The Riddle of Sphinx

Oedipus was the son of Laius and Jocasta, who was abandoned at birth and unintentionally killed his father and married his mother.-A Greek Myth.

From Oedipus we have the phrase ‘Oedipus complex’-(n) Unconscious libidinal (sexual appetite) feelings in a child, esp. a male child, for the parent of the opposite sex, gender appearing in the ages of 3-5 years.

The story:

Thebes is a city in central Greece. It played an important role in Greek myths, as the site of the stories of Cadmus, Oedipus, Dionysus, Heracles and others. Thebes was ruled by a king called Laius. Once, Laius, the king of Thebes, was warned by a sage that there was danger to his throne and life if his new-born son should be suffered to grow up. He, therefore, committed the child to the care of a herdsman with orders to destroy him; but the herds man, moved with pity, yet not daring entirely to disobey, tied up the child by the feet and left him hanging to the branch of a tree. In this condition the infant was found by a peasant, who carried him to his master and mistress, by whom he was adopted and called Oedipus, or Swollen-foot.

Many years afterwards king Laius, was on his way to Delphi. He was accompanied by only one attendant. While moving on a chariot in a narrow road he met a young man  who was also driving in a chariot driven by two horses. The king’s attendant asked the young man to clear the way for the king. On his refusal to leave the way at their command the king’s attendant killed one of his horses. The stranger, filled with rage, slew both Laius and his attendant. The young man was Oedipus, who thus unknowingly became the slayer of his own father, and unwittingly marries his own mother.

Shortly after this event the city of Thebes was afflicted with a monster which infested the highroad. It was called the Sphinx. It had the body of a lion and the upper part of a lady. It lay crouched on the top of a rock, and arrested all travelers who came that way, proposing to them a riddle, with the condition that those who could solve it should pass safe,. But, those who failed should be killed. Not one had yet succeeded in solving it, and all had been slain.

Oedipus was not frightened by these alarming accounts, but boldly advanced to the trial. The Sphinx asked him, "What animal is that which in the morning goes on four feet, at noon on two, and in the evening upon three?"

Oedipus replied, "Man, who in childhood creeps on hands and knees, in manhood walks erect, and in old age with the aid of a staff." The Sphinx was so horrified and humiliated  at the solving of her riddle that she cast herself down from the rock and perished.

(From The Age of Fable)

 

Story of a Wise Brahman

 

Story of a Wise Brahman

(A story from Upanishads )

In ancient India there lived a famous pious Brahman who was god fearing and lived in a hut in a forest. The Brahmin, a cartman too, was known for his good deeds. At that time, in India, there lived a king named Janashruti . He ruled over the kingdom of Mahabrisha (meaning the big bull). He was compassionate, caring and a generous ruler. He built rest houses for travellers along the roadside, distributed free food to the poor and needy, built hospitals for the sick and old and he taxed his subjects fairly. The king was pleased with himself for having done so much for his kingdom.

One evening while he was resting and relaxing on the patio of his palace he saw two parrots flying over him and conversing.

"Be careful while passing over the King’s palace" one of them said. "The glow of his fame may burn you to ashes."

"You must be joking" replied the partner, "As if the King is greater than the pious Brahmin living in the!"

The king understood their conversation and became thoughtful.

"Who is this pious Brahmin?" The king wondered about. "How could he earn more merit than me?"

Now, the King felt restless and could not sleep for the rest of the night.

The following morning, when the king woke up he was annoyed and angry.

"Stop all empty praises for me. I am not worthy of it."

The king's attendants were bewildered and baffled.

"What happened Maharaj?" asked the attendant.

The king told him about the parrot’s conversation he had overheard.

"Now go and seek out the Brahmin," the King ordered, "He is the most pious of all men."

A massive search was soon launched to locate the. Many days had passed and finally they were told by a peasant that Brahmin was a cart-man in their village. All the kings’ men then saw the Brahmin, a poor cart driver, sitting on the ground and engaged in his own thought.

"Our king wishes to meet you" said an attendant.

"Well, here I am," said the Brahmin without budging from his place. "The king can come here if he wants to see me."

The attendants were surprised. "What does our king seek from this ordinary man?"

The king was pleased to hear that the Brahmin was finally found. He ordered to make preparations to leave for the Brahmin’s village the next morning.

The King took with him an army of men with impressive presents of hundreds of cows, an expensive gold necklace and a chariot for the Brahmin.

Upon arriving at the village, the King introduced himself and said, "I have heard a great deal about you. I am told that you are one of the rarest people who has the personal experience of Brahman."

