According to a National Geographic article, Diwali and those who celebrate it are analogous to Christmas and Christians; Living Hinduisms by Nancy Auer Faulk additionally describes Diwali in New Delhi as “Christmas and the Fourth of July wrapped up in a single package.” For those unfamiliar with Diwali, this provides new insight into a significant event in Hindu culture that is recognized all over the world. Even in the U.S., a number of schools, groups and communities associated with Hinduism, and Indian organizations and businesses all become involved in this widely celebrated festival. In fact, even presidents and various politicians have voiced their warm sentiments towards those celebrating. Obama became the first president to light the traditional diyas (clay lamps) in 2009, making note of the festival by saying, “You celebrate life’s blessings – the triumph of knowledge over ignorance and good over evil. But Diwali is also a time for prayer and contemplation, to reflect on our obligations to help our fellow human beings, particularly the less fortunate.” (Hardikar “President Obama: Happy Diwali”) The widespread participation and observance of Diwali inspires deeper questioning into the origins and traditions of this celebrated festival.

The word Diwali originates from the Sanskrit word deepawali, where deep is translated to be light, while avali is translated to mean a row. Therefore, deepawali is translated to be a row of lights. According to the article “Diwali” featured on the National Geographic website, Indians light diyas outside of their homes to symbolize the light within that protects a person from spiritual darkness.

Diwali’s five days of celebration vary from year to year as it is assigned a date according to the Hindu lunisolar calendar and the position of the moon. This year Diwali began on November 9^th; the date usually falls around October or November.

It is believed that the Diwali festival was “first celebrated as a harvest festival with the significance of being the last harvest before winter.” (“Diwali – Festival of Lights”) Although there are various legends featuring different characters attributed as being the inspiration for the widely popular Diwali festival, they all share the common theme of the victory of good over evil and therefore light over darkness. There are three legends in particular that are found to be most common among those who celebrate.

The most well known legend accepted as the origin for the Diwali celebration is rooted in the great Hindu epic of Ramayana. In this legend, the king of Dasharatha exiles his son Rama, the prince of Ayodhya, to live in the forest for fourteen years. Rama accepts this, and along with his wife Sita and brother Lakshmana, goes to live in the wilderness. During this period, Sita is kidnapped by Ravana, the demon king of Lanka, and she is taken away to his kingdom. Rama fights and kills Ravana, rescues Sita, and returns to Ayodhya following his exile period of fourteen years. Upon his return, the people of Ayodhya are so overjoyed to hear of his return that they light their houses with diyas, light firecrackers, and litter the city with decorations. People who believe this particular legend as the origin for the festival of Diwali celebrate it as the homecoming of Lord Rama.

Another common legend used to explain the celebration of Diwali comes from the Hindu epic Mahabharata, which features the story of five royal brothers: the Pandavas. In this legend, the Pandavas are defeated by the Kauravas while gambling. As a result of this defeat, the Pandavas are obligated to spend thirteen years in exile. Following this period of exile, the brothers return to their birthplace Hastinapura on “Kartik Amarashya,” which is known as the new moon day of the Kartik month (when Diwali is now celebrated). The Pandavas were loved by all of their people and diyas were lit everywhere to celebrate their return. Believers of this legend celebrate Diwali as the homecoming of the Pandava brothers.

Still others celebrate Diwali due to their belief in the story featuring Lakshmi, the Hindu goddess of wealth, fortune, and prosperity, rising up from the ocean. This legend is based in Hindu scripture that describes Devas, gods, and Asuras, demons, as being mortal at one time. However, they sought immortality and churned the ocean to find Amrita, the nectar of immortality. This is referenced in Hindu scriptures in an episode known as “Samudra mathan.” When the Devas and Asuras went to find Amrita in the ocean, the goddess Lakshmi, the daughter of the king of the ocean, arose and was immediately married to Lord Vishnu. Lakshmi is believed to have risen on the new moon day of the Kartik month, which is the day Diwali takes place. People who believe Diwali is rooted in this story celebrate Lakshmi’s birth and her marriage to Lord Vishnu.

These various interpretations of Diwali are also based on one’s location in India. North India follows the legend of Rama and his defeat of Ravana, while South India celebrates Diwali as the day that Lord Krishna defeated the demon Narakasura. Western India, however, believes Diwali “marks the day that Lord Krishnu, the Preserver, sent the demon king Bali to rule the netherworld.” (“Diwali – Festival of Lights”)

According to an article entitled “Diwali in History,” Diwali is not solely about decorations, fireworks, and lights celebrating the legends found in Hindu scriptures and epic poems; this article finds a deeper meaning and forms a comparison between the lighting of diyas and knowledge, saying that “lighting the lamp of knowledge within us means to understand and reflect upon the significant purpose of each of the five days of festivities and to bring these thoughts to our day to day lives.” These five days of Diwali, in order, are described or named as Dhanvantari Triodasi, Narak Chaturdasi, the Hindu New Year (the actual day of Diwali), the fourth day is characterized by Govardhana Pooja, and the fifth and final day is called Bhai teeka.

On the first day of Diwali, Dhanvantari Triodasi (also called Dhanwantari Triodasi and Dhan Theras), women clean their houses and shop for certain items such as gold and kitchen utensils, believing these actions will make them successful and bring them luck; Lakshmi is believed to visit the cleanest houses first. For Hindus on this day, the standard practice is to bathe and offer a dija featuring Prasad (literally translated to mean gracious gift), to Yama Raj, who is the God of Death. This offering is believed to be in exchange for Raj’s protection of them from untimely death. One legend associated with this exchange involves the story of King Hima and his new bride. It is said that King Hima’s horoscope foreshadowed his death by snakebite; in an attempt to save him, his wife prevented him from sleeping on that particular night and instead littered the entrance to his room with gold, lamps, and coins. She kept him from falling asleep by telling stories and singing, and when Yama Raj arrived as a serpent, he became distracted by the lamps and gold and listened to the wife’s storytelling instead. This day is therefore a celebration of both the saving of King Hima and his wife’s intelligence.

Narak Chaturdasi is the second day of Diwali; on this day, homes are decorated with diyas and rangolis are created on the floors of homes. Rangolis are patterns designed using rice, colored powders, sand, flower petals, or paint. They are usually placed in living rooms, courtyards, or any entryway of the house and are believed to welcome the goddess Lakshmi. In some homes, windows are also opened to let Lakshmi enter and bring wealth and success to the home. According to legend, this is the day Lord Krishna saved the world by conquering the demon Narakasur; therefore, on this day, believers of this particular legend are to bathe, cleansing the body, and rest in preparation for the further celebration of Diwali.

“Also on the third day, which is called ‘Lakshmi-puja,’ the goddess Lakshmi is worshipped in the evening, after an all-day fast.” (Nigosian, World Religions: A Historical Approach) This is considered to be the main day of the festival and the Hindu New Year, involving families converging for Lakshmi puja followed by feasts and fireworks.

