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HINDUISM, SIKHISM AND ISLAM: ARE THESE GOD'S RELIGIONS
CHAPTER 2
Hinduism – Tales from The Mahabharata
Mahabharata is the Indian epic that tells the story of the war between the Kauravas and the Pandavas for the throne. Here are some equally fantastic tales from the Mahabharata retold by C. Rajagopalachari, (Edited by Jay Mazo, International Gita Society)
Chapter 2. Devavrata
"You must certainly become my wife, whoever you may be." Thus, said the great King Santanu to the goddess Ganga who stood before him in human form, intoxicating his senses with her superhuman loveliness. [Goddesses exist only in Hinduism, and in Greek, Roman and Egyptian myths. Sikhism acknowledges them as it acknowledges the ‘possible’ existence of multiple gods. They can take human form and marry human beings.]
“The king earnestly offered for her love, his kingdom, his wealth, his all, his very life.
Ganga replied: "O king, I shall become your wife. But on certain conditions that neither you nor anyone else should ever ask me who I am, or whence I come. You must also not stand in the way of whatever I do, good or bad, nor must you ever be wroth with me on any account whatsoever. You must not say anything displeasing to me. If you act otherwise, I shall leave you then and there. Do you agree?" The infatuated king vowed his assent, and she became his wife and lived with him.
“The heart of the king was captivated by her modesty and grace and the steady love she bore him. King Santanu and Ganga lived a life of perfect happiness, oblivious of the passage of time. She gave birth to many children; each newborn babe she took to the Ganges and cast into the river, and then returned to the king with a smiling face.
“Santanu was filled with horror and anguish at such fiendish conduct, but suffered it all in silence, mindful of the promise be had made. Often, he wondered who she was, wherefrom she had come and why she acted like a murderous witch. Still bound by his word, and his all-mastering love for her, he uttered no word of blame or remonstrance.
“Thus, she killed seven children. When the eighth child was born and she was about to throw it into the Ganges, Santanu could not bear it any longer. He cried: "Stop, stop, why are you bent on this horrid and unnatural murder of your own innocent babes?" With this outburst the king restrained her. "O great king," she replied, "you have forgotten your promise, for your heart is set on your child, and you do not need me any more. I go. I shall not kill this child but listen to my story before you judge me.
I, who am constrained to play this hateful role by the curse of Vasishtha, am the goddess Ganga, adored of gods and men. Vasishtha cursed the eight Vasus to be born in the world of men, and moved by their supplications said, I was to be their mother. I bore them to you, and well is it for you that it was so. For you will go to higher regions for this service you have done to the eight Vasus. I shall bring up this last child of yours for some time and then return it to you as my gift." After saying these words, the goddess disappeared with the child. It was this child who later became famous as Bhishma.
This was how the Vasus came to incur Vasishtha's curse. They went for a holiday with their wives to a mountain tract where stood the hermitage of Vasishtha: One of them saw Vasishtha's cow, Nandini, grazing there. [The same Vasishtha who had another cow named Sabala, the cow of plenty in the Ramayana. That’s how Hindus are duped into worshipping cows. The origins of cow worship will also be described briefly later]. Its divinely beautiful form attracted him, and he pointed it out to the ladies. They were all loud in praise of the graceful animal, and one of them requested her husband to secure it for her.
He replied: "What need have we, the devas, for the milk of cows? This cow belongs to the sage Vasishtha who is the master of the whole place. Man will certainly become immortal by drinking its milk. [This cow is also divine, because whoever drinks its milk apparently becomes immortal]. But this is no gain to us, who are already immortal. Is it worth our while incurring Vasishtha's wrath merely to satisfy a whim?"
“But she was not thus to be put off. "I have a dear companion in the mortal world. It is for her sake that I make this request. Before Vasishtha returns we shall have escaped with the cow. You must certainly do this for my sake, for it is my dearest wish." Finally, her husband yielded. All the Vasus joined together and took the cow and its calf away with them. When Vasishtha returned to his ashrama, he missed the cow and the calf, because they were indispensable for his daily rituals.
“Very soon he came to know by his yogic insight [supernatural powers of perception by mere mortals] all that had taken place. Anger seized him and he uttered a curse against the Vasus. The sage, whose sole wealth was his austerity, willed that they should be born into the world of men. When the Vasus came to know of the curse, repentant too late, they threw themselves on the sage's mercy and implored forgiveness. [The Vasus were supposed to be immortal. But here a mere mortal, though a Brahma Rishi, can curse them to become mortal again.]
“Vasishtha said: "The curse must needs take its course. Prabhasa, the Vasu who seized the cow, will live long in the world in all glory, but the others will be freed from the curse as soon as born. My words cannot prove ineffective, but I shall soften the curse to this extent."
“Afterwards, Vasishtha set his mind again on his austerities, the effect of which had been slightly impaired by his anger. Sages who perform austerities acquire the power to curse, but every exercise of this power reduces their store of merit.
“The Vasus felt relieved and approached the goddess Ganga and begged of her: "We pray you to become our mother. For our sake we beseech you to descend to the earth and marry a worthy man. Throw us into the water as soon as we are born and liberate us from the curse." The goddess granted their prayer, came to the earth and became the wife of Santanu.
“When the goddess Ganga left Santanu and disappeared with the eighth child, the king gave up all sensual pleasures and ruled the kingdom in a spirit of asceticism. One day he was wandering along the banks of the Ganges when he saw a boy endowed with the beauty and form of Devendra, the king of the gods.