The king told the Brahmin, "I will give you all that you desire, and in return I ask  you to give me the supreme knowledge of Brahman."

The Brahman smiled. "So you want to buy the divine knowledge!"

Then he told the king, "Oh ignorant king! The knowledge of Brahman cannot be purchased. It is not a thing that can be sheared like that. You are not yet ready to receive the supreme knowledge. Go home." The disappointed king returned to his palace. He was sad, always wondering, "What do I lack?"

His sadness and sincere anxiety to know Brahman, made him humble. His ego disappeared and the King became a different person in just a few weeks. He then decided to go to Brahman once again.

Upon reaching the village, the king could not help himself. He went to the Brahman and requested to impart him the knowledge of Brahman.

"Enlighten me" the king cried out "I have no peace. Your knowledge has more richness than my kingdom. Please give me a part of it. This time the Brahman saw that the king had lost all his vanity and the genuine desire for knowledge was evident. He picked up the king and said, "I bless you, O virtuous king. All the knowledge that is mine will now be yours as well."

The Brahman then drew the king close to him and spoke at length, "The supreme knowledge cannot be imbibed unless one has shed one's ego. Only the humble can recognize the Brahman. Now that you attained the humility, come with me and I will share with you whatever I have about the knowledge of our creator."

So saying the Brahman accepted the king as his disciple. The king could realize that Brahman was poor but spiritually rich. As time passed by, the king dedicated his job of royalty as a service to Brahman without taking the credit of his personal achievements.

 

Buddha attained nirvana in 1864 BCE.

[Recent excavations and research]

The complex problems at Indian chronology arise for misunderstanding of the epochs of ancient Indian eras. The Kurtakoti copperplate dated Saka 530 refers to a total solar eclipse that occurred on 9^th May 53 BCE in Karnataka which conclusively establishes that the Saka era commenced in 583 BCE whereas the Sakanta era commenced in 78 CE.

Historians mistakenly mixed up these two epochs which led to a chronological set up of 660 years. Out of two contemporary copper plates found at Pranaveshvara temple, Talagunda, one plate is dated in the Saka era whereas another is dated in the Sakanta era.

Apart from this error of 660 years,  later Jain historians inadvertently identified with Ujjain King Chandragupta, a disciple of Bhadrabahu with the Maurya king Chandragupta which made Mahavira, a contemporary of Buddha. In reality, Buddha attained Nirvana 675 years before the year of Mahavira Nirvana. Puranas and the Burmese inscriptions clearly indicate  that Buddha attained nirvana in 1864 BCE.

Recent excavations at Lumbini and the radiocarbon samples collected from the trench C-5 at the centre of the Buddhist shrine at Lumbini indicate and earliest date of 1681 BCE. Thus, there is a chronological error of 1380 years in dating of Buddha nirvana due to mixing up of two different epochs of Saka and Sakanta eras and the mistaken identification of Chandragupta, the disciple of Bhadrabahu. The dating of Buddha nirvana in 1864 BCE also validates the traditional date of Adi Shankaracharya in the 6th century BCE.

This entire research work of Vedveer Arya has been presented in two books. The chronology of India: from Manu to Mahabharata and chronology of India from Mahabharata to medieval era. If fully established, the change in date of Buddha nirvana may affects the entire world chronology, as the sheet anchors of western chronology have been “The origin of the Christian Era.” In fact, the European Christian scholars blindly assumed the epoch of 1A.D as the birth of Jesus Christ without presenting any independently verifiable evidence. Therefore , Ved Arya’s book claims that the epoch of Christian era does not deserve to be the sheet anchor of world chronology.

 

Raja Muchukunda

 King Muchukunda

Muchukunda was the son of ‘King Mandhata,’ and brother of Ambarisha, and was born in the ‘Ikshvaku’ dynasty. Ikshvaku dynasty is also known as Suryavansha. The important kings of this dynasty are ‘Harishchandra, Dileepa, Raghu, and Rama.’

Muchukunda was a gallant king who came to rescue the very heavens. A human who fought and defended the gods. The ‘Devas’ (deities) and the ‘Asuras’(demons) were constantly at war. There probably isn’t a single epic in Indian mythology that does not reference this ceaseless conflict. Many times the Devas win, and so do the Asuras.

In one such conflict, the Devas  were outnumbered, and were on the verge of defeat. They requested Raja Muchukunda to fight on their side. The king obliged and agreed to hold the ground until there was an able commander on the side of the gods. A vacuum eventually filled by Karthikeya (Shiva’s son) — a god who is considered the Indian God of War. Centuries passed. The conflict dragged onto thousands of years and Muchukunda was tired of the war, but still he fought on. The gods were dependent on him and so once Karthikeya came, they thanked him generously.