Following the Hindu New Year, friends and families exchange gifts and warm wishes for the new year to come, and Godvardhan Pooja is observed. Godvardhan Pooja is also referred to as Annakut Pooja, which means, “worshipping this pile of grains.” (Singh “Godvardhan Pooja 2015: Date, History, Legend, Significance and Celebration”). It is celebrated as a remembrance of Lord Krishna’s defeat over the Lord of Heaven, Indra. In this story, Lord Krishna tells the people of Vrindavan to stop worshipping Indra and instead worship the Godvardhan Mountain, which brings rain to the earth. Hindus have continued to worship Godvardhan to further this tradition. In some parts of India, Govardhan Poooja is celebrated by forming mounds of cow dung, which symbolize Mount Govardhan. These mounds are then decorated with items such as flowers and worshipped. Many also celebrate this day to commemorate King Bali (Mahabali), who was a benevolent Asura king. In some parts of India, this day is additionally known as Vishwarkarma Day, celebrating the birth of Lord Vishwakarma. Lord Vishwakarma is a Hindu God who, according to legend, constructed weapons used thousands of years ago. He remains a symbol of excellent craftsmanship and quality, with one of his creations being the capital of Lord Krishna.

The final day of Diwali is referred to as Bhai Tika and is a day dedicated to sisters. Brothers visit their sisters and husbands to ensure their happiness and well being. This tradition is rooted in the legend that features Yama Raj visiting his sister Yamuna on this particular day in the Vedic period. In this story, Yama gives his sister a Vardhan, or a boon (blessing), that anyone who also visits her on this day will be forgiven of all of his or her sins. This day, then, is a celebration of Yama Raj and his blessing upon his sister. This day is also know as Bhai fota for Bengalis; in their tradition, this day is has a reversed meaning as it is when the sister prays for her brother’s happiness and well being.

Although it is best known for its religious significance within Hinduism, Diwali is also recognized by other entities; “businesses in India recognize the day after Diwali as being the first day of the new financial year.” (“Diwali – Festival of Lights”) It also has significance for religions other than Hinduism, including Sikhism and Jainism. “In Jainism, it marks the nirvana or spiritual awakening of Lord Mahavira in Oct. 15, 527 B.C. In Sikhism it marks the day that Guru Hargobind Ji, the Sixth Sikh Guru was freed from imprisonment.” (“Diwali – Festival of Lights”) One article even describes Diwali outside of India as being more than a Hindu festival and additionally being “a celebration of South Asian identities.” (Das “Diwali: The Biggest and Brightest Hindu Festival”)

 

 

Works Cited

Arthurs, Deborah. “Everything You Need to Know about Diwali.” Www.metro.com. Associated Newspapers Limited, 10 Nov. 2015. Web. 22 Nov. 2015.

Das, Subhamoy. “Diwali: The Biggest and Brightest Hindu Festival.” About.com Religion & Spirituality. Advertising & Press Kit, n.d. Web. 22 Nov. 2015.

“Diwali – Festival of Lights.” Diwali – Festival of Lights. National Geographic Society, n.d. Web. 22 Nov. 2015.

“Diwali in History.” Diwali in History,History of Diwali,Myths of Dipawali Festival,Dipawali History. N.p., n.d. Web. 22 Nov. 2015.

Falk, Nancy Auer. Living Hinduisms: An Explorer’s Guide. Belmont, CA: Thomson Wadsworth, 2006. Print.

Hardikar, Aditi. “President Obama: “Happy Diwali”” The White House. The White House, 11 Nov. 2015. Web. 22 Nov. 2015.

“History of Diwali.” History of Diwali. N.p., n.d. Web. 22 Nov. 2015. <http://www.kidsgen.com/events/diwali/history.htm>.

“Know All the Legends behind the 5-day Celebrations of Diwali.” : Did You Know? Living Media India Limited, 7 Nov. 2015. Web. 22 Nov. 2015.

Nigosian, S. A. World Religions: A Historical Approach. 4th ed. Boston: Bedford/St. Martin’s, 2000. Print.

Singh, Archana. “Govardhan Pooja 2015: Date, History, Legend, Significance and Celebration.” Www.varanasi.org. White Planet Technologies Pvt. Ltd., 16 Oct. 2012. Web. 24 Nov. 2015.

Sukhadwala, Sejal. “What’s Eaten at Diwali?” Www.theguardian.com. N.p., 25 Oct. 2011. Web.

Diwali: Festival of Lights Prezi Link:

https://prezi.com/rzfxiprgvcrn/edit/#182_45341393

Diwali Research Paper Link:

Diwali Blog Project

Couldn’t get it to work on my account, so Mr. Bishop was kind enough to let me use his!

Chase Jackson

Religion 100Q

Dr. Gowler

24 November 2015

Ramayana

The Ramayana is an epic about the life of a man named Rama who was destined for greatness and had to overcome trials to deserve his glory (Lal 2). Though apart of one story portraying the adventures of Rama, the Ramayama was separated into seven books: Bala-kanda, Ayodhya-kanda, Aranya-kanda, Kishkindhya-kanda, Sundara-kanda, Yuddha-kanda, and Uttara-kanda. Each of these books tells a tale about a segment of Rama’s life from childhood to adulthood in order to allow readers to feel a connection with Rama. This connection felt by readers helped shape the morals of individuals as well as nations because they feel like Rama and his relationship with others are ideal and should be modeled after (Religion Facts 11). The life of Rama, in the book Ramayana, is a book of many tales that helped shape the Indian culture into what it is today.

The style in which Valmiki wrote the Ramayana and the way in which it was looked at made it a major book in the Indian culture regardless of its years. Though the date is not precisely known, ideologues have sought to date the original Ramayana script back at least 6,000 years (Lal 1). However, it was the way in which the Ramayana was written that made it so influential. “Ramayana belongs to a class of literature known in Sanskrit as kavya (poetry)” (Lal 1). Kavya is a classical Sanskirt poetry that used metaphors and similes as literary tools to create a specific emotional effect in readers causing them to feel linked to the story through lessons and relatable tales (Encyclopedia Britannica 1). Because of the connection people had to Valmiki’s story they began to share it with others around India until it spread to all of its regions (Lal 3). This vast spread, however, caused the original text to be translated into different languages causing different words, phrases, and interpretations to be mixed into the story (Lal 3). Though the stories became changed based on geographic location and mistranslation, the main points of the story remained, therefore uniting the Indian culture under a common book guiding them morally.

