Rajnath’s redemption journey

 Rajnath’s redemption journey

In the town of Rajnagar, Rajnath was a well-respected man who secretly led a double life as a skilled thief. By day, he was a hard-working tailor with a reputation for kindness and integrity, even holding a position in the local council. But by night, he transformed into a cunning burglar, stealing only from far-off neighborhoods to keep his identity hidden.

As his daughter’s wedding approached, Rajnath realized he needed a substantial sum to cover the expenses. Despite many small attempts, he hadn’t achieved the "big score" he sought. A devout follower of Goddess Vaibhava Lakshmi, he prayed earnestly for one last, successful heist. That night, he entered a modest home and stole a bundle, believing it to contain a fortune.

Unbeknownst to Rajnath, he had stolen the life savings of a widow, Kamla, who had worked tirelessly to save for her own daughter’s wedding. Distraught at the loss, Kamla prayed to the goddess, heartbroken and hopeless.

The next day, Rajnath had a vivid dream in which Goddess Lakshmi appeared, rebuking him for his actions and demanding he return the widow’s bundle. Startled awake and filled with remorse, he immediately returned the bundle, confessing his guilt and asking for forgiveness. Grateful, Kamla blessed him, and Rajnath left with a sense of relief and gratitude.

Returning to his shop, Rajnath was surprised by a visit from the groom’s father, who revealed that a recent windfall had eliminated his need for dowry. Inspired by a dream, he proposed an immediate, simple wedding, much to Rajnath’s amazement. Grateful to Goddess Lakshmi, Rajnath vowed to give up his life of crime, embracing honesty and devotion for good.

 

Goddess Durga: The Triumph over Mahishasura

In the ancient tales of gods and demons, the ambitious demon king Mahishasura sought immortality through a boon from Lord Brahma. Denied eternal life, he cunningly requested that his death could come only at the hands of a woman, whom he deemed too weak to defeat him. With his newfound "strength," Mahishasura launched a fierce assault on heaven, scattering the gods and proclaiming himself supreme.

Desperate, the gods sought refuge with Lord Shiva, who, together with Vishnu and Brahma, created a plan. Their divine energies merged, giving birth to Goddess Durga, a powerful and radiant warrior with a thousand arms. Each god bestowed upon her their mightiest weapons: Shiva’s trident, Vishnu’s chakra, Indra’s thunderbolt, and more. Armed with celestial power, Durga set out on a lion, her thunderous roar shaking the universe.

Mahishasura enraged and scornful at the sight of a woman challenger, attacked with his demonic armies. Durga summoned a host of Shiva’s warriors, and a fierce battle ensued. Mahishasura, transforming into various forms—a lion, an elephant, and a bull—attempted to overpower her. But Durga matched him at every turn. When he assumed his original form during a furious charge, Durga swiftly beheaded him, ending his tyranny.

The gods rejoiced, honouring Durga as the destroyer of evil and the defender of cosmic order. From that day, she was revered as a symbol of divine strength, eternal vigilance, and victory over darkness.

 

The Tale of the Syamantak Gem

The tale of the Syamantak Gem begins with Satrajit, a nobleman of Dwarka and devout worshiper of the Sun god. One day, while travelling through a forest, he encounters a blinding light that compels him to close his eyes. Emerging from this light, the Sun god reveals himself to Satrajit, who is awestruck. As a reward for his devotion, the Sun god gifts him the Syamantak Gem, a radiant jewel that sparkles like a star and has miraculous powers, including warding off famine and creating wealth.

Back in Dwarka, Satrajit’s dazzling appearance upsets the citizens, who believe he’s brought the Sun god to earth. Krishna, Lord of Dwarka, explains that Satrajit possesses the Syamantak Gem, which brings prosperity to the kingdom by creating gold each day. Krishna suggests that Satrajit share the gem with King Ugrasena for the kingdom's benefit, but Satrajit refuses, believing he can protect it himself.

Trouble brews when Satrajit’s brother, Prasena, borrows the gem for a hunting trip but fails to return. Satrajit suspects Krishna of foul play, believing he wanted the gem. Disturbed by these suspicions, Krishna sets out to clear his name and finds Prasena’s corpse, identifying his killer as a lion. Following further clues, Krishna discovers the lion was subsequently killed by Jambavan, the legendary bear-king from the Ramayana era, who now possesses the gem.

Krishna enters Jambavan’s cave, where a fierce battle ensues for days. Eventually, Jambavan, exhausted and recognizing Krishna’s divine strength, accepts defeat. In a settlement, Jambavan offers both the Syamantak Gem and his daughter, Jambavati, in marriage to Krishna.

