Swami Vivekananda

Author – Awadhesh Sharma

Swami Vivekananda was a Sanyasi, Hindu monk, who spread the Hindu philosophical doctrines overseas in the USA and Europe. He advocated working for the welfare of poor and neglected people of society. Using teachings of the Upanishads, he proclaimed to the general masses of India to arise, awake and learn to achieve one’s material and spiritual objectives.  

He was born in Kolkata on 12 January 1863, a day of Hindu festival of Makar Sankranti.  He was named Narendranath Datta at birth. Affectionately he was called Naren. Two more sons and four daughters, two of whom died at an early age, were born to his parents.

His family was renowned for philanthropy, affluence and an independent spirit. His grandfather Durgacharan Datta became a Sanyasi after the birth of his first son. Naren’s father, Vishwanath Datta, was an attorney at the Calcutta High Court. Naren’s mother, Bhuvaneshwari Devi, was a pious Hindu woman who used to tell him stories from the sacred books of Hinduism.

Naren was attracted to spiritualism from an early age and was fascinated by the stories of deities such as Shiva, Ram, Sita, Hanuman and others. He was especially drawn to wandering ascetics and donated to them whenever an opportunity appeared.

Naren was very energetic in his childhood. His mother used to call him a Shiva Gana, “soldier of Shiva”.

At the age of eight, in 1871, Naren was admitted to school. He displayed an extraordinary intelligence at school and could memorise texts easily. He also demonstrated leadership qualities during his childhood by acting kings or commanders while playing games with other children.

His family moved to Raipur in 1877 due to his father’s work. After returning to Kolkata in 1879, he was the only student to receive first division in the Presidency College entrance examination. He studied for a year in the Presidency College and then joined the Scottish Church College. It was there that he first heard of Shree Ramakrishna from the principal of the college, Mr Hastie. He completed a Bachelor of Arts degree in 1884. He studied works of famous Western philosophers as well as learnt Indian scriptures and history.

In 1880, Naren joined Brahmo Samaj, a society founded by social reformer Raja Ram Mohan Roy. He familiarised himself with the philosophy and practices of Brahmo Samaj, but his quest for spiritual awakening was not satisfied. He was looking for a person who had seen and realised God. He asked Devendranath Tagore, the spiritual leader of Brahmo Samaj, whether he had seen God in person. Devendranath answered that he had not.

About this time Naren’s father suggested him to marry as many proposals were on offer but he refused. He was interested in becoming a wandering monk and householder’s life would have been a barrier to his pursuit.

Naren first met Ramakrishna in 1881. Ramakrishna was a priest at Dakshineshwar Kali Temple. He believed that the statue of Kali is the embodiment of the devine mother Kali. He often experienced ecstasy and had become a famous mystic Guru. Many devotees had become his disciples.

Initially, Naren did not accept Ramakrishna as his spiritual teacher and was sceptical about his philosophy and practices.  Naren believed that Ramakrishna’s ecstasy and spiritual visions were simply hallucinations. However, Ramakrishna was impressed by Naren’s character, intelligence and insight. He was convinced that Naren would advance his philosophy at home and abroad.  It was Ramakrishna who answered to Naren’s query on seeing the God. Ramakrishna told Naren that he had seen the God as he saw him in person now.  On another occasion, Naren was mesmerised by Ramakrishna’s claim of being an incarnation of God, like divine incarnations of Ram and Krishna.

In 1884, Naren’s father suddenly passed away. He left his family in dire financial conditions. The responsibility for looking after the family fell on Naren. He found solace in Ramakrishna and his visits to Dakshineshwar Kali Temple became more frequent. His domestic problems were reduced with the support and guidance of friends and sympathisers.

Gradually, Naren’s interest in realising God grew. He renounced his attachments to family and possessions, and accepted Ramakrishna as his spiritual Guru. In 1885, Ramakrishna developed throat cancer. He was transferred to a garden house in Cassipore, where his disciples took care of him. Some of these disciples had renounced their families and were living as monks of Ramakrishna Order. Ramakrishna asked Naren to take care of his monk disciples after his death. Ramakrishna died on 16 August 1886. Thereafter, the responsibility to maintain the Ramakrishna Order fell on Naren.

With the help of a householder devotee of Ramakrishna, Naren hired a house in Baranagar, which became and remained a monastery of the Ramakrishna Order from 1886 to 1892. Disciples took formal initiation into monkhood and acquired new names. Naren’s monastic names were Vividishananda, Satchidananda and Vivekananda. New names were necessary to erase old identities.  The term Swami is used as a title before a monk’s name. Swamiji is an honorific address for a monk.

Naren had visited Bodh Gaya during his time with Ramakrishna. His love for wandering became very intense and he wanted to see India of ancient glory. As a monk of Ramakrishna Order, Swami Vivekananda travelled to Varanasi, Gajipur, Ayodhya, Vrindavan, Mathura and other sacred places. He also visited North India and sacred places in the Himalayas.  Everywhere, he saw poverty, disease and people living in unhygienic conditions. He blamed priests, moneylenders and landlords for their callous approach to the poor. He was disappointed with the prevailing living conditions of the general population. He noticed false practices being followed in the name of Hindu religion.

Swamiji visited territories ruled by Indian kings, assuming that they would follow rules and edicts for the welfare of the nation. He visited Rajas and Maharajas of Rajputana, West Coast and Southern India. Conditions of general masses were not better there. He held discussions with kings, ministers, priests and social reformers during his travels. He experienced immense hardship and sometimes hungers. He realised the truth in Ramakrishna’s saying that religion was not for hungry stomachs.

He had one encounter with a king, who mocked worshipping idols, the traditional way of Hindu worship. Swamiji saw a portrait of the king’s father. He asked the king’s minister to take down the portrait and spit on it. Everyone witnessing the event was stunned on his fearless call. Then Swamiji explained that the idol was a symbol of the divine, just like the photograph, and should be treated with respect.

In Kanya Kumari, Swamiji was so fascinated by seeing the rock near the shore that he swam to it and meditated there. It is now known as Vivekananda Rock Memorial. In the South, he learnt about the Parliament of Religions, which was being organised in the USA. Many people were impressed by his talent and devotion to India and encouraged him to represent Hinduism in the Parliament of Religions. The king of Khetri, who was blessed with a son thanks to his blessings during a previous meeting, met Swamiji again in the South. He arranged for his trip to America and at the king’s request, Swamiji assumed the name of Swami Vivekananda.  He left for America on 31 May 1883. On the way, he visited many countries including China, Japan, Korea and others Asian countries. He was thrilled to see the effect of Indian civilisation in those countries.

The Parliament of Religions opened on 11 September 1893. Swamiji had to go through many difficulties in gaining entrance to the Parliament of Religions as a delegate representing Hinduism. He opened his speech with an invocation of sacred Mantras dedicated to goddess Saraswati and address to audience as “My sisters and brothers of America”. His address to the audience drew a standing ovation from the delegates of the Parliament. His speech on Hinduism was well received and brought him to the attention of the press, academics and influential people.

Parliament’s President Mr Barrow said, “India, the mother of religions, was represented by Swami Vivekananda, the orange-monk who exercised the most wonderful influence over his audience”. Swamiji attracted widespread attention in the press, which called him the “cyclonic monk from India”. He visited major cities of the USA and delivered lectures on Hindu philosophy. He gathered a large number of devotees and followers and established Vedanta Centres in various cities. He also visited UK, France and other European countries. He met notable contemporay personalities in the USA and Europe.

After over three years, Swamiji returned to India in 1897. A grand reception was held in Chennai in the South. He came to Kolkata where he was recognised for his achievements overseas.  He established the Ramakrishna Mission and Math in Belur, on the western bank of River Ganga.

 He travelled extensively throughout India and worked to help the common people. He stressed the importance of religion but at the same time focussed on performing services for the poor. He used his influence gained overseas towards these activities. He criticised conversion from Hinduism to other religions and stressed on learning new skills rather than changing religion to improve their material condition.

Many of his devotees from the West followed him to India to help him with his mission of social work. Notable among them is Ms Margaret Noble, who came from England and was renamed Nivedita. She devoted her life to the welfare of Indian women. She established schools for girls. Mr and Mrs Sevier established a Ramakrishna Mission monastry at Mayavati in the Himalayas. Mr Goodwin was a companion of Swamiji. He recorded Swamiji’s speeches and teachings, which later became available as books and publications .

At the request of his western devotees, Swamiji left for Europe and America a second time in June 1899. He visited his old friends in Europe and USA, as well the Vedanta Centres established there. He delivered a number of public lectures. He returned to India by December 1900.

He wrotes books and commentries on Yoga and Vedanta Sutra. His teachings were based on Vedantas, also known as Upanishads. He advocated Advaita Vedanta, the philosophy advanced by Adi Shankaracharya. Ramakrishna united his devotion to goddess Kali with the Advaita Philosophy. A well known quote ascribed to Ramakrishna is that “All religions lead to a single supreme God”. Swami Vivekanand strived to implement his theory into practice.

Swamiji worked long hours for the welfare of common people. He delivered religious discourse as well worked to spread the teachings of Ramakrishna Mission, highlighting the importance of serving the poor people. His relentless work ethic had a debilitating effect on his health. He was suffering from asthma and diabetes. Swamiji died on 4 July 1902 at the age of 39 years.

Swami Vivekananda was and is an inspiration for Indians as well as for people of Indian origin overseas. His philanthropical work continues through the Ramakrishna Mission. His birthday is celebrated as Indian Youth Day.

Mahatma Gandhi – Satyagrah in Champaran (Part 3)

Author – Awadhesh Sharma

Mahatma Gandhi returned to India in January 1915 after a 21-year stay in South Africa. His contribution to reducing hardships of Indian residents through Satyagrah and other social works in South Africa had made him an internationally recognised organiser and theorist.

On his arrival at Mumbai, political leaders, eminent citizens and acquaintances organised a grand welcome party in Gandhi’s honour. He was overwhelmed by the dazzling splendour of his reception in palatial surroundings.

Gujarati community organised another welcome party. Speakers spoke in English but Gandhi spoke in Gujarati, noting it as a protest against the use of English in a Gujarati gathering.

Gopal Krishna Gokhale summoned Gandhi to see him in Pune. He was a senior leader of Indian National Congress and had founded ‘Servants of India Society’, which focussed on expansion of educating the Indian population and other related social issues.

He had visited South Africa in 1912 and familiarised himself with Gandhi’s works. He prompted Gandhi to return to India and devote his energy to the service of his motherland. Gandhi visited Gokhale in Pune and also met the members of the Servants of India Society. He was impressed by their work. Gokhale wished him to work on national issues.

In big cities the public knew Gandhi through his contacts but the great majority of the population in India was unaware of his achievements and activities in South Africa. Gandhi needed to understand India, its people, their conditions and its environs. Gandhi wished to set up an Ashram that could serve as his base, and would accommodate his colleagues who came from the Phoenix settlement in South Africa.

Gokhale instructed Gandhi to spend his first year familiarising India with his ears open and mouth shut. To free him from the financial burden, Gokhale offered to cover the expenses of his Ashram, through accounts of the Servants of India Society. Gandhi accepted the offer.

Members of the Phoenix settlement were temporarily staying at Shantiniketan. Gandhi went to Shantiniketan to see his colleagues. There he met the teachers and students of Shantiniketan, and its founder poet Ravindranath Tagore. Gandhi suggested some self-help tips to students and staff members, to manage their accommodation and kitchen. His goal was to make them less reliant on servants, and on creating a sense of pride in their own physical work. His ideas were accepted and implemented by the school management.

Gandhi wished to stay at Shantiniketan for some time but he received the news of Gokhale’s death in February 2015. He travelled to Pune and attended Gokhale’s Shraddha ceremony.

From Pune, Gandhi went to Rangoon, Burma, breaking his journey at Kolkata. Gandhi used to travel in third class. His experienced the hardship of third class travel that made him aware of difficulties the masses in India endured during their daily travels.

On his return from Burma, Gandhi attended the Kumbh Mela at Hardwar, and also visited Hrishikesh. At the Kumbh Mela, he met sages, Sanyasis and pilgrims, and had discussions with them on social and religious topics.

In May 1915, Gandhi established his Satyagrah Ashram in Kochrab bungalow at Ahmedabad. A code of conducts and rules was agreed upon with other members of the team. In the beginning, about twenty-five men and women lived at the Ashram.

A few months after the Ashram was set up, Gandhi received a letter from a reputable person with request to accommodate a Dalit family at the Ashram. Gandhi admitted the family of three to the Ashram after discussion with other residents. Neighbours as well supporters of the Ashram resented the admission of the Dalit family. Monetary help was stopped. The situation became so dire, that there was no fund to support the Ashram. At this stage, an unknown person delivered to Gandhi Rs13000, which was enough for a whole year.

The Satyagrah Ashram was later shifted to a new location on the banks of River Sabarmati in June 1917.

Gandhi travelled across India and witnessed the abject poverty of masses in villages, towns and cities. He noticed unhygienic environments in residential areas and at religious sites, the mistreatment of deprived populations, and other malpractices.

In February 1916, Gandhi attended the opening ceremony of Banaras Hindu University in Varanasi. Pandit Madan Mohan Malaviya had founded the University. Rajas and Maharajas of princely states, renowned businessmen, social and political leaders, teachers, students and the Viceroy of India attended the event.

Gandhi delivered his first public address in India at this ceremony. He spoke in English and noted, “It is a matter of deep humiliation and shame for us, that I am compelled this evening to address my countrymen in a language that is foreign to me.”

He was appalled by the opulence displayed by monarchs and high officials through their attires and jewelleries. Addressing the richly adorned noblemen he said, “There is no salvation for India unless you strip yourselves of this jewellery and hold it in trust for your countrymen.” Many princes walked out.

He also spoke on unhygienic conditions in and around the cities and sacred sites and on other issues that were demeaning Indian society.

Audiences were not used to listening to such introspection.  After the event at Varanasi, Indians began to hear more about the opinion of a courageous person who lived like a poor man in an Ashram as a saint, and defended the poor.

Gandhi started his first Satyagrah in India in Champaran, Bihar in 1917. It started thanks to the persistent effort of Rajkumar Shukla, an indigo farmer from Champaran. Farmers in the region were forced by British indigo planters to grow indigo on 15% of their land. The planters appropriated the whole crop as rent. Farmers were dismayed by the system and their pleas to authorities had not produced any relief.

During the Congress session at Lucknow in December 1916, Shukla met Gandhi and sought his support for indigo farmers. He requested Gandhi to come to Champaran and see the extent of exploitation that the farmers were subjected to. Shukla followed Gandhi to Kanpur, his Ashram in Ahmedabad and Kolkata until he agreed to visit Champaran.