The characters of the Ramayana played a significant role in how the Hindu people viewed morality and how humans should be. For example, Rama, the main character of the story, was a man who was born with the essence of Vishnu within him (Molloy 96). Now, Vishnu was considered, “the preserver and protector of the universe” so Rama’s actions were considered similar to how Vishnu would act (Wangu 56). Therefore, Rama was portrayed as a character with a strong sense of unity with others, protection for his wife Sita, and epic strength. Sita, Rama’s wife, was considered the incarnation of the goddess Lakshmi as well, who was the wife and active energy of Vishnu (Knapp 211). With their relationship being seen as a divine match, Sita could be seen throughout the epic standing by Rama’s side, supporting him, and staying true to him regardless of the situation she was put into making that into the ideal actions of a Hindu woman (Knapp 211). Ravana on the other hand, portrays much of what a Hindu does not want to be. He is a ten-headed king of the demons who abducts Sita and is eventually defeated at the hands of Rama (Wilkins 322-323). The sheer fact that he is king of the demons and that he is the antagonist to the incarnate of the god Vishnu shows that he is someone not to be admired in the Hindu culture but someone to fight against becoming. There are also characters in the Ramayana story that are portrayed in a positive light for helping Rama. For example, Lakshmana, Rama’s brother, was by Rama’s side through every step of the adventure portraying the importance of loyalty in the Hindu culture. Also, Hanuman, a monkey ally of Rama’s, showed immense strength when trying to save Sita but was unable to get the job done (Marjonlien 9-10). This situation was a way of teaching Hindu readers that one must stick to their own fate and that Hanuman should have allowed Rama to rescue Sita in the first place. Though only seen as characters of an epic to most, the characters in Ramayana play a major role in teaching lessons about morality in the Hindu culture.

The first book of the Ramayana, the Bala Kanda, was written to narrate the birth and young life of Rama while displaying his destiny for glory implicitly (Marjonlien 1-2). Though much happened in his adult life, the details of his birth are just as important. Rama was born as a result of a fire sacrifice from his father Dasharatha and along with the unnaturalness of his birth, an essence of Vishnu was placed inside of him and his brothers as well (Marjonlien 2). From there, at the age of 16 a sage came into Rama’s father’s court and requested that Rama and his brother Lakshmana venture to destroy demons who were disturbing sacrificial rites (Marjonlien 2). With supernatural weapons and the essence of Vishnu protecting him, Rama and his brother defeated the demons with ease showing that Rama was destined for greatness and would achieve great things (Marjonlien 2). A short period after defeating the demons, Rama enters a contest that required him to wield an extremely heavy bow given to a king by the god Shiva with the reward of earning a most beautiful woman, Sita’s, hand in marriage (Marjonlien 3). So, being the epic man that he was, Rama strings and breaks the bow therefore earning the right to wed Sita (Marjonlien 3). As one can tell, the book respected Rama as a demigod-like character that could achieve even the most impossible feats.

The second book titled, Ayodhya Kanda, is a story emphasizing loyalty as Rama follows his father’s orders relentlessly regardless of the corruption behind them. This section of the story takes place after Rama and Sita have been married for 12 years and the king, Dasharatha, expresses his desire to crown Rama as king (Marjonlien 4). However, on the eve of his crowning, a woman named Kaykeyi demands that Rama is exiled and that her son Bharata is crowned king (Marjonlien 4). These demands stemmed from two “boons” that the king had owed her from long ago showing that the king is an honorable man who is able to keep a promise (Marjonlien 4). Rama, being respectful as well, honors his father’s request and leaves the city heading toward the forest with his wife, Sita, and brother, Lakshmana (Marjonlien 4). During Rama’s stay in the forest, the king dies and Bharata, who will soon be crowned king, refuses to stand by and prosper from his mother’s wicked schemes (Marjonlien 4). Bharata goes to the forest after Rama to ask if he can return but Rama refuses, as he wants to honor his father’s original request and not return until his exile period has ended (Marjonlien 4). In respect for Rama, who he is as a person, and the honorable decision he made, Bharata takes Rama’s sandals and places them on the throne as he rules in Rama’s place (Marjonlien 4). Rama’s willingness to follow his father’s orders truly emphasized that loyalty was a priority in the second book.

In the third book, the Aranya Kanda, Rama encounters his first dose of trouble as his strength is tested through tempting trials. At the start of the book, Rama and his brother Lakshmana resist temptation from a seductive woman as they setup their new lives in the Panchavati Forest (Marjonlien 5). After the woman is denied what she wants from the men, she immediately goes to kill Sita but is foiled as Lakshmana cuts off her nose and ears (Marjonlien 5). Hearing of this incident, the woman’s demon brother organizes an attack against Rama but, being the epic hero that he is, Rama annihilates the demon attack (Marjonlien 5). Him destroying the demon army showed his last bit of epic strength, emphasizing again that he a heroic man capable of destroying even armies. As news travels about Rama’s defeat of the demon, the demon king, Ravana, plans a detailed attack on Rama (Marjonlien 6). He plans on doing so by having a golden deer lure Rama and Lakshmana away from their home and then kidnapping Sita at the expense of Rama (Marjonlien 6). The way this plan was executed showed how mortal Rama truly was as he was convinced by his wife to chase after the deer regardless of the fact that he knew it was a distraction sent by a demon. This was placed in the story to show readers that even the greatest of heroes have weaknesses. Jatayu, a vulture, tried to rescue Sita from Ravana’s clutches and after being wounded in the process, tells Rama and his brother of the horrible news (Marjonlien 7). Rama’s willingness to do anything for Sita showed his love for her but became a weakness, as his strength could no longer help him in the situation he was in.

The fourth book, Kishkindha Kanda, revolves around Rama’s search for Sita and the allies he finds along the way. At the start of the book, Rama is found in the monkey citadel Kishkindha where he meets a future ally and brother to the king, Sugriva (Marjonlien 8). However, before their alliance may be set in stone, Sugriva requires that Rama helps him kill his older brother in order to take over his throne (Marjonlien 8). Though Sugriva does betray his family, Rama is doing what Krishna would approve of and doing what he must in order to survive. Sugriva then ignores his promise to Rama until the monkey Queen convinces him to abide by the promise that he had made (Marjonlien 8). From there, Sugriva sends search parties out to the corners of the earth in search for Sita and the southern party, led by a great monkey Hanuman, hears from a vulture that she was taken to Lanka (Marjonlien 8). Rama’s dedicated search for Sita showed his true love for her and his willingness to make allies for her sake in the fourth book.

The fifth book, Sundara Kanda, depicts the detailed and vivid accounts of Hanuman’s adventures. Hearing news of Sita being held in Lanka, Hanuman takes a leap across the ocean and explores the city, spying on Ravana in the process (Marjonlien 9). He then finds Sita in Ashoka Grove as she is threatened by Ravana to marry her, so Hanuman gives Sita Rama’s signet ring as a sign of good faith and offers to carry her back to Rama (Marjonlien 9). Sita responds and says that she wanted Rama to rescue her himself and avenge the insult of her abduction (Marjonlien 9). In frustration, Hanuman destroys the town of Lanka, gets captured and enemies set his tail set on fire, and then escapes from his bondage in order to relay the news of Sita’s safety back to Rama (Marjonlien 10). Hanuman is a valiant warrior but the Sundara Kanda truly shows how without a leader, the actions of a single man can be of less worth.