Krishna returns to Dwarka, presenting the gem to Satrajit, who feels deeply ashamed for having doubted him. In gratitude, Satrajit offers Krishna his daughter, Satyabhama, in marriage, but Krishna declines the gem, asking only for the gold it produces to support the kingdom.

However, Satrajit’s refusal to part with the gem breeds envy among his kin, especially Akroora, Kritavarma, and Shatadhanva, who plot against him. Shatadhanvan ultimately murders Satrajit in his sleep and steals the gem, fleeing in fear when Krishna, upon learning of the crime, vows to seek justice. Seeking refuge, Shatadhanva approaches Kritavarma and Akroora, but they refuse to aid him, fearing Krishna’s wrath.

The story of Syamantak Gem weaves themes of devotion, jealousy, and redemption, portraying Krishna’s wisdom and strength as he upholds justice and honours.

 Lal Ded of Kashmir had a discourse with Guru (Three discourses with Guru)

[The three discourses should be read together, A, B, C]

A)    Nabisthans Chet Zal Wani

Nabisthans chet zal wani

Brahmasthaanas shishroon moakh,

Brahmandas chiiy nad behwani,

Tawi hoo gav turoon ta haah gav tote.

 

Nabisthans= Gut, Abdomen; Chet = Brain (in the abdomen); Zalwani = Warm; Brahmasthaanas= Cerebrum, large brain; Shishroon= Cold; Mokh= Face; [Cerebrum controls thoughts and actions, it controls perceptions of touch, taste, smell, sound, and sight.]

Brahmandas= Cerebellum; Nad= Sublime tube in hinder brain; Bhawani= Flow of hormones (released from Ductless glands) of the brain. [Cerebellum controls movement, balance and motor control] Below the cerebellum is the Medulla, which controls breathing, digestion and heart rate. 

Tawi=that is why; Hoo gav turoon = the cold air that we breathe in; Haah gav tote= the exhaled air is hot. [At the navel region is the Place of the Sun, where Prakriti glows as hot as fire; from here hot breath rises to the throat. At the crown of the head is the Place of the Moon, from here cool nectar down the naaddi-s flows, thus haah is hot, and huh is cold.]

When Lal Ded told this Vakh to her Guru-

The master Sid Moul (Guru) was happy over the originality and creativity of Lal Ded. He in his heart of heart attributed it to the idea that "the younger people show more powerful activity in the memory-related areas of the brain than the elderly do". The Guru strongly urged Lalla to condition her brain and body to experience a state of ecstasy.

Then she explains, "The abdomen or the Gut has a brain of its own just like the larger brain in the head. This system sends and receives impulses, records experience and responds to emotions, the nerves in the lining of the abdomen are highly inter-connected and have a direct influence on things like the speed of digestion, the movement and contractions of the different muscles and the secretion of various juices in the abdomen."

The brain in the Gut plays a major role in human happiness and misery. Nearly every substance that helps run and control the brain has turned up in the Gut. That is why she says that the brain in the Gut is very sensitive so it should be kept warm.

Secondly the neurons in the cerebrum of the brain proper are to remain cool. The Neurons in the sense organs of the brain are required to create the necessary impulse for the emission of the celestial waveband, which is required to synchronize with the waveband that the Almighty Lord is emitting and is spread up in the universe as a thin tenuous web-like thing to acquire the mingling with the Lord and His grace. Thirdly the hormones released by the Ductless glands produce an important role in the realization of ecstasy and spiritual bliss. The air in the breath plays an important role in bringing chemical combinations in the internal metabolic activity of the cells in the brain and other parts of the body. That is why Hoo the 'inhale' and Haa the 'exhale' are cold and hot, respectively.

B)    Hai Gura Parameshwaraa

Hai gura parameshwaraa

Bavtam tee yi chei andrie veiud chuy

Doshwii wopadaan kandi-puraa

Huh kav turoon ta haa kav tote

Hai gura=O Guru; parameshwaraa =calling her Guru as God; Bavtam tee= tell me; chei chuy andrie veiud = you know the secret truth; Doshwii wopadaan= Both Praanas arise; kanda-puraa= from the navel region; Huh gao turoon= why is huh cold; haa gao tote = why is haah hot.

Lalla confirms that the Guru is Parmeshwar. She addresses her guru Sid Mol to give her true knowledge, which is a natural flow of the AUM –the seed of inner experience.

 

Lalla requests her Guru "O! Guru, you are as a god to me. Tell me, you know the secret truth. Both Pranas arise from 'Kandipura', the place of the navel region. Kindly tell me as to how the two components of breath in this body complex, "inhale" and "exhale", are cold and hot." Both the ‘Ha-Ha and Hoo-Ha’ are ‘Pranas’ inhaling and Apana (exhaling) forces of life in the yogic processes. The short breath is cold, and the long breath is warm. Why so?

