In this article, we delve into the awe-inspiring clash between two legendary warriors, Karna and Arjuna, an epic confrontation that stands as the pinnacle of the Mahabharata saga. This monumental battle unfolded on the 17th day of the Kurukshetra war, a day etched in history for its profound significance and the indomitable spirit of these two extraordinary heroes. After departing from the camp, Arjuna’s chariot raced toward the battlefield. As the fighting grounds drew nearer, he contemplated the challenging task of defeating his formidable adversary, Karna. The sun was already midway through the afternoon, and Arjuna knew that defeating Karna would require a fierce battle. He was well aware that he could not afford to be sidetracked by other Kaurava heroes, and he anticipated Duryodhana’s attempts to obstruct his path. The sounds of battle, the cries of warriors, and the clashing of weapons filled the air, confirming that Karna was amidst the Pandava forces, much like Mahadeva among the demons.
Category: Hinduism (Sanatan Dharma)
On the ninth day of the bright fortnight of the month of Chaitra in Treta Yuga, Lord Ramachandra was born in Ayodhya, a city in northern India. This day has since been celebrated by the entire world as Ram Navami. The ninth canto of Bhagavata Purana states that Lord Ramachandra was born in the dynasty of Maharaja Khatvanga. The son of Maharaja Khatvanga was Dirghabahu and his son was Raghu. Aja was the son of Raghu and the son of Aja was Dasaratha. Lord Ramachandra was the son of Dasaratha and mother Kaushalya. King Dasarath had three wives – Kaushalya, Kaikeyi, and Sumitra. Ramachandra was none other than Vishnu, the Supreme Lord and He had descended into this world along with His full quadruple expansion – as Lord Rama, and brothers Lakshmana, Bharata, and Shatrughna. Bharata was the son of Kaikeyi while Lakshmana and Shatrughna were the sons of Sumitra. Of all the brothers, Ramachandra was especially glorious. His body possessed a hue of celestial emerald. He was devoted to His father’s service. He quickly mastered the science of archery, horseback, and elephant riding, as well as various methods of driving a chariot. Lakshmana, since his childhood, was very attached to his elder brother Rama and pleased Him in every way. This article delves into the captivating tale of how Rama weds Sita, his eternal companion. It narrates the journey of Rama and Lakshmana as they accompanied the revered sage Visvamitra to Mithila, where Rama’s remarkable prowess was showcased, ultimately leading to his marriage with Sita.
This article recounts the circumstances and events culminating in the Kauravas’ disgraceful disrobing (bastraharan) of Draupadi. After the grand Rajasuya sacrifice, the city of Indraprastha had become incredibly opulent. Its roads, streets, and lanes were regularly sprinkled with perfumed water. The city was adorned with large white mansions lining wide avenues. Jeweled gates and arches stood at the crossroads, and golden water pots were placed at various points. The citizens dressed in colorful silks, adorned with garlands and gold ornaments, felt secure under the rule of the Pandavas. The fame of their opulence attracted kings from other lands who came to pay tribute.
In times of yore, a momentous occurrence unfolded when the venerable sage Durvasa graced the realm of King Kuntibhoja with his presence. Within the confines of the opulent palace, the sage lingered, his visit extending over several days. During this period, a young Kunti, not yet fully emerged into womanhood, took upon herself the noble task of attending to the sage’s needs. It was through her adept service and an innate sense of humility that she managed to capture the sage’s heart. In return for her virtuous devotion, the sage bestowed upon her a mystical mantra, a key capable of beckoning forth any deity and compelling their compliance. This boon became Kunti’s curse, as her childish curiosity led her to invoke the Sun God, ultimately giving birth to Karna, as we’ll explore in detail later in the article.
At the tender age of eight, Krishna orchestrated the enchanting Rasa Lila with the Gopis, the milkmaids of Vrindavan. It unfolded under the ethereal glow of Sharad Purnima, an autumn night illuminated by the majestic full moon. The moonrise imbued the surroundings with a reddish hue, akin to the red vermillion powder used to adorn a wife when her long-separated husband returns. The eastern sky became a canvas painted with a reddish tint, as if the moon was smearing it with a brush dipped in crimson. When Krishna beheld the full moon night of the sharad season adorned with a variety of seasonal flowers, particularly the fragrant mallika flowers, He recollected the gopis’ entreaties to Goddess Katyayani. In their prayers, they beseeched Krishna to become their husband. He perceived that the full moon night of autumn was a fitting occasion for an exquisite dance. Therefore, He envisioned that fulfilling their aspiration of having Him as their spouse would be aptly realized.