In early 1917, Gandhi was in Kolkata. Shukla met him there and insisted on his trip to Champaran. Gandhi agreed. They departed Kolkata and arrived at Patna by train. Shukla led Gandhi to the house of a lawyer in Patna, Rajendra Prasad, who later became the first president of Independent India. Rajendra Prasad was away. Gandhi contacted Mazharul Haq, an old acquaintance whom he had met in London. With his help, Gandhi arranged his onward journey and arrived at Muzaffarpur on 15th April midnight.

JB Kripalani, a professor at the Arts College Muzaffarpur met him at the railway station. Gandhi had met Kripalani earlier at Shantiniketan.  He wanted to collect information about the situation of indigo farmers from more reliable sources.

The news of Gandhi’s arrival at Muzaffarpur spread quickly and farmers from Champaran and Muzaffarpur started gathering to see him. Lawyers who had been dealing with indigo cases in courts called on to him to brief.

After hearing the farmers’ side of story, Gandhi wished to hear the British planters’ views. He contacted the secretary of British landlords’ association who flatly refused to provide any information.

Gandhi called on the British commissioner of Tirhut Division in which Champaran district lay. The commissioner tried to bully him and instructed him to leave Tirhut. Gandhi did not leave and instead he proceeded to Motihari, the capital of Champaran district. Several lawyers accompanied him. At Motihari railway station, he was greeted by a vast multitude of people.

Next day, when Gandhi was en route to villages on an elephant to investigate the situation, a police superintendent intercepted him and issued a summons to appear in court the next day. Gandhi telegraphed Rajendra Prasad to come with influential friends and wired a full report to the Viceroy. 

The news of Gandhi’s court appearance spread like wildfire in the surrounding regions. The next morning, people flocked around the court. Police were unable to control the crowd without Gandhi’s cooperation. In the court, Gandhi read a statement supporting his actions of civil disobedience and pleaded guilty. The magistrate asked Gandhi to furnish bail for release. Gandhi refused, and the magistrate released him without bail.

Later, the case against Gandhi was withdrawn and civil disobedience triumphed. He was allowed to proceed with his inquiry, which he and his lawyers completed. On his request, an official commission of inquiry into the indigo farmers’ situation was appointed. In the official commission, Gandhi was the sole representative of the farmers.

The official commission found evidences of excess rents charged by the British planters. They were ordered to pay back the excess rent to farmers. The farmers felt empowered and became bold. Within a few years, British planters abandoned their estates, which were reverted to farmers. Indigo farming disappeared.

Gandhi stayed in Champaran for seven months uninterrupted during his first visit, and later visited a number of times. He started schools, primary health care centres and other programs to help the local communities. He tried to teach the local population self-reliance.

The success of his experiment in Champaran greatly enhanced Gandhi’s reputation in India. While he was still busy with many projects in Champaran, he received an urgent request from textile workers of Ahmedabad. They had a dispute with mill-owners for better pay and working conditions. Gandhi learnt the demands of workers and the mill-owners’ position on the issue, and proposed arbitration for resolution of the dispute.  The mill-owners refused arbitration.

Gandhi asked workers to go on strike, provided they took a pledge to remain non-violent. They agreed but soon many were on the verge of starvation. Gandhi sensed that workers might break the pledge. He declared that he would not touch food until a settlement had been reached. His fast had a moral effect on the workers as well as on mill-owners. At the end of the third day of the fasting, both parties agreed to arbitration to resolve the dispute.

After the textile industry’s dispute, Gandhi was approached to interfere in the agrarian dispute in Kheda district of Gujarat. Farmers were on the verge of starvation but the Government was demanding to pay tax as usual. In March 1918, Gandhi advised farmers to resort to Satyagrah. He persuaded all the farmers, rich and poor to take a pledge not to pay any tax until those who could not pay were granted remission. This campaign continued for four months, until the Government suspended tax collection for poor farmers.

During the Kheda campaign, Viceroy Chemsford had convened a war Conference to enlist support of Indian leaders for the First World War.  Gandhi was invited to the conference and he agreed to support the war effort. During his campaign for recruiting soldiers in July 1918, he said, “If we want to become free from reproach of cowardliness, we should learn the use of arms. We should have the ability to defend ourselves, that is the ability to bear arms and to use them.”

Gandhi’s readiness to recruit for the British war had been a matter of debate. His campaign did not find popular support and failed.

During the process of recruiting, Gandhi suffered from dysentery. He fasted and refused medicine and injection. His illness became so serious that he felt sure he would die. A medical practitioner suggested an ice treatment, which helped. He advised him to take eggs, which Gandhi refused.

Doctors advised him to take milk, to which he reminded them of his vow of not taking milk. He had stopped taking milk due to the cruel manner of milking cows and buffaloes. At this moment his wife Kasturba interjected, “You cannot have any objection to goat milk.” Gandhi wished to live and agreed to take goat milk. Gandhi later wrote that it was a breach of his pledge, and this act had always bothered him.

Gandhi’s illness could not keep him away from action for long, as the British government reneged from their promises to India after the First World War.

Raja Harishchandra

Author – Awadhesh Sharma

Satyamev Jayate, Truth alone Triumphs, a part of the Mantra in the Mundak Upanishad, is the state motto of modern India. The text is inscribed in Devnagari script at the base of the Lion Capital of Ashok forming it the Indian national emblem.

Truth is God was the firm belief of Mahatma Gandhi, which he comprehended after years of analysis of the relationship between Truth and God. He called his freedom movement Satyagrah or Insistence on Truth.

Ancient Indian texts assert, “The earth is supported by the power of Truth. It is the power of Truth that makes the sun shine and the wind blow. All things rest upon truth.” Similar statements are found throughout Hindu scriptures.

Truth has been highly esteemed in Hinduism throughout different eras of its evolution. Numerous stories and legends highlight the extent to which people subjected themselves to hardship and pain for upholding the truth in their life. Raja Harishchnadra’s story is one of the most remarkable legends demonstrating the resolve of a person to be truthful to his words. His name has become a proverbial term that points to someone who speaks truth even if that truth may be harmful to  him or to his close relatives or friends.

His legend appears in several texts including the Aitarey Brahaman, Mahabharat, Ramayan, Bhagavad Puran, Devi Bhagavad Puran and Markandey Puran. The details vary from one narrative to another. The Markandey Puran version of the legend contains a comprehensive description of events in the life of the truthful king.

Harishchandra was born in the Ikshvaku dynasty, the same dynasty in which lord Ram was born in a later age.  His father was Satyavrat, a legendry king who became famous as Trishanku.

After his father, Harishchandra became the king of Koshal kingdom with its capital in Ayodhya. He was married to Shaivya also known as Taramati. They had a young son named Rohitashva. Harishchandra was a mighty king, an emperor whose authority was accepted by all other kings. He was kind, generous and just. He treated his subject like his own child. He was truthful to his words beyond measure.

Once Indra, the king of deities, convened a meeting in his assembly hall to discuss affairs of the world. Vasishtha and Vishvamitra were present in the meeting as representatives of the earth. Vasishtha was the royal priest of Ikshvaku dynasty kings. He was a well-recognised Brahmarishi, a prestigious rank in spiritual hierarchy. Vishvamitra was originally a Kshatriya king but became a Brahmin through his penance and spiritual feats. There was an ongoing rivalry between the two great seers of their time.

During the meeting in heaven, Indra asked whether there was a king on the earth who was powerful, just and truthful to his words. Vasishtha responded and told the assembly that Harishchandra the king of Ayodhya was such a king. All other kings accepted his authority. His subjects loved him like their parents. He performed religious sacrifices and offered charities to Brahmins and worthy recipients. He was truthful to his words in every respect.

 Vishvamitra disliked Vasishtha’s admiration of Harishchandra and objected to his assessment. He informed the gathering that he would prove Vasishtha wrong. Vishvamitra returned to his hermitage on earth and started designing deceits to prove his statement whilst Vasishtha went to perform his penance.

Some time later, Harishchandra performed a Yagya, royal sacrifice that demonstrated his splendour and regal status. At that time Vishvamitra arrived at his court and asked for donation. Traditionally, it was considered a duty of kings to satisfy Brahmins with gifts. The king happily agreed to his request and ordered his treasurer to give the entreated amount. When the amount was to be disbursed, Vishvamitra left the court stating that let the treasury hold the amount in a trust and he would collect it later.

After this event, once Harishchandra went to the forest on a hunting expedition. There he heard distressing cries of women.  The king along with his escorts followed the direction of the wailing and ultimately arrived at a hermitage, where Vishvamitra was sitting in a meditative position. He had created the illusion of women’s cry. He became angry with the king for disturbing his meditation. The king apologised for the incidence and promised to repair the damage caused by his action at any cost. Vishvamitra took advantage of his statement and demanded his kingdom as reparation.  The king willingly agreed to his demand and returned to the palace.

Next day, Vishvamitra arrived at the king’s court and asked him to handover his kingdom as promised. The king complied. Vishvamitra then instructed him to leave his kingdom along with his wife and son. They were allowed to take only whatever they had on their body. Harishchandra’s subjects objected to this mistreatment and suggested him to decline the transfer of the kingdom but the king opted to honour his words and left the kingdom.

Further, Vishvamitra demanded the amount that was donated to him earlier and held with the king in his treasury. Now the treasury was also handed over to Vishvamitra as a part of the kingdom. Despite his precarious situation, the king agreed to pay him the agreed amount. Vishvamitra allowed him one month’s time to pay.

Harishchandra along with his wife and son roamed in the forest and survived on roots and fruits. They arrived at Varanasi where they bathed in the River Ganga and worshipped deities in temples.  The allotted time to pay the debt was nearing. Vishvamitra appeared before him and demanded his money. Harishchandra had not anything left to pay his debt. He decided to sell himself to get money but his wife objected. Shaivya insisted that she be sold advising him to recover her when he had enough money.

Harishchandra auctioned his wife and son in an open market place. A Brahmin in Varanasi bought them as a domestic servant to help his wife. The Brahmin paid him a good amount, which he gave to Vishvamitra. Vishvamitra was yet not satisfied and demanded more. Vishvamitra was willing to free the king from his debt, if Harishchandra declared that he was not liable to pay. Vishvamitra wished to lead the king to falsehood to prove his point that Harishchandra was not truthful as described by Vasishtha. However, Harishchandra was determined to pay the debt in full and did not succumb to falsehood.

When a few hours were left before the set time for payment of debt, Harishchandra decided to sell himself. He announced his readiness to be a slave for a certain amount that will meet Vishvamitra’s demand. A rich person of lowest social hierarchy known as Chandal expressed his willingness to buy him and pay the requested amount. He was the master of the cremation ground of the city and also an executioner. He was looking for a person to work for him. Harishchandra was unwilling to sell himself to such a person. Vishvamitra appeared before him at that moment and demanded the owing amount. Harishchandra begged Vishvamitra to accept him as his slave to save him from becoming a slave of Chandal. Vishvamitra accepted him as a slave and then ordered Harishchandra, his newly obtained slave, to serve the Chandal, who paid the huge amount of money to Vishvamitra, satisfying his conditions.

The new owner explained to Harishchandra his duties. He was assigned to guard the cremation ground from intruders and collect taxes from all those who came there to cremate corpses. His duty also included execution of criminals condemned to death by the court. The collected tax was divided amongst the king of the kingdom, the owner of the cremation ground and the person collecting the tax.  Harishchandra as a slave performed his duties diligently. In due course, his physical appearance changed and he looked like a Chandal.

He used to reminisce his past life as a king of Ayodhya with the queen and beautiful son Rohitashva. He thought about the appalling conditions in which his wife and son had been sold. He had no information about their whereabouts or wellbeing anymore.

Shaivya and child Rohitashva served their owner who was very cruel to them. The owner and his wife treated them poorly, and did not give enough food, clothes or shelter. They coerced them to work day and night. The child was regularly sent to collect firewood from the forest. Once as usual Rohitashva went to the forest to bring firewood but he did not return by the evening. Shaivya became alarmed about his safety. He asked the owner to allow her to go and find her son.

Her owner permitted her to go and look for her son only after she had completed all the domestic chores. It was late evening when she went and found her son lying dead on the floor of the forest. A snake had bitten him. She was devastated by this tragedy. No one was present to help her.

She realised her responsibility to perform the last rites of her son. She carried Rohitashva’s corpse to the cremation ground. She had no money to buy wood for cremating the corpse. She tried to collect some unburnt wood at the site to make a pyre. At that moment Harishchandra, the guard of the cremation ground, appeared before her. The woman told her story to the guard who sensed that she could be his wife. The guard sympathised with her but he did not deviate from his duty. He demanded the tax. He told her that he could forgo his own share of the tax but she had to pay the king’s and owner’s shares.

When she expressed inability to pay any tax, Harishchandra noticed her Mangal Sutra, which confirmed his suspicion that she was his wife. She also realised that the guard demanding money was her husband. Shaivya told him that the dead corpse is of their only son Rohitashva’s and begged him to allow her to cremate their son. Harishchandra could not cheat his master and suggested she return to her master and ask for money to cover the cost of cremation.

Shaivya left the corpse at the cremation ground and went to beg for money from her master. On the way a stranger met her and asked about her mission. When she explained, the stranger was moved by her pitiable situation and gave her a pouch of money and went away. In the meantime, police came looking for the thief who had stolen money from the royal treasury. They noticed Shaivya with the moneybag and arrested her.

They brought her to the royal court, which sentenced her to death assuming that she stole the money. She was brought to the execution ground for sentencing. Harishchandra who was guarding the corpse of his son was ordered by the master to perform the execution. When he saw the condemned woman, he recognised her and lamented. However, to obey the order, he raised his axe to sever her head.

At that moment Vishvamitra appeared and asked him to disobey his master’s command. Harishchandra, remaining truthful to his duty to obey his master, did not heed Vishvamitra’s advice and proceeded to fulfil his task. Vishvamitra then forcibly held his hand from executing the woman.

Lord Indra, Brahma and other celestials appeared in the sky and praised Harishchandra’s dedication to truth. Vishvamitra accepted his defeat against Harishchandra’s resolve.

Vishvamitra revealed to Harishchandra the story behind his ordeals perpetuated by him. He endowed all his merits gained through long penance to Harishchandra. The Brahmin who bought his wife and son was Agnidev or fire god. The Chandal was Dharmaraj, also known as Yamraj, the lord of death. 

Deities infused life in Rohitashva who was united with his parents. All three were restored to their previous positions. After ruling his kingdom for a long time Harishchandra attained a permanent position in the heaven.

The story of Raja Harishchandra has reminded generations of Indians the vital importance of the truth in their daily lives and actions, and continues to do so.

Mahakavi Kalidas

Author – Awadhesh Sharma

Princess Vidyottama was a highly educated maiden who had defeated many scholars in Shastrath, a debate on philosophical disciplines. She was also arrogant and had declared a condition that she would only marry the person who could defeat her in Shastrath. Her father, the king of Kashi, had instructed the Acharya of the Gurukul to look for a suitably educated groom who could meet the conditions set by his daughter for marriage. Many aspirants tried to win her hand through debate but were unsuccessful. Most of the aspiring candidates were products of the Gurukul and the whole educated community had become annoyed with the princess’ behaviour and wished to teach her a lesson.