Lala wants to understand how the two components of breath in this body complex, the ‘inhale and exhale are cold and ‘hot.’

The revered Guru Sidh then explains:

Guru Sidh explains that in Tantra Yoga, there are ten primary energy channels, referred to as "gates," through which the soul and vital energy leave the body at death. The three most important channels are Sushumna, Ida, and Pingala, which run through the spine and affect our physical and spiritual well-being.

Sushumna, (or Brahma Nadi) the central channel, is associated with spiritual awareness and remains dormant in most people. When activated through practices like pranayama, chanting and meditation, it can lead to enlightenment.

Ida, the left channel, represents feminine, introspective energy and is symbolized by the moon. It governs mental energy and emotions.

Pingala, the right channel, symbolizes masculine, active energy and is associated with the sun, driving physical work and outward focus. Together, these energy channels reflect the dual nature of existence and play a crucial role in balancing the body and mind.

Pingla nadi weaves in and out through the rest of the chakras and eventually ends in our right nostril. Pingala Nadi is where Prana originates.

The Ida and Pingala represent the basic duality in existence. It is this duality which we traditionally personify as Shiva and Shakti, or simply the masculine and feminine aspects of you. It is based on this that life is created. Without these two dualities, life wouldn’t exist as it does right now. In the beginning, everything is primordial (embryonic), there is no duality. But once creation happens, there is duality.

 

C)   Sidh Maali Sidho Sedh Kathan Kan Thav

Sidh Maali Sidho Sedh Kathan Kan Thav

Che doh barith kaal soran kya.

"Balko" tohi ketho dhen raath barev

Kaal aav kuthaan kariv kya

Lal Ded in one of her rare discourses, with, her teacher 'Sidh Mole' says, O Sidh! Since you have attained liberation and your mind shines out in its purity and wisdom, please take me under your fold. I am helpless and I am burning in the love of the Lord, to dissolve in the sea of Bliss. The time is running out, and it is difficult to keep pace with it. Life is short-lived and then she urges the children, who were watching her meeting with the Guru nearby, not to waste their time unnecessarily. They should try to make better use of the time available as hard times are following and there is no way to rescue. Thus, she conversed heart-to-heart with her master. This eased her mute pain.

 

When Lal Ded heard the loud call of the Boat woman of Anchar Lake

(The four Vakhs that combine the spiritual allegories, and tales that deepen the flow of ideas)

 

Anchaar Hanzani Hund Gyome Kanan

Anchaar hanzani hund gyome kanan

Nadir chiv tai haieev maa

Tee booz trukaiv tim rood vanan

Chainun choi tai cheeniv maa

Anchaar=a Lake in Kashmir; Hanzani=a boat lady; Hund Gyome Kanan=heard a loud call, kan means ear; Nadir= a vegetable that grows in a lake, lotus stem; Chiv=are in my possession; Tai Haieev Maa=may you buy; Tee=that; Booz=heard; Trukaiv=intelligent people; Tim=they; Rood Vanan= wise continued saying; Chainun Cho Tai Cheeniv Maa =may feel if you like to.

(Lalleshwari was a wonderful artist capable of creating situations far above human notions. Another meaning of 'wanan' is forest, but this meaning does not appear to fit here).

 

Here’s a refined connection of the four Vakhs that integrates the spiritual allegories, and tales that deepen the flow of ideas:

One day, Lal Ded heard the call of a boatwoman on the shores of Anchar Lake, offering "Nadir," the lotus stem, for sale. The neighbours who overheard this ordinary transaction were struck with a deeper meaning: Is anyone willing to buy fleeting, momentary worldly pleasures? The simple call awakened them to the impermanence of physical delights, making them reflect on the pursuit of higher peace and contentment. The cry stirred in them the desire for renunciation, clarity of thought, and inner tranquillity.

 

Aanchari Bichari Vechar Wonoon

Aanchari bichari vechar wonoon

Pran ta ruhan haieve maa

Pranas buzith mazza chahoon

Nadir chui tai haiew maa

Aanchari Bichari= blessed lady of Anchar lake; Vechar= expression to a new idea; Wonoon=said; Praan=Onion, allegorically the exhale and inhale; Ruhoon=bulb like from Garlic family- allegorically soul, or Rooh; Haieve Maa=may you buy; Pranas Buzith Mazza Chahoon= The intake of momentary pleasures of the world like "Nadir' the stem of Lotus flower is quite different to Roohn or sense of experiencing the existence of soul.