The sixth book, the Yuddha Kanda, portrays an epic battle between Rama and Ravana. Upon receiving the news that Sita was safe, Rama heads to the coast with his monkey allies and Vibhishana, Ravana’s renegade brother (Marjonlien 12). Several monkeys stretch their bodies across the ocean to create a floating bridge leading to Lanka and as they reach the shore, a lengthy battle ensues (Marjonlien 12). After defeating Ravana and ending the battle, Rama finds Sita and has her undergo a test of fire in order to detect whether or not she had remained pure during her time spent in Ravana’s citadel (Marjonlien 13). After discovering her purity, Rama, Sita and Lakshmana head back to their home in Ayodhya where Rama had a coronation ceremony and the celebration of Dwali began (Marjonlien 14). Rama and Ravana’s battle was the main aspect of the sixth book but Sita’s loyalty to Rama influenced the Hindu culture significantly as well.

The seventh book, the Uttara Kanda, is regarded as a later addition from Valmiki where Rama’s incarnation comes to a conclusion. Rama, feeling suspicious of Sita’s purity to him, banishes her and his two unborn sons to the forest where she meets Valkimi (Marjonlien 15). Valkimi composes the Ramayana and teaches the boys to sing it so that one-day they could sing it to their father (Marjonlien 16). On this day, Rama feels remorse for sending his sons away and his incarnation ends, sending him to his celestial abode (Marjonlien 16). Valkimi fabricated the ending the Rama’s life well in the seventh and final book of the Ramayana.

One of the most influential epics in the Hindu culture, the Ramayana, had many lessons that molded the morals of the Hindu culture. The way in which the story was written made it relatable and more influential in the Hindu culture as it was easily spread across all of India. Characters in the epic represented different aspects of life such as different gods, demons, or traits all emphasizing morals important to the Hindu religion. All of the books within the Ramayana tell different parts of the same tale, each emphasizing the traits of loyalty, respect and staying true to one’s path in life. Overall, the Ramayana had a significant impact on the Hindu culture through lessons seen through the adventures of Rama.

 

Works Cited

“Kavya | Sanskrit Literature.” Encyclopedia Britannica Online. Encyclopedia Britannica, n.d.        Web. 23 Nov. 2015.

Knapp, Bettina Liebowitz. Women in Myth. Albany, NY: State U of New York, 1997. Print.

Lal, Vinay. “Ramayana.” UCLA: Manas. Vinery Lal, 1998. Web. 23 Nov. 2015.

Marjonlien. “Ramayana (Summary).” Wattpad. N.p., 28 Nov. 2011. Web. 23 Nov. 2015.

Molloy, Michael. Experiencing the World’s Religions: Tradition, Challenge, and Change.   Boston: McGraw Hill Higher Education, 2013. Print.

“Ramayana.” ReligionFacts.com. ReligionFacts, 17 Mar. 2015. Web. 23 Nov. 2015.

Wangu, Madhu Bazaz. Hinduism. New York: Facts on File, 1991. Print.

Wilkins, William Joseph. Hindu Mythology: Vedic and Puranic. Calcutta: Thacker, Spink, 1882.   Print.

Trimūrti: Brahmā

            Throughout India, there has been a large variation of religions that people follow. While there are many cohesive religious systems, what makes Hinduism unique is that it is categorized as many Indian religious ways formed together to make one single religion. (Fisher, 73). In Hinduism, there have been three gods that are vital in the religious aspect life of Hinduism. These three gods, Brahmā, Vishnu, and Shiva, represent the three forces of creation, preservation, and destruction in Hinduism and when they are linked together, primarily in philosophy and art, they are often called the Trimūrti, which means “triple form.” Brahmā represents the god of creation, Vishnu represents the god of preservation, and Shiva represents the god of destruction and re-creation (Molloy, 95-96).

Brahmā represents creation in the universe and is considered the “personal aspect” of Brahmān, which is divine reality in Hinduism and Brahmā, has also been thought of as the biggest benefactor for the Brahmin caste. Brahmā is sitting on his throne, portrayed as a king with four faces and each facing in different directions. He also has eight arms, each holding symbols of power in Hinduism. A white goose also accompanies him (Molloy, 95-96). In some instances, Brahma has a very clear and known personality. He is troubled by religion, the diffusion of sacred knowledge, and power. It was around this time that Brahma created and conserved the concept of dharma, which is the task of doing one’s social duty, as a vital part in the procedure of creation, and the Vedas as well, which he shared with society. This gave Brahma the self-proclaimed title of “reciter of the Vedas.” In this view, it is stated that each of Brahma’s four heads represents each one of the Vedas (Bailey, 159).

The multitude of the mythology that is found in the Hindi epics and Puranas is about the three heads of the Trimūrti, Vishnu, Shiva, and Brahma, and the groups of gods that are linked to them. The trimūrti of Brahma, Vishnu, and Shiva first appear in these Indian texts in the Maitrī Upanisad, before they were even identified as the creator, preserver, and destroyer, where they are linked together with three three gunas. The three gunas, which can be used to identify the personality of somebody, are sattva, meaning pure, rajas, meaning emotional, and tamas, meaning dull (Coward, 127). In the Mahābhārata, Brahma and Vishnu are both often portrayed as the creator and preserver and Shiva, while not as often as Brahma and Vishnu, is still obviously noted as the destroyer in several of the myths. In the Puranas, we see the three heads of the Trimurti mentioned together quite often, which makes sense because we see their development as individual gods turn into the creation of one powerful divine ruler. In the Puranas, it also states that three gods of the trimūrti are connected with three Vedas as well (Bailey, 152-153). Vedas are the earliest form of Indian scriptures (Molloy, 79-80). Brahma is relevant to the Rg Veda, which is a composition of hymns, Vishnu is related to the Yajus Veda, which is a composition of ritual prayers, and Shiva is related to the Sama Veda, which are also hymns and ritual instructions.

Brahmā’s mythology is derived largely from that of the god Prajāpati in the Brāhmanas. In the Mahābhārata, it states that they are looked at as two names for the same deity, which is a divine or Supreme Being. The Brāhmanas states that Prajāpati is identified as the creator, while in the epics and Purānas; Brahmā takes over as the name for the main creator. In Sullivan’s article, we can see this when it states, “…in the following typical verse (12.121.55): ‘Brahmā Prajāpati the Grandfather was of old creator of all the worlds with their gods and asuras and rāksasas and humans and snakes; indeed, he is the maker of creatures” (Sullivan, 379).

The Brāhmanas, which is a collection of ancient Indian texts that gives detailed descriptions and rules about different Hindu ceremonies and rituals. For example, it states that Prajāpati can ejaculate into sacrificial fire in the place of an alternate offering. Strangely, Prajāpati can also create milk, clarified butter, and fire through “manipulating his own body by ‘rubbing’…” (Caldwell, 87). What also makes Prajāpati unique is that he has the characteristics of both genders (while still being identified as male). He can separate a female from his androgynous form and have sex with her. However, Prajāpati can also practice asceticism, which he uses in order to generate heat, from which his children are born. From this we can see how Prajāpati creates fire, wind, the sun and moon and the all of the gods and demons (who are his sons). He also creates men and animals and then the rest of the universe (Doniger, 1023).