One day while passing through a wooded area, the Acharya noticed a man on a tree, who was cutting the branch he was sitting on. The Acharya realised the woodcutter’s stupidity and decided to present him to the princess for debate. He called the man down and found out that he was uneducated but interested in learning.  The Acharya promised him that if he married the princess, she would certainly educate him. For marrying her, he had to participate in a debate with the princess. During the debate, he should not speak, and should respond to any question through gestures only. The Acharya will take care of the rest. After initial disbelief, the person agreed to Acharya’s proposal.

The Acharya presented the new aspirant to the princess for debate, on condition that the debate would be through gestures only. His pretext was that the candidate was observing silence and could not speak that day. The princess initiated the debate by raising her index finger. In response, the candidate pointed his two fingers at her. The Acharya interpreted their gestures. One finger indicated that there was only one supreme God, whereas two fingers signified that there were two supreme powers comprising one the God and other the Soul. Vidyottama was impressed.

Next, she showed him her palm with five spread fingers. In response, the aspirant showed her his fist.  The Acharya explained that the five fingers indicated the five senses whereas the fist indicated the importance of control over five senses. Vidyottama accepted the candidate’s reasoning and married him.

In the night, when they met again, the princess asked her husband: Asti Kashchit Vagvisheshah? Is there anything specifically intelligent that you can say? Her husband did not understand. He then told her truthfully his interpretation of the debate that took place earlier between them.

About gestures, he thought that she was threatening to poke his eye with one finger and so he responded to poke her both eyes by showing her two fingers. Regarding the show of palm with five spread fingers, he assumed that she was threatening to slap him. In response, he threatened to hit her with his fist. The princess realised that she had been cheated. In rage, she immediately expelled him from her palace.

Feeling hopeless and dejected, after wandering in the woods, the expelled husband entered into a pond to end his life by drowning. At that moment, he saw some people who had come to the pond to wash a goat for sacrifice to goddess Kali. He asked them to offer him to goddess as sacrifice instead of the goat. They refused, but he accompanied them to the Kali temple and prayed to the goddess. At the temple, he came in contact with educated people and scholars who took him under their guidance. He studied under their tutelage for several years and eventually started writing poems and plays in Sanskrit. Being inspired by his devotion to goddess Kali, he became known as Kalidas. It is believed that he was a Shaivite, a follower of Shiva worship tradition.

He composed three great books with each of the words of Vidyottama’s question asked during their first meeting after marriage. From “asti” = asti-uttarasyaam dishi, he produced the epic “Kumarasambhavam”; from “Kashchit” = kashchit-kaantaa, he wrote the poem “Meghadutam” and from “Vagvisheshah”= vaagarthaaviva, he wrote the epic “Raghuvamsam”.

His creations were well received and he was recommended to present himself to king Vikramaditya. He travelled to Ujjain where king Vikramaditya appointed him a court poet. By this time, his name and fame had spread all over India. Princess Vidyottama learnt about him and repented her rude behaviour towards him. She also travelled to Ujjain and reconciled with her husband Kalidas and assisted him in his future career.

There is no direct reference to his own life and time in his books. Nature and scriptures such as the Mahabharat, the Ramayan and Purans are the major sources of ideas for his compositions, which appear to be relevant to all ages and to many places and regions of India. In the absence of any specific information about his life, scholars from various parts of India claim that he originated from their region.

Subsequent poets, writers and scholars have referred to Kalidas’ name and works. Their commentaries have been used to establish facts about his life and time. Many versions of tales are popular about him, including his marriage with Vidyottama.

It is believed that he was brought up in childhood by foster parents. He was not interested in his studies during childhood but played musical instruments skilfully. He was evicted from his foster parents’ house and ended up in Kashi, where he survived by selling firewood. A girl from his village accompanied Kalidas after his expulsion from the village. She is recognised as the source of inspiration for Shringar Ras in his books.

Kumardas, a friend of Kalidas in Sri Lanka, invited him to read his plays to local audiences. While reading the play Shakuntalam, an assassin attacked and killed him.  

The dates of Kalidas have not been established conclusively, and range from second century BC to fifth century AD.  Referring to his play Malavikagnimitram, in which king Agnimitra of Shung dynasty was a major character, some scholars claim that he lived in the second century BC.

Analysing the use of word Vikram in his works, other scholars believe that Kalidas was a poet in the court of king Vikramaditya during the first century BC.

Those who assume Vikramaditya of first century BC a mythological personality, assert Kalidas’s time during the reign of Chandragupta Second, who had assumed the title of Vikramaditya during the fourth-fifth century AD.

Kalidas wrote three plays titled Abhigyan Shakuntalam, Malavikagnimitram and Vikramovarshiyam; two epic poems Kumarasambhavam and Raghuvamsam; and two lyrical poems Meghadutam and Ritusamharanam.

The plot of Abhigyan Shakuntalam, The Recognition of Shakuntala, is based on the story in the Mahabharat. Shakuntala was an adopted daughter of sage Kanva who lived in a forest Ashram. During a hunting trip, King Dushyant arrived at the Ashram in search of water to quench his thirst. He saw Shakuntala at the Ashram and fell in love with her. Sage Kanva was away from the Ashram.  In his absence, they married according to the rituals of Gandharva Vivah, love marriage. The king presented Shakuntala with a ring and left to attend to an urgent task. Before leaving, he promised to come back to take her to his capital.

When Kanva returned, he learned by his Yogic power about the events in the Ashram. Shakuntala was pregnant and the king did not return to take her. The sage sent Shakuntala, accompanied with his disciples and a matron, to the king. The king failed to recognise and accept her as his wife.  Shakuntala left the palace, and went to a forest, where she gave birth to a baby boy named Sarvadaman.

One day a fisherman caught a fish and found a ring in it. It was the same ring, which the king had given to Shakuntala. She had lost it while crossing a river, during her journey from the Ashram to the palace. The fisherman came to the king to sell the valuable ring, marked with a royal symbol. Seeing the ring triggered the king’s memories of his wedding to Shakuntala and he started a search for her.

During a trip to the forest, the king saw a boy playing with lion cubs. On further investigation it was revealed that the boy’s mother was Shakuntala. The king located her, and brought her and the boy to his capital. The boy was his son who was later named Bharat. He was a great ruler and the land of his kingdom was named Bharatvarsh, India.

Sir William Jones, an English judge in the court of East India Company, translated Abhigyan Shakuntalam into English, which was first published in Kolkata and then in Europe in 1790. Its German translation appeared in 1791 and French in 1803. The play was well received by European scholars, who started acknowledging the achievements of ancient Indian civilisation in literature and culture.

The play Malavikagnimitram, Malavika and Agnimitra, is about palace intrigues. Agnimitra, a major character in the play, is a historical personality, who ruled Magadh between 149BC and 141BC. In the play, Malavika was a handmaiden of the chief queen of king Agnimitra. She was very beautiful and attracted the attention of Agnimitra. The queen felt their attraction and imprisoned Malavika on some pretext. Later, it was revealed that Malavika was from a royal family and was released from imprisonment. She subsequently wed the king.

The play Vikramovarshiyam, Vikram and Urvashi, is based on an ancient legend of king Pururava and nymph Uravashi. The myth originated in hymns in the Rig-Ved and has been amplified in subsequent scriptures.

The epic poem Kumarasambhavam, The Birth of Kumar, narrates the story of Kumar, also known as Skand and Kartikey, the son of Shiva and Parvati. It describes the wedding of Shiva and Parvati, the birth of Kumar, and the battle of Kumar with the demon Tarakasur, who had defeated deities and usurped their power. Kumar finally defeated Tarakasur, and deities were restored to their positions. Stories of the deities’ plan to incite Kama, the love god, to arouse love in the heart of Shiva towards Parvati, and destruction of Kama by Shiva are elaborately described in the poem.

The epic poem Raghuvamsham, The Dynasty of Raghu, describes major events in the life of kings of Raghu dynasty, to which Maryada Purushotam Ram belongs.  Four generations before Ram described in detail include Dilip, Raghu, AJ and Dasarath. The story of Ram consistent with the text in the Valmiki Ramayan is also included. After Ram, his son Kush returned to Ayodhya from Kushawati, a city allotted to him, and continued the tradition of Raghu dynasty by ruling the kingdom from Ayodhya. The poem also mentions over twenty subsequent kings after Kush. The last king in the epic died without a child and his pregnant queen was installed at the throne with an expectation that the newborn baby would continue the lineage.

The Poem Meghadutam, The Cloud Messenger, provides physical description of many regions of India and the emotions of an officer posted on duty to a distant land. A Yaksh, attendant of Kuber, the lord of wealth who lived in the city of Alaka on a mountain in the Himalaya, was posted to a mountainous region in Central India. He remembered his wife and wished to send her a message. He noticed clouds in the sky, as the rainy season was to start, and requested it to convey his communication to his wife, on its northward course. The Yaksh described many captivating sights that the cloud would see on its way to the city of Alaka, where his wife resided alone.

The poem Ritusamharanam, The Gathering of the Seasons, offers vigorous depictions of nature in all the six seasons encountered in India. The poem describes natural beauty in each season, and emotions arising in the hearts of women living away from their husbands during those periods.

Kalidas’ works are full of Shringar Ras that includes flirtation, playfulness, dalliance, adornment, artistry and other activities and feelings. His plays, especially Abhigyan Shakuntalam, remain popular and are staged in theatres and during cultural functions throughout India and other countries. Kalidas’s books are translated in many languages, and are an inspiring account of the private lives and cultural traditions of ancient times.

Goswami Tulasidas

Author –  Awadhesh Sharma

Shree Ramcharitmanas, the retelling of the Valmiki Ramayan in Awadhi language, is a highly revered Hindu scripture. Traditional Hindu families in northern India, and those originating from there, normally keep a copy of it in their homes, as a sacred object. Goswami Tulasidas composed Ramcharitmanas in poems in the language of the common people. It made the story of Ram available to the general public in an easy to memorise and recite format. Awadhi was the language of Ayodhya region during Tulasidas’ time and is considered a precursor of modern Hindi and other north Indian languages.

Little facts about events of Tulasidas’ life are available in his works. Ancient sources describing his life’s events are books entitled Bhaktamal composed by Nabhadas, Bhakti-Rasbodhini by Priyadas, Mul-Gosain-Charit by Veni Madhav, Gosain-Charit by Bhavanidas and Gautam-Chandrika by Krishna Datta Mishra. Nabhadas and Veni Madhav were contemporaries of Tulasidas, and Krishna Datta’s father was his close companion. Books by Priyadas and Bhavanidas were written almost a century after Tulasidas’ death. The modern biography of Tulasidas is derived from his own works and from details specified in the above-listed books.

Tulasidas was born in a village named Rajapur in the Chitrakoot district of modern Uttar Pradesh, on the seventh day of the bright fortnight in the month of Shravan of Vikram Samvat VS1554 (July-August 1497AD). He was born after a twelve-month gestation period in his mother’s womb. His father’s name was Atmaram and mother was Hulasi Devi. At birth he uttered the word Ram. He looked like a five years old boy at birth and had all his adult thirty-two teeth grown. According to the astrological calculation, he was born during an inauspicious constellation of stars. Local astrologers asserted the newborn baby was dangerous to his parents and close relatives. Fearing for the safety of her child, and bad omens, the mother Hulasi gave the baby to her helper Chunia and sent her to her village. The next day Hulasi passed away.

Chunia Devi took care of the baby despite disapproval from family members, relatives and friends. When the child was five and half years old, Chunia passed away and the boy became an orphan. Now the boy had to fend for himself. He survived on the kindness of others. It is believed that during this time, goddess Parvati used to feed him in the disguise of a devout woman. The boy had an innate attraction to lord Ram and he used to chant his name regularly.

A saint named Naraharidas of Ramanandi Vaishnav sect during his travel noticed the boy on the streets and recognised his traits. The saint asked the boy to accompany him to his Ashram, where he would be taken care of food, accommodation and education. The boy agreed and went with him. Naraharidas named the boy Rambola after learning about his past.

At the Ashram, the saint performed Rombola’s thread ceremony and other relevant rites and then initiated him into the Ramanandi Vaishnav sect. Rambola started studies at his Ashram in Ayodhya at the age of seven years. He had a sharp mind and could commit to memory whatever he heard from his teachers’ mouth even once.  At the Ashram, Rambola was assigned to water and take care of Tulasi, the basil plants, which are considered especially sacred to Vaishnav sect. Being a carer of Tulasi plants, Rambola became known as Tulasidas, an aide of Tulasi.

Tulasidas followed his teacher Naraharidas to the Soron Sookar region, where a popular temple dedicated to Varah incarnation of lord Vishnu was located. There he listened to the stories from the Ramayan, delivered by his teacher. After spending some time in Soron, Tulasidas went to Kashi for further studies. In Kashi, he stayed with Shesh Sanatanji, a friend of Naraharidas and a renowned scholar on literature and philosophy. He studied Vedic texts including the Vedas, Vedangas, Jyotish and Hindu Philosophies, for around fifteen years. Towards the end of this period, Tulasidas had become known amongst educated communities for his expertise in telling spiritual tales.

With permission from his teacher, Tulasidas returned to his village and found none of his family members or close relatives alive. He performed sacred rites for departed family members and commenced regular religious discourses in the village. His sermons were well liked by the local public. A father looking for a groom for his daughter attended the lecture and was mesmerised by his charm and scholarship.  The father offered him to marry his daughter Ratnavali. Tulasidas agreed and the wedding was solemnised in VS1583. They lived happily in the village. Tulasidas was very fond of his wife and was unwilling to be apart from her.

One day when Tulasidas had left the house for some work, Ratnavali went with her brother to their parents’ house. Her sick father was keen to see his daughter, as she had not visited him since a long time. When Tulasidas returned home and could not find her, he immediately started for his in-laws’ house. It was raining heavily and rivers were flooded. He crossed the river over a floating corpse. After walking a long distance during the night he arrived at his destination.

He entered the house through a window, which he reached by climbing a dangling snake, assuming it to be a rope.  When Ratnavali and his in-laws learnt of his adventure, they were shocked. Ratnavali was especially upset and ashamed of his conduct. She rebuked him and said, ‘you are too attracted to my body made of bones and flesh. If you had even half of that attraction to God, your life would have been redeemed.’  Tulasidas was made speechless by the remark and left her immediately. He went to Prayagraj and renounced his Grihastha, householder stage of life. He became a Sadhu, holy man.

He travelled to many sacred places across India and the Lake Manasarovar in Tibet, and finally arrived at Kashi. In Kashi, he used to sit under a tree and chant the name of Ram. He also used to water the tree with the water from River Ganga. It is believed that the spirit of the tree became pleased with his chanting of word Ram and offering of Ganga water. The spirit requested Tulasidas to ask for a boon to repay his services. Tulasidas asked the spirit to arrange a meeting with Ram. The tree spirit expressed its inability to do so, but explained him how he could locate Hanuman who would help him meet Ram.