Lal Ded, in her wisdom, took this reflection further. She compared the lotus stem to the pleasures of the world—sweet but fleeting. In contrast, she spoke of “Garlic” and “Onion,” vegetables with a bitter taste but great nourishment, symbolizing the soul’s exhale and inhale—the vital breaths that connect one to the eternal. Here, Lal Ded teaches that instead of indulging in worldly joys, one should seek the deeper experience of life—the exhalation and inhalation of breath, which brings us closer to the rhythm of the cosmos and reveals pure existence, consciousness, and bliss.

 

Laachari Bichaari Pravad Karoom

Laachari bichaari pravad karoom

Nadir chiv tai haieve maa

Pheerith dubara jan kya wonum

Pran ta ruhoon haieve maa

Laachari=poverty driven; Bichaari= shortage stricken; Pheerith Dubara=refers again; Jan=good; Wonum=said.

As Lal Ded reflected on the boatwoman’s call, she felt a surge (a rush) of elevation and clarity. She recognized that just as the stem of the lotus is temporary, so too are the pleasures of this world. She exhorted (pressed and encouraged) others to turn inward, to "purchase" not fleeting delights, but the essence of the soul, symbolized by the garlic—the inner spirit and breath that carries the potential for liberation. Through the disciplined practice of breath control (Praan), we begin to tame the mind and access the spiritual knowledge that flows from a state of eternal peace, purity, and bliss.

Praan Ta Rohoon Kunooi Zonoom

Praan ta rohoon kunooi zonoom

Pranas buzith lab na sadh

Prans boozith kenh ti naa khaizai

Twai labam sooham saadh

Praan= garlic, Onion, allegorically exhale and inhale; Rohoon= Garlic allegorically 'soul' which realises the salvation; Saadh= A person who has attained liberation is called 'Sadh' or Sidha. A sidha is a person, without a cast, unaffected by smell, without sense; of taste feeling, hunger, pain or sorrow, joy, or old age, enjoying unbroken calm. During a moment of illumination, one must keep completely fast, to attain; spiritual vision, as such the Sadhak enjoys, infinite existence absolute truth and pure delight.

Finally, Lal Ded describes the profound unity of breath and soul she experienced—an unbroken calm that transcends (goes beyond) words. In moments of divine illumination, hunger, thirst, and the distractions of the body dissolve. The soul, freed from the weight of worldly burdens, rises to merge with the universe. True liberation comes only by elevating the higher spirit over the lower elements of existence. With deep meditation and concentration, the seeker taps into the divine energy, igniting a fire within the body that burns away all distractions, leading to the thoughtless state where the soul grasps ultimate reality.

This connection reinforces the transition from worldly pleasures to the soul’s journey toward divine realization, guided by breath, meditation, and self-discipline.

 

Kalhana's Rajatarangini

 Kalhana's Rajatarangini

When the lord of the earth heard that the minister had beheaded that [Dâmara, whom he loved] as if he were his son, his anger was appeased, and he felt as if it were embarrassed.

Sura then inquired about the health of the king, and when the latter replied that he felt no pain, made him rise from his couch and complete the worship.

[identical with the Sodara tirthas of the Nilamata and K].

As there is no other tank or pool anywhere near the site of Buthiser, we must recognize in the basin of the Närän Năg the pond close by (åsanne sarasi) of v. 59, into which Dhanva's decapitated body was thrown.

About twenty yards to the West of the tank and facing the North side of the stone wall which encloses the second group of temples, there are the ruins of a small solitary temple, marked K on the plan. They are now almost buried by the soil washed down from the hillside, which rises immediately behind them. The proximity of this temple to the tank, and its isolated position outside the temple groups, makes it probable that we have in it the remains of the shrine of Bhairate at which Dhanva's execution took place. As the worship of Bhairava relates to bloody sacrifices, his shrines are also nowadays generally kept at some distance from those of other deities.

If this identification is correct, we may safely recognize the central and principal temple of the second group, which alone is a building of imposing dimensions, the shrine dedicated to Siva Bhuteswar. This shows that this shrine was situated near the Bhairava temple Styles.

We have further to conclude that the other group of temples, situated to the W. of the one just mentioned, was erected in honour of Siva Jyesthela. Of the ancient Linga known by this name, it is seen that it was worshipped in the neighbourhood of Bhautesh’s shrine.

This group, too, consists of one large central temple, probably identical to the one erected by King Lalitaditya. Several smaller cells are around it. The base of a colossal Linga which Bishop Cowie found at the S.W. corner of the enclosure of this temple group, belonged, perhaps, to the very emblem of Jyesthesa.

Kalhana has taken care to let us know of the frequent visits which his father Canpaka had paid to the shrines of Nandikşetra, i.e. Buthiser, and the rich grants he had made there. It may, therefore, be justified in assuming that K. himself was thoroughly acquainted with this sacred site and that the information he gives us as to the relative position of the several shrines is exact in its details.