In the epics and Purānas, when Brahmā is identified as the main creator, his main method to create is by using his mind; he can think of something and it begins to exist. Brahmā is called upon whenever somebody needs something to be created or to give power to a potential villain so that certain conflicts between people can happen. However, Brahma lets his influences impact what he creates. If Brahma is under the influence of a dark element, also known as tamas, he creates demons and when he is under the influence of goodness, known as sattva, he creates the gods. Brahma can also mutilate himself and create “sheep from his breast, cows from his stomach, horses from his feet, and grasses from his hairs” (Doniger, 1023-1024).

Brahmā isn’t as important as the other creator gods in mythology. His status isn’t equal to that of Vishnu or Shiva. However, Brahmā still appears in more myths than almost every other Hindu god, very often including Vishnu and Shiva, especially in the Puranas. One very popular myth is when Shiva appears before both Brahmā and Vishnu in the form of a flaming phallus and tells Brahmā that he will never again be worshipped in India because he was being punished for having wrongly declared that he saw the tip of the infinite pillar (Doniger, 1023). We can also see in the many versions of the “Submarine Mare” myth that Brahma plays a large role as well. In this myth, a giant fire was threatening the universe so “Brahma put the fire in the body of a mare with fiery ambrosia in her mouth and then put the mare in the ocean to be kept until the final flood” (Caldwell, 86). Another incident where the three gods of the Trimurti are classified together in a myth is when Prithu, an ancient Hindu king, was being sanctified as a king. The three gods of the Trimurti were each giving Prithu a gift at the celebration with Brahma giving him “an armour of Vedic incantations,” Vishnu giving him “the sudarśana discus, and Shiva giving him “a sword engraved with ten moons like marks.” Brahma’s gift intentionally was to relate to spiritual force, while Vishnu’s related to physical force and Shiva’s gift to fertility (the moon being a symbol of production) (Bailey, 157-158). Another example of the Trimurti functioning together develops in a description of the lingodbhava myth. In this scenario, Brahma is described approaching Vishnu, who was reclined on his snake couch with many servants to his beckon call and his great power was on display as Vishnu was personifying himself as a female. A quarrel brews between the two of them about who is more superior to the other. Eventually, Shiva appears “…in the form of a fiery lingam, a symbol of Shiva, whereby he proves his superiority over the other two gods because neither of them is able to find a beginning or an end to the lingam, which is also representing fertility (Bailey, 158). Besides these examples of myths, there is another reason for concluding that the three gods of the Trimurti are characterized together as one. Each of their vāhanas, which are beings, usually an animal or mythological creature, which are used as a mode of transportation, relate well to what each of the gods represent and stand for. Brahma is represented by a swan, or hamsa, which is also a symbol of wisdom, Vishnu has a Garuda, king of birds, which is portrayed as very warlike, and Shiva has Nandin the bull, which is the symbol of male fertility (Bailey, 158).

Brahma plays a very significant part of the Hindu Trinity of Trimurti. He has a very substantial role in ancient Hindu mythology because he created not only very important Hindu concepts, like the difference between good and evil, and had vital responsibilities for the Trimurti, but he is given credit for creating the universe and all of the living beings on the planet. Today, while he might not be recognized as the most important deity in India and even not as important as Vishnu or Shiva, he is still highly praised in many ancient Hindu texts, like the Mahābhārata, as the creator of everything.

 

 

 

 

 

 

 

 

 

 

 

 

 

Works Cited

Bailey, G. M.. “Trifunctional Elements in the Mythology of the Hindu Trimūrti”. Numen 26.2 (1979): 152–163.

http://www.jstor.org/stable/3269716

 

Caldwell, Richard. Origin of the Gods A Psychoanalytic Study of Greek Theogonic Myth. Oxford: Oxford University Press, 1989. Print.

 

Coward, Harold. Scripture in the World Religions. Oxford: Oneworld, 2000. Print.

 

Doniger, Wendy. “Brahmā.” Encyclopedia of Religion. Ed. Lindsay Jones. 2nd ed. Vol. 2. Detroit: Macmillan Reference USA, 2005. 1023-1024. Gale Virtual Reference Library. Web. 24 Nov. 2015.

http://go.galegroup.com.proxy.library.emory.edu/ps/i.do?id=GALE%7CCX3424500398&v=2.1&u=emory&it=r&p=GVRL&asid=a56380628fd2b63fedc45dcf5d64b4e0

 

Fisher, Mary Pat. Living Religions. 8th ed. Upper Saddle River: Pearson Education, Inc., 2011. Print.

 

Molloy, Michael. Experiencing the World’s Religions. 6th ed. N.p.: McGraw-Hill, 2013. Print.

 

Sullivan, Bruce M. “The Religious Authority of the Mahabharata: Vyasa and Brahma in the Hindu Scriptural Tradition.” Journal of the American Academy of Religion. Vol. 62. Oxford: Oxford University Press, 1984. 377-401. JSTOR. Web. 23 Nov. 2015. http://www.jstor.org/stable/1465271

 

 

 

 

 

 

Hinduism is one of the most ancient religions in the world, today practiced by nearly a billion people in the world. Originally called “Sanatana Dharma” by Hindus, Hinduism is characterized by beliefs in “samsara” (reincarnation), “karma” (all actions have consequences), “moksha” (freedom from the cycle of reincarnation), aspects including the “yogas” and “vedas” from literary works such as the Upanishads and the Vedas, and the concept of multiplicity, or the ideology that there are multiple gods that represent one divine being. There are some Hindus that don’t necessarily believe in the concept of multiplicity. Instead they simply pick one god to worship. However, many Hindus believe in the Trinity: Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). Vishnu, in particular, was seen as a prominent figure in Hinduism for many generations because of his unique nature and reincarnations, and thus continues to be worshipped today.

