Great Indian Kings
Pandavas
One day, near the end of 12 strenuous years of vanavaasam of pandavas, a deer rubbing its head against the samidhas of a brahmana, by mistake carries it away and runs into the deep jungle. The brahmana, knowing that the samidhas were carried away by deer, cried for help. Without them he cannot perform yagnyas. On listening to the cries, immediately pandavas set out for them. They all run deep into the jungle but loose track of the maaya deer.
After a very long chase, with great thirst, they sit under a banyan tree with despair and wonder the reason for not being able to render even a trifling service to the brahmana. Yidhishtara to divert their thinking, asks Nakula to bring him some water. Nakula, who was suffering with very strong thirst, hurriedly wanted to drink water from the pond. An Yaksha’s voice from the pond said “Do not be rash. This pool belongs to me. O son of madri, answer my questions and then drink the water”. In his extreme thirst Nakula continues to drink water and falls dead. Rest of the pandavas follow nakula and fall dead, except Dharmaraaja.
Dharmaraaja instead starts answering the questions of the Yaksha. He, with great ease, answers all the questions of the yaksha. Pleased with dharmaraaja, the Yaksha grants him a boon. Dharmaraaja did not ask the lives of any of his brothers, instead he asked the yaksha to return the samidhas of the brahmana! Impressed by the character of dharmaraaja, the yaksha grants him another boon: “One of your dead brothers can now be revived. Whom do you want to revive?”. Yidhishtira asks for the life of Nakula, after thinking for a while. The yaksha asks him: “Bhima has the strength of 16000 elephants and is the most dearest to you. Arjuna, whose prowess in arms is your protection, is the greatest warrior. Why do you choose Nakula instead?” . Dharmaraaja replied: “O Yaksha, dharma is the only shield of man and not Bhima or Arjuna. If dharma is set at naught, man will be ruined. Kunti and Madri were the two wives of my father. I am surviving, a son of Kunti, and so, she is not completely bereaved. In order that the scales of justice may be even, I ask that Madri’s son Nakula may revive.” The Yaksha was pleased with Yudhishthira’s impartiality and granted that all his brothers would come back to life. The yaksha was none other than Lord Yama. He also blesses him saying that the agnyaatavaasam will go on fine.
Morals in the Story:
- Importance of sticking to the path of dharma, even in times of difficulty. Samavartitvam (impartiality) is well shown by Dharmaraaja. Even though his own brothers were lying dead before him, he asked for the Samidhas of the Braahmana instead of asking for his brother’s lives!
- Gaining the knowledge of dharma, without which dharmaraaja could not have answered the questions of the Yaksha.
- Self control and never loosing hope even at times of difficulty. This was very well displayed by dharmaraaja.
Ashwatthaama, the chiranjeevi, does a daaruna krutyam after the Mahaabhaaratam. Unusual to his nature, He, without even little daya, beheads the sleeping babies of draupadi — the upa-paandavas. Draupadi realizes what happened. All her 10 sons, who were little baalakas, who were sleeping, who never did any kind of harm to Ashwatthaama and who cannot even react to the harm committed to them were lying in a pool of blood. Draupadi breaks down to tears and weeps in great sorrow. Arjuna very sad himself, consoles Her and says it does not look nice for a Veera maata to cry like this. He says that He will immediately avenge the act and kill Ashwatthaama. On killing him, she can take bath standing on his head. Immediately Lord Krishna and Arjuna set out on their Hanumadhdhvaja ratham to catch the fleeing Ashwatthaama.
Seeing that Arjuna is closing by his ratham and that his horses are a little exhausted, Aswaththaama sees Brahmaastra as the only way to save himself. Though not knowing the way of retrieving the astra, he immediately uses Brahmaastra on Arjuna, after stopping the ratham, doing aachamanam and purifying himself. Lord Krishna orders Arjuna to use Brahmaastra to counter Ashwatthaama’s. Arjuna also purifies himself, does achamanam, does a pradakshina to the Almighty and uses Brahmaastra. The two astras, one like Agni and the other like sun, fight each other and in no time the worlds start to burn under the influence of the astras. Krishna, the protector of the worlds, immediately orders Arjuna to take back both Astras, as only a Brahmachaari can take back a Brahmaastra!
Arjuna takes back both the Brahmaastras, showing clearly what a perfect Brahmachaari he was. Arjuna, who was the friend of the Askalita Brahmachaari Lord Krishna, obviously knows the shastras and the ways to maintain his Brahmacharyam, though married. Arjuna ties Ahswaththaama and takes him to Draupadi, like a Yagnya pashu is taken to the Yagnya shaala. The acts of Draupadi in this following episode make even Krishna praise Krishnaa (Draupadi) for her Dharma.