Curiously, in Indian mythology, there was always this belief that time works differently across realms. A year in the realm of the gods is equivalent to many years in the realm of the humans. And in Muchukunda case, he was way past his time. The gods told him that since he had been fighting for so long in the realm of the gods, eons had passed on the earth. Everything he owned, everything he knew, everyone he loved had already passed on.

Then Indra said to the king Muchukunda, "O king, we, the Devas are indebted to you for the help and protection which you have given us, by sacrificing your own family life. Here in heaven, one day equals one year of the earth and you had fought with asuras for one year of heaven. Since it has been a long time, there is no sign of your kingdom and family because it has been destroyed with the passage of time. We are happy and pleased with you, so ask for any boon except Moksha (liberation) because Moksha (liberation) is beyond our capacities".

Muchukunda asks Indra for a boon to sleep. While fighting on the side of the Devas, King Muchukunda did not get an opportunity to sleep even for a moment. Now, since his responsibilities were over, overcome by tiredness, he was feeling very sleepy. So, he said, "O King of the Devas, I want to sleep. Anyone who dares to disturb my sleep should get burnt to ashes immediately".

Indra said, "So be it, go to the earth and enjoy your sleep, one who awakens you would be reduced to ashes".

After this, King Muchukunda descended to earth and selected a cave on a hill, where he could sleep undisturbed. The hills and the cave where Muchukunda rested is located to Mount Guttikonda Bilam, Palnadu Area, Guntur Dist. Andhra Pradesh.

 

Kalayavan, the great Yavana warrior king, was killed by Muchukunda's gaze in the Indian epic Mahābhārata.

Kalayavan was undefeated and unmatched in battle due to a boon, but he was also merciless and cruel. He learns that Krishna is the only person who can defeat him in battle and accepting this challenge sets out to invade Krishna's kingdom, Mathura. When the two armies faced each other in battle, Krishna dismounts from his chariot and starts walking away, followed by Kalayavan. After a long time Krishna, followed by Kalayavan, enters a dark cave. In this cave, Muchukunda was sleeping since the time he was blessed by the king of deities.

The person on whom Muchukunda's gaze falls is doomed to instantaneous death. Kalayavan in a fit of anger and unable to see in the dark attacks Muchukunda mistaking him to be Krishna. When Muchukunda opens his eyes, his gaze falls on Kalayavan who is immediately burnt to death.

According to Hindu mythology, Muchukunda was an ancestor of Sri Rama, who belonged to Treta Yuga. Sri Krishna appears towards the end of Dvapara Yuga. So, Muchukunda is asleep for a long time. When he finally woke up, he was delighted to see Lord Sri Krishna. Sri Krishna advised him to perform Tapas to cleanse the accumulated sins, to attain Moksha (liberation). After meeting with Lord, Muchukunda set out of the cave. And the story narrates that he was astonished to see all creatures had shrunken in size over time while he rested in the cave, indicating long ages gone by. Muchukunda then went to Gandamadana Mountain and from there to Badrika Ashrama for doing penance.

Muchukunda River -The Muchukunda river i.e. Musi River is a tributary of the Krishna River in the Deccan Plateau region of Telangana state in India. It originates in Ananthagiri Hills of Rangareddy dist, the hills where Muchukunda had his long sleep. So, the river gets a name like that. It flows through a major portion of Hyderabad, India and divides the historic old city from the new city.

(https://en.m.wikipedia.org/wiki/Guttikonda_Bilam

^ http://www.urday.com/muchukunda.html

^ http://www.mythfolklore.net/india/encyclopedia/muchukunda.htm

 

The pisachas and Pisachas kingdom

 The pisachas and Pisachas kingdom

In ancient India it is said that there is a demonic race of vampiric asuras known as the pisachas. They are dangerous, evil, and hateful by nature, the vilest of all the demons, and they chatter incessantly. Although aligned with the Rakshasas, pisachas are ranked beneath them. The pisachas often had war against the Aryans, Daityas, and Nagas. Their origin is obscure, although some believe that they were created by Brahma. Another legend describes them as the sons of either Krodha (a Sanskrit word meaning anger) or of Dakṣa’s daughter Piśāca. They have been described to have a dark complexion with bulging veins and protruding, red eyes. They are believed to have their own language, which is called Paisaci.