“The child was amusing himself by casting a dam of arrows across the Ganges in flood, playing with the mighty river as a child with an indulgent mother. To the king who stood transfixed with amazement at the sight, the goddess Ganga revealed herself and presented the child as his own son. She said: "O king, this is that eighth child I bore you. I have brought him up till now. His name is Devavrata. He has mastered the art of arms and equals Parasurama in prowess. He has learnt the Vedas and the Vedanta from Vasishtha and is well versed in the arts and sciences known to Sukra. Take back with you this child who is a great archer and hero as well as a master in statecraft." Then she blessed the boy, handed him to his father, the king, and disappeared."
An example of a fantastic plant that can make dead people alive.
Chapter 5. Devayani And Kacha
“In ancient times, there was a bitter struggle between the devas or gods and the asuras or demons for the lordship of the three worlds. Both belligerents had illustrious preceptors. Brihaspati who was pre-eminent in the knowledge of the Vedas was the guiding spirit of the devas, while the asuras relied on Sukracharya's profound wisdom.
The asuras had the formidable advantage that Sukracharya alone possessed the secret of Sanjivini [a plant] which could recall the dead to life. Thus, the asuras who had fallen in the battle were brought back to life, time and again, and continued their fight with the devas. The devas were thus at a great disadvantage in their long-drawn-out war with their natural foes.
They went to Kacha, the son of Brihaspati, and besought his aid. They begged him to win his way into the good graces of Sukracharya and persuade him to take him as a pupil. Once admitted to intimacy and confidence, he was to acquire, by fair means or foul, the secret of Sanjivini and remove the great handicap under which the devas suffered.
Kacha acceded to their request and set out to meet Sukracharya who lived in the capital city of Vrishaparva, the king of the asuras. Kacha went to the house of Sukra, and after due salutation, addressed him thus: "I am Kacha, the grandson of the sage Angiras and the son of Brihaspati. I am a brahmacharin seeking knowledge under your tutelage."
It was the law that the wise teacher should not refuse a worthy pupil who sought knowledge of him. So Sukra acceded and said: "Kacha, you belong to a good family. I accept you as my pupil, the more willingly, that by doing so I shall also be showing my respect for Brihaspati."
Kacha spent many years under Sukracharya, rendering to perfection the prescribed duties in the household of his master. Sukracharya had a lovely daughter, Devayani, of whom he was extremely fond. Kacha devoted himself to pleasing and serving her with song and dance and pastime and succeeded in winning her affection, without detriment however to the vows of brahmacharya. When the asuras came to know of this, they became anxious as they suspected that Kacha's object was somehow to wheedle out of Sukracharya the secret of Sanjivini. They naturally sought to prevent such a calamity.
One day, as Kacha was engaged in grazing the cattle of his master the asuras seized him, tore him to pieces and cast his flesh to the dogs. When the cattle returned without Kacha, Devayani was filled with anxiety, and ran to her father with loud lamentations: "The sun has set," she wailed, "and your nightly fire sacrifice has been performed; still Kacha has not returned home. The cattle have come back by themselves. I fear some mishap has befallen Kacha. I cannot live without him."
The fond father employed the art of Sanjivini and invoked the dead youth to appear. At once Kacha came back to life and greeted the master with smiles. Asked by Devayani the reason for his delay, he told her that as he was grazing the cattle the asuras came suddenly on him and slew him. How he came back to life he knew not, but come back to life he did, and there he was.
On another occasion Kacha went to the forest to pluck flowers for Devayani, and again the asuras seized and killed him, and pounding his body to a paste, mixed it up in sea-water. As he did not return even after a long time Devayani went as before to her father who brought Kacha back to life by his Sanjivini and heard from him all that had taken place.
For the third time again, the Asuras killed Kacha and very cleverly as they thought, burnt his body, mixed the ashes in wine and served it to Sukracharya who drank it, suspecting nothing. Once more the cows returned home without their keeper, and once again Devayani approached her father with her distressful appeal for Kacha.
Sukracharya tried in vain to console his daughter. "Though I have again and again brought back Kacha to life," said he, "the asuras seem bent upon killing him. Well, death is the common lot, and it is not proper for a wise soul like you to sorrow at it. Your life is all before you to enjoy, with youth and beauty and the goodwill of the world."
Devayani deeply loved Kacha, and since the world began, wise words have never cured the ache of bereavement. She said: "Kacha, the grandson of Angiras and the son of Brihaspati, was a blameless boy, who was devoted and tireless in our service. I loved him dearly, and now that he has been killed, life to me has become bleak and insupportable. I shall therefore follow in his path." And Devayani began to fast.
Sukracharya, heart-stricken by his daughter's sorrow, became very angry with the asuras, and felt that the heinous sin of killing a brahmana would weigh heavily on their fortunes. He employed the Sanjivini art and called upon Kacha to appear. By the power of the Sanjivini Kacha dispersed as he was in the wine which was inside Sukracharya's body at the time, regained life, but prevented by the peculiarity of his location from coming out, he could only answer to his name from where he was. Sukracharya exclaimed in angry amazement: "O brahmacharin, how did you get into me? Is this also the work of the asuras? This is really too bad and makes me feel like killing the asuras immediately and joining the devas. But tell me the whole story."
Kacha narrated it all, in spite of the inconvenience imposed by his position. Vaisampayana continued: "The high-souled and austere Sukracharya of immeasurable greatness, became angry at the deceit practiced on him in his wine, and proclaimed for the benefit of humanity: 'Virtue will desert the man who through lack of wisdom drinks wine. He will be an object of scorn to all. This is my message to humanity, which should be regarded as an imperative scriptural injunction.' Then he turned to his daughter Devayani and said: Dear daughter, here is a problem for you. For Kacha to live, he must rend my stomach and come out of it, and that means death to me. His life can only be bought by my death."