On seeing the killer of all her sons being brought by Arjuna, Draupadi, of the beauty of her nature out of compassion, does a namaskar to him and says as per the Vedas in the absence of the Guru, Guru-putra takes his place, so she is doing a namaskaar to Drona! It was unbearable for her having him brought being bound and she said: “Release him, for he is a brahmana, our Aacharya. Do not make his mother, Drona’s wife, cry the way I do in my chastity shedding tears constantly in distress over a lost child”. Yudhishtira, Arjuna, Nakula, Sahadeva, Saatyaki, Krishna and other queens supported the statements of Paanchaali as they were in accord with the principles of Sanaatana Dharma, of justice, merciful, without duplicity and glorious in equity. Krishna, amazed by the Dharmya vartana of Draupadi, praises her very much. However, Bhima also raised a valid point that a person who by nature has daya is a brahmana, is Ashwatthaama, who mercilessly killed the baalakas, worth being called one? Saying “surely death is the only punishment for such a person”, Bhima proceeds to kill Ashwatthaama, but the Lord, with His chaturbhuja’s stops Bhima and says the following with a smile:
Morals in the story:
- The Dhramya vartana of Draupadi is well portrayed in the story. This shows us that, even at the time of great stress, sorrow, difficulty, one never must deviate from the path of truth, Dharma.
- Even though Ashwatthaama was great, in his momentary anger he committed an unpardonable crime. One must be very careful and need to think what is right and what is wrong before acting. This is what the pandavas do in the later part of the story, with the help of Krishna. They, though Kshattriyas, were not overwhelmed by revenge. They acted according to the words of Krishna, who is Dharma in human form.
- The importance given to keeping up one’s word is protrayed well. Arjuna promises Draupadi to kill Ashwatthaama, but according to Dharma is must not be killed. So they do an equivalent act of killing.
- The importance of cleanliness is also displayed. Both Ashwatthaama and Arjuna purify themselves, do aachamanam before chanting the mantras for Brahmaastra. They do this even when they were in such a great press for time.
- The power of Brahmacharyam is well shown through this story. Arjuna, who knew the Shatras, was a brahmachaari and hence could not only take back his, but Ashwatthaama’s astra too.
- The heart of a mother is well exposed when Draupadi comments “Do not make his mother, Drona’s wife, cry the way I do in my chastity shedding tears constantly in distress over a lost child“. She knows the pain of loosing children, so did not want another mother to experience it!
Once Duryodhana, who didnt want to let Paandavas live peacefully even in their vanavaasam, asked his guudhachaari to inform himself about the whereabouts, dina-charya etc. of the Paandavas. The guudhachaaris performed their duty and reported like this:
“Arya! According to your aagnya we searched all forests. We enquired all the things you asked for. Dharmaraaja is doing many Yaagas, Vratas. Currently he is doing a Divya Yaagam by name ‘Sadyaskadam’, with the help of Munis”. Listening to this news Duryodhana got Mati-bhramanam. He thought if we let these Paandavas continue to do such Yaagas, Vratas and get many siddhis then it will be still more difficult to kill them. He wanted to destroy the Yaagam somehow. Since it was already late, all of them started to the forests immediately. Duryodhana told the Kuru-kula-vruddhas like Bheeshmaacharya, Dronaachaarya that they were going for Ghosha-Yaatra (and told nothing about disturbing the Paandavas). In Ghosha-Yaatra, the King goes to see the Yoga-kshemam of the Gomaatas in his Raajyam. They telling that it is Ghosha-Yaatra, instead of going to Go-shaalas, reached the forests and tried to camp near the place where Paandavas were doing the Yaagam.
Duryodhana ordered to put tents around the Sarovaram (that was near by). Immediately Gandharva-veeras appeared and said like this “O muurkha-maanavas! This area in currently under the control of the Gandharva-Raaja Chitrasena (Chitrasena was the Gandharva who taught Arjuna Naatyam, when he went to Indra-lokam). No one must(can) enter this. Please go away. Else we will kill you”. The ahankaari, Duryodhana, didnt like these words. He ordered his sainyam to occupy by force. Immediately many many Gandharva-veeras came there and a big Yuddham started between Gandharvas and Duryodhana, Dushshaasana, Karna aadi Kaurava-veeras. In no time Chitrasena defeated the Kaurava sena. Kaurava Naayakas like Duryodhana, Dushshaasana and Karna were lying unconscious. Kaurava Raanis, with Bhayam, ordered the sainikas to go and request Paandavas, the Dharma-vartis, for help. Listening to the aartanaadam of the Kaurava-sainikas, one of the first to respond was Draupadi.