Vishnu symbolizes the preserver, the protector, and the sustainer of the world created by Brahma as well as the law of the Vedas. Compared to other deities, he was believed to have a very collected and benevolent nature with his “central character as guardian, protector and preserver of the world” (Dimmit and van Buitenen 64). Vishnu is portrayed with having blue skin and four arms, and as dressed with extensive jewelry, flower garlands, a wrapped skirt, and a large crown. In the four hands, Vishnu carries a conch shell, a “chakra” (a discus), a lotus flower, and a club-like mace. Vishnu is also believed to live in heaven known as “Vaikuntha and floats somewhere in the sky above the seven heavens” (Dimmit and van Buitenen 61). Vishnu is believed to sleep in a cosmic ocean of milk, the bed he sleeps on being his serpent Anantha-Sesha. This sleeping form of Vishnu is known as Narayana. Narayana’s consort Lakshmi, the goddess of good fortune and prosperity, massages his feet as he lies down on Anantha-Sesha. Lakshmi’s presence “balances his male intellect and spiritual sophistication with female physicality and passion” (Cummins et al. 79), essential to Vishnu and his performance. She repeatedly incarnated herself as consort to each of his avatars, for “Where he is, so is she” (Pattanaik 75). Vishnu’s vehicle is a loyal eagle named Garuda on which Vishnu travels. These unique characteristics of Vishnu are essential to his duty as the preserver and protector of the created world, helping him with “full control of time and space and subjective realities” according to Pattanaik (35). Not only did these defining aspects of Vishnu allow him to carry out his duties as the preserver, but his consecutive avatars allowed him to do so as well.

Throughout Vishnu’s continuing existence, Vishnu has reincarnated himself in order to carry out his duty of preserving and protecting the world as well as the law of the Vedas. In what is known as the “Dashavatar,” or the ten reincarnations of Vishnu (typically believed to be unique to Vishnu only), Hindus believe he has reincarnated himself already nine times and his tenth reincarnation is yet to come. Vishnu’s first avatar was a fish, known as Matsya Avatar. In this incarnation, Vishnu’s purpose is to save the Vedas as well as rescue a pious and devoted man as well as other creatures from an immense flood in order to ensure “the survival of life on Earth” (Cummins et al. 126), which is surprisingly similar to the story of Noah’s Ark. Through this avatar, it is evident how Vishnu symbolizes himself as a preserver and protector of the created world.

Vishnu’s next avatar was a turtle, known as Kurma. In this incarnation, Vishnu helps the gods, who were cursed by a sage named Durvasa for exhibiting pride because of wealth, fight against the demons. According to Pattanaik, Vishnu took on the form of Kurma to teach the lesson that “Wealth eludes the insecure” (59). Once again, through this avatar Vishnu’s role as a protector and preserver is evident as he protects the gods to help them regain and preserve their divine powers.

Vishnu takes on his third incarnation as a boar, known as Varaha, “at the request of the first ancestor of men” (Cummins et al. 135) when the demon Hiranyaksh sinks the earth goddess Bhu Devi to the bottom of the ocean and there is no land for humans to build their homes. According to Cummins et al., Indian hunters admired boars because of the animals’ strength, speed, and bravery, which is why Vishnu was believed to take on the form of Varaha to quickly track Bhu Devi, protect the earth once again, and to kill Hiranyaksh (135). Hiranyaksh’s brother, Hiranyakashipu, vows to avenge Hiranyaksh’s death by killing all Vishnu devotees and Vishnu himself. Ironically, however, Hiranyakashipu’s son Prahlada is a pious devotee of Vishnu. Vishnu, as a result, takes on the form of a lion, known as Narasimha and kills Hiranyakashipu to protect Prahlada and other pious devotees as well as preserve the world from wrathful demons such as Hiranyakashipu, once again carrying out his duty as the preserver and protector of the world.

The fifth avatar of Vishnu is known as Vamana or Trivikrama, which is Vishnu’s “first fully human avatar…who assumes the form of a dwarf…and initiated as a Brahmin youth” (Cummins et al. 151). As this avatar, Vishnu reclaims the earth, sky, and heavens in three enormous steps when King Bali exhibits arrogance to the gods. Vamana’s purpose was to teach that “Ignorance breeds insecurity and arrogance” (Pattanaik 91). Vishnu protects and preserves the earth and the Vedas once again by emphasizing the roles of each caste by expressing that “The Brahmin learns the veda; the ksatriya conquers earth; the vaisya wins wealth and prosperity; and the sudra gains happiness” (Dimmit and van Buitenen 82).

Vishnu took on the sixth incarnation as Parashurama, a Brahmin warrior who was characterized as carrying an axe. The purpose of this avatar was to “end the dominance of the Kshatriyas, the warrior caste, who had ‘taken to unrighteous ways’ and have become a burden on the earth” (Cummins et al. 159), once again completing Vishnu’s duty to preserve and protect the earth from unrighteousness.

Vishnu’s next incarnation is one of Hinduism’s most famous and prominent figures: Rama, “the greatest Kshatriya of all time, a model for all Hindu rulers” (Cummins et al. 162). Rama’s life story was described in the famous Hindu epic Ramayana, written by Valmiki between seventh and fourth centuries BCE. The purpose of taking the form of Rama was to get rid of the demon Ravana who pridefully was granted excessive power and who kidnapped Rama’s wife Sita. The moral taught by this avatar was to “Outgrow the beast to discover the divine” (Pattanaik 127), once again symbolizing Vishnu’s duty of preserving righteousness and faith in the supreme power. Even today, Rama is a well-worshipped figure in many temples, often depicted with his brother Lakshman, Sita, and his most loyal devotee Hanuman.

Vishnu’s eighth incarnation is also another one of Hinduism’s most famous and prominent heroes, known as Krishna. There are many Hindus who solely worship Krishna. Krishna is well known for his role in the famous epic Mahabharata as well as the conversation between Krishna and Arjuna in the Bhagavad Gita where he emphasized the importance of “dharma,” or duty and action, bhakti (devotion), and he shows himself as Vishvarupa (full form of Vishnu) to Arjuna, expressing himself as the supreme and divine power. Vishnu is believed to have taken the form of Krishna, once again like Rama, to preserve righteousness and faith in the supreme power by killing his uncle Kamsa who was filled with excessive pride and power, and through his major role and teachings in the Mahabharata and the Bhagavad Gita, as Pattanaik indicates that Krishna’s purpose was to teach the lesson, “Know the thought before the action” (157).

After Krishna’s death, the Kali Yuga, the last phase of the cycle of existence, entered. Hindus have held the belief that this is the age when everything would gradually disappeaer and then the world would end in total destruction. While Buddha is not recognized as much among many Hindus as an incarnation of Vishnu, some Hindus believe Vishnu took on the form of Buddha to preserve the Hindu religion from demons and enemies by teaching demons to devalue neither the Vedas nor the teachings of the true Hindu religion. Because of the Kali Yuga Age, Cummins et al. explain that “Buddha’s teachings are … seen as symptomatic of the widespread devolution of morality and wisdom that is inevitable in the Kali Yuga,” suggesting that “As the Buddha, Vishnu hastens the end of the world” (231).

Lastly, many Hindus still believe the final avatar of Vishnu, known as Kalki, is yet to come, when it is time to finally annihilate the world at the end of the Kali Yuga and “lead the world into the Satya Yuga, or Age of Truth” (Cummins et al. 235). Kalki is said to enter the world towards the end of the Kali Yuga, to be trained by Parashurama (the sixth avatar of Vishnu), and to defeat and wipeout all evil. According to Cummins et al., “Kalki’s purpose is to restore righteousness and wipe out all evils of the Kali Yuga…[and] He will usher in Satya Yuga, when ‘pure religious principles are observed and protected’ and having completed his appointed task, Kalki will return to his heavenly abode in Vaikuntha” (235). With this final avatar, Vishnu completes his duty of preserving and protecting the righteousness and faith of the world as well as the law of the Vedas.