Tulasidas located Hanuman, who regularly used to listen to discourses on Ram. Hanuman, in human form, was the first to arrive at the discourse venue and the last to depart. Hanuman provided details to Tulasidas of how he could meet Ram at Chitrakoot.  Tulasidas went to Chitrakoot, and there he saw both Ram and Lakshaman riding horses near him but could not recognise them. Next day, when Tulasidas was grinding sandalwood paste at the bank of a river, Ram and Lakshaman came to him and applied the paste on their own and Tulasidas’ forehead. Hanuman, in the form of a parrot, sang signalling their presence. Tulasidas recognised the two princes, and became fully absorbed in devotion to Ram.

Tulasidas left Chitrakoot for Ayodhya in VS1628. On the way, he stopped at Prayagraj during the Kumbhmela, in the month of Magh. While there, he met sages Yagyavalkya and Bharadwaj under a sacred banyan tree. Yagyavalkya was narrating the same story to Bharadwaj that Tulasidas had heard from his teacher Naraharidas in Soron.

Tulasidas then went to Kashi and stayed at Prahaladghat. He intuited his ability to compose poems and started writing poems in Sanskrit. However, whatever he wrote during the day was lost in the night and this happened on a daily basis for several days. On the eighth day, he saw in a dream lord Shiva, who instructed him to compose the poems in his own language, the language of the general masses and promised him that his compositions would fructify like the Samved. Shiva also instructed him to go to Ayodhya and write his works there. Tulasidas following their advice moved to Ayodhya.

Tulasidas started writing the Ramcharitmanas in Ayodhya in VS1631 on the Ramnavami day. He completed the epic over two years, seven months and twenty-six days in VS1633.

Tulasidas came to Kashi and recited the Ramcharitmanas at the Vishwanath Temple. After complete recital, the book was left in the temple during the night and doors were locked. In the morning when the doors were opened, the words “Satyam Shivam Sundaram” that is truth, auspiciousness and beauty, as well as a symbol of trident as a signature of Shiva, were found inscribed on the cover of the book. This was witness by people present there.

Conceited academics of Kashi became jealous of Tulasidas and attempted to destroy the Ramcharitmanas. They sent two thieves to steal the manuscript. The thieves tried to break into Tulasidas’ Ashram, but were confronted by two guards of dark and fair complexions, both armed with bows and arrows. The thieves had a change of heart, and came to Tulasidas in the morning to ask about the identity of the two guards. Believing that they could be none other than Ram and Lakshman, Tulasidas was aggrieved to know that they were troubled to guard his home at night. He sent the manuscript of Ramcharitmanas to a friend and donated all his money to charity.  The thieves were reformed and became devotees of Ram. Tulasidas wrote another copy of the Ramcharitmanas, which was copied and circulated as its popularity spread.

 Critics were still not satisfied. They demanded to test the status of the Ramcharitmanas among other scriptures. A manuscript of the Ramcharitmanas was kept at the bottom of the pile of Sanskrit scriptures in the Vishvanath Temple in the night, and the doors of the temple were locked. In the morning, when the doors were opened, the Ramcharitmanas was found located at the top of the pile. Now critics were ashamed of their acts and apologised for their behaviour.

Since then the popularity of the Ramcharitmanas has remarkably grown. The complete text of the book is inscribed on the walls of Tulasi Manas Mandir in Varanasi. Ramlila, a show presenting episodes of Ram’s life based on the Ramcharitmanas, is staged throughout north India. Stories based on the Ramcharitmanas have been produced in numerous films and television serials.

In addition to Ramcharitmanas, Tulasidas wrote many other books including major works such as Kavitavali, Dohavali, Gitavali, Krishnavali and Vinay-Patrika. Janaki Mangal, Parvati Mangal, Barvai Ramayan, Ramlala Nahachhu, Ramagya Prashna, Tulasi Satsai and Vairagya Sandipani are his other compositions. Hanuman Chalisa, Hanumanastak and Hanuman Bahuka, all prayers to Hanuman, are also credited to him. His compositions continue to have mass appeal and it is not uncommon for an illiterate person in India to recite verses from his works.

Tulasidas spent most of his later life in Kashi on the banks of River Ganga at Assi Ghat. He died there at the age 125 years in the month of Shravan (July–August) VS1680 (1623AD).

It is believed that he performed many miracles. According to one, a widow was following her dead husband procession to the cremation ground. Tulasidas was passing by near the procession. The widow noticed his saintly appearance and offered her veneration to him. Tulasidas blessed her to be “Saubhagyavati” which means to be loved by her husband. People were surprised to hear his words, as her husband was dead. Tulasidas and other people following him started chanting the name of Ram near the corpse. Soon after, the dead man came back to life.

Tulasidas established the Sankatmochan temple dedicated to Hanuman in Varanasi. He belonged to Vaishnav sect but he always preached and worked for unity among various denominations of Hinduism. Similarly, he supported the devotion to Sagun and Nirgun Brahma, God with and without attributes.

Tulasidas is addressed by many honorific titles including Goswami, the master of senses, Sant or saint and Bhaktashiromani or crest among devotees. He has been described as an incarnation of sage Valmiki who composed the original Ramayan in Sanskrit. His works continue to inspire generations of humanity and motivate to follow the ideals of Maryada Purushotam Ram, the main characters of the Ramcharitmanas.

Bhishma – The Son of Ganga

Author – Awadhesh Sharma

King Shantanu of Kuru dynasty was on a hunting expedition in the forest along the River Ganga. On the way he noticed a woman coming from the direction of the river. She was of a flawless beauty resembling an Apsara or nymph. The king was mesmerised by her charm.  The lady also saw the king and was attracted to him. As she came closer, the king introduced himself and praised her celestial beauty and elegance. She was pleased with his compliments and listened to his speech eagerly. Encouraged by her receptive manners, the king asked her to become his wife.

The lady thought for a moment and then spoke to him. She consented to become his queen provided the king met certain conditions during their life together. The condition stipulated that the king would not stop or scold her for her actions, whether for good or ill. She would remain with him as long as he followed these terms. If she was stopped or scolded, she would leave him immediately.  Shantanu assented. The king brought her to his capital Hastinapur, the city of elephants, and there they solemnised their marriage.

Shantanu fathered eight sons with his wife. As each of the first seven children was born, she cast them into the stream. The king mourned but said nothing for fear of loosing her altogether. When the eighth child was born, she seemed full of mirth and departed to drown the newborn baby. The grieving king lost patience. He followed and said to her, “Do not kill him! Who are you? Why do you harm your sons? Stay, wicked child killer; do not incur this dreadful sin!”

She responded stating that she would not kill their last son, but she could not live with him any longer, in accordance with the terms of the agreement they made before their union. She further indicated that she was the celestial river Ganga in human form. Their eight sons were the Vasus, deities of wealth. Sage Vasishtha had cursed them for their transgression to be born in human form. Vasus had approached her for redemption. She had promised to give them birth as human and free them from the curse as soon as they were born, except for the eighth Vasu. Her eighth son would have a long life.

Promising to return their eighth son to the king later, Ganga disappeared taking the child with her.  She named her son Devavrat and took him to different realms. Devavrat was brought up and trained by eminent sages and scholars. Brihaspati the teacher of deities and Sukracharya the teacher of demons taught him political science and other branches of knowledge. Parashuram trained him in warfare. Indra bestowed celestial weapons on him.  Sages Vasishtha, Chyavan, Sanatkumar and Markandey also taught him spiritual disciplines.

Years later, Shantanu was roaming on the banks of the Ganga reminiscing his past. He observed the flow of the river had become shallow. Walking upstream he noticed a youth who was blocking the water flow with a dam made up of arrows. When the king tried to speak to him, he vanished from the scene. Shantanu intuited that his surviving son would have looked like him by now. He addressed Ganga and asked for his son. Ganga appeared before him with their son Devavrat and presented him to the king. Shantanu returned home with his son and installed him as prince. Devavrat delighted the subjects with his valour and conduct and helped his father in royal responsibilities. 

One day Shantanu visited a forest near river Yamuna. He smelt a wonderful fragrance. He searched for its source and traced it to a lovely girl. On enquiry, she told him that she was the daughter of a fisherman and her name was Satyavati. She ferried people across the river as instructed by her father.

The king was so impressed by her fragrance and beauty that he wanted to marry her. He went to her father to ask for her hand. The fisherman consented on a condition that her son should be consecrated as king after him.  The king could not accept this condition. Devavrat was already appointed the prince and was on track to be the next king. The king returned home disappointed and felt disheartened. Devavrat noticed his condition and learned from a reliable elder the reason for his father’s state of mind.

He went to the fisherman and asked for his daughter as wife for his father. The fisherman repeated his condition. Devavrat declared that he renounced his claim to the kingship to satisfy the condition. To allay any chance of claim to the throne from his children, he further vowed to remain celibate, and never marry throughout his life.

Hearing his vows, celestial deities and sages showered flowers on him from the sky and said, “He is Bhishma” referring to his terrible vow. He became known as Bhishma.

Bhishma brought Satyavati to Hastinapur and presented her to his father. When Shantanu learnt about his vow, he felt obliged and offered him a boon that would allow him to die at time of his choosing. To dispel any danger to the kingdom in the future, Bhishma vowed to protect the kingdom and remain loyal to the throne of Hastinapur.

Shantanu wedded Satyavati. The couple had two sons named Chitrangad and Vichitravirya. After Shantanu’s death Bhishma installed Chitrangad as king. Chitrangad died in a battle with a Gandharva. Bhishma then installed Vichitravirya who was still a child, and acted under Bhishma’s instructions.

When Vichitravirya attained a marriageable age, Bhishma attended the Swayamvar that the king of Kashi had arranged for his three daughters, named Amba, Ambika and Ambalika. He announced his presence, as he was not invited, and abducted all the three girls for his half-brother Vichitravirya. He overcame resistance from king Salva and other potential suitors, and brought the girls home.

Ambika and Ambalika wedded Vichitravirya but Amba refused stating that she loved Salva and had chosen him as her husband. She was allowed to return to her lover but Salva refused to accept her. She returned to Bhishma and asked him to marry her. Bhishma could not marry due to his vow. Amba held Bhishma responsible for her predicament, and planned her revenge. She approached Parashuram for help, who unsuccessfully advised Bhishma to accept Amba as his wife. Then they fought for many days, and finally Bhishma defeated Parashuram. Later Amba prayed to Shiva, who granted her a boon to be able to be an accomplice in Bhishma’s death.

Vichitravirya died of consumption without producing an heir. On Bhishma’s suggestion, Satyavati summoned her son Vyas Dvaipayan. Sage Parasar had begotten Vyas on Satyavati before her marriage to Shantanu. Through the system of Niyoga with Vyas, Ambika gave birth to Dhritrastra and Ambalika to Pandu. Bhishma managed the kingdom until they grew to adulthood.

Pandu was installed as king since the elder brother Dhritrastra was blind from birth. Bhishma arranged their marriage. Dhritrastra married Gandhari and Pandu married Kunti and Madri. Hundred sons were born to Gandhari. They were called Kauravas. Duryodhan the eldest was their leader. Pandu had five sons, called Pandavas. Yudhisthir was the eldest who later became king. Pandu died due to a curse when his sons were still children. In his absence, Dhritrastra was invested with the throne under protection of Bhishma.

Bhishma engaged Guru Dronacharya as a teacher to educate all the princes. From early childhood Duryodhan displayed animosity towards Pandavas. His attitude was dangerous for harmony in the family.

Bhishma often counselled Duryodhan but he would not listen to him. King Dhritrastra was unable to take any action against his son. Bhishma also despised Karna whom he believed to be one of the main advisors of Duryodhan.

Bhishma became aware of the incident of Lakshagrih, the House of Lac only after Pandavas had escaped and returned home after marrying Draupadi. Duryodhan had conspired to burn Pandavas with their mother Kunti alive in the Lakshagrih.

Pandavas revered Bhishma highly. On his advice Yudhisthir designated Krishna as the chief guest of honour during his consecration as king of Indraprasth.

During disrobing of Draupadi at the game of dice, Bhishma remained a silent witness. He fought against Arjun, from the side of Kauravas during their confrontation with the army of Matsya king Virat.

When Pandavas returned from exile, Bhishma tried to convince Dhritrastra to return their share of the kingdom but could not prevail over Duryodhan’s contention.

During the peace mission of Krishna, Bhishma supported his proposal and witnessed his cosmic expansion in the assembly hall.

In the Mahabharat war, he accepted the role of commander in chief of the Kauravas army on the condition that he would not kill any of the Pandava brothers. Also, he barred Karna from joining the fight during his leadership of the army.  He set up specific rules of the war that both parties accepted.

Bhishma fought for ten days. During the war he killed innumerable warriors. He even forced Krishna to break his vow of not taking a weapon to use in the war. On Yudhisthir’s request, Bhishma told him the tactics of how he could be killed.

On the tenth day, Shikhandi, the reincarnated Amba as male, attacked him. Bhishma considered Shikhandi a woman due to his previous birth, and as such, declined to engage in combat with him. From behind Shikhandi, Arjun pierced his body with arrows, felling him from his chariot. He remained suspended on the arrows, which were embedded all over his body except the head. This was the end of his fighting in the war.

Both Kaurava and Pandava chiefs visited him on his makeshift deathbed to offer respects. Bhishma asked for a support for his head. Duryodhan brought pillows, which he declined to accept. Arjun hit arrows below his head that made a fitting head-support for him. He further asked for water. Arjun pierced the earth with an arrow. Fresh water sprang out from the earth and poured in his mouth.

Karna also came to pay his respect and obtained blessings from him.

Bhishma did not die during the war thanks to the boon from his father that enabled him to choose his own time of death. Pandavas won the war. However, Yudhisthir remained grieving over the immense loss of life and utter destruction in the war.

Krishna knew that Bhishma was the storehouse of knowledge. He brought Yudhisthir to Bhishma who lay suspended on the bed of arrows. Krishna praised him for his knowledge and virtues and freed him from pain by touching his body. Bhishma informed them that he would relinquish his body in auspicious Uttarayan when the sun moved to the northern direction

Krishna requested him to dispel Yudhisthir’s grief. Bhishma agreed and gave a long sermon that continued for many days. He explained the nature of Dharma, duties of kings, duties of people in their different stages and classes, and answered queries from Yudhisthir on many spiritual, political and social issues.

Bhishma declared that Krishna was an incarnation of the supreme god Vishnu. He enumerated thousand names of Vishnu, known as Vishnu Sahastranam.

After the sermon, Yudhisthir’s grief was dispelled and he took up the kingship. When the time of Bhishma’s departure arrived, Yudhisthir came to see him. He noticed Bhishma surrounded by celestial sages. Bhishma greeted him and confirmed that his time of death was now and took leave of all.