Devayani began to weep and said: "Alas! It is death to me either way. For if either of you perish, I shall not survive." Sukracharya sought a way out of the difficulty. The real explanation of it all flashed on him. He said to Kacha: "O son of Brihaspati, I now see with what object you came and verily you have secured it! I must bring you out to life for the sake of Devayani, but equally for her sake I must not die either. The only way is to initiate you in the art of Sanjivini so that you can bring me back to life after I shall have died when a way is torn out through my entrails for you. You should employ the knowledge I am going to impart to you and revive me, so that Devayani need not grieve for either of us."
Accordingly, Sukracharya imparted the art of Sanjivini to Kacha. Immediately Kacha came forth from Sukracharya's body, emerging like the full moon from a cloud, while the great preceptor fell down mangled and dead. But Kacha at once brought Sukracharya back to life by means of his newly acquired Sanjivini. Kacha bowed down to Sukracharya and said: "The teacher who imparts wisdom to the ignorant is a father.
Besides, as I have issued from your body you are my mother too."
Kacha remained for many more years under the tutelage of Sukracharya. When the period of his vow ended, he took leave of his master to return to the world of the gods. As he was about to depart Devayani humbly addressed him thus: "O, grandchild of Angiras, you have won my heart by your blameless life, your great attainments and nobility of birth. I have loved you long and tenderly, even while you were faithfully following your vows of a brahmacharin. You should now reciprocate my love and make me happy by marrying me. Brihaspati as well as yourself are fully worthy of being honored by me. "
In those days, it was no uncommon thing for wise and learned brahmana ladies to speak out their mind with honorable frankness. But Kacha said: "O faultless one, you are my master's daughter and ever worthy of my respect. I got back my life by being born out of your father's body. Hence, I am your brother. It is not proper for you, my sister, to ask me to wed you."
“Devayani sought in vain to persuade him. "You are the son of Brihaspati," said she, "and not of my father. If I have been the cause of your coming back to life, it was because I loved you as indeed, I have always loved you as my husband. It is not fit that you should give up one like me sinless and devoted to you." Kacha replied: "Do not seek to persuade me to unrighteousness. You are enchanting more so now than ever,
flushed as you are with anger. But I am your brother. Pray bid me adieu. Serve unto perfection, ever and always, my master Sukracharya."
“With these words Kacha gently disengaged himself and proceeded to the abode of Indra, the king of gods. Sukracharya consoled his daughter.”
It’s absolutely pitiful that Hindus regard such atrocious tales as holy scripture. The Mahabharata is actually worse than the Ramayana with yogis, rishis and gods and demi-gods pronouncing bizarre curses on people. Here are a few examples:
But just an aside first about marriage rules:
Chapter 6: The Marriage of Devayani
“Yayati replied: "Loving soul, I am a kshatriya and you are a brahmana maiden. How can I marry you? How can the daughter of Sukracharya, who is worthy to be the preceptor of the whole world, submit to be the wife of a kshatriya like myself? Revered lady, return home." Having said these words Yayati went back to his capital.
“A kshatriya maiden could marry a brahmana, according to the ancient tradition, but it was considered wrong for a brahmana maiden to marry a kshatriya. The important thing was to keep the racial status of women unlowered. Hence anuloma or the practice of marrying men of higher castes was legitimate and the reverse practice, known as pratiloma, i.e. marrying men of a lower caste, was prohibited by the sastras.”
[Generally, only the Brahmins knew how to read and write and kept records. Since they were the religious leaders, they made the rules. Obviously, they made rules to favor themselves. Hinduism and Islam place restrictions on whom their women can marry. Muslim family members will murder their daughter/sister if she marries a non-Muslim, and probably her husband too.]
But Yayati a king got married to Devayani. Here is that part of the story:
“On another occasion also Devayani came across Yayati. She repeated her request that he should take her as his wife since he had clasped her right hand. Yayati again repeated his objection that he, a kshatriya, could not lawfully marry a brahmana. Finally they both went to Sukracharya and got his assent to their marriage. This is an instance of the pratiloma marriage which was resorted to on exceptional occasions. The sastras, no doubt, prescribe what is right and forbid what is wrong but a marriage once effected cannot be made invalid.
“Yayati and Devayani spent many days in happiness. Sarmishtha remained with her as an attendant. One day Sarmishtha [she is the daughter of an asura king] met Yayati in secret and earnestly prayed to be taken also as his wife. He yielded to her prayer and married her without the knowledge of Devayani. But Devayani came to know of it and was naturally very angr. She complained to her father and Sukracharya in his rage cursed Yayati with premature old age. Yayati, thus suddenly stricken with age in the very prime of his manhood, begged so humbly for forgiveness that Sukracharya, who had not forgotten Devayani's rescue from the well [by Yayati], at last relented.
“He said: "O king, you have lost the glory which is youth. The curse cannot be recalled, but if you can persuade anyone to exchange his youth for your age the exchange will take effect." Thus, he blessed Yayati and bade him farewell.”
Yayati had five beautiful sons. He then decides to ask them if one of them would exchange his aged body for their youthful body. Here is that part of the ridiculous story:
Chapter 7. Yayati
Emperor Yayati was one of the ancestors of the Pandavas. He had never known defeat. He followed the dictates of the sastras, adored the gods and venerated his ancestors with intense devotion [This is a key part of the religion. That’s why the caste system took hold in India and people did not rebel against it. Its origins will be described briefly later]. He became famous as a ruler devoted to the welfare of his subjects.