Canpaka, Kalhana's Father

In the several passages which mention Canpaka, we find the latter invariably spoken of with evident respect for his character and activity. We first meet him as lord of the Gate (duarapati) or commandant of the frontier defenses in the latter part of Harsa's reign. On the king's expedition against the castle of Dugdhaghata on the Darad frontier, shortly before A.D. 1099, Canpaka's success in effecting the investment of that mountain stronghold notwithstanding the intrigues of official rivals is especially praised. When relating Harsa's desperate struggle for his crown and life, Kalhana mentions Canpaka amongst the last few officials who loyally held out by the king's side. He is careful to explain Canpaka's absence at the final catastrophe through a detailed account of the special mission which the doomed king entrusted to him. The dialogue which Kalhana puts into the mouth of the king and minister bears every appearance of historical truth. Reference is made in it to a particular incident which, from the nature of the case, could not have well been remembered by anyone except Canpaka himself. Its special record and that of the whole dialogue becomes intelligible in the light of the fact that Kalhana was the minister's son.

Information Derived from Canpaka

This connection, too, explains the exact and graphic account which Kalhana can give us of the flight of the unfortunate king from the capital and of his tragic death. The only companions of Harsa on his flight and during the few days of his hiding were his faithful courtier and attendant Prayaga, and Mukta, a menial servant of Canpaka's household. The former was killed fighting together with his royal master. Mukta alone escaped death under circumstances that Kalhana takes special care to explain and justify. He had received his account of Harşa's last days from this sole surviving witness who belonged to his father's household.

Kalhana describes Canpaka as a fervent worshipper at the Tirthas of Nandiswara, the present Buthiser. This accounts for the intimacy.

The abrupt way Canpaka is introduced to us in the first-named passage appears to me to be a further indication of his identity with the Chronicler's father. Kalhana, when first mentioning new personages in his narrative, ordinarily particularizes periods which are known to us from historical sources, they appear to have held their own and rather to have levied subsidies, i.e. blackmail, from the Kaśmir rulers.

Territories Southwest and West of Kaśmir

Some of the petty hill-states here referred to must have been included in the region which by its ancient name was known as Darvabhisara. This name was a geographical term and was applied to the whole tract of the lower and middle hills between the Candrabhāgā and Vitasta. The combined names of the Darvas and Abhisäras are found already in the ethnographical lists of the Mahābhārata and Brihatsamhita. A chief of this region figures under the ethnic name of Abisares in the accounts of Alexander's Indian campaign.

Rajapuri

The most important of the hill-states in this territory was certainly the Rajapuri, represented by the modern district of Rajouri. It comprised the valleys drained by the Tohi of Rajouri and its tributaries. Owing to its position on the most direct route to the Panjab, Rajapuri was necessarily often brought into political relations with Kaśmir. When Hiuen Tsiang passed through it, the kingdom of Rajapuri was subject to Kaśmir. From the tenth century onwards, we find the chiefs of Rajapuri to be practically independent rulers, though the Chronicle tells us of numerous expeditions undertaken into their territory by the later Kaśmir kings. The upper Valley of the Tohi of Prünts leading to the Pir Pantsal Pass was included in Rajapuri territory Here was notably the famous stronghold of Räiagiri the tenth century onwards we find the chiefs of Rajapuri as practically independent rulers, through the Chronicle tells us of numerous expeditions undertaken into their territory by the later Kaśmir kings. The upper Valley of the Tohi of Prünts leading to the Pir Pantsāl Pass was included in Rajapuri territory. Here lay probably the famous stronghold of Rajagiri, known also to Alberuni.

Rajapuri took its name from its capital which is repeatedly mentioned by Kalhana, and undoubtedly occupied the position of the present town of Rajouri. The ruling family belonged to the Khasa tribe. Its descendants were the Muhammadanized Rajput chiefs who retained this territory down to the present century.

KALHAN'S PERSON AND DESCENT

Kalhana, a historian, is known only through his work. There are no records of his life. We only know his name from the colophons of his work and an introduction by his successor, Jonaraja, written three centuries later. Kalhana's Rajatarangini gives us some information about him.

The colophons at the end of each book of Rajatarangini state it was composed by "Kalhana, the son of the great Kashmirian minister, the illustrious Lord Canpaka." This information is considered authentic as these colophons are part of the original manuscripts.

Kalhana wrote the introduction to his Chronicle in A.D. 1148-49 and completed it the following year. Given this date, it is likely that Kalhana’s father is the same Canpaka mentioned in the Chronicle as an official of King Harsa (A.D. 1089-1101). The Chronicle itself supports this connection.

A passage from Kalhana's Rajatarangini describes an incident by the Vitasta River, the water of which became warm by the fire or fire of the great house and by the tears hot with grief.