Draupadi said “I think helping our bandhu-janam in their kashta-kaalam is good”. Yudhishthira, the Dharma-nandana, immediately asked his brothers to go and help the Kauravas. Yudhishthira-anujas replied “Priya Bhraata! we will immediately go and save Kauravas from Gandharvas and come back”. They did Namaskaaram to Yudhishthira and went to Chitrasena.
In no time Bhiima-arjuna defeated the Gandharvas, Chitrasena and released the Kauravas. Seeing the super-human Bala-paraakramas of Arjuna, Chitrasena praised Arjuna and requested them to grant him the Darshanam of Yudhishthira, the Dharma-muurti. With aanandam, Bhiima-arjuna took Chitrasena along with Kauravas to Dharmaraaja. Seeing Yudhishthira, Chitrasena did pranaamam and said
“O Dharmanandana! Knowing that Duryodhana aadi Kauravas planned to do apakaaram to you, Devendra sent me here to stop them. However, with a Vishaala-hrudayam, you sent your brothers to save these paapaatmas”.
Even after knowing the kutila-buddhi of Duryodhana, Dharmaraaja didnt show any disrespect to him. He freed him from the bandhas, did hita-bodha and sent them away. Taking along with him Karna, Dushshaasana and other Kauravas, who bent their heads down with shy, Duryodhana left for Hastinaapuram.
Morals in the story:
- People who try to do bad to others will face difficulties themselves. Duryodhana, who was burning with Asuuya, Iirsha tried to harm the Paandavas; instead he got ghora-apamaanam.
- The Kshama gunam of Dharmaraaja is well shown in the story. Uttama purushas do Upakaaram even to an Apakaari.
- The Dharmya-vartanam of Draupadi and Paandavas is once again shown in this story. They immediately helped the Kauravas, who were in trouble, though always Kauravas tried to destroy them. Draupadi devi deserves a very special mention because, she helped the Kauravas even though they did the great insult of her in the way of her Vastraapakarshana.
- Knowing that elders like Bhishma, Drona will say “no” if they know the truth that Kauravas are going to disturb the Paandavas, the Kauravas told that they were going for Ghosha-Yaatra. Telling lies is a very bad thing.
Raghu Maharaja
It was the time of Śrī
Rāmacandra’s grandfather’s rule. Raghumahārāja was a parama dharmātma like the
other Raghuvamśa rājas . In his rājyam there were many Gurukulas, each with as
many as 1000 śiṣhyas.
In one of the Gurukulas, a Guru was telling to his śiṣhya, Kautsa, “O priya śiṣhya! I have taught you all the vidyas
that I know. You also learnt them well. Now you can take Gṛhasthāśram and do samāja kalyāṇam”. The śiṣhya replied “Ayya! Please give me a
chance to give you Guru-dakṣhiṇa”. The Guru told “You are very poor. You need not give me
anything”. However Kautsa repeatedly said he wanted to give and the Guru said
no need. Finally the Guru said “Ok. Since I have taught you 14 vidyas, give me
14 dhana-rāśis. Each rāśi must of this height: the height to which a maṇi goes when thrown by a strong man
standing on a tall elephant” (similar to Viśvāmitra maharṣhi’s niyamam). Kautsa said ok and came
back but was worried how to give the Guru-dakṣhiṇa.Knowing that the King is equivalent to father, Kautsa approached Raghumahārāja. The previous day Raghumahārāja did the great Viśvaji-Yajñam and gave away whatever he had in the form of Dānas (around 14-crore dīnāras). Raghumahārāja was doing his Sandhyāvandanam, using earthen pots, by the time Kautsa came. Seeing the King himself to have nothing and using earthen pots in place of golden sthālikas, Kautsa did not ask Raghumahārāja anything. However seeing Kautsa, Raghumahārāja invited him and asked him the reason for his arrival. Kautsa hesitatingly said “it is difficult for you to give …” Raghumahārāja said “Coming to a King’s place and going back bare-handed is not good. Please do ask me what you want”. Kautsa told the King the reason for his arrival. Raghumahārāja told kautsa “please come tomorrow, I will give you the dhana-rāśis”.