They like darkness and traditionally are depicted to eat the flesh and drink the blood of both the living and the dead, being particularly fond of pregnant women. Pisachas live in abandoned places, burial grounds, and charnel houses but have been known to hunt the jungle spreading diseases while looking for humans to afflict with insanity or consume.  Pisachas have the power to assume different forms at will and may also become invisible. They feed on human energies. Sometimes, they possess human beings and alter their thoughts, and the victims are afflicted with a variety of maladies and abnormalities like insanity. Certain mantras are supposed to cure such afflicted persons and drive away the Piśāca which may be possessing that human being. To keep the Piśāca away, they are given their share of offerings during certain religious functions and festivals.

The origin of Piśāca is unknown. It is also maybe the demonization of some Indian tribes by Aryans who lived in the Piśāca Kingdom. Pāṇini, in his Astadhyayi, told us that the Piśāca were a "warrior clan". In Mahābhārata, the "Piśāca people" (equivalent to the modern day Nuristani people) are said to live in northwest India, and they are descendants of Prajapati Kaśyapa. And there are some Piśāca languages in north India.

Pisachas have been well defined in scriptures: As the waters upon earth, are collected in lowlands only; so, do the Pisachas and goblins dwell in dark places alone. Should a dark Paisacha dwell at bright midday light, upon a sunny shore or open space; it darkens that spot with the gloominess of its appearance. The sun even is not able, to dispel that darkness, nor can anyone find out the place, where the dark demon makes his abode; on account of its delusiveness to evade human sight. As the orbs of the sun and moon, and the furnace of burning fire, appear bright before our eyes; so on the contrary the abode of the Pisachas, is ever obscured by impenetrable darkness, which no light can pierce.

The Pisachas are naturally of a wonderful nature, that vanish like sparks of fire in daylight; and become enkindled in the dark. (The Pisachas bear analogy to the sons of darkness or fallen angels in the black Tartarian regions).

Pisachas kingdom

Pisacha kingdom was in the Himalayan mountains. The tribes living in this kingdom are known as “Pisachas”. They are believed to have their own language, which is known as “Paisaci”. However, some believes that Kashmiri language was used in the Pishachi group. Pisachas have immeasurable powers and they can fight even in nights. They have the power to assume different forms at will and may also become invisible. References depicts that during the Kurukshetra war, Pisachi tribes were participated in war as they were believed to be the allies of the Kuru king Duryodhana. Some of them even worship Duryodhana as their God.

Pisacha kingdom refers to the territory of Pisachas a group of mountain dwellers. They lived in the mountains around the Kashmir Valley. These tribes were mentioned in the epic Mahabharata along with other exotic tribes. The Kashmiri language is a language in the group of Paisachi languages. Kasmiras and Pisachas were allies of the Kuru king Duryodhana.

References in Mahabharata

Pisacha tribes - All Pisachas are said to be divided into innumerable classes (3:230). Pisachas were mentioned as a race distinct from Rakshasas, Daityas and Nagas at (1:227). A Pisacha king is mentioned as one among the Yakshas under the rule of Yaksha king Kubera: - Kustumvuru, Pisacha, Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica, Falkaksha, and Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana, Pingalaka, Sonitoda and Pravalaka; Vrikshavaspa-niketa, and Chiravasas—these and many other Yakshas by hundreds and thousands always wait upon Kuvera (2:10). Ghatotkacha is mentioned as excelling (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas (1:157). Ravana's army was composed of Rakshasas and Pisachas (3:283). Pisachas were part of the army of Karthikeya (3:228). Danavas and Yakshas and Rakshasas and Pisachas and Yatudhanas and Guhyakas were mentioned as separate tribes at (13:17).

In Ramayana, Valmiki mentions that Pisachas are different from Rakshasas. Both Rakshasas and Pisachas were part of Ravana's army. In Mahabharata, most of the Pisachas followed Ghatotkach’s jesters. Pisachas were part of the army of Karthikeya too.

Pisacha territories - Pisachas, Nagas and Rakshasas were mentioned as inhabitants of the Khandava forest. Pisacha tribes lived around the Kashmir valley. Some of their tribal groups were found in Bahlika territories in the north west of India. Beyond the Himavat mountains there is a plateau on which Rudra resides. It is also peopled with many Pisachas. Pisacha territories included - The Parvatas, the Daserakas, the Kasmirakas, the Aurasikas, the Pisachas, the Samudgalas, the Kamvojas, the Vatadhanas were all mentioned together at (7;11). A Pisacha woman is mentioned as linked with places like Yugandhara, Achutasthala, and Bhutilaya close to the Bahlika territories in the north west of India (3:129). Pisachas, Nagas and Rakshasas were mentioned as inhabitants of the Khandava forest (1:230). There on the banks of Saraswati River dwell Yakshas, and Vidyadharas, and Rakshasas of immeasurable energy and Pisachas of immeasurable might, and Siddhas, numbering thousands (9:37). Beyond the Himavat mountains is a plateau on which Rudra resides. It is inhabited by Siddhas and Charanas. It is peopled with also many Pisachas (13:19). Amongst the Rakshasas and Pisachas some proceeded to the country of Uttara Kurus (15:33).