But as has already been told, he became prematurely old by the curse of Sukracharya for having wronged his wife Devayani. Yayati, who found himself suddenly an old man, was still haunted by the desire for sensual enjoyment. He had five beautiful sons, all virtuous and accomplished. Yayati called them and appealed piteously to their affection:
"The curse of your grandfather Sukracharya has made me unexpectedly and prematurely old. I have not had my fill of the joys of life. For, not knowing what was in store for me I lived a life of restraint, denying myself even lawful pleasures. One of you ought to bear the burden of my old age and give his youth in return. He who agrees to this and bestows his youth on me will be the ruler of my kingdom. I desire to enjoy life in the full vigor of youth."
He first asked his eldest son. That son replied: "O great king, women and servants will mock at me if I were to take upon myself your old age. I cannot do go. Ask of my younger brothers who are dearer to you than myself." The second, third and fourth sons also refused Yayati’s request. Story continues:
“Yayati was struck with sorrow at the refusal of the four sons. Still, hoping against hope, he supplicated his last son who had never yet opposed his wishes: "You must save me. I am afflicted with this old age with its wrinkles, debility and grey hairs as a result of the curse of Sukracharya. It is too hard a trial! If you will take upon yourself these infirmities, I shall enjoy life for just a while more and then give you back your youth and resume my old age and all its sorrows. Pray, do not refuse as your elder brothers have done."
Puru, the youngest son, moved by filial love, said: "Father, I gladly give you my youth and relieve you of the sorrows of old age and cares of state. Be happy."
Hearing these words Yayati embraced him. As soon as he touched his son, Yayati became a youth. Puru, who accepted the old age of his father, ruled the kingdom and acquired great renown. Yayati enjoyed life for long, and not satisfied, went later to the garden of Kubera and spent many years with an Apsara maiden. After long years spent in vain efforts to quench desire by indulgence, the truth dawned on him.
Returning to Puru, he said: "Dear son, sensual desire is never quenched by indulgence any more than fire is by pouring ghee in it. I had heard and read this, but till now I had not realized it. No object of desire, corn, gold, cattle or women, nothing can ever satisfy the desire of man, We can reach peace only by a mental poise beyond likes and dislikes. Such is the state of Brahman. Take back your youth and rule the kingdom wisely and well."
“With these words Yayati took his old age. Puru, who regained his youth, was made king by Yayati who retired to the forest. He spent his time there in austerities and, in due course, attained heaven.”
Can such nonsense be divinely inspired?
This was an example of men cursing men. Earlier, we had seen an example of men cursing ‘immortals. Now an example of men cursing gods.
Chapter 8 - Vidura
This is the story of the sage Mandavya. Some robbers stole from the king and were pursued by the king’s soldiers. The robbers hid the stolen goods in the sage Mandavya’s ashram when he was absorbed in yoga. The soldiers asked him if he had seen any robbers pass by. The sage did not hear as he was deep in meditation. In the meantime, some attendants discovered the stolen goods and reported it to the commander of the soldiers. The commander thought that Mandavya was pretending to be a sage and was the chief of the robbers and reported it as such to the king. The story follows:
“The king was very angry at the audacity of the chief of the robbers who had put on the garb of a brahmana sage, the better to deceive the world. Without pausing to verify the facts, he ordered the wicked criminal, as he thought him, to be impaled.
The commander returned to the hermitage, impaled Mandavya on a spear and handed over the stolen things to the king. The virtuous sage, though impaled on the spear, did not die. Since he was in yoga when he was impaled, he remained alive by the power of yoga. Sages who lived in other parts of the forest came to his hermitage and asked Mandavya how he came to be in that terrible pass. Mandavya replied: "Whom shall I blame? The servants of the king, who protect the world, have inflicted this punishment."
The king was surprised and frightened when he heard that the impaled sage was still alive and that he was surrounded by the other sages of the forest. He hastened to the forest with his attendants and at once ordered the sage to be taken down from the spear. Then he prostrated at his feet and prayed humbly to be forgiven for the offence unwittingly committed.
Mandavya was not angry with the king. He went straight to Dharma, the divine dispenser of justice, who was seated on his throne, and asked him: "What crime have I committed to deserve this torture?" Lord Dharma, who knew the great power of the sage, replied in all humility: "O sage, you have tortured birds and bees. Are you not aware that all deeds, good or bad, however small, inevitably produce their results, good or evil?"
Mandavya was surprised at this reply of Lord Dharma and asked: "When did I commit this offence?" Lord Dharma replied: "When you were a child." Mandavya then pronounced a curse on Dharma: "This punishment you have decreed is far in excess of the deserts of a mistake committed by a child in ignorance. Be born, therefore, as a mortal in the world."
Lord Dharma who was thus cursed by the sage Mandavya incarnated as Vidura and was born of the servant-maid of Ambalika, the wife of Vichitravirya.”
Some more examples of curses and boons:
Chapter 9 – Kunti Devi
When Kunti was a little girl, the sage Durvasa stayed for a time as a guest in her father's house and she served the sage for a year with all care, patience and devotion. He was so pleased with her that he gave her a divine mantra. He said: "If you call upon any god repeating this mantra, he will manifest himself to you and bless you with a son equal to him in glory." He granted her this boon because he foresaw by his yogic power the misfortune that was in store for her future husband.
The impatient curiosity of youth made Kunti test then and there the efficacy of the mantra by repeating it and invoking the Sun whom she saw shining in the heavens. At once the sky grew dark with clouds, and under cover of them the Sun god approached the beautiful princess Kunti and stood gazing at her with ardent soul scorching admiration. Kunti, overpowered by the glorious vision of her divine visitor, asked: "O god, who art thou?"
The Sun replied: "Dear maiden, I am the Sun. I have been drawn to you by the spell of the son-giving mantra that you have uttered."