Sage Agastya once recounted the story of Hanuman to Lord Rama. Upon Mount Sumeru dwelled Keshari, a formidable leader among the Vanaras. His wife, Anjana, possessed unparalleled beauty. One day, Vayu, the wind god, beheld Anjana standing alone and felt a desire to unite with her. In his mystical yogic form, Vayu joined with her, resulting in the conception of a child named Hanuman. Anjana placed the infant amidst reeds as she gathered forest fruits. Hanuman, hungry, gazed at the sun and leaped, thinking it was a colossal fruit. Empowered by his divine lineage, he ascended towards the sun. Vayu accompanied him, enshrouding him with a refreshing breeze to shield him from the sun’s scorching heat. Recognizing Hanuman’s destined role as a devoted servant of Vishnu, the sun-god withheld his intense rays.
The sacred Bhagavad Gita conveys the essence that we, living beings, are fundamentally spirit souls. The very core of our life and consciousness emanates from the soul. Within this world, living beings find themselves ensnared within material bodies. The denizens of this realm endure the inevitable cycles of birth, illness, aging, and demise. While the physical form is transient, the soul remains immortal. Unborn and undying, the soul seamlessly migrates from one vessel to another upon death. This doctrine of rebirth asserts that when an individual’s biological life concludes (through death), the ethereal core of the soul embarks on a profound odyssey, commencing a fresh existence within a distinct corporeal casing. This casing can manifest as a human, resonating with intellect and emotion; an animal, endowed with instinctual prowess; or even a spiritual entity, transcending the confines of the physical realm. The selection of this embodiment is contingent upon the accrued Karma, the sum of one’s actions in the preceding life. This perpetual cycle of ceaseless birth and demise is termed as “Samsara.” In this article, we elaborate extensively on the potential destinations the soul might traverse subsequent to the body’s passing.
The following article provides a detailed account of the momentous 18-day Kurukshetra War as narrated by Sanjaya to Dhritarashtra. Known as the epic Mahabharata, the Kurukshetra War stands as a central theme within this Hindu epic. The conflict unfolded between two factions of cousins, namely the Kauravas and the Pandavas, in a gripping struggle for the rightful dynastic succession to the throne of Hastinapura, situated in the ancient Indian kingdom of Kuru.
This monumental clash saw a multitude of ancient kingdoms joining forces as allies of their respective sides, amplifying the scale of the confrontation that transpired on the sacred battleground of Kurukshetra, now situated within the boundaries of the modern Indian state of Haryana. In the heart of this grand spectacle, Duryodhana commanded an impressive army of 11 Akshouhinis, while the Pandavas marshaled a force of 7, collectively totaling eighteen formidable divisions. Remarkably, the epic itself comprises eighteen chapters, each unveiling a distinct facet of the unfolding narrative. The conflict spanned an exact eighteen days, from the break of dawn to the setting sun.
In Hinduism and the sacred texts of the Hindu faith, seven mothers are recognized. These mothers embody essential qualities of affection, empathy, nurturing, and at times, unwavering protection, crucial for the holistic development—both material and spiritual—of all entities. The following stanza by Chanakya Pandita enlists these seven revered mothers:
atma mata guroh patni
brahmani raja patnika
dhenur dhatri tatha prithvi
saptaita matarah smrtah
–
One’s own mother, the wife of the guru, the wife of a brahmana, the wife of a king, the cow, the nurse, and the earth are known as the seven mothers of a man.
In the following piece, our focus will be on exploring the concept of the seven mothers in Hinduism.
Vegetarianism, referred to in Sanskrit as ‘shakahara’, has been a foundational aspect of health and environmental ethics deeply rooted in ancient Indian traditions for millennia. Throughout its history, India has predominantly upheld a vegetarian lifestyle, with the United Nations’ Food and Agriculture Organization ranking it as the world’s lowest meat consumer in 2007. Despite enduring numerous foreign influences and cultural impacts, it is believed that 20-39% of India’s population continues to sustain themselves on a vegetarian diet, underscoring the enduring commitment to this dietary practice. In the realm of spirituality, India has always embodied a profound connection to higher principles, where even an ordinary individual may exemplify the loftiest spiritual ideals in their everyday existence. The concept of ‘Hinduism’ or ‘Sanatana Dharma’, in its purest form, advocates for vegetarianism as a means to lead a life with minimal harm to fellow creatures. Partaking in meat, whether from animals, fish, birds, or eggs, indirectly involves us in acts of cruelty and violence against these beings, as proclaimed by the sages of Vedic India. They asserted that a peaceful and harmonious life cannot coexist with a meat-consuming lifestyle. The insatiable appetite for meat exacts a severe toll on the environment, leading to deforestation and the depletion of precious resources. How can those who partake in the consumption of others’ flesh truly embody compassion? In the eloquent words of Leo Tolstoy, “Eating meat is simply an unconscious continuation of centuries-old habits.”