Bhishma brought his breath under yogic control and released it through the top of his head.  His life breath flew in the sky like a shining star. Pandavas cremated his body on the banks of River Ganga. Bhishma’s mother Ganga came to the site of cremation, lamenting. Krishna reminded her of the reason of her son’s birth and assured her that he had attained his position in heaven.

His death anniversary is commemorated as Bhishma Ashtami, on the eighth day of bright fortnight in the month of Magh (January-February).

Bhishma is the eldest character of the epic Mahabharat. He was a grandfather of both Kauravas and Pandavas.

In the epic, Bhishma Parva describes in detail his exploits in the war, and Shanti and Anushasan Parvas contain his discourses on various disciplines.

Princess Savitri

Author – Awadhesh Sharma

The earliest source referring to Savitri and her accomplishments is found in the Van Parva, Forest Book, of the Mahabharat.   Pandavas were spending their twelve-year exile in the forests. Various sages visited Pandavas during this period and narrated motivating stories to soothe their feelings over their misfortune.

Once sage Markandey visited Pandavas after Draupadi was freed from king Jayadrath who had abducted her during their absence.  Yudhishthir recounted the tale of their tribulations and told him about the incidence of Draupadi’s abduction. Markandey narrated the story of Ram who was exiled for fourteen years. His wife Sita was abducted in the forest. Ram recovered her, returned home and eventually became a king. Ram had only one brother with him in the forest. His conditions were harsher than that of Pandavas.

Yudhishthir noted that he was not grieving for himself or brothers but for Draupadi who was subjected to unforgiving treatments. Subsequently Markandey narrated the story of princess Savitri who endured challenging tasks and situations. She overcame them and attained all the greatness that wellborn women might aspire to.

There was a king named Ashvapati who ruled over Madra, an ancient kingdom in India. He was merciful, truthful and devoted to the wellbeing of all creatures in his kingdom. He was childless and longed for progeny to fulfil his obligations to his ancestors as per tradition. He performed severe penance and offered oblations with recitation of Savitri Mantra, also known as Gayatri Mantra, to acquire his progeny. After a long period of penance, goddess Savitri became pleased with his devotion and appeared before the king in person.

Goddess Savitri is the daughter of the solar deity Savitur. She and Gayatri are identified as consorts of Brahma. The goddess offered the king to ask for a boon.  The king requested her to bless him with offspring. The goddess conceded that the king would soon have a magnificent daughter and promised that his wish would be fulfilled.

Soon the queen Malava, wife of Ashvapati, became pregnant and in due course delivered a baby girl. As the baby was born as a result of the boon from goddess Savitri, the king named the baby, Savitri. Savitri grew up with time and attained a resplendent form with all the splendours of an intelligent princess.

When Savitri reached a marriageable age, despite her extraordinary beauty and attributes, there were no proposals for marriage from suitable candidates. Suitable princes were shy of her beauty and accomplishments, and did not dare to approach her or her parents to ask for her hand. Savitri’s parents became worried about her future.

One day Savitri came to the king’s court to pay him respect. After traditional civilities, the king introduced the issue of her marriage. Savitri opted to select her husband herself, following the system of Svayamvar, a recognised process for a woman to choose her husband.  The king consented to her choice and arranged for her travel to various regions to select a suitable spouse. Savitri supported by priests and assistants left in search of her potential partner.

Sometime later, when the roaming sage Narad was with the king Ashvapati, Savitri returned home after completion of her mission and presented herself to the king. Looking at the princess, Narad enquired about the actions being taken to arrange her matrimonial relationship. Ashvapati spoke to him about her trip and asked Savitri to describe the progress of her journey in detail.

 Savitri told them that she had found a proper person for marriage. His name was Satyavan, and he lived in a forest with his parents. His father Dyumatsen was a king of Shalva kingdom. When Satyavan was still a child, his father lost his sight. A bordering king, former enemy of Dyumatsen, attacked the blind king and seized power from him. Dyumatsen along with his wife and infant son took shelter in the forest, where they practiced austerity. Now Satyavan, born in a palace and raised in a forest hermitage, was available for marriage. 

Hearing her account, Narad became apprehensive.  The king asked Narad about the reason for his anxiety. Narad said that Savitri had unknowingly erred. The king suspected that Satyavan might lack attributes necessary to be a partner of Savitri. He requested Narad to elaborate further. Narad described Satyavan’s attributes, which were highly noble. He said, “Satyavan has the ardour of the sun. He is Brihaspati’s equal in intelligence. He is as brave as Indra and as forbearing as the earth.” Narad also listed other qualities that Satyavan possessed. Then the king asked Narad about Satyavan’s weaknesses.  Narad said that his one and only weakness that undermined his strength was his short life. Satyavan would die in one year from now.

The king was alarmed and along with Narad asked Savitri to reconsider and nominate another person for groom. Savitri refused to change her decision. Finally the king conceded and gave her his blessing to marry Satyavan. To formalise the relationship, the king visited Dyumatsen in his forest hermitage and confirmed Savitri’s wedding with Satyavan. The wedding of Savitri and Satyavan was solemnised in the forest with royal rituals.

Ashvapati offered gifts to his daughter appropriate to his position.  After the wedding, Savitri began living with her husband and in-laws in their forest hermitage. She discarded her royal jewelleries and dresses, and embraced plain and rough clothes. She performed her duties diligently. Despite being busy with chores of family responsibilities, she remained always conscious of Narad’s prediction about her husband’s death.

As time passed and the expected date for her husband’s death remained only three days away, Savitri requested permission from Satyavan and in-laws to fast, chant prayers and observe mental and physical purity. They agreed. She took vows to perform her penance for the welfare of her husband and observed fast for three days.

When three day fasting was over, her husband and in-laws insisted that she should ingest fluids and food. She declined to break her fast and convinced them that she would eat and drink after sunset that day. This was the predicted day of Satyavan’s death and this impending event tormented her.

In the morning, Satyavan started for the forest to collect eatable roots and fruits and firewood for the family. Savitri was worried about him and did not wish to leave him alone. She followed him into the forest. In the forest, Satyavan collected eatables and then started splitting wood near a Banyan tree for fuel. Suddenly he felt extreme pain in his chest and fell to the ground unconscious. Savitri went to him and started massaging him to soothe his pain.

As she was helping Satyavan, Savitri noticed a terrifying person with red eyes and noose in hand coming towards her husband. She asked him to identify himself, as his form was not of a common human being. He responded in a human voice that he did not normally talk to creatures, but had made an exception in her case due to her moral purity. He introduced himself as Yamaraj, the lord of death, and told her that he had come to take away Satyavan’s life. Normally his assistants performed this task but as Satyavan was righteous, handsome and virtuous, Yamaraj himself had come. Yamaraj tied Satyavan’s life in the noose and started toward the direction of his realm. Savitri followed him.

Yamaraj noticed her behind him. He asked her to return to her husband and perform his funeral rites. Savitri responded by stating that it was her Dharma to follow her husband. As Yamaraj was taking away her husband’s life, she needed to follow him. Yamaraj became very pleased with her intention and told her to request a boon, other than the return of her husband’s life. Savitri requested that her father-in-law regain his eyesight and become as mighty as the blazing sun.

Yamaraj accepted her request and advised her to turn back as she was already very tired. Savitri responded that she could not be tired when she was near her husband. She said, “It is known that even a single meeting with a virtuous person is greatly desired, but she was blessed with friendship and marriage with such a person.”

Yamaraj said, “Your speech pleases my heart and enhances the wisdom of wise. Choose a second boon, other than the life of Satyavan.” Savitri asked that her father-in-law regain his lost kingdom and never stray from Dharma.

Yamaraj conceded to her request and asked her to turn back.  Savitri said, “All beings on earth are governed by you and your ordinances and it is by ordinance that you take them away. The eternal Dharma of the virtuous is to do no harm to any creature by deed, thought and word, and practice kindness and generosity. Mostly people follow this according to their capability, but it is only the virtuous people, who show compassion even to their enemies.”

Yamaraj said, “Your words are to my ears like water to a thirsty person. Choose a further boon, other than the life of Satyavan. Savitri answered, “My father has no son. May my father be blessed with sons to continue his patriarchal lineage.

Yamaraj granted her this request and asked her to return as she had now travelled far. Savitri replied that she was not far when she was close to her husband. She requested Yamaraj to listen and said, “You are a mighty son of Vivasvan. You are known on earth as Vaivasvat and Dharmaraj. People trust virtuous people even more than they trust themselves. Everyone desires the friendship of the virtuous.

Yamaraj said, “I have never heard such words as you have spoken. Choose a fourth boon, other than the life of your husband.” Savitri requested, “May numerous sons be born to Satyavan and myself.” Yamaraj bequeathed the requested boon and patiently asked her to return.

Savitri again lauded the importance of virtues and Dharma. Yamaraj felt obliged to grant her another boon of her choice. Savitri responded, “Please return life to Satyavan. To make your fourth boon true, my husband has to be alive.”  Yamaraj realised the import and approved her request and released Satyavan’s life from his noose. He said to Savitri, “Lady, you are delight of your family. I have released your husband. He will have a long life and you will have sons with him.”

Having secured her husband’s life, Savitri returned to where Satyavan had fallen on the ground. As she touched him, Satyavan regained consciousness. He opened his eyes as if he awoke from sleep. It was already late in the night and they hurried back to their hermitage. Dyumatsen and his wife were relieved after seeing their son and daughter-in-law safely returned.

Soon Dyumatsen regained his eyesight and his kingdom. King Ashvapati was blessed with sons. Satyavan and Savitri became parents of many sons. After his father, Satyavan ruled his kingdom for a long period.

Sage Markandey concluded the story by telling Yudhishthir that Savitri rescued herself, her parents, parents-in-law and her husband from calamity. In the same way Draupadi, like Savitri, is also a highborn woman renowned for her character, and she would save you all. The story demonstrates the importance of having patience, hope and caring attitude.

The story of Savitri has become a part of Hindu tradition and is celebrated as the Vat-Savitri festival.  Women perform rituals during this festival for the welfare and long life of their husband. They fast, worship Vat or Banyan tree and tie a sacred thread around it. They also listen to the story of Savitri. Venerating the banyan tree also exhibits the significance of plants and trees in our lives. The celebration continues over three days in the Vikram Samvat calendar month of Jyestha (May–June). Observance of this festival highlights the determination, courage, devotion and love for her family displayed by a woman.

Dhruv – The Firm Child Ascetic

Author – Awadhesh Sharma

In the Hindu marriage ceremony, the bride and the bridegroom look at or towards the direction of the Dhruv-tara, the polar star.  It is a part of the ritual that signifies constancy and sanctity of the union between the couple. It also reminds the pair of the firmness and devotion of the legendary prince Dhruv. He attained the region of Dhruv-tara with his dedication and austere penance, performed to achieve his objectives in the primeval era. The legend of Dhurv is described in detail in the Bhagavat Puran and in the Vishnu Puran.

It happened during the early period of Creation of the world. During the prolonged process of creation, Brahma cleft himself into two, a male and a female human. The male was called Svayambhu Manu, self manifested human, and the female was called Shatarupa, with hundred beautiful forms. Their progeny became the human race on the earth. Through their union, Manu and Shatarupa produced five children, three daughters and two sons. The three daughters were named Aakuti, Devahuti and Prasuti. They were wedded to sages Ruchi, Kardam and Daksh respectively who were produced earlier by Brahma through his mental command. Sons were named Priyavrat and Uttanapad.

Manu was the original sovereign king of the created world. He ruled his kingdon for a long period and after his retirement, the second son Uttanapad ascended the throne. The first born son Priyavrat was more interested in performing penance and meditation than in ruling a kingdom. He went to forest to pursue his objectives.

Uttanapad had two wives named Suniti and Suruchi. He had a son named Dhruv from his elder wife Suniti and another son called Uttam from the younger wife Suruchi. The king was very fond of his younger wife and spent most of his free time with her and their son Uttam, at her palace. Suniti and Dhruv felt neglected, despite being the first wife and elder son.

Once at the age of five years, Dhruv went to Suruchi’s palace, where he saw Uttam sitting on his father’s lap. Uttanapad was lovingly playing with him. Dhruv also desired to be loved by his father and rushed to him with open arms to embrace him and affectionately sat on his lap. Suruchi saw Dhruv sitting on the king’s lap. Out of jealously, she went to him and dragged Dhruv away from his father’s lap. She scolded him, telling the boy that he was not fortunate enough to sit on the king’s lap, as he was not born to her, the favourite wife of the king. If he wanted to be loved by the king, then he should pray God to be born as her son at least in the next life. Shocked by the treatment of his step-mother, Dhruv looked at his father hoping his father would say something in his favour. Unfortunately, the king remained silent and did not utter a word, or even glanced at Dhruv.

Distressed by the treatment of his father and step-mother, Dhruv ran back sobbing to his mother Suniti. On enquiry, Dhruv told Suniti what had happened to him in Suruchi’s palace. The mother consoled Dhruv and lamented, for seeing her son insulted by Suruchi and neglected by the king. Dhruv expected that his mother would convince his father to love him, however Suniti expressed her helplessness, as the king was under the sway of his second wife.   Dhruv asked his mother if there was anything he could do to secure his father’s affection. Suniti responded by suggesting that there was only one who could help him.  It was Lord Vishnu, the supreme personality of godhead. It was the same god about whom Suruchi had earlier told Dhruv to pray so he may be born as her son at least in the next life. By praying and meditating on Vishnu, Dhruv could achieve anything he wished. Dhruv decided to pray and meditate on Vishnu, to achieve his objectives.

Dhruv, the five year old boy, left the palace and the city of his father, to go to forest and pray and meditate on Vishnu to please him. Realising the difficult path chosen by Dhruv, Narad the travelling sage appeared before him. Placing his hand on Dhruv’s head as a mark of blessing, Narad sympathised with him, and praised him for his endevour to overcome the sorrow caused by step-mother’s insult and father’s neglect. Narad cautioned him about the difficulties associated with praying and meditating in a forest environment. These activities were difficult for even matured and resourceful people, let alone for a five year old boy.  He advised Dhruv to return home to his mother, and to pray and meditate when he was old enough to endure troubles arising from performing these activities. Dhruv had already made up his mind and was determined to proceed to the forest.

Sensing the strength of character on Dhruv’s face, Narad wished to help him. He described the attributes of Vishnu, his physical forms as mentioned in scriptures and taught him the Mul Mantra, “Om Namo Bhagavate Vasudevay” to chant, with concentration of mind on the lotus-like feet of Vishnu. Dhruv prostrated himself before Narad, who blessed Dhruv and assured him that by chanting this Mantra, he would achieve his wishes.

Dhruv travelled to the sacred forest called Madhuvan and started his penance there. He gradually reduced his food intake from solid fruits to water and eventually only breathing air once every twelve days. Dhruv’s penance alarmed the deities in Heaven. Indra, the king of deities, felt threatened and afraid of potential loss of his position. He sent wild animals such as tigers and snakes, and evil sprits to frighten Dhruv, but he was so absorbed in chanting of  the Mul Mantra, with focus on Vishnu’s feet that he did not notice any wild animal or ghoul. He had withdrawn his senses from their objects, and concentrated his mind on his soul as an abode of Vishnu.