Kunti was aghast and said: "I am an unwedded girl dependent on my father. I am not fit for motherhood and do not desire it. I merely wished to test the power of the boon granted by the sage Durvasa. Go back and forgive this childish folly of mine." But the Sun god could not thus return because the power of the mantra held him. She for her part was mortally afraid of being blamed by the world. The Sun god however reassured her: "No blame shall attach to you. After bearing my son, you will regain virginity.''
Kunti conceived by the grace of the Sun, the giver of light and life to all the world. Divine births take place immediately without the nine months weary course of mortal gestation. She gave birth to Karna who was born with divine armor and earrings and was bright and beautiful like the Sun. In time, he became one of the world's greatest heroes. After the birth of the child, Kunti once again became a virgin as a result of the boon granted by the Sun.
Chapter 10 - Death Of Pandu
One day King Pandu was out hunting. A sage and his wife were also sporting in the forest in the guise of deer. Pandu shot the male with an arrow, in ignorance of the fact that it was a sage in disguise. Stricken to death the rishi thus cursed Pandu:
"Sinner, you will meet with death the moment you taste the pleasures of the bed." [The ‘sages’, rishis have nothing to do but their austerities so that they can accumulate merit points to be used to grant boons to people who serve them and curse any who cause them any harm wittingly or unwittingly. There are many such people in India consuming without producing, living as mendicants.]
“Pandu was heartbroken at this curse and retreated to the forest with his wives after entrusting his kingdom to Bhishma and Vidura and lived there a life of perfect abstinence. Seeing that Pandu was desirous of offspring, which the rishi’s curse had denied him, Kunti confided to him the story of the mantra she had received from Durvasa. He urged Kunti and Madri to use the mantra and thus it was that the five Pandavas were born of the gods to Kunti and Madri. They were born and brought up in the forest among ascetics.
King Pandu lived for many years in the forest with his wives and children. It was springtime. And one day Pandu and Madri forgot their sorrows in the rapture of sympathy with the throbbing life around them, the happy flowers, creepers, birds and other creatures of the forest. In spite of Madri’s earnest and repeated protests Pandu’s resolution broke down under the exhilarating influence of the season, and at once the curse of the sage took effect and Pandu fell, dead.
Madri could not contain her sorrow. Since she felt that she was responsible for the death of the king. She burnt herself on the pyre of her husband entreating Kunti to remain and be a mother to her doubly orphaned children. [These are supposed to be the divinely inspired words of God. No wonder the Brahmins kept the practice of Sati alive for millennia.]
The sages of the forest took the bereaved and grief-stricken Kunti and the Pandavas to Hastinapura and entrusted them to Bhishma.
Another example of the sages’ practice of not working for a living but obtaining it from others by begging.
Chapter 31 – Agastaya
“She [Lopamudra, Agastaya’s wife] said: "My desire is that I may have the royal bedding, the beautiful robes and the valuable jewels I had when I was in my father's place and that you too may have splendid garments and ornaments. And then we shall enjoy life to our heart's content." Agastya smilingly replied: "I have neither the wealth nor the facilities to provide what you want. Are we not beggars living in the forest?"
But Lopamudra knew her lord's yogic power, and said: "Lord, you are all powerful by the strength of your austerities. You can get the wealth of the whole world in a moment if you but will."
Agastya said that no doubt that was so, but, if he spent his austerities in gaining things of such little moment as riches, they would soon dwindle to nothing. She replied: "I do not wish that. What I desire is that you should earn in the ordinary way sufficient wealth for us to live in ease and comfort."
Agastya consented and set out as an ordinary brahmana to beg of various kings. Agastya went to a king who was reputed to be very wealthy. The sage told the king: "I have come in quest of wealth. Give me what I seek, without causing any loss or injury to others."
The king presented a true picture of the income and expenditure of the State and told him he was free to take what he deemed fit. The sage found from the accounts that there was no balance left. The expenditure of a State turns out always to be at least equal to its income. This seems to have been the case in ancient times also. Seeing this, Agastya said: "To accept any gift from this king, will be a hardship to the citizens. So, I shall seek elsewhere," and the sage was about to leave. The king said that he would also accompany him and both of them went to another State where also they found the same state of affairs.
Vyasa thus lays down and illustrates the maxim that a king should not tax his subjects more than necessary for rightful public expenditure and that if one accepts as gift anything from the public revenues, one adds to the burden of the subjects to that extent.
Agastya thought he had better go to the wicked asura Ilvala and try his luck. Ilvala and his brother Vatapi cherished an implacable hatred towards brahmanas. They had curious plan for killing them. Ilvala would, with effective hospitality, invite a brahmana to a feast. By the power of his magic he would transform his brother Vatapi into a goat and he would kill this pseudo-goat for food and serve its meat to the guest. In those days, the brahmanas used to eat meat. The feast over, Ilvala would invoke his brother Vatapi to come out, for he had the art of bringing back to life those whom he had killed. And Vatapi, who as food had entered the vitals of the unlucky brahmana, would spring up sound and whole and rend his way out with fiendish laughter, of course killing the guest in doing so. In this manner, many brahmanas had died.
Ilvala was very happy when he learnt that Agastya was in the neighborhood, since he felt that here was a good brahmana delivered into his hands. So, he welcomed him and prepared the usual feast. The sage ate heartily of Vatapi transformed into a goat, and it only remained for Ilvala to call out Vatapi for the rending scene. And, as usual, Ilvala repeated the magic formula and shouted: "Vatapi come out!"
Agastya smiled and, gently rubbing his stomach, said: "O Vatapi, be digested in my stomach for the peace and good of the world." Ilvala shouted again and again in frantic fear: "O Vatapi, come forth." There was no response and the sage explained the reason. Vatapi had been digested. The trick had been tried once too often.