Nanda, the mother of future kings, who was of noble birth; was in her harem on the other side [of the river) and was eagerly looking from a high terrace towards the camps of her sons, distinguishable in the north and south by the smoke of their kitchen fires. This virtuous lady burned herself in her house together with her nurse Candri, who felt unable to see the water which was to be offered at the funeral sacrifices of her sons whom she had brought up as a child with her milk. She (Nanda) had not yet seated herself in the flaming fire but was [already] surrounded by the flames which were playing around, as [if they were her] female companions when she uttered the following curse against the king: "May you, O sons before many days due to the family of your father's enemy what the son of Jamadagni (Parasurama) did."?

Nanda, the mother of future kings, was looking at her sons' camps from her harem. She burned herself along with her nurse, Candri, who couldn't bear to see the funeral rites for Nanda. Before entering the flames, Nanda cursed the king, wishing his sons would destroy their enemies like Parasurama, who avenged his father's death by exterminating the Kshatriya race.

Darsanapala, despite being targeted by the king, survived due to miraculous incidents, as he was destined to live. He secretly supported the pretenders while staying close to Harsa.

King Harsha of 11-12th-century Kashmir, influenced by the Turks in his employ, plundered Hindu and Buddhist temples for wealth, an act noted by historian Kalhana to be uncharacteristically Hindu and more aligned with Islamic practices. Unlike religiously motivated desecration by Muslim rulers, Harsha's plundering was driven by greed. Other rulers like Shankarvarman also seized temple land and treasures but did not desecrate the temples themselves.

Chanakya

 Chanakya, also known as Kautilya or Vishnu Gupta, was an exceptional economist, political strategist, philosopher, and author of Arthashastra during the 4th century BCE, and died 275 BCE. The details of his birthplace are still unclear. According to Hemachandra, a Jain writer, he was born to Chanin and his wife Chaneshvari in the Chanaka village of the Golla region, on the contrary, other sources claim the name of Chanakya's father as Chanak. 

Little is known for certain about Chanakya because few historical documents exist from his lifetime. Most of the information about his life and influence over India has been obtained from four primary sources. These sources are considered semi-legends and can be found in the Buddhist text, Mahavamsa; the Jain text, Parishishtaparvan; the Kashmiri text, Kathasaritsagara; and the Vishakhadatta text, Mudrarakshasa. Each legend shares a common theme that Chanakya was disappointed by King Nanda and vowed and sought revenge by promoting the rule of Emperor Chandragupta.

In his book, the Arthashastra, Chanakya refers to himself as Kautilya. This name is thought to come from his family. Once, the same book refers to his name as Vishnu Gupta. Chanakya was born in a poor Brahmin family and was educated at Takshashila (Now in Pakistan). Taxila was an ancient centre of learning located in the northwestern part of India. He completed his education in Takshashila and grew up to be a well-read young man. It is believed that along with his knowledge in subjects like political science, economics, war strategies, astrology, and medicine, he was also familiar with the elements of Persian and Greek learning. He had full knowledge of the Vedas as well.

Chanakya was a teacher, philosopher, economist, jurist, statesman, and royal advisor. His original name was Vishnu Gupta, yet he is recognized by his pen name Kautilya. He wrote 'Arthashastra' on the Science of Politics and Economics between the 2nd century BCE and 3rd century CE. He wrote books on many things such as ethics and statecraft. He worked as a political advisor for the famous Mauryan Emperor Chandragupta, and he was given many credentials in the expansion of the state. He later became the advisor to Chandragupta's son Bindusara. 

Chanakya began his career as a teacher and went on to become a trusted ally of Emperor Chandragupta. Working as the emperor's adviser, he helped Chandragupta overthrow the powerful Nanda dynasty at Pataliputra, in the Magadha region and helped Chandragupta attain new powers. Chanakya was the adviser for Chandragupta's son Bindusara as well.

The literary works of Chanakya continue to be relevant in modern-day India. He is credited as having been one of the first people to have the vision of a united Indian subcontinent and is often referred to as the architect of the first Empire of India. His ideas behind police duties, judicial systems, charitable donations, prevention of war, and elimination of enemy kings have provided a framework for the India of today. These theories have also earned him the nickname of the Indian Machiavelli. One of his most well-known quotes is: “Never share your secrets with anybody. It will destroy you.”

A highly learned Chanakya, a Brahmin, educated at Takshashila had in-depth knowledge in various subjects such as politics, economics, medicine, war strategies, and astrology. He began his career as a teacher and later he became the trusted connect of Indian Emperor Chandragupta Maurya (c. 317-293 B.C.E.). He acted as the emperor's counsellor and advisor and helped Chandragupta in overthrowing the power Nanda dynasty at Pataliputra, in the Magadha region. He was instrumental in helping Chandragupta to consolidate his powers.