Standing on one leg, Dhruv continued his meditation on Vishnu. The earth tilted with the pressure of his one foot. It started shaking to maintain its balance. When Dhruv stopped breathing, all the deities could  not breathe. They went flying to Vishnu and asked him to coerce Dhruv to stop his penance. Vishnu explained to them that Dhruv was his great devotee and he had assimilated his mind with him. He promised the group that he would approach Dhruv and bless him with fulfilment of his objectives.

As promised to the deities, Vishnu came to Dhruv, who felt as if Vishnu has gone out of his heart. He opened his eyes and saw Vishnu standing before him in person, in a physical form as described by Narad. He prostrated himself before Vishnu like a stick, and stood up smiling with rapturous love. Vishnu noticed his lips moving but no sound came from them.  Vishnu touched his mouth with his conch Panchjanya which is an embodiment of the Vedas. Dhruv started his prayer which is now known as the Dhruv prayer.

Vishnu was delighted with his prayer. He spoke affectionately to Dhruv and suggested him to ask for anything that he wished. Dhruv told him that by sighting him, he had received everything and did not wish anything else.

However, Vishnu knew the reason why Dhruv had started his penance in the first place. Vishnu said, “you wanted to be loved by your father, be a king and inherit your father’s kingdom. All those wishes will be fulfilled and you will rule for thirty six thousand years on the Earth. Finally, when you will leave your body, you will come straight to me, and be free.

Also, I will give you an eternal place in the sky, higher than the place of the Saptarishi, seven sage stars. The sun and moon will revolve around you; the galaxy will orbit you. Even during Pralay, the cosmic dissolution, you will remain firm in your position. Now you go home. Your father is waiting for you.”

In the meantime, a few days after Dhruv departed for the forest, Narad went to Uttanapad and found him distraught and repenting for his son Dhruv, who had left him due to his mistreatment in the palace.  Narad consoled him and promised that one day your son will return home. Later, when Narad learnt about the success of Dhruv’s endeavour, he again came to Uttanapad  and informed him to make preparations to welcome Dhruv, who was on his way back to him.

Finally Dhruv returned to his father’s kingdom. The king along with his entourage and public welcomed him with a grand celebration. The step-mother was very ashamed of her action, but Dhruv especially thanked her for her action. He praised her for her admonition, which had led him to penance and finally meeting with Lord Vishnu.

When Dhruv grew to manhood, Uttanapad crowned him king and after sometime undertook Sanyas, the detachment from wordly affairs. Dhruv ruled his kingdom for the designated period and thereafter, attained the region of polar star now known as Dhruv-tara.

The actions of five year old Dhruv is an example of dedication to achieve one’s objective. Firm determination, intense labour and a focussed approach can resolve difficult issues in life. Sighting Dhruv-tara during the wedding ceremony reminds the couple to remain fixed with their promised commitment for successfully attaining their life objectives.

Bhakta Prahlad

Author – Awadhesh Sharma

Holika-Dahan, the lighting of bon-fire, is an important element of Holi, the Hindu festival of colours. It is  performed on the night before the celebration of the festival. The festival has become popular all over the world, and its celebration with colours and the performance of Holika-Dahan have been adapted to local conditions.

Traditionally, in Indian villages, Ashrams and rural settlements, a green stick of castor-oil plant was vertically placed in the ground and combustible materials such as drywood and dry cattle-dung cakes were collected around it for Holika-Dahan. Just before lighting the fire, the green stick was removed and then combustibles were burnt.

The green stick symbolised Prahlad, who remained safe from the bon-fire and the combustible materials symbolisd Holika, who burnt to ashes. Prahlad, the son of a demon king Hiranyakashipu, was a Vishnu Bhakta, devotee of Lord Vishnu. Holika, the sister of Hiranyakashipu, was immune to fire by the effects of boons that she had received from deities. She was deputed by her brother to burn Prahlad for being a devotee of Vishnu. Legends of Prahlad are described in Hindu scriptures including the Bhagavat and Vishnu Purans.

Events in the legend relate to the primeval period following the new Creation of  the World after cosmic dissolution. Brahma created a number of psychic sons and daughters Including four Kumaras, Narad, Daksh Prajapati, Marichi and other sages with immense abilities.

Once, four Kumaras named Sanak, Sanandan, Sanatan and Sanatkumar went to Vaikunth, the abode of Vishnu, to worship him. Although they were older than stars and planets, they always looked like small children. Two gatekeepers of Vaikunth, named Jay and Vijay, assuming them to  be ordinary youngsters, stopped them at the gate, barring their passage towards Vishnu. An argument ensued  and considering gatekeepers’ behaviour to be comparable to that of mortal creatures, the Kumaras cursed them to be born in the mortal world with Tamasic, demonic attributes. The gatekeepers realised the power of Kumaras and begged for forgiveness. At that moment, Vishnu appeared before them. He welcomed the Kumaras, who worshipped him and departed. Vishnu rebuked the gatekeepers for their poor behaviour. The gatekeepers requested Vishnu for emancipation from the curse of Kumaras. Vishnu said to Jay and Vijay, ‘You two will be born thrice into the mortal world as cursed by the Kumaras, and I will incarnate myself to kill you each time to liberate you from the curse.’

In the first birth after the curse, Jay and Vijay were born as Hiranyaksh, golden eye and Hiranyakashipu, golden body as twin sons of sage Kashyap and mother Diti.

Daksh Prajapati begot a number of daughters. Thirteen of his daughters including Aditi, the boundless and Diti, the beautiful chose sage Kashyap, the son of Marichi, as their husband.  Devatas, celestial deities, were born to Aditi. Once Kashyap was performing his Sandhya Vandan, evening worship with fire sacrifice as usual at the time of dusk. Diti came to the sage in the Ashram and desired to become mother, as her sister Aditi had already become a mother. Kashyap explained to her that the dusk was the time for prayer and worship. He said, ‘During this period, Lord Shiva along with his Gana, attendants, roams around with all his three eyes open that include the setting sun, the rising moon and the flame of the sacrificial evening fire. Their sighting is generally inauspicious for such desire’. However, she insisted and conceived with twins. She prayed to sage Kashyap and Shiva for the wellbeing of the babies in her womb. In time, Diti gave birth to two beautiful sons, named Hiranyaksh and Hiranyakashipu. Both were very strong and after performing penance and meditation pleased Brahma and received occult power. Both were of Tamashi Pravriti or demonic nature and were recognised as Daitya, Rakshas, Asura  or demon. They later became king of demons. Both the deities and demons were half-brothers from Kashyap, the same father, but their characteristics were quite opposite.

Brahma created the first humans, Manu and Shatrupa, and asked them to procreate, to spread the human race. At that time, Earth, which was needed to provide for sustenance of humans, was submerged in the sea.  On request from Manu and Shatrupa, Brahma prayed to Vishnu, who came out from Brahma’s nostril as air and converted into a gigantic boar. The boar plunged into the sea and tried to lift the Earth to bring it to the water’s surface. The demon king Hiranyaksh obstructed his passage. A duel ensued between them, and eventually, the boar killed Hiranyaksh and brought the Earth onto the water’s surface. This Boar form of Vishnu is also known as Varah-avatar, the third incarnation of Vishnu.

After Hiranyaksh, his brother Hiranyakashipu became the king of demons. He decided to take revenge and inflict injury and death to Vishnu for his brother’s death. Hiranyakashipu realised that his brother Hiranyaksh was equal in strength to him, but Vishnu had killed him. It was possible that he would meet the same outcome, so he wanted to become immortal prior to challenging Vishnu. He acknowledged that immortality could be achieved through penance and so he started his mission of gaining immortality. His penance continued for a long time and it became so severe that the heat of his sacrament started inflicting deities. They approached Brahma to convince the demon to abandon his penance. Brahma obliged and appeared before Hiranyakashipu and asked him to forsake his penance. In return, he was ready to grant any boon of his choice, other than his immortality, which was against the rule of nature.  Hiranyakashipu agreed and requested, ‘Grant me that none among your creatures shall kill me. Let me not die by day or by night, on earth or in the sky, by man or beast. Let no weapons kill me, neither inside a dwelling nor outside. Let none of the living or insentient kill me, no deities, Asuras or Nagas.’ Brahma granted the boon and Hiranyakashipu returned home with golden splendour. He believed that he had indirectly obtained immortality.

When Hiranyakashipu departed for performing the penance, his wife Lilawati, also known by name Kayadhu, was pregnant with her son. In absence of Hiranyakashipu, Indra the leader of deities abducted her with intention to kill the baby after his birth and destroy the dynasty of the demon. On the way, the wandering sage Narad encountered Indra and rebuked him for his ignoble action. Finally, Indra freed Lilawati, who went with Narad for safety. She resided in his Ashram and regularly listened to spiritual discourses that were conducted by Narad and other sages. When time approached, Lilawati gave birth to a baby boy, who was named Prahlad. Lilawati along with her son was united with her husband Hiranyakashipu after his return home with Brahma’s blessings. Hiranyakashipu was very pleased to see his son, Prahlad. He assumed his kingship and defeated all opponents including deities, and became the Lord of the Earth and Heaven. He declared himself God and demanded that he alone should be worshipped. He searched for Vishnu, the killer of his brother, to take revenge but could not find him. Deities fled or became subservient to him.

As a baby in the womb, Prahlad had heard spiritual stories. He was very virtuous by nature and a great devotee of Vishnu. Prahlad respected his parents but for him Vishnu was the supreme god of the universe. His propensities were not consistent with his father’s expectations. Hiranyakashipu hoped that an appropriate education could influence Prahlad’s mind, as he was still a young boy and he would accept him God. He deputed teachers Sanda and Amarka, the sons of Daitya’s teacher Sukracharya to teach Prahlad. 

In a short period, Prahlad mastered the Vedic knowledge but remained steadfast in his devotion to Vishnu. During his stay at the Gurukul, Prahlad was also able to convince fellow students with his idea of Vishnu being the ultimate God, and convert them into Vishnu’s devotee. Hiranyakashipu was enraged by his son’s behaviour. He persisted in his attempts to change his son’s attitude but in vain. Thinking that punishment would be effective, Hiranyakashipu put his son in a prison without food and water, but Prahlad endured and survived. Then he was sent to the torture house where sages and devotees were persecuted. He remained unharmed despite furious attacks. Next, Hiranyakashipu ordered him to be crushed under the feet of elephants. Instead, miraculously, elephants placed a garland on his neck. Prahlad was flung from a cliff of a mountain but he landed softly on the ground. Hiranyakashipu’s anger increased with failures of his efforts with intentions initially to reform and then to kill Prahlad.

He ordered Prahlad to be bitten by venomous snakes. Prahlad was left in the middle of such snakes but they did not bite him. He was left in a jungle filled with wild animals but remained unharmed. Hiranyakashipu’s sister Holika was immune to fire. She was ordered to take Prahlad with her into a burning fire. But the fire did not burn Prahlad, and instead, Holika burnt to ashes. Prahlad was thrown into the sea to drown but he returned alive. He was given Kalkoot poison to drink, but survived. Prahlad remained devoted to Vishnu, who is also known by many other names including Narayan and Hari, whom Hiranyakashipu considered his greatest enemy.

Hiranyakashipu then decided to kill Prahlad himself. He asked him, ‘Tell me where is Vishnu, your saviour.’ Prahlad explained to his father that Vishnu was everywhere, even in himself, Hiranyakashipu and in the pillar standing in front of him. He is the protector of the world. Hiranyakashipu, in his anger and arrogance, struck the pillar with his sword to check if Vishnu was present there. At that moment Narasimha, a person with a half man and half lion body, appeared from the pillar. He was very angry and frightening. Hiranyakashipu thought that he would never be killed due to Brahma’s boon and engaged in a fight with him. Narasimha overwhelmed him and lifted Hiranyakashipu in his lap and sat at the door of a house. It was dusk, neither day nor night. By lying on Narasimha’s lap, Hiranyakashipu was neither on earth nor in the sky. Narasimha himself was neither a human nor a beast. Using his glinting talons, Narasimha ripped open the heart of Hiranyakashipu and killed him within limitations of the terms of the boon. All deities appeared at the scene and offered prayers to pacify Narasimha. On their request, Prahlad also offered prayers, which soothed and settled Narasimha. Narasimha crowned Prahlad the king of demons and declared him Bhakta Shiromani, the greatest of Vishnu Bhakta.

It was Lord Vishnu who had appeared as Narasimhadev to protect Prahlad from the tyranny of his father Hiranyakashipu. Narasimha is the fourth incarnation of Vishnu. Prahlad ruled his kingdom justly for a long time. After Prahlad, his son Virochan became king of Daityas. King Bali, who was well known for generosity, was the grandson of Prahlad and a son of Virochan. He donated his kingdom and his body to Vaman, the dwarf Brahmin, who was the fifth incarnation of Vishnu. The legend of Prahlad demonstrates the victory of humane virtues over evil forces, and inspires millions to follow the path of righteousness.

Shree Ram

Author – Awadhesh Sharma

In the prehistoric period, Brahma created a number of Prajapatis, lords of creation that included Marichi.  Marichi’s son Kashyap with his wife Aditi produced numerous sons including Vivasman or Surya. Vivasman’s son Manu became the first human on the earth.  Manu had a son named Ikshvaku and a daughter called Ila. Ikshvaku became the progenitor of the solar dynasty. Ila was married to Buddha, the son of Moon, and became the originator of lunar dynasty.

Manu had established a city named Ayodhya, the invincible city, on the banks of River Sarayu. Ayodhya became the capital of solar dynasty kings. The solar dynasty ruled for thousands of years and attained great feats.

Many celebrated kings were born in the solar dynasty. Raghu, the son of king Dilip was one of them. He expanded the kingdom in all directions and performed the Visvajit Yagya, the sacrifice of world victory. His lineage is identified by his name as Raghuvansh, dynasty of Raghu. Raghu’s son AJa was father of Dasharath.

Dashrath’s son Ram was the most illustrious king of the solar dynasty. The events relating to him occurred during the Tretayug, the second epoch of traditional Hindu almanac. Physical objects referring to his accomplishments mostly disappeared over time but stories of his life and achievements continued to survive through oral tradition. Later, scholars recorded these stories and legends in writing.

Ancient poets wrote Ram’s story in Sanskrit. Valmiki was the first poet who wrote Ram’s story, entitled the Ramayan. The Mahabharat contains a large chapter on Ram known as Ramopakhyan. Kalidas wrote Raghuvansham that describes twenty-nine kings of solar dynasty including Ram.

Subsequently, scholars and sages composed the retelling of the Ramayan in regional languages. For example, Kamban composed the Tamil Ramayan in twelfth century. Krittibas Ojha wrote the Bengali Ramayan in fourteen century and Tulasidas wrote Ramcharit Manas in Hindi in the sixteenth century.  These books became literally classics in their own right.

