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.

 

The Shepherd's Wisdom and the Golden Throne

In a distant village, a shepherd lad was known for his extraordinary sense of justice, which he developed while playfully ruling over his friends. His reputation grew so much that even the villagers sought his counsel in disputes. Word of his wisdom reached King Raja Bhoj Dev, who decided to test the boy. Upon visiting the lad’s favourite mound, the king was amazed when the boy, sitting atop it, effortlessly solved a complicated case that had baffled Raja Bhoj himself.

Curious about the mound's significance, Raja Bhoj ordered it excavated. To everyone's astonishment, they uncovered a magnificent golden throne, believed to belong to the legendary King Vikramaditya. Eager to claim it, Raja Bhoj prepared for a grand ascension. However, as he approached the throne, he heard laughter and discovered puppets on its arms. They introduced themselves and revealed their purpose: to tell the stories of King Vikramaditya, a ruler of unparalleled greatness.

Over the next thirty-two days, the puppets recounted tales that showcased Vikramaditya’s wisdom, justice, and virtue. Each story prompted Raja Bhoj to reflect on his character, leading him to realize he could never measure up to the legendary king. Ultimately, on the thirty-third day, he decided to have the throne reburied, recognizing that true kingship is marked not by power, but by integrity and justice.

Through this tale, the author highlights the importance of wise and just leadership, reminding rulers of their responsibility to serve their people with virtue, much like King Vikramaditya did.

The full story is as follows:

The story of King Vikramaditya and Raja Bhoj

Long ago, there was a shepherd lad in a village. He used to take his sheep for grazing, and some other village boys also used to accompany him. After having shepherded his sheep towards a pasture, he used to start playing with his friends. And every day while playing he would go and sit on a mound of earth and call himself a king. His friends too enjoyed this game and posing themselves to be his subjects, they would come with their grievances, which were, of course, not real, and the shepherd lad would pronounce his judgement like a just king. Gradually, the villagers too came to know about his great sense of justice. Whenever there was a problem among them and they could not solve and settle the matter, they would come to the shepherd lad and this boy would go and sit on that mound of earth, listen to both the parties patiently and pronounce his judgement; and both the parties would go back satisfied.

It took no time for the story to spread like wildfire and the then-ruling king Raja Bhoj Dev also came to know about it. He called the boy to his court and tried to test his sense of justice, but to his astonishment he found him to be the most ordinary boy.

"I have heard a lot about your sense of justice, but now I find you are an ordinary boy," said Raja Bhoj Dev.

To this, the shepherd lad said, "Sir, I have never had an education and am indeed a very ordinary boy. But sir, there is a mound of earth in the hilly region in the north-west province of your kingdom. When I sit on that mound, a sense of justice starts flowing automatically from above: I begin to feel that I am a great king."

Raja Bhoj Dev sensed some meaning in what the shepherd lad said. He asked him to lead him to the mound of earth. After reaching there Raja Bhoj Dev made the boy sit on the mound and posed a very complicated problem before him. This was a case to which he had given several hearings in his court and had not yet been able to solve, owing to its complicatedness. But to his utter confusion, the boy, after giving a patient hearing, solved the case as if it was a very simple one.

Ultimately Raja Bhoj Dev concluded that there wasn't anything very special with the boy; it was the mound of earth which bore some special significance. He ordered his ministers to get the mound excavated immediately. Soon several laborers were called to the place of excavation. They began working with their picks and shovels. Suddenly, after an hour of vigorous digging, one of the labourers' shovels thudded with a metallic sound. The thud of metal alarmed Raja Bhoj Dev who was still present there, supervising the excavation work. He immediately asked his ministers to ask the labourers to proceed slowly and carefully. After another hour of careful digging, a golden throne emerged, which had too grand an appearance. Raja Bhoj Dev was simply dazed to see the grandeur of the throne. "O God! What would it look like when it is cleaned and polished," thought Raja Bhoj Dev to himself.

The sun was about to set, and the golden throne had been cleaned and polished. The mild rays falling on the throne gave a heavenly appearance to it. The throne was carried to the court of Raja Bhoj Dev with great care.

All the courtiers gathered to have a look at the throne, which was made of gold and was studded with all sorts of gems in different sizes. The courtiers said in unison that it must be lord Indra's throne.

Raja Bhoj Dev asked the astrologers of his court to find an auspicious day when he should ascend the throne. The astrologers studied the stars and planets, made calculations and finally decided that it would be most auspicious to ascend the throne on the first day of the full moon night which is Tuesday. Raja Bhoj Dev waited with great anxiety for the day, and on the first day of the full moon night, after performing pooja and Yajna, he proceeded to ascend the throne. But to his great surprise, when he reached the throne, he heard female voices giggling in unison. He looked around and found that everyone on the court was surprised to hear the giggling.

He stepped forward to have a closer look at the throne, and what he saw had remained unnoticed from the eyes of everyone. He saw there were some puppets on both the arms of the throne. He counted them; they were sixteen each. Again, he proceeded to ascend the throne, and there was giggling. But this time he was so close to the golden throne that he could clearly see slight movement in the puppets and could also see them giggling. He looked at them in utter consternation.

"Who are you all? What makes you giggle? Perhaps you don't know, I am Raja Bhoj Dev and I take your giggling as an offence. Your attitude suggests nothing but scorn for me, which can be punishable," said Raja Bhoj Dev.

"No, no Your Majesty! Please don't feel offended. We never meant to offend you. But let me tell you one thing, very frankly you don't deserve to ascend this throne which once belonged to our great king. King Vikramaditya," said the first puppet on the right arm.