Two of Chanakya’s known books are Chanakya Niti and the Arthashastra. The Chanakya Niti is a collection of proverbs, also known as aphorisms. Some scholars believe that these verses and phrases were compiled from previous works. The Arthashastra defines the responsibilities and duties of a political leader. It also concerns political issues, including financial, war, welfare, and international relations policies.

Chanakya’s father's name was Chanak and his mother's name was Chaneshvari. In his childhood days, Chanakya studied the whole Vedas and learned about politics. He had a wisdom tooth. There was a common belief at that time, that having a wisdom tooth is a sign of becoming the king. His mother was scared to hear an astrologer say, "he will grow up to become a king and forget her after becoming king". At that time Chanakya broke his wisdom teeth and promised his mother that "Mother, don't worry. I will take good care of you."

Before the rise of the Maurya Empire, North India was under the rule of Nandas. Due to the lack of proper administrations, the Kings of Nandas empire were exploiting the people. Chanakya played a major role in removing such robbers like Dhananand and establishing the Mauryan Empire.

Chanakya had a firm belief that "A woman who is beautiful from the body only can keep you happy for one night. While a woman who is beautiful from her soul can keep you happy for a lifetime". So, he decided to marry a girl named Yashodhara in his Brahmin lineage. She was not as beautiful as him. Her black color became a joke for some people.

Once upon a time, Yashodhra decided to go to a ceremony at her brother's house with Chanakya, everyone made fun of Chanakya's poverty. She was unhappy with the situation, so she advised him to meet King Dhanananda and get some money as a gift.

Dhanananda, an arrogant king, was the emperor of Magadha at that time. One day he had organized a food meal for the Brahmins at Pushpapuri. Chanakya also attended the meal in the desire to receive some gifts from King Dhanananda by giving suggestions about unbroken India.  Dhanananda, the very arrogant King insulted Chanakya by looking at his attire and appearance and directly rejected his suggestions.

At this, Chanakya got very angry and vowed to destroy the Nanda Empire. Then Dhanananda ordered his people to arrest him. But Chanakya escaped from there in disguise. After escaping from the court of Dhana Nanda, Chanakya successfully hid and started living around Magadh. During this time, he became friends with his rival Dhana Nanda's son, Pabbata. Chanakya was able to conquer Pabbata's mind and was able to obtain a royal ring and went to the forest.

In The Buddhist Version of Chanakya’s Biography and Chanakya’s Childhood, we find that Chanakya grew up as a Brahmin in Takshashila under the rule of the Nanda Kings. According to the Buddhist account of his life, he grew canine teeth, a sign of royalty. His mother worried that his teeth would lead to him becoming King and that afterwards, he would forget about her. To show his mother that she had no reason to worry, he broke off his canine teeth. Later in his life, King Dhana Nanda held a ceremony for Brahmins. Chanakya attended, and when the king saw him with his broken teeth and misaligned feet, he threw Chanakya out of the event. Embarrassed and outraged, Chanakya cursed the King. The King demanded his arrest, but Chanakya escaped with the help of Prince Pabbatha, King Dhana Nanda’s son.

Chanakya ran to live in the Vindhya Forest, where he spent his time turning one gold coin into more with the help of his keen knowledge of economics. He used this trick until he had eighty crores (800,000,000) of gold coins, a huge sum at that time. Chanakya hid all his money and set out to search for a person worthy of ruling the land. During his search, he came upon a group of children playing a game of kings and robbers. One of these children, Chandragupta, was pretending to be a king and cut off the arms and legs of the robbers. Chanakya watched as he reattached the limbs. Witnessing this, Chanakya wanted to learn more about the boy, Chandragupta. This boy Chandragupta had been born into a royal family; his father had been killed, and his mother was forced to run away. The boy, Chandragupta, grew up with a foster father. Chanakya paid the foster father 1,000 gold coins and took Chandragupta away with him.

Chanakya had to decide who would become Emperor: Prince Pabbatha or Chandragupta. He gave both boys a necklace made of woolen thread. To test their skills, Chanakya asked Pabbatha to take the necklace off Chandragupta’s neck without breaking it or waking him up. The boy was unsuccessful. On a different night, Chandragupta attempted the same challenge. He was successful in cutting off Pabbatha’s head. In this way, Chandragupta was victorious.

Chanakya began a 7-year training program with Chandragupta to teach him about royal responsibilities. Under Chanakya's guidance, Chandragupta became a capable warrior. Chanakya always wanted to overthrow the Nanda dynasty of Dhana Nanda and establish the Maurya empire. Chandragupta formed a small army and attacked Magadha, the capital of the Nandas, but his small army was crushed by the Nandas' huge army. Chanakya and Chandragupta began to roam in frustration after the defeat.