While Vishnu was a prominent figure among Hindus due to his collected and gentle nature, his personal attributes and characteristics, and his reincarnations which all helped him in accomplishing his duty as the preserver and protector, the recognition of Vishnu’s prominence didn’t begin until post-Vedic Hinduism. Vishnu was first mentioned in the earliest scripture known as the Rig Veda, written somewhere between 1300 and 1000 BCE, but was only referenced to and seen as a minor deity compared to now minor deities such as Agni (god of fire) and Indra (god of lightning and thunder). He rose to prominence in post-Vedic Hinduism, along with Shiva, over the course of more than 500 years. According to Cummins et al., the initial worshipping of Vishnu took place in the Vedic manner around a sacrificial fire without a temple or an image of him, “The earliest known representations of Vishnu date to the first centuries CE,” and the first Vishnu temples date to around the fourth century CE (19). Vishnu “grew to be regarded as the source, goal, and sole deity of the universe by his devotees. He absorbed other deities into himself along the way” (Dimmitt and van Buitenen 64), which was lead up to Vishnu’s eminence among Hindus. Historically, it is assumed that Vishnu’s eminence rose from the general populace and spread to the aristocracy and the priestly orthodoxy (Cummins et al. 15).

In Hinduism, nearly all of the deities, including Vishnu, are worshipped and have been worshipped for generations in the same way. Typical worships include worshipping images or sculptures of the god’s feet and footprints, which is symbolic of the devotees’ respect and devotion to the god. Portrayals of Vishnu’s feet are known as “Vishnupadas.” The rest of Vishnu’s body is usually depicted surrounding the feet with attributes of Vishnu, including lotus flowers, a conch shell, a mace, and a chakra. Also, many devotees of Vishnu, particularly priests, apply marks in the shape of a U to their forehead. Such marks are known as “tilaks,” which are “believed to help focus mental energy, creating a third eye that offers intuition or insight” (Cummins et al. 257). Lastly, similar to other deities, paintings, sculptures, shrines, and ritual objects representing Vishnu are worshipped, and the ancient Vedic manner of worshipping him around a sacrificial fire continues to this day.

Interestingly, many of the ancient traditions and beliefs of the Hindu gods have been preserved and continue to be practiced among Hindus all over the world to this day. Vishnu continues to play a prominent role among Hindus as the preserver, protector, sustainer, and guardian of the earth, Hindu spiritual values, and the Vedic laws. Hindus will continue to worship and praise Vishnu’s unique attributes and reincarnations as well as preserve ancient Hindu practices as they await the coming of Kalki, Vishnu’s final reincarnation that will allow him to finally complete and accomplish his duties as a prominent figure among the Trinity.

Sources:

Cummins, Joan, Doris Srinivasan, Leslie C. Orr, Cynthia Packert, and Neeraja Poddar. Vishnu: Hinduism’s Blue-Skinned Savior. Ocean Township, NJ: Grantha, 2011. Print.

Dimmitt, Cornelia, and J. A. B. Van Buitenen. Classical Hindu Mythology: A Reader in the Sanskrit Purāṇas. Philadelphia: Temple UP, 1978. Print.

Pattanaik, Devdutt. 7 Secrets of Vishnu. Chennai: Westland, 2011. Print.

religion100 blog post –> Research Paper

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parvati

religion

Lord Krishna

 

“The Life and Times of Krishna: The Deity Who Lived as Man.” By J.B. Patro at Abbey’s Bookshop. N.p., n.d. Web. 22 Nov. 2015.

 

Lord Krishna is the ‘deity who lived as man’. Hindu scriptures declare that Krishna is an avatar, God in human form who came among mortals to save mankind and society from the morass it had created for itself. Krishna’s sole concern was to uphold ‘dharma’. He was an embodiment of humility who was pleasing and bewitchingly charming, with his trademark smile.

Krishna is the only God in Hinduism whose childhood is emphasized upon in his mythology. His childhood consists of a number stories for which he is widely known. Sri Krishna was born to Devaki and Vasudeva, however; was not raised in their house. On the day of the wedding of Devaki and Vasudeva, a prophecy was declared which stated that Devaki’s brother, Kamsa, would die by the hands of his sister’s eighth child. In order to make sure Kamsa does not kill his wife, Vasudeva promised him to hand over every child his wife gives birth to. After surrendering every child to Kamsa, “the auspicious time for the lord’s birth had come” (10). The night had the charm of all six seasons, the planet and stars were on the ascendant, it was midnight and the Supreme Lord, was born to Devaki. The baby was draped in yellow silk and the Kaustabh jewel gleamed around his neck. The entire place lit up with the splendor of his crown. Vasudeva stood transfixed by his extraordinary form. The parents folded their palms, bowed their head in humble worship and chanted a prayer to Lord. The Lord instructed Vasudeva to take the newborn to Nanda’s house in Gokul and return with Yashoda’s, Vasudeva’s other wife’s, child. It was the hour of change in the duty of the prison guards, however; due to heavy rain the night guards could not make it to work. This way Vasudeva put the baby in a basket, reached Gokul through the River Yamuna where he placed baby Krishna beside Yashoda.

One day, Yashoda saw Krishna putting some earth into his mouth. Seeing him do so, she ran to him to try and get the mud out but the little boy clenched his mouth shut. When finally, after she was about to give him a flick and he opened his mouth, Yashoda found no dirt at first. Then suddenly, she saw “the sun, the moon, the planets, the stars and the earth, swirling around mountains, oceans, rivers, trees and other living beings in that tiny baby’s mouth” (18). Looking at such a sight, Yashoda almost fainted which caused Krishna to withdraw his cosmic vision. And so when Yashoda looked again, she simply found mud in her son’s mouth. One of the titles that was given to Krishna when he was a child, was ‘butter thief”. He would always steal butter from other people’s houses claiming that butter stolen from other people’s houses always tasted sweeter. Even now, when a picture of Krishna is put up anywhere it is always put up with a jar of butter next to him. Krishna, even as a child, brought good fortune to those who he felt were genuine and have performed good deeds all their lives. He once wished to buy fruits from a fruit seller lady, so he ran inside to get a few grains in exchange for the fruits. Charmed by him, the lady hugged and kissed him with great love and affection. When she reached home, she removed the cloth that covered the basket and found nuggets of gold within it. That was when she knew she was blessed by the lord.