The first puppet's utterance came like a jolt to Raja Bhoj Dev. He somehow managed to balance himself and said, "I am flabbergasted indeed to hear what you say, but before you embark on a discourse about the great king, King Vikramaditya, I would like to know your identity."

"Yes, Your Majesty, let me introduce ourselves, said the first puppet. "I am Manjari; please accept my salutation." Then gradually she introduced all the puppets which are under-

1. Manjari, 2. Chitrarekha, 3. Ratibhama, 4. Chandrakala, 5. Leelawati, 6. Kamkandala, 7. Kamda, 8. Pushpawati, 9. Madhumalti, 10. Premavati, 11. Padmavati, 12. Keertimati, 13. Trilochani, 14. Rudravati, 15. Anoopvati, 16. Sundarvati, 17. Satyavati, 18. Rooplekha, 19. Tara, 20. Chandrajyoti, 21. Anuradha, 22. Anooprekha, 23. Karunavati, 24. Chitrakala, 25. Jayalakshmi, 26. Vidyavati, 27. Jagjyoti, 28. Manmohini, 29. Vaidehi, 30. Roopvati, 31. Kaushalya, 32. Mainavati.

Having introduced all the puppets in a row, Manjari, the first puppet, entreated King Raja Bhoj to listen to her story of King Vikramaditya-

Your Majesty! There was a King in Dhara Nagari, whose name was Bhartrihari. He was extremely wicked. And it was for this reason that his brother, Vikramaditya left his palace and went away. This made King Bhartrihari even more free. He had six queens and the queen Pingala was the youngest of all. He loved her very much. But since he was guided strongly by his instincts, he, apart from enjoying the company of his queens, used to visit prostitutes also; and among them, one was Chitrasena whom he loved most. He was so gripped in her love that he had left everything to his faithful ministers and ignored his court completely."

Manjari paused for a moment and finding King Raja Bhoj listening to her carefully, said, "Time was rolling on in great monotony when one day a Brahmin came to King Bhartrihari and offered him a fruit, saying that anyone who ate that fruit would achieve a lasting youth and would never fall ill. King Bhartrihari became very happy, but instead of eating it himself, he gave it to Queen Pingala, so that she could maintain her youth for a very long time. But Queen Pingala too, like her husband, lustfully indulged in cheating and was secretly in love with the king's charioteer. She gave the fruit to him; and he, the charioteer, in turn, gave it to Chitrasena. He too used to visit Chitrasena like King Bhartrihari.

Chitrasena, despite being a prostitute, never liked her profession and hated the kind of life she was leading. She was of the view that her life was no good for society and country and was from the dregs of humankind. So, the prick of her conscience suggested to her to give the fruit to the king, who, if remained youthful and without any ailments for a long time, would be of great service to the country. But she was surprised that King Bhartrihari became furious to see the fruit with her."

"He made enquiries and when the ultimate truth was revealed to him, he, in a sudden paroxysm of anger, got Chitrasena and the charioteer trampled under the feet of his elephant. But the shock that he received was so grave that he felt dejected and renounced the world; he became a 'Sanyasin'."

"When this news reached the ears of Vikramaditya, he immediately returned. He had no lust for power, but he returned only to avoid any possible revolt in the kingdom and check the subjects from going berserk in the absence of a king."

"Since King Vikramaditya was altogether different from his brother and carefully withdrew from activities that may not be considered ideal, he became very popular among his ministers and the subjects as well. He was known for his great sense of justice and fairness. His country flourished during his rule. It is said that he had been specially created by Lord Shiva and for this very reason, there were no natural calamities during his rule, neither in the form of droughts nor in the form of floods. Everyone was very happy. He had planned in such a manner that milk, butter and grains were in abundance. Even the poorest didn't starve." "He ruled his country for forty long years and then left for his heavenly abode. Prince Jaitpal was declared the King. After the coronation ceremonies, King Jaitpal fainted as soon as he ascended the throne. Then during his sleep, he had a vision. King Vikramaditya appeared before him and told King Jaitpal not to ascend his throne and he also said that only a deserving king had the right to ascend it. He further directed his son to have the throne buried. King Jaitpal obeyed his father and got it buried from where you have got it excavated."

Manjari finished her story and said, "So, Your Majesty! Now you know who King Vikramaditya was, and to make you aware of his greatness, we shall be telling you one story each about King Vikramaditya. Each story will reveal his greatness. At the end of each story, you will be asked to compare yourself with King Vikramaditya; and you will be allowed to ascend the throne, only when you feel deep within yourself that you are equal to him. Since they were thirty-two in number, it will take us thirty-two days to finish the stories.

Raja Bhoj Dev listened to the stories told by the puppets for thirty-two days and in the end, he concluded that he was nowhere near King Vikramaditya. On the thirty-third day, he got the golden throne buried in the same place from where he had it excavated.

In conclusion it will not be out of place to throw a little light on the stories told by Betaal (a ghost). The stories told by him bear a definite significance and have a great symbolic meaning. The author of the book 'Bar Kaha' must have created these stories with a definite purpose. The questions asked by Betaal, have a definite in-depth and giving answers to his questions required deep penetration. Choosing a character in the form of King Vikramaditya is a purpose to keep a person who has in-depth knowledge, is justice and is very sincere. At no stage can he be found easygoing. That is why it was intended to suggest kings ruling their countries to have a sense of justice and be competent. King Vikramaditya qualified in every respect.