The asura bowed to Agastya and surrendered to him the riches he sought. Thus was the sage able to satisfy Lopamudra's desire.
Here are some more ridiculous tales.
Chapter 20 - Jarasandha
THE Pandavas ruled Indraprastha in all glory. Those who surrounded Yudhishthira urged him to perform the Rajasuya sacrifice and assume the title of Emperor…Yudhishthira sought Sri Krishna's advice in this matter. Yudhishthira said: "'My people urge me to perform Rajasuya, but as you know, only he who can secure the respect and allegiance of all kings, can perform that sacrifice and win the status of emperor…”
Krishna replied: "Quite so and that is why you cannot be emperor while the mighty Jarasandha of Magadha is alive and unconquered. He has conquered many kings and holds them in subjection. All the kshatriyas, including the redoubtable Sisupala himself, are afraid of his prowess and are submissive to him. Have you not heard of the wicked Kamsa, the son of Ugrasena? After he had become the son-in-law and ally of Jarasandha my people and I attacked Jarasandha. After three years of continuous fighting we had to acknowledge defeat and we left Mathura and moved to Dwaraka in the west and built a new city where we are living in peace and plenty.” [Here is Krishna acknowledging that he was defeated in war. He is also supposed to be an incarnation of Vishnu, and yet was defeated by a human king.] Even if Duryodhana, Karna and others do not object to your assuming the title of emperor, Jarasandha will certainly oppose it. And the only way to overcome his opposition is to defeat and kill him. You can then not only perform the Rajasuya but also rescue and win the adherence of the kings who languish in his prisons."
At these words of Krishna, Yudhishthira said: "I agree. I am but one of the many kings who rule their kingdoms with fairness and justice and lead happy unambitious lives. It is mere vanity and vainglory to desire to become an emperor…And really, the title has no temptations for me. It is my brothers who wish it. When you yourself are afraid of Jarasandha what can we hope to do?"
Bhima did not at all like this spirit of cowardly contentment. Bhima said: "Ambition is the noblest virtue of a king…What, indeed, cannot be accomplished by a combination of my physical strength, Krishna's wisdom and Arjuna's dexterity? We can conquer Jarasandha's might…"
Krishna interposed: "Jarasandha should certainly be slain and fully deserves it. He has unjustly cast eighty-six princes in prison. He has planned to immolate a hundred kings and is waiting to lay hold of fourteen more. If Bhima and Arjuna agree, I shall accompany them and together we will slay that king by stratagem and set free the imprisoned princes. I like this suggestion."
Yudhishthira was not pleased with this Advice...[But] Finally…assented to the unanimous opinion that their duty lay in slaying Jarasandha.
Chapter 21 - The Slaying of Jarasandha
BRIHADRATHA, the commander of three regiments, reigned in the kingdom of Magadha and attained celebrity as a great hero. He married the twin daughters of the raja of Kasi and vowed to them that he would not show any partiality to either…He was not blessed with a child for a long time. He went to Sage Kausika of the Gautama family, with a sorrowful longing for children in his heart. And when the sage was moved with pity and asked him what he wanted, he answered: "I am childless and have come to the forest giving up my kingdom. Give me children."
The sage was filled with compassion and, even as he was thinking how to help the king, a mango fruit fell into his lap. He took it and gave it to the king with this blessing: "Take it. Your wish will be fulfilled." The king cut the fruit into two halves and gave one to each wife. He did so to keep his vow not to show partiality to either.
Sometime after they had partaken of the fruit, the wives became pregnant. The delivery took place in due course. But instead of bringing the expected joy, it plunged them into greater grief than before. For they each gave birth to but a half of a child. Each half was a monstrous birth which seemed a revolting lump. They were indeed two equal and complementary portions of one baby, consisting of one eye, one leg, half a face, one ear and so on. Seized with grief, they commanded their attendants to tie the gruesome pieces in a cloth and cast them away.
The attendants did as they were instructed and threw the cloth bundle on a heap of refuse in the street. A cannibal Rakshasi chanced upon that place. She was elated at seeing the two pieces of flesh and, as she gathered them up both at once, accidentally the halves came together the right way. And they at once adhered together and changed into a whole living child, perfect in every detail.
The surprised Rakshasi did not wish to kill the child. She took on the guise of a beautiful woman and, going to the king, presented the child to him saying: "This is your child." The king was immensely delighted and handed it over to his two wives. This child became known as Jarasandha. He grew up in to a man of immense physical strength. But his body had one weakness namely, that being made up by the fusion of two separate parts, it could be split again into two, if sufficient force were used.
When the conquest and slaying of Jarasandha had been resolved upon, Sri Krishna said: "Hamsa, Hidimbaka, Kamsa, and other allies of Jarasandha are no more. Now that he is isolated, this is the right time to kill him. It is useless to fight with armies. He must be provoked to a single combat and slain.
“They [Krishna and the Pandavas] disguised themselves as men who had taken religious vows, clad in robes of bark-fibre and carrying the holy darbha grass in their hands. Thus, they entered the kingdom of Magadha and arrived at the capital of Jarasandha.
Krishna, Bhima, and Arjuna entered the palace unarmed. Jarasandha received them with respect as their noble bearing seemed to indicate an illustrious origin. Bhima and Arjuna made no reply to his words of welcome because they wished to avoid having to tell lies. Krishna spoke on their behalf: "These two are observing a vow of silence for the present as part of their austerities. They can speak only after midnight."
Jarasandha entertained them in the hall of sacrifice and returned to the palace. It was the practice of Jarasandha to meet noble guests who had taken vows and talk to them at their leisure and convenience, and so he called at midnight to see them. Their conduct made Jarasandha suspicious, and he also observed that they had on their hands the scars made by the bowstring and had besides the proud bearing of kshatriyas.