Knowing that his Purohita (word itself means one who is the first to do hitam) is the only person who can help him, Raghumahārāja approached Śrī Vasiṣhṭha maharṣhi. “O Rājā! Now there is no enough time for you to earn your money, that too such a huge amount. Thus you do a danḍa yātra on Lord Indra” said the great maharṣhi. Immediately Raghumahārāja announced a daṇḍa yātra on Indra, the Devādhipati. The dundubhis and bheris were played and the sounds reached the ears of Indra Himself. Knowing that they were from Raghumahārāja, Devendra immediately ordered his sevakas “Raghumahārāja is a great Dharmātma. Fill his dhanāgāram”..
The next morning rakṣhaka bhaṭas of Raghumahārāja informed him that all his dhanāgāras are full and he can stop the daṇḍa-yātra. When Kautsa came back Raghumahārāja said “your dhanam is safe in our kośāgāram. Please take all of it”. Kautsa replied “O rāja! I need only 14 dhana-rāśis, other than that I will not take anything”. Raghumahārāja, not knowing what to do with the rest of the dhanam, gave it back to Devendra.
Morals in the story:
1. The Guru-śiṣhya paraspara anyonya sambandham is well shown in the story. The śiṣhya always wanted to do give Guru-dakŚiṇa and the Guru was worried how the śiṣhya will pay it.
2. The Dāna guṇam of Raghumahārāja must be learnt by all of us. It was not new for him to give away all he had and to earn in order to give away everything he will get.
3. The dharmavartanam, santrupti showed by Raghumahārāja and Kautsa must be an eye-opener for all of us.
One day, when Raghu maharaja was doing Tapas, a Viprottama approached him and asked for Sharanam. Seeing the Viprottama, who was trembling with fear, Raghu maharaja gave Abhayam and asked the reason for the fear. Meanwhile a Raakshasa came there saying “leave … leave”. He said to Raghu maharaja “Raja! leave him. This is the aahaaram that Brahma decided for me. Why are you protecting my aahaaram. I am very hungry”.
Raghu maharaja said “I will not. He, that too a Viprottama, came to me and asked for Sharanam. A sat-purusha always gives Abhayam to a Sharana-arthi. Also it is my Kshatriya-dharmam to protect this arthi. A person who does Abhaya-daanam will get more punyam than one who does all Yagnyas-Vratas. How can I cheat a person, to whom I said even giving my life I will protect you? For any paapam there might be a praayashchittam; but not for a Sharnaagata-hanta. I can get you any other aahaaram which you will like. With hunger how much you are suffering, this Vipra is also suffering that much with fear”.
Raakshasa replied “Like a Gnyaani you talked a lot about anya-samrakshana-dharmam. However you wont care about my hunger. When the tastiest food I want is before me, you are asking me to ask for some other aahaaram. Now if I die of hunger wont you get the paapam? Raja! you dont have daya. For Tapas, daya is the basis. Nirdaya gives paapam. Please save me – who is suffering from hunger. Leave the Vipra”.
Raghu maharaja then thought like this “If I leave this Vipra, Raakshasa will eat him. If I dont, Raakshasa may die of hunger. Without any doubt in either case I will get the paapam. What do to?”. Then he remembered his Guru, Vasishtha’s bodha — “Hari naama smaranam is the only way in case of difficulties”. So Raghu maharaja, with nishchala chittam, did Shri Hari dhyaanam and said “Paatu maam Bhagavaan Vishnuh”.
Just on hearing the Hari naamam, the Raakshasa got Divya-aakruti and said “I am a King by name Shatadyumna and got this ghora-ruupam because of Vashishtha maharshi shaapam, for my dushkaaryam. Because of hearing to Divya-Hari-naamam that too from a Dharmaatma, Tapasvi like you, I got Vimukti”. The Vipra also reached home safely.
Seeing this, Brahmadeva appeared before Raghu maharaja and said “O Mahiipaala! your Dharma-vartanam impressed Me. Please aboard this Divya-vimaanam and come to Satyalokam”. This Divya-gaadha was told by Shri Bhrugu maharshi to Shaunaka mahaa-muni.
Morals in the story:
- Bhuuta-daya and Sharanaagati-dharmam are well shown by Raghu maharaja. The Punyam got by Abhaya daanam is anantam! For such a person, Satyalokam is easy to reach.
- The importance of Shri Hari-naama-smarana is well shown in the story. Especially in Kali-yugam, Naama-sankeertanam, Daiva-bhajanam is the easiest way for Mukti.
Om Tat Sat
(Continued...)
(My humble greatfulness to Moral Stories dot com, Hindu dot com and Devotees for the collection)
( A tribute to the great Bharatiya Samskruti)
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