Ramayan became a sacred text and Ram attained the status of an incarnation of Vishnu, the preserver and protector of the universe.  Originating in oral traditions and subsequently attaining the sacred status, the story of Ram had evolved over time. Variations in certain narratives, making the text relevant to prevailing social and cultural environment, are not uncommon in different retellings of the Ramayan.

After enlightenment, Valmiki wished to know from sage Narad whether there was a person with all the good qualities alive in the world. He then enumerated the attributes, which included integrity, bravery, righteousness, gratitude, truthfulness, dedication to one’s principles, flawless character, compassion for all living beings, learning, skill, beauty, a pleasing appearance, courage, radiance, control over anger and desires, lack of jealousy at all times and undaunted heroism which can frightened even the celestials.

Narad responded saying that it was difficult to find all these qualities in a single being, but he knew one such person. He was Ram, a king in the line of Ikshvaku. Then he began the legend of Ram who was as noble as the mighty ocean, as powerful as Vishnu, as steadfast as the Himalayas, handsome as the Moon, patient as the Earth, generous as Kuber, just as Dharma, and if rage is aroused, then he became like the fire at the end of the Time.

 Ram was the son of Kaushalya, one of three wives of king Dasharath. With his conduct, Ram became the darling of the king and all the three queens.

After the Yagyopavit rite, he was sent to Gurukul, the school run by the royal priest Vashishth. At Gurukul, he studied under the guidance of erudite teachers. After graduation, Ram returned home as adolescent.

Sometime later, sage Vishvamitra arrived at Dasharath’s court requesting the king to send Ram with him to protect his sacred ritual from Rakshasas. Ram went with the sage accompanied by his brother Lakshman.

Vishvamitra taught the brothers many new spells and skills. Ram learnt how to survive without food and water. He learnt how to set a tree aflame and bore a hole in the ground by an arrow, and many other abilities that were useful.

Along the way, they encountered Tadaka, a matriarch of Rakshasas. She and her sons Marich and Subahu used to harass Visvamitra. Ram killed her when she attacked the troika. He also killed Subahu and hurled Marich a long distance away with his blunted arrow, when they tried to obstruct Vishvamitra from performing his rites.

After completing their mission to protect the sage’s rituals, Ram and Lakshman started for Janakpur with Vishvamitra. En route to Janakpur, Ram with a touch of his foot transformed Ahilya from a stone into a beautiful woman.

 In Janakpur, Ram attended the Svayamvar, which was held for Sita, daughter of king Janak of Mithila. Stringing the bow of Shiva was the condition to qualify to wed Sita. After fulfilling the condition of the Svayamvar, Ram married Sita. He tactfully pacified Parashuram who tried to intimidate him for breaking Shiva’s bow. After the wedding, they returned to Ayodhya.

Dasharath decided to crown Ram to the throne of Ayodhya. With approval of priests, ministers and representatives of subjects, the preparation for coronation began.

Manthara, a maidservant of Kaikeyi poisoned her mind against Ram’s coronation. Kaikeyi demanded fulfilment of the two boons that Dasharath had granted her earlier, and asked him to crown her son Bharat to the throne of Ayodhya and send Ram as an ascetic into the forest for fourteen years.

Dasharath was devastated to hear the atrocious demand. When Ram learnt about it, he immediately decided to uphold his father’s promise to Kaikeyi. He declined his impending crowning and sought permission from his parents to go into exile.

Ram wore an ascetic robe and departed for the forest. His wife Sita and brother Lakshman also accompanied him. On the way, Ram stayed overnight at Shringerpur where he met his Gurukul friend Guha.

The next day, they crossed the River Ganga and visited sage Bharadwaj at his Ashram in Prayagraj. From there, they proceeded to Chitrakut. There they made their hermitage on the banks of River Mandakini.

Dasharath could not bear his separation from Ram and passed away. Bharat who was far away at his maternal uncle’s house was brought to Ayodhya. He refused to accept the crown and went to meet Ram. He requested him to return and take care of the ancestor’s kingdom. Ram declined and persuaded Bharat to become king on his behalf. He gave Bharat his Paduka, wooden sandal, which became the symbol of Ram’s authority.

Soon Ram moved away from Chitrakut and ventured towards the Dandak forest. Rakshasas had infiltrated the forest and oppressed the weak, sages and civilised humans. They acted on the direction of their king Ravan, who was based in Lanka. Ravan had tormented the whole civilised world. Sages and deities were praying for his demise.

Ram visited the hermitage of sage Atri and paid respect to him and his wife Anusuya. Further on the way, Ram encountered Rakshas Viradh who attacked him and his brother. Ram killed him. 

Ram learnt about sage Sharabhang and visited him. Soon after meeting Ram, the sage left the world. Many other sages were gathered there. They informed Ram about the transgressions of Rakshasas in the forest and showed him piles of human skeletons that displayed their atrocities. Ram pledged to make the forest free from Rakshasas. He roamed the forest and destroyed them wherever he encountered one. Sages started assuming Ram a divine incarnation that offered them protection.

Ram visited sage Sutikshan and his teacher Agastya. Agastya offered him Mantras and enchanted weapons, which would help him destroy Rakshasas in the future. On his advice, Ram built his Ashram at Panchvati on the banks of River Godavari. There, Ram met vulture Jatayu who became his friend.

Once Surpanakha, a sister of Ravan, saw Ram near his Ashram. She approached Ram and asked him to marry her. As he was already married, he refused, as did Lakshman.  Snubbed, Surpanakha tried to harm Sita who was standing nearby. Noticing her transgression, Lakshman cut off her nose.

Surpanakha instigated Khar, the commander of Ravan’s forces in the region to avenge her mutilation. Ram destroyed Khar, Dushan and Trisira and their army who came to fight against him.

Surpanakha then went to Ravan and enticed him to abduct Sita to avenge her humiliation. Ravan agreed to her scheme. With the help of Marich, he abducted Sita from her Ashram, brought her to Lanka and kept her captive in Ashokvan. During the abduction, Ram had gone to capture the golden dear, the disguised Marich. Ram killed him.

When Ram returned to the hermitage, he noticed Sita missing. He and Lakshman searched for her in all the places where Sita could be. They saw Jatayu who had tried to free her from Ravan but was fatally wounded.  Ram performed last rites for Jatayu following his death.

During the search for Sita, Ram met Rakshasa Kabandh. He was released from the curse after being killed by Ram and directed him to see Sabari, a female devotee. Ram visited her. She was so engrossed in devotion to Ram that she offered berries defiled by her eating but Ram relished them.

On her advice, Ram headed towards Rishyamuk peaks, where Sugreev used to live with his advisers. Sugreev sent Hanuman to enquire about the wandering ascetics. Later, Ram met Sugreev with the help of Hanuman.

Sugreev was always afraid of his brother Bali who had usurped his wife. Ram noticed the injustice done to him and promised to help him recover his wife. Ram established a friendship with Sugreev. Sugreev also pledged to help Ram find Sita.

To convince Sugreev of his capabilities to overcome Bali, Ram kicked the skeleton of a dead buffalo with his toe and later pierced seven palm trees in a row with a single arrow.

Ram killed Bali and made Sugreev the king of forest dwellers. Sugreev arranged for Sita’s search and finally Hanuman located and met her in Ashokvan in Lanka. Ram, with the help of Vanaras and Bhalus, organised a huge army and constructed a bridge over the sea.

He crossed the sea with his army and challenged Ravan. Subsequently he killed Ravan, and all his associates were also killed in the war. He installed Vibhishan, Ravan’s pious brother, on the throne of Lanka.

Sita was released from captivity and brought to Ram. On his instruction, Sita completed the Agni Pariksha. The exile period was about to finish. Ram, Sita and Lakshman along with his supporters returned to Ayodhya. Ram was crowned the king of Ayodhya. He ruled his kingdom with Dharma. His rule is known as Ramrajya.

Additional texts including the exile of Sita during her pregnancy, birth of her twin sons Lav and Kush, Ashvamedh Yagya, Sita’s entry to the Earth, and Ram’s entry to River Sarayu are included in some versions of the Ramayan. 

The victory of Ram over Ravan is celebrated as Dashahara or Vijaya Dashami. Ram’s return to Ayodhya is celebrated as Diwali, the festival of lights. His birthday is celebrated as Ram Navami.

The name Ram commanded reverence and continues to do so in many countries, religions and civilisations. Ram is the royal name of kings in Thailand. Jain Tirthankars claimed to be born in solar dynasty and were related to Ram. Buddha was Ram in his previous life as per Jatak stories. Sikhs revere Ram as God.

AbRam, later called Abraham, is the common patriarch of Abrahamic religions. Ancient Mesopotamian, Egyptian, Greek and Roman civilisations worshipped the solar deity and Egyptians called him Ra(m). Ram(esses) kings ruled over ancient Egypt. Available sources indicate the spread of ideals of Ram worldwide in ancient time.

Participation of people from all over the world in construction of Shree Ram Mandir in Ayodhya displays universal admiration for Ram.

Hindus worship Ram as an incarnation of Vishnu. Numerous temples with Ram Durbar can be found around the globe. He symbolises Indian ideals and is called Maryada Purushottam, the Perfect person.

Pandit Totaram Sanadhya

Author – Awadhesh Sharma

Fiji is an island nation situated in the Pacific Ocean in the southern hemisphere. It comprises numerous islands. The majority of population lives on the two largest islands, Viti Levu and Vanua Levu. The population of Fiji includes about 37.5% people of Indian origin.

 Fiji became a British colony in 1874 and an independent country in 1970.

Originally, Indians were brought to Fiji under an agreement to work for a five-year term. The first ship with Indians under the agreement arrived in Fiji on 14 May 1879. The Fiji Indian community marks this date as Girmit Day. Girmit is the Indian vernacular pronunciation of agreement. All those who came under Girmit were known as Girmitiya. British called them indentured or bonded labour. They also addressed them coolie.

Between 1879 and 1916, a total of 60,553 Indians came to Fiji as indentured labour. The majority were transported form Kolkata port in the beginning, and later on, from Chennai.

Indians in Fiji lived a life of hardship and despair. Their working and living conditions were appalling. They experienced discrimination, deprivation and mistreatment.  

Totaram Sanadhya was one of the bonded labourers. He was brought to Fiji in 1893 and experienced the similar sufferings as others. He described them in a book after his return to India.

He explained how the workers were enticed in India, tricked into signing contracts, forced to travel to Fiji and their treatment in Fiji. A number of events he experienced and documented demonstrated the systemic cruelty and dehumanisation of indentured Indians.

Totaram was born in 1876 in village Hirangau, district Firozabad, in modern Uttar Pradesh. His father passed away in 1887. Deceitful lenders appropriated his mother’s jewellery and other family valuables.

Totaram was upset by the family’s financial situation and left home in 1893 in search of a job to support his mother. He arrived Prayagraj, looked for a work but could not find anything suitable.

In Prayagraj, once when he was in the market, worried with his situation, a person approached him, and indicated that he could arrange a job.

The man was a recruiting agent for indentured labourers. Such agents were engaged by the government to hire Indians to work in Fiji. They used to roam around public places such as markets, transport hubs and religious centres, and targeted those who were mostly in distressed conditions, to lure them with false hopes and promises. These agents were known as Arkati.

Totaram consented to the Arkati’s proposal and followed him to a house where many other men and women were already staying. After a few days in the house, he was brought in a group of 165 people to a magistrate, to register as an indentured labourer. The Arkati, who was fully aware of the questions that the magistrate asked, had advised the group to answer ‘yes’ to all questions. In about twenty minutes all were registered.

They were brought to Kolkata by a special train and taken to a depot, the place where indentured labourers were kept before departure to Fiji.

At the depot, an immigration officer disclosed details of travel to Fiji, work as a labourer for five years and payment. Totaram had believed that he would be working for six months and then would return home. He objected to the five-year term and attempted to withdraw from the agreement. He was forcibly locked in a room and compelled to agree to the specified terms.

Medical checks were conducted and emigration passes issued. Totaram was born in a Brahmin family but authorities falsely recorded his caste as Thakur in his pass.

Totaram, together with five hundred Indians boarded the ship at Kolkata. Fellow travellers on the ship established a close bond of camaraderie and became Jahaji Bhai. 

The ship arrived in Fiji on 28 May 1893 and disembarked at Nukulau Island. The island was a quarantine centre and also a depot for holding newly arrived Indians until their pickup by plantation owners.

Doctors performed medical checks of each labourer. Their clothes and other items were sanitised. They were divided into groups. Plantation owners paid a fee to the Immigration Department and collected their assigned labourers.

Totaram objected to his treatment as a servant by local authorities, but he was forced into a boat and taken to the Colonial Sugar Refining Company’s Nausori Plantation.

At the plantation, a twelve feet long and eight feet wide room accommodation was built in a complex known as coolie lines. A man with wife or three males or females in a group was allocated such a room. This was used for sleeping, cooking and all other domestic purposes.

The company provided them provision on a weekly basis and its cost was deducted from their pay. The amount given for a week was only enough for four days. Labourers had to manage their supplies to last for a week or go hungry and ask free Indians for food.

Totaram complained about the quantity of provision. He convinced the manager that the provision for him was inadequate. The manager increased his provision, but it was reduced to the previous level when others also demanded a similar increase.

Labours were under direct control of a kulambar or overseer and sardar. A sardar was generally an Indian person who assisted the kulambar in allocating the daily work and implemented his orders. Engaging an Indian as sardar also helped the plantation owners to divide the labourers.

Labourers were given a land of sugarcane 1,200 to 1,300 feet long and six feet wide to weed with a hoe or other work of similar difficulty. If workers did not complete the allotted daily task, they were fined.

To get his daily workload reduced, once he fooled the doctor into believing him to be unwell during a medical check up. People were forced to commit unlawful acts in desperation.

Totaram’s frustration with the situation once led him to attempt suicide in his room. At the moment he was about to hang, someone knocked at the door. He removed his noose and opened the door. A local Fijian was at the door looking for food. Totaram thought God had saved him and realised the folly of misadventure. He decided against committing suicide.

An overseer used to whip the workers during his round if he did not like them. He could increase the daily task, reduce the daily wage or harass the family. Everyone was afraid of overseers. 

Once Totaram was working in the field. The overseer came to him and hit him hard without a preceding reason or excuse. Totaram became angry and knocked him in return. He felt certain that the overseer would kill him if he stopped punching his attacker. In the end, the overseer begged him to stop. Totaram agreed to his request after he promised not to take any action against him. The overseer became friendly towards him afterwards.

After five years of bonded labour, Totaram became a free man. He was in debt at completion of his tenure. Only a few could save money during their indenture.

He borrowed money from free Indians and leased land to become a farmer. He learnt the Fijian language, which helped him communicate with the local inhabitants. He acquired skills in carpentry, metalwork and photography. With photography, he intended to take photos of atrocities against labourers, and publish.