When Jarasandha demanded the truth of them they said frankly: "We are your foes and seek instant combat. You can choose one of us at will to fight with you." After acquainting himself as to who they were, Jarasandha said: "Krishna, you are a cowherd and Arjuna is a mere boy. Bhima is famous for his physical strength. So, I wish to fight with him." Since Bhima was unarmed, Jarasandha chivalrously agreed to fight him without weapons.
Bhima and Jarasandha were so equally matched in strength that they fought with each other continuously for thirteen days without taking rest or refreshments, [an extremely tall tale] while Krishna and Arjuna looked on in alternating hope and anxiety. On the fourteenth day, Jarasandha showed signs of exhaustion, and Krishna prompted Bhima that the time had come to make an end of him.
At once Bhima lifted him and whirling him round and round a hundred times, dashed him to the earth and seizing his legs tore his body asunder into two halves. And Bhima roared in exultation. The two halves at once joined and Jarasandha, thus made whole, [really no comment about believing this foolishness] leapt up into vigorous life and again attacked Bhima. Bhima aghast at the sight, was at a loss what to do, when he saw Krishna pick up a straw, tear it into two, and cast the bits in opposite directions.
Bhima took the hint, and when once again he tore Jarasandha asunder he threw the two portions in opposite directions, so that they could not come together and join. Thus, did Jarasandha meet his end.
[The Mahabharata was written after the Ramayana and refers to some of the characters in the Ramayana. Here is a reference to Hanuman, the monkey god.]
Chapter 37 – Bhima and Hanuman [My comments in square brackets]
Anxious to please his beloved Draupadi [Pandavas are the five sons of Pandu, by his two wives Kunti and Madri, who was the princess of Madra. Their names are Yudhishthira, Bhima, Arjuna, Nakula and Sahadeva. All five brothers were married to the same woman, Draupadi.], Bhima went in quest of that plant. He went alone in the direction from which the fragrance seemed to be borne by the breeze, without wasting a thought on the wild beasts that crossed his path. [Apparently the fragrance of this plant can be smelled miles away.]
He presently came to a garden of plantain trees at the foot of a mountain, and there he saw a huge monkey shining like blazing fire, which lay right across his path blocking it. He tried to frighten the animal out of his way by shouting at it. It only half opened its eyes lazily and drawled: "I am indisposed and so I am lying here. Why did you wake me? You are a wise human being and I am mere animal. It is proper that the rational man should show mercy to animals as inferior creatures. I am afraid you are ignorant of right and wrong. Who are you? Whither are you bound? It is not possible to go further along this mountain path which is the path of the gods. Men cannot cross this limit. Eat what you like of the fruits of this place and if you are wise, go back in peace." [A talking monkey. Almost all animals in the Hindu ‘holy’ books can communicate with humans in the language of the humans].
Bhima, unused to being taken so lightly, grew angry and shouted: "Who are you, yourself, you monkey, that indulges in such tall talk? I am a kshatriya hero, a descendant of the Kuru race and a son of Kunti. Know that I am the son of the Wind god. [So here is a human, the son of the wind god.] Now move away from the path or stop me at your peril."
Hearing these words, the monkey merely smiled and said: "I am, as you say, a monkey, but you will come to destruction if you try to force a way." Bhima said: "I do not want your advice and it is no concern of yours if I go to destruction. Get up and move out of the way or I will make you."
The monkey replied: "I have no strength to stand up, being but a very old monkey. If you have to go at any cost, jump over me." Bhima said: "Nothing could be easier, but the scriptures forbid it. [There are a lot of similar superstitions in the Hindu scriptures.] Otherwise, I should jump over you and the mountain in one bound, like Hanuman [the monkey god in the Ramayana] crossing the ocean."
The monkey remarked as though in surprise: "O best of men, who is that Hanuman who crossed the ocean? If you know his story, enlighten me."
Bhima roared and said: "Have you not heard of Hanuman, my elder brother, who crossed the ocean, a hundred yojanas [Yojana is a measure of distance about 12-15 km in length. Quite a tall tale here] in breadth, to seek and find Sita, the wife of Rama? I am equal to him in strength and heroism. Well, that is enough talk, now get up and make way and do not provoke me to do you some harm."
The monkey answered: "O mighty hero, be patient. Be gentle as you are strong and have mercy on the old and weak. I have no strength to rise up as I am decrepit with age. Since you have scruples in jumping over me, kindly move aside my tail and make a path for yourself."
Proud of his immense strength, Bhima thought to pull the monkey out of the way by its tail. But, to his amazement he could not move it in the least, though he exerted all his strength. He set his jaws and strained every muscle till the very sinews cracked and he was covered with perspiration. But, still, could not move that tail the least, a little bit up or down or sideways. In shame, he bent down his head, and then asked in a chastened mood: "Who are you? Forgive me and reveal to me whether you are a Siddha, god or Gandharva." Bhima like most strong men, was all respect when he saw one stronger than himself and spoke like a pupil addressing his master.
Hanuman replied: "O mighty-armed Pandava, know that I am your brother, even that Hanuman, the son of the Wind god, whom you mentioned a little while ago. If you go on this path, which is the road to the spirit-world where the Yakshas and the Rakshasas abide, you will meet with danger and that is why I stop you. No man can go beyond this and live. But here is the stream with its depths where you can find the Saugandhika plant you came to seek."
Bhima was transported with delight: "I count myself the most fortunate of men in that I have been blessed to meet my brother. I wish to see the form in which you crossed the ocean," and he prostrated before Hanuman.
