building Hanuman’s temples. Every temple of yours is complete when his statue is placed near your feet. They are calling him, “The Parm Bhakta”. No one remembers me! They don’t see that I recite your name, Narayana, with every breath. They are calling Hanuman your most loving Bhakta!” He shrugged his head in dismissal.
Lord Vishnu was moved by his words. He could sense his baseless insecurities. He was used to such instances when his devotees got into similar comparisons among themselves. He loved them all equally and knew the art to tackle their temporarily affected state of mind.
Lord Vishnu eased him,
“Yes! You certainly are my loving, favourite devotee Narada. But so is Hanuman. Isn’t this comparison like cheese and chalk? Tell me, the wise one. Everyone who recites my name with reverence shares the same place in my heart, there aren’t any pedestals there, my dear.”
“Yes! It may be, my Lord. But why aren’t I so glorified as Hanuman on Earth?” sulked Narada.
Laughing at the childlike behaviour of Narada, Vishnu reasoned,
“This is because while I incarnated as Ram with a purpose to establish the new Dharma, I needed people to support me in that cause. I was born as a human, hence I wasn’t self-sufficient. When I was roaming like a nomadic in the forest in search of Sita, Hanuman came forth and guided me. He utilized his superpowers to support a worthy cause. He used his network of Vanar community to build an army to bring down the mighty Asura, Ravana. His courageous choice
of actions had to be glorified, to exemplify the strength in unity, and how one must use his talents and power for a higher cause. Also, the new Yug had to be presented with new personality traits for the formation of a wholesome society.”
Forgetting his insecurities for a while, Narada prompted,
“And what were they?”
Vishnu continued,
“Hanuman was a personification of the extraordinary quality of inner-self-restrain. It reflected in his practice of Bal Brahmachari, attained with the practice of meditation. Despite being a supreme power himself, Hanuman was the most humble and modest person. His selflessness had to be showcased. He never expected any returns or glorifications for his favours and work. He simply chose to be with me forever, to be my backbone, to be the land underneath my feet. That’s humbleness and selflessness. These traits of his had to be exemplified so that humans would imbibe them.”
Vishnu’s words evoked feelings of respect for Hanuman in Narada’s heart.
“Hanuman is indeed godly in doing so and being so!” Praised Narada.
“And so are you my dear!” added Vishnu.
“Hanuman guided me while I was on Earth. And you when I was in Vaikunth, as a Trimurthi, as the sustainer of life. You roamed around in the Triloaks (three worlds) repeating my name, “Narayana, Narayana”. If not that, how would my popularity become a reality among Devas, Asuras, Manav (human) and every other living entity. You travelled along with my stories everywhere, sang songs of me, and repeated my name before all. Thus making me famous and establishing me as the Palanhaar of the universe. If not by you, who would know Narayana, the Vishnu, the Preserver, my dear? Coming to temples, they are structures built to keep humanity reminded of its human duties and follow the right path to perform their Karma. You reside in my heart Narada, that’s your temple. Everyone who bows before me, bows before you as well, Munivar.”
Vishnu’s words assured Narada of his position and glory. He clicked on his Khartal (musical instrument) and struck the strings of his Tanpura and resumed on his journey merrily singing and reciting, “Narayana! Narayana!”
From the squint of her eye, Bhanumati could see through Lakshmana’s heart. She bore much resemblance to her father, Duryodhan. Just like him, her gait spoke of her emotional state. Holding her wrist, and running a loving palm on her cheeks, she asked,
“What thought is keeping my daughter so occupied that she doesn’t even see her mother in the chamber?”
Lakshmana’s eyes ran over Bhanumati’s face. Devoid of adorations, pristine and white. She lowered her eyes, feeling the pang of the void that the death of her father had left in their heart.
“Maa! Life has been very difficult for you and it still is.” empathized Lakshmana.
Faking a smile Bhanumati asked,
“What makes you say that?”
“Maa, the world saw my father, Duryodhan, as a villain. The history of Hastinapur and Mahabharata writes him as an antagonist, adharmic. His death is grieved less and more joyed. It must have affected you, right?”
“Yes, it did! It did for a while. It affected the queen of Hastinapur, not his wife. He was an Adharmi in the eyes of the moralists. He was a villain in the eyes of his enemies. He was an antagonist for those with whom his ideologies were in a clash. History writes him only through the ink of his political career, his defeat and his misdeeds.”
“And how do you see him, mother?” Lakshmana prompted.
“I see him through the eyes of a wife. He was the most loving man. A man with tough shoulders and a soft heart. When he had forcefully abducted me from the Swayambar, I was furious and hated him to the core. But when he politely bared his heart, expressing his love for me at first sight, when he had reasoned that my abduction was the only resort left to him and that he didn’t want to lose me to anyone, I was able to see his intentions and not judge his actions. He married me only after winning my love. He had wooed me for days, had won my trust and promised to be a one-woman man all life. And he did too. He was a gentleman, true to his love and soul.”
“You call him a gentleman, even though he called Mata Draupadi names and mistreated her publicly in vulgar ways?”
“Yes, I was angry, very angry. I had lashed at him for doing this to a woman. My blood had boiled. But he had sternly reasoned that it was a political move, an act of vengeance against her mocking and bullying him, calling him a blind man’s son. A repercussion Draupadi faced for using her tongue loosely.”
Bhanumati continued,
“Lakshmana, however, the history might portray him, but to me, his wife, he will always be a hero, the victorious king of my heart. Although the world saw him as an egoist, I knew that his ego was a defense against the unfair world. Also, your father was merely a pawn in the hands of his maternal uncle Shakuni, who harbored grievances against Hastinapur and Pitamaha Bhishma and used your father to seek his revenge.”
“Didn’t his short temper or reactive nature ever scare you and keep you edgy?” intrigued Lakshmana.
“Initially it did. When I saw him behave like that with others, it feared me. But as years passed, I realized my fears were irrelevant. For he was never that to me or to the people he loved. I recall this incident. Once he was away at war for a few days. He had asked Karan to keep me company and take care of me. I and Karna were lost in playing a game of dice, I was on the losing side. So I was irritated and got up to leave for quits. But Karan grabbed my wrist to stop, asking to complete the game. In doing so my long pearl necklace, entangled in his hand and it broke, scattering the beads all over. At that instant, your father entered. I and Karna were taken aback. We felt Duryodhan may misunderstand and misjudge us. But to our surprise, he picked up all the pearls and joked, “Should I bead them too?” after that incident, my fears were gone. I had a glimpse of his heart that was filled with faith for his wife and his friend.”
Seeing her father through the eyes of her mother, Lakshmana realized that a man can never be painted in just black or white, that there were reasons to justify his father’s actions. She hugged her mother tight. Her chest bloated with pride for her father. She walked out of her mother’s chamber with a light heart, as silent tears of love trickled down Bhanumati’s eye.