He educated himself in religious matters and became a Pandit, Hindu priest. He started performing religious ceremonies at homes of free Indians. He devoted his time and money to help bonded labourers. Considering him a troublemaker, the plantation owners barred his entry to their lands.

He used to sit at the boundaries and sing devotional songs. Passing Indians used to stop to listen to his Bhajans and then talked about their hardships.

Totaram started Ramlila in Fiji. The story of Ram’s gave the Girmits hope for a better future.

Totaram married Gangadevi. They had no children. They adopted a Fijian girl. Her biological parents maintained regular contact with the girl.

Totaram came into contact with Mr Burton, a Christian missionary. Burton realised that to convert Indians to Christianity, he needed to convert Totaram. He approached him with this intent.

Totaram argued with him on religious codes. He highlighted the suffering of Indians, inflicted by Christians in position of power. He enumerated the crimes committed by Christian perpetrators. Despite such arguments, they became friends and respected each other’s opinions.

In March 1914, Totaram left Fiji for India. In India, he toured many regions, spreading the news of gruelling conditions that Indian men and women were subjected to endure in Fiji.

With the help of a journalist named Banarasidas Chaturvedi, he published a book in Hindi titled ‘My Twenty One Years in the Fiji Islands’. Soon it was translated into other Indian languages. He also wrote ‘The Story of The Haunted Line’ that described desperations of the bonded labourers.

Totaram described many events of outrage against Indians that were committed by authorities working under the indenture system. One example is that of Kunti.

Arkatis had deceived Kunti and her husband and sent them to Fiji as Girmitiya. Both were assigned to a banana plantation. The overseer assigned Kunti alone in a secluded area to cut grass. Then he approached and tried to rape her. Kunti fled from him and jumped into the nearby river. She was saved from drowning by an Indian boatman.

 Another atrocity related to Narayani. She gave birth to a baby who died after birth. According to the law, she was entitled to abstain from work for three months. However, only a couple of days after giving birth, the overseer ordered her to return to work. She refused to abide by his order. He beat her so hard that she became unconscious. She was taken to the hospital. The case reached the Supreme Court in Fiji. In spite of all evidence proving the overseer’s crime, he was found not guilty.

Overseers were ruthless. Very few Indians could afford to take their case to court for justice. If a case was presented in the court, the ruling was always in favour of white wrongdoers.

Totaram noted the outrage committed against Pathans. Arkatis sent a group of them to Fiji. Like others, they were not provided adequate food. When they protested, they were beaten and forcibly transported to different plantations.

He also mentioned the case of Laliya and Ismail, a husband and wife duo. They were cheated by Arkatis and sent to Fiji at different times. Laliya met Totaram and asked for help finding her husband. He located Ismail but the authorities repatriated him to India without permitting the pair to meet.

In another case, a labourer named Ramdas went to hospital for treatment of his arm’s pain. The hospital sardar assigned him tasks, which he could not perform due to his symptoms. On his refusal, the sardar and doctor beat him. Finally, the case reached the court but the decision was made in favour of the doctor.

In one incident, a group of Sikhs came to Fiji. They planned to go to Argentina from there. A solicitor took money from them promising to arrange their trip to Argentina. But after receiving the funds, he declined to fulfil the promise. The Sikhs went to the court. After a long court case, they recovered only a fraction of money that the solicitor had taken from them.

Totaram wrote to Mahatma Gandhi in South Africa about the appalling condition of Indians. On his request, Gandhi sent Manilal Doctor, a barrister, to fight cases in Fijian courts for Indians.

There were deeply entrenched and unsurmountable biases against Indians. With connivance of colonial administration, plantation owners inflicted inhumane treatment and the judiciary validated all criminal activities against Indian workers. The whole mechanism of the indenture system was against Indians.  Totaram requested Gandhi to work on abolishing the indenture system.

Many of the events described by Totaram helped change public opinion in India against the indenture system. It was finally abolished in 1916.

Totaram joined Sabarmati Ashram in 1922. He lived there with his wife Gangadevi. He died at the Ashram in 1947. Gandhi wrote a eulogy for him on his death describing Totaram as an ornament to the Sabarmati Ashram.

Sage Vashishth

Author – Awadhesh Sharma

Vashishth is a Vedic sage whose stories are found in the Veds, Ramayan, Mahabharat, Purans and other religious texts and literatures. Through his penance, he became a renowned sage and attained the title of Brahmarishi. His name is synonymous with most excellent, best or richest. He is one of the Saptarishis. Saptarishis are seven sages, highly extolled in Hinduism and include Atri, Bharadvaj, Gautam, Jamadagni, Kashyap, Vashishth and Vishvamitra.

Origin: A number of stories describe Vashishth’s birth with varying details. According to the Rigved, Vashishth is the son of gods Mitra and Varun and Apsara Urvashi.

In Pauranic texts, he is described as a Manasputra or mind born son of Brahma. He was produced in the beginning of the Creation. Brahma assigned him the task of performing Yagyas for the welfare of the world and also appointed him to the position of family priest of Ikshvaku dynasty kings. This dynasty is also known as the solar dynasty, in which Shree Ram was born. He accepted the priest’s role after Brahma confirmed that Vishnu would incarnate in this dynasty in the future.

Daksh, father of Sati, started his Yagya and invited all the gods except Shiv. Sati did not tolerate this affront to Shiv, her husband. She immolated herself in anger. Shiv’s supporters then destroyed the Yagya and many participants, including Vashishth. Later, Brahma recreated Vashishth to continue his roles.

One Pauranic story relates his birth to king Nimi. Vashishth was Nimi’s priest. The king intended to preform a Yagya. He approached Vashishth to direct the ceremony but the priest was busy with other engagements. Nimi did not wait for Vashishth and started the event.

On learning of Nimi’s discourteous conduct Vashishth cursed the king to die soon. Nimi also cursed him the same. Vashishth approached Brahma for protection. Brahma suggested he enter into the gods Varun and Mitra, which he did. When they saw Urvashi, Vashishth came out of them and entered into a pitcher. Later, from the pitcher, he emerged as a person.

Vashishth was married to Arundhati. She was eighth among the nine daughters of sage Kardam and his wife Devahuti.  Vashishth had a number of children with Arundhati. Their son Shakti was the father of sage Parashar and grandfather of sage Vyas, the author of the epic Mahabharat.

Writings: As a Vedic poet, he is credited with the revelation of all hymns in the seventh chapter and many hymns in other chapters of the Rigved. His hymns are dedicated to Vedic deities such as Agni, Indra, Mitra, Varun, Vishnu, Usha and others. His Rigvedic hymns also appear in other three Veds. In the Vedic texts, Vashishth acts as a Purohit of king Sudas, an ancient ruler.

Vashishth is credited with the authorship of a number of ancient and medieval period books that include The Vashishth Dharmasutra, Vashishth Samhita, Yog Vashishth, as well as Agni Puran and sections of Vishnu Puran.

The Vashishth Dharmasutra is an ancient text, one of four extant Dharmasutras. It discusses various aspects of civilised human living, social conducts, organisation of society, just administration and other issues.

Vashishth Samhita is a Yog book. It is mostly a retelling of Patanjali’s Yogsutra with some variations.

Yog Vashishth presents Vedant and Yog philosophies. It is written in the form of dialogue between Vashishth and Ram. It relates to the period when Vishvamitra had arrived at Dasharath’s court to ask for Ram. Ram had recently returned from pilgrimage and was feeling detachment from worldly affairs.

Ram appeared before the sages and dialogue occurred between Ram and Vashishth to clarify queries that arose in Ram’s mind. The idea discussed in the book is considered a foundation for Advait Vedant philosophy, which was disseminated by Adi Shankaracharya.

The Agni Puran credited to Vashishth is one of the eighteen major Purans. The extant text exists in numerous versions, some different from others. The book is divided into around 380 chapters and contains over 15,000 verses. It is named after Agni because god Agni recited it to sage Vashishth. He later recited it to Vyas, the compiler of the text.

The Vishnu Puran is another major Puran, which is partly credited to Vashishth. It is a Vaishnav Puran. The extant version of the book is divided into 126 chapters and contains around seven thousand verses. It primarily centres on Vishnu and his incarnations.

Vashishth is also described in Buddhist, Jainism and Sikh’s religious texts. Many of the legends from Sanskrit text are reproduced in Pali, Prakrit and Gurumukhi languages.

Divine cow: Vashishth is associated with the divine wish-fulfilling cow, Kamdhenu, also known as Surabhi. She surfaced during the churning of the cosmic ocean by deities and demons. Kamdhenu was given to Saptarishis. Eventually the cow came under ownership of Vashishth. She stayed in heaven. One of her daughters named Nandini lived with him on the earth, substituting her mother.

Nandini had been a cause of hostility between Vashishth and Vishvamitra. Vishvamitra was a Kshatriya king. Once he along with his army and sons visited Vashishth’s hermitage. Vashishth entertained him with lavish hospitality. Vishvamitra was surprised by the splendour of the service.

 He learnt that all arrangements were done thanks to the cow Nandini. He wished to take the cow at any price. Vashishth refused to hand over Nandini. Vishvamitra forcibly dragged the cow from her shelter.

A fight ensued and Vashishth destroyed Vishvamitra’s army and sons by humming his divine spell. Vishvamitra was defeated and left the place in shame. He travelled to the Himalaya where he prayed to lord Shiv for a long time. Shiv became pleased with his penance and granted him divine weapons on his request.

 Armed with Devastras, Vishvamitra came to Vashishth’s hermitage and used his weapons to engulf the Ashram in fire. Vashishth came out of his residence and noticed Vishvamitra causing the mayhem. He planted his Brahmadand, divine stick, on the ground. It radiated energy that distinguished the fire and destroyed all attacking weapons. Vishvamitra was forced to retreat.

Vishvamitra returned to the Himalaya again and performed severe penance for thousands of years to Brahma. He attained initially the status of Rajarishi and then Brahmarishi, like Vashishth.  After that, they eventually both reconciled.

Another story connected with Nandini relates to the birth of Bhishma. Once Dyaus and other Vasus were enjoying themselves in the forest near Vashishth’s Ashram. Dyaus’ wife persuaded her husband to steal Vashishth’s cow. Vasus, which were a kind of deities, conspired to steal the divine cow. Vashishth learnt about their plan and cursed them to be born as human.  When they pleaded with him to rethink his spell, Vashishth limited the duration of the curse to one year to all except Dyaus. He would have a long, virtuous and celibate life as a mortal.

It was Dyaus who was born to Ganga as a son of king Shantanu. He was named Devavrat and later became renowned as Bhishma. Vashishth taught him the Veds and other branches of learning when Devavrat was under guardianship of his mother Ganga.

Purohit: Vashishth was the royal priest of solar dynasty kings. He had been associated with many major events that happened in their lives.

Kalmasapada was an ancient solar dynasty king. He had developed a demonic nature and had violated a pious woman. She cursed him to die if he made contact with his wife. The king had no children to continue his lineage. He approached Vashishth to produce a son on his wife through Niyog practice. Vashishth obliged and begot a son named Ashmak on king Kalmasapada’s wife Madayanti. Ashmak later became a king.

In the Niyog system, a woman whose husband was either incapable of siring or had died without producing a child would produce a child with the help of a revered man.

One tale relates to the truthful and just solar dynasty king Harishchandra. Vashishth declared his virtues in the assembly of gods. Vishvamitra was also present there. He did not like Vashishth’s admiration for Harishchandra and decided to prove him wrong. 

Vishvamitra returned to the earth and devised deceits to deviate Harishchandra from the truth. Vashishth had gone to another region to perform his penance.  Harishchandra endured many hardships due to Vishvamitra’s actions but finally proved himself truthful to his words. Eventually, Vishvamitra accepted his own folly and defeat. When Vashishth returned and learnt about the events that transpired during his absence, he cursed Vishvamitra to be transformed into a heron.

In another story, Vashishth helped king Dilip to become a father. His wife Sudakshina was childless. Dilip was worried about the future of his kingdom due to the absence of an heir. He along with his wife approached their priest, Vashishth. Vashishth with his divine power learnt that the king had not expressed due respect to Kamdhenu during his trip to the heaven. Due to his impolite behaviour to the cow, the queen was unable to produce a baby.

Vashishth suggested the couple to please Nandini, Kamdhenu’s daughter, who lived in his hermitage. They followed Vashishth’s instructions and served the cow in all respects. Ultimately Nandini became pleased and offered them milk to drink. She also granted boons to be blessed with an illustrious son. Later the queen delivered a son who became a powerful king named Raghu.

Vashishth was capable of knowing past, present and future. The story of Indumati, wife of king Aja, also relates to this ability. Aja was the father of king Dasharath.

Once Aja and Indumati were enjoying natural beauty in their pleasure garden. At that moment Devarishi Narad flew in the sky near them. A flower from Narad’s neck garland detached and fell on the chest of Indumati.  She immediately passed away by the touch of the flower. The king was grief-stricken. When Vashishth became aware of the incident, he told him the story of Indumati’s previous life to console him.

In the previous life, she was an Apsara named Harini. Indra had sent her to destroy the penance of sage Trinabindu. After arriving at the sage’s hermitage, she started doing so. The sage recognised her and cursed her to be born as human. She pleaded with the sage, repenting her conduct. He reduced the severity of the curse, informing her that she would be freed by the touch of a flower from the sky. That Apsara was born as Indumati and she returned to heaven. The story reduced Aja’s pain.

Vashishth’s role in the Ramayan is well known to general public through Ramlila and Ramayan serials. It was Vashishth who had advised king Dasharath to perform Putrayeshti Yagya with the help of Sringi Rishi.

Vashishth performed rites of passage for Ram and his brothers. He was their Gurukul teacher and taught them spiritual and royal disciplines. He was present during their wedding ceremony in Janakpur. He accompanied Bharat to Chitrakut to bring back Ram who had started his 14-year exile. Under Vashishth’s direction Ram was installed as a king of Ayodhya after his return from the exile.

Prominence: A number of temples, hermitages and caves relating to Vashishth are located in different parts of India. His statues can be seen in Ram Durbar temples. Vashishth is depicted with white flowing beards and moustache. His hair is normally tied together and knotted on top of his head. A vertical Tilak decorates his forehead.

Vashishth’s activities are spread over many epochs starting from creation to Vedic, Ramayan, Mahabharat and Pauranic periods. Scholars suggest that the term Vashishth is a patronymic name. It also refers to schools following his ideals.

Vashishth has a permanent position in the constellation of Saptarishis or Great Bear constellation, which is a collection of seven bright stars representing seven ancient Indian sages. It is visible during a clear night in the northern sky.

Vashishth’s wife Arundhati is also acknowledged as a star and is located close to him in the sky. Both symbolise an independent and close relationship between husband and wife. In some Hindu communities, sighting Arundhati by bride and groom is a part of wedding ritual, signifying a lifelong commitment to maintain a close and free relationship between the wife and husband.