Balram was Krishna’s elder brother. Since childhood, Krishna believed it was his duty to fight against evil. Both brothers one day, “saw a huge crane like-bird resting on the banks with its beak wide open” (23). Krishna guessed that it was a demon which was meant to kill him. Curious of the creature, he went close to it and got swallowed inside the beak. He stayed put in the long throat of the bird, which caused the crane to suffocate vomit Krishna out. Krishna then tore the bird’s beaks apart, causing him to die. The first time people in Krishna’s village acknowledged him as Lord was when he fought an enormous and ferocious snake called Kalia Naga. Despite being warned by elders to stay away, Krishna had a deep desire to get ride of the menace. The waters of the pool were slimy and had tangled weeds, leading to difficulty for Krishna to swim across and reach Kalia. After a long struggle, he managed to order the snake to return to the ocean, where he originally belonged. The crowd that witnessed this was “thrilled with this dramatic development and began chanting ‘Jai Krishna!’ “(27). Among all the gopis who Krishna met, Radha was his favorite. Whenever he got the chance, Krishna would sit cross-legged and play the flute. “He made the wind dance to his tunes” (35), which were called ragas. His favorite melody was dedicated to Radha. He made Radha his Divine Consort. She occupied the pride of place in his heart as she loved him intensely, yet she never tried to possess him. By this time Krishna’s philosophy – He belonged to no one exclusively, but everyone belonged to him. Despite having such a philosophy, Krishna told Radha that her name would always be taken before his, which is why even today the world refers to them as ‘RadhaKrishna’ and not ‘KrishnaRadha’.

Once Kamsa found out that Devaki’s son was alive, he decided to invite him to participate in the Bow Sacrifice and the wrestling contests. When Krishna saw the bow, he could see that it represented Kamsa’s power and arrogance. He wished to show the crowd that this symbol of evil could be conquered. He observed the bow and noticed a flaw in the joints of the bow. He lifted the bow and ended up breaking in into two pieces. Once Kamsa heard of this incident, he made up his mind to kill Krishna the following day. However, after various attempts to defeat Krishna, Kamsa failed and ended up dead.

Krishna was meant to live in learned Sandipani’s gurukul. Sandipani was truly fond of Krishna, “whom he believed to be the creator of the Vedas” (61). It was customary duty to touch the feet of elders and asked for bhiksha (alms). When Krishna touched Sandipani’s feet, the ugly mark on his face disappeared. During his stay at the gurukul, Krishna came to be fond of an eighteen-year-old boy, named Sudama. He was very intelligent but was picked on because he was lean and weak. Even after Krishna completed his education and left gurukul, Sudama remained a faithful friend and devotee. Years passed by during which Krishna became the king of Dwarka, but Sudama was still a poor man. Tired of their bad living conditions, Sudama’s wife told him to go seek help from Krishna. Despite refusing constantly due to the fear of being embarrassed, he decided to go. He carried a handful of puffed rice with him to give to Krishna. Sudama was warmly welcomed by Krishna. Looking at the splendor of Dwarka, Sudama was in awe and felt embarrassed to ask Krishna for help. Krishna “washed his friend’s feet and served him food” (399), the hospitality he received in Krishna’s kingdom did not allow his conscious to give his friend his small gift. Noticing the small bag in Sudama’s hand, Krishna immediately asked what it was. As soon as Sudama unwillingly took it out claiming its not a gift he could present to a king, Krishna understood his problem and gladly accepted his gift. The next day, Krishna saw Sudama off in his personal chariot. When Sudama reached home he saw a big mansion in place of his old hurt, his wife and kids in new clothes and knew then, that Krishna had showered blessings on him and his family.

Krishna’s father, Vasudeva was the brother of Kunti. She was the mother of the Pandavas; Yudhisthira, Bhima, Arjuna, Nakula and Sahadeva. Krishna’s most important segment is the story of Mahabharata. The part played by him in the war was enormous and the help provided by him to the Pandavas was the biggest reason they won the war. Krishna helped the Pandavas not only during the war, but at various difficult stages in their lives. When the Kauravas; the brothers who went to war with the Pandavas destroyed their kingdom, Krishna helped establish a new one by asking Agni (fire) to ‘eat’ all the vegetation. The Kauravas conspired against the Pandavas and indulged Yudhisthira into a game of gambling. “After forfeiting all his material wealth, he dared and wagered his brothers one by one and in the end lost himself too. In a state of trauma and despair, he wagered Draupadi and lost her too” (330). Duryodhana, the leader of the Kauravas commanded one of his brothers, Dushasana, to strip Draupadi of her sari and make her stand naked in front of the assembly. When no one came to save her, she prayed to Lord Krishna who came to her rescue. As a brother unwraps layers of her sari, her sari keeps on getting extended. This continues till a point Dushasana, the brother who was performing this act, stopped due to exhaustion. In an attempt to try and avoid war between families, Krishna went to the Kauravas as a representation of the Pandavas. He tries to negotiate the settlement and demanded for five villages, which eventually got refused. Arjuna and Duryodhana both approached Krishna in order to gather his support during the war. “The imperious Duryodhana occupied a high chair at the head of Krishna’s bed; while Arjuna stood at Krishna’s feet” (345). As soon as Krishna woke up, his eyes fell upon Arjuna and thus, listens to his request first. Despite reaching first, Duryodhana returns to his kingdom empty handed.

When Arjuna did not have the strength to fight, Krishna was the one who provided him a reason for which he was in the war in the first place. Arjuna refused to fight due to the simple reason that he saw his “grandfathers, teachers, uncles, brothers, sons, dear friends and comrades” (356) on the other side ready for a battle. He was overcome with immense passion for each of them and his conscious did not allow him to engage in a war with his family. Krishna then helped be a support for Arjuna and allowed him to be at “peace with himself” (365). After being explained by Krishna, he was no longer in doubt and decided to act according Krishna’s command. During the war as well, Krishna played a very impactful role while supporting the Pandavas. When Arjuna and Yudhisthira got into an argument after Yudhisthira got wounded, Arjuna drew his sword out to kill his elder brother out of anger. This was prevented by Krishna, where he said “addressing an elder brother in the singular was equal to killing him” (376). He, therefore, not only supported them against the Kauravas but also solved quarrels that took place among the Pandavas.

Nowhere does Krishna speak as a divine person performing miracles, but always as a human being who has supreme confidence in his own righteousness and moral standing. Krishna’s main role, to protect and enrich dharma, had been fulfilled. He is one of the few gods who had to watch suffering of his brethren, his friends and family which caused him great anguish. This is simply because “when a deity comes as an avatar among humans, he has to live like one” (422). During his last stage, he felt sorry for a lot of people who performed evil deeds and imagined situations which would not have caused any of the fights or war that took place. After remembering almost everyone, he suddenly heard his flute playing the raga which he dedicated to Radha. In his semiconscious state, he told Radha that he may be leaving the world but he would never leave her. He declared that he would be known as ‘Radhakanth’, that “there will be no Krishna without Radha” (422). Even though he never married Radha, she will always remain the true love of his life. He told Radha that she was the only one who knew him and his music, and with these words Krishna breathed his last.

From The Telegraph

Hinduism2