One day, while roaming in Magadha, Chanakya and Chandragupta overheard a mother scolding her son for burning his hand by putting it in the middle of hot bread. She advised him to eat the border of the bread first and then move to the middle, comparing it to Chanakya’s mistake of attacking the capital directly. Realizing their mistake, Chanakya and Chandragupta decided to change their strategy.

Chanakya and Chandragupta started by taking control of the border territories and training forest people to strengthen their army. When their army was ready, Chanakya provided all necessary goods and armor by using the hidden gold coins. Some smaller kings on the border resisted, but Chanakya eliminated them using poisoned girls, known as Vish Kanya.

Using a calm and strategic approach, Chanakya guided Chandragupta to attack Magadha's capital, Pataliputra. Chandragupta successfully killed Dhana Nanda and established the Mauryan Empire, fulfilling Chanakya's dream of a united Indian empire and avenging the insult from Dhana Nanda.

Chanakya became the prime minister of Chandragupta and later of his son, Bindusara. He created a skilled cabinet and provided all possible facilities for the welfare of the citizens. Chanakya also appointed female bodyguards for Chandragupta, making him the first king to have such protection.

To protect Chandragupta from poisoning, Chanakya added small amounts of poison to his meals since childhood. One day, Chandragupta's wife Durdhara mistakenly consumed the poisoned food while pregnant. Chanakya saved the baby, Bindusara, by performing an emergency surgery. Bindusara later became the new emperor of the Mauryan Empire.

However, Subandhu, a jealous minister, conspired against Chanakya and turned Bindusara against him by revealing the cause of his mother’s death. Chanakya retired to a forest, but Subandhu burned his hut, killing Chanakya. Subandhu falsely reported that Chanakya had committed suicide.

Chanakya's contributions were immense; he helped Chandragupta form a small army, enter Pataliputra, and ignite a civil war, eventually winning the throne in 322 BC and establishing the Mauryan dynasty. Chanakya dedicated his life to forming the Maurya Empire and guiding Chandragupta and Bindusara. His ambitions were driven by his insult to the Nanda emperor. Chanakya was a highly learned person who wrote 'Arthashastra,' exploring subjects such as military strategy, economic policy, and social welfare.

Even today, Chanakya’s ideas, policies, and machinations bring success to many. Politicians, businessmen, and many others use Chanakya Sutras to achieve their goals in life.

 

The Illusion of Maya

Sham S. Misri

Once Sage Narada arrived in Dwarka, the capital of Lord Krishna, he was warmly welcomed by Krishna, who asked, "What brings you here, Narada?"

Narada replied, "Krishna, I wish to understand what Maya is. Can you explain it to me?"

With a mysterious smile, Krishna said, "Maya cannot be captured in words. The best way to know it is through experience. Come with me."

Krishna led Narada away from the city into a vast desert. Surprised, Narada questioned, "What does this desert have to do with Maya?"

"Patience, Narada. Just follow me," Krishna urged.

As they ventured deeper, both felt weary and thirsty. Krishna feigned distress, saying, "Narada, my throat is parched. Please, help me find water."

Narada took the bowl from Krishna, determined to find water, even as doubt lingered in his mind. After searching, he spotted a small hamlet beyond some sand dunes, a sign that water must be nearby.

Excited, he rushed to the village, where he encountered a beautiful young woman drawing water from a well. "Please, can you give me some water? I'm dying of thirst," Narada pleaded.

"Of course! It would be my pleasure," she replied, pouring water into his hands. Captivated by her beauty, Narada drank eagerly.

He followed her home, where he met her father, the village headman. "Are you the master of the house?" Narada asked.

"Yes, I am. What do you seek?" the headman replied.

"I wish to marry your daughter," Narada stated.

The headman considered him and agreed, saying, "But you must stay and settle with us."

"That’s fine; I have no family ties," Narada happily accepted.

The wedding took place, and Narada soon found himself taking on the responsibilities of the village after the headman passed away. He and his wife had four children, and Narada dedicated himself to raising them.

Time flew by until one day, a violent storm caused a flash flood. In a desperate bid for safety, Narada loaded his family onto a raft, but the raging waters overwhelmed them, drowning his wife and children. Heartbroken, Narada lamented, "Oh God! My life is meaningless now!"

Just then, he heard Krishna’s voice calling, "Narada! Did you bring me water?" Turning around, Narada saw Krishna standing there.

In despair, he cried, "Krishna! My wife and children have drowned! Please revive them!"

Krishna chuckled softly, "Narada, you never had a wife or children. That was merely Maya."

At that moment, Narada understood the truth: the world is an illusion, a web of Maya, and life is but a fleeting experience.