"Hanuman smiled and began to increase the size of his body and stood forth firmly to the world like a mountain seeming to fill the landscape. [How much more ridiculous can these fibs get? Hindus believe them and worship these animals as gods]. Bhima was thrilled at actually seeing that divine form of this elder brother, the mere description of which had till then filled him with wonder. He covered his eyes, unable to bear the dazzling light radiating from that figure.
Hanuman said: "Bhima, in the presence of my enemies, my body can grow still more." And Hanuman contracted his body, resuming his former size. He tenderly embraced Bhimasena."
THE DECEITFULNESS OF KRISHNA AND RAMA
Would God [or supposed incarnation of a god] need to use deceit for anything He wants to accomplish? No! A thousand times no!!! God is Almighty and does not need to lie or use deceit to accomplish what He wants. Such is the God of the Bible.
But Krishna and Rama, supposed gods, the incarnations of the god Vishnu, used deceit whenever it suited their purpose, to win in war, just like most other human beings. The incident of how Rama killed Vali has already been described. Here is the example from the Mahabharata:
Chapter 90 – Drona Passes Away
The battle did not stop. Drona spread fear and destruction in the Pandava army by his relentless attacks. "O Arjuna," said Krishna, "there is none that can defeat this Drona, fighting according to the strict rules of war. We cannot cope with him unless dharma is discarded. We have no other way open. [Dharma means righteousness, or right conduct. So, Krishna is counseling Arjuna to discard right conduct in order to win the war. One should be able to recognize that this is Satan inspired who wants humans to think deception is OK in some situations.] There is but one thing that will make him desist from fighting. If he hears that Aswatthama [Drona’s son] is dead, Drona will lose all interest in life and throw down his weapons. Someone must therefore tell Drona that Aswatthama has been slain.”
Arjuna shrank in horror at the proposal, as he could not bring himself to tell a lie. Those who were nearby with him also rejected the idea, for no one was minded being a party to deceit. Yudhishthira stood for a while reflecting deeply. "I shall bear the burden of this sin," he said and resolved the deadlock!
It was strange… To save the friend who had wholly depended on him, Rama was driven to bear the sin of killing Vali, in disregard of the rules of fair play. [That incident has already been described. That is the justification being used to disregard fair play in order to win the battle here in the Mahabharata]. So also, now did Yudhishthira decide to bear the shame of it, for there was no other way.
Bhima lifted his iron mace and brought it down on the head of a huge elephant called Aswatthama and it fell dead. After killing the elephant Aswatthama, Bhimasena went near the division commanded by Drona and roared so that all might hear. "I have killed Aswatthama!"
Bhimasena who, until then, had never done or even contemplated an ignoble act, was, as he uttered these words, greatly ashamed. They knocked against his very heart, but could they be true? Drona heard these words as he was in the act of discharging a Brahmastra [a magical ‘divine’ weapon. Hindu epics abound in such fairy tales.]
"Yudhishthira, is it true my son has been slain?" Dronacharya asked addressing Dharmaputra. The acharya thought that Yudhishthira would not utter an untruth, even for the kingship of the three worlds.
When Drona asked thus, Krishna was terribly perturbed. “If Yudhishthira fails us now and shrinks from uttering an untruth, we are lost. Drona's Brahmastra is of unquenchable potency and the Pandavas will be destroyed," he said. [Here the supposed god Krishna is perturbed that if Yudhistra does not go through with his lie, their side would be doomed. That should give the Hindus a clue that Krishna is not god but just a human being who is deified in their scriptures.] And Yudhishthira himself stood trembling in horror of what he was about to do, but within him also was the desire to win. "Let it be my sin," he said to himself and hardened his heart, and said aloud: “Yes, it is true that Aswatthama has been killed.” But, as he was saying it, he felt again the disgrace of it and added in a low and tremulous voice, "Aswatthama, the elephant" words which were however drowned in the din and were not heard by Drona.
When the words of untruth came out of Yudhishthira's mouth, the wheels of his chariot, which until then always stood and moved four inches above the ground and never touched it at once came down and touched the earth. [Wow! What a tale of a flying chariot]. Yudhishthira, who till then had stood apart from the world so full of untruth, suddenly became of the earth, earthy. He too desired victory and slipped into the way of untruth and so his chariot came down to the common road of mankind.
When Drona heard that his beloved son had been slain, all his attachment to life snapped. And desire vanished as if it had never been there. When the veteran was in that mood, Bhimasena loudly spoke indicting him in harsh words: "You brahmins, abandoning the legitimate functions of your varna [or caste] and taking to the Kshatriya profession of arms, have brought ruin to princes. If you brahmins had not gone astray from the duties belonging to you by birth, the princes would not have been led to this destruction. You teach that non-killing is the highest dharma and that the brahmin is the supporter and nourisher of that dharma. Yet, you have rejected that wisdom which is yours by birth, and shamelessly undertaken the profession of killing. It was our misfortune that you descended to this sinful life."
“These taunts of Bhimasena caused excruciating pain to Drona who had already lost the will to live. He threw his weapons away and sat down in yoga on the floor of his chariot and was soon in a trance.”
“At this moment Dhrishtadyumna with drawn sword, came and climbed in to the chariot and heedless of cries of horror and deprecation from all around he fulfilled his destiny as the slayer of Drona by sweeping off the old warrior's head. And the soul of the son of Bharadwaja issued out in a visible blaze of flight and mounted heavenwards.”
If Krishna and Rama were real gods, they would not have needed to use duplicity or lying to win in war. The God of the Bible does not do any such things. Krishna and Rama were mere men, who had deified themselves, and their followers and descendants have passed that on from generation to generation.
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