In Kurukshetra War

On Kaurava Side- Pisacha army took part in the Kurukshetra War under Bhagadatta the ruler of Pragjyotisha and other hilly tribes in the Himalayas: - Bhagadatta firmly resolved on fight, accompanied by the Magadhas, the Kalingas, and the Pisachas (6:88). Three thousand bowmen headed by Duryodhana, with several Sakas and Kamvojas and Valhikas and Yavanas and Paradas, and Kalingas and Tanganas and Amvashtas and Pisachas and Barbaras and Parvatas inflamed with rage and armed with stone, all rushed against Satyaki (7:118).

On Pandava Side -There were some Pisacha tribes on the side of Pandavas too. Yudhishthira, with the Patachcharas, the Hunas, the Pauravakas and the Nishadas, became the two wings of the Pandava's military array, so also the Pisachas, with the Kundavishas, and the Mandakas, the Ladakas (Laddakh), the Tanganas, and the Uddras and the Saravas, the Tumbhumas, the Vatsas, and the Nakulas (6:50).

References depicts that Pisachas took part on Kaurava side in Kurukshetra war. They were inflamed with rage and armed with stone. Even though they possess high powers their impact was not much on Pandavas army. The reason is some of the Pisachas were fought on the side of Pandavas too...The famous lines of Hanuman Chalisa are:

भूत पिसाच निकट नहिं आवै । महाबीर जब नाम सुनावै ॥२४॥

(Bhoot pisach Nikat nahin aavai, Mahavir jab naam sunavai.

Meaning:

(All the ghosts, demons and evil forces keep away, with the sheer mention of your great name, Mahaveer, Hanuman)

नासै रोग हरै सब पीरा । जपत निरन्तर हनुमत बीरा ॥२५॥

Nase rog harai sab peera, Japat nirantar Hanumant beera

(All diseases, pain and suffering disappear on reciting regularly Hanuman's holy name.)

 

The armies of the Asuras (Daityas and Danavas), Rakshasas, and Pisachas frequently come to Earth and kill humans. It is even said in scriptures that the food for Pisachas is human flesh.

Pishacha (Sanskrit: पिशाच Piśāca, literally, "eater of raw flesh") are flesh-eating demons according to Indian mythology. Their origin is obscure, although some believe that they were created by Brahma. In the famous TV serial Devon Ke Dev Mahadev, it is shown that Shiva has created them. Another legend describes them as the sons of either Krodha (figuratively "Anger") or as Dakṣa’s daughter Piśāca. They are also said to be creatures of humanity’s vices, having the power to assume different forms at will. They feed on human energies and can possess human beings and alter their thoughts. The term is occasionally used in a more general way to include all the ghosts, goblins and vampires that haunt cemeteries and ruins in India

References

[http://ancientvoice.wikidot.com/pisacha]

https://www.wisdomlib.org/hinduism/book/yoga-vasistha-english/d/doc228791.html

A Rishi's curse

A Rishi's curse

Once, King Indradyumna of Pandya failed to welcome Agastya Rishi. The rishi cursed him to become an elephant, Gajendra. Then he blessed, "A crocodile in the Trikut Lake will grab your leg and God will grant you moksha." As per the prophecy, years later, while Gajendra, the elephant, was drinking water, a crocodile grabbed his foot. Gajendra struggled furiously to free himself, but failed. The duel lasted for 1,000 years, the crocodile pulling towards water, the elephant towards land. As a last resort, Gajendra picked up a lotus and offered it to God, praying for help. God Vishnu promptly arrived on his vehicle, Garuda, and saved him. This story from the Srimad Bhagavatam of Gajendra moksha, shows the power of prayer, faith in God and God's compassion. God is only a prayer away.

Buddha's birth -A story for kids

Buddha's birth -A story for kids

Queen Maya, wife of King Suddhodana of Kapilavastu, was engaged in worship on the full moon day of July. That night, the queen, who was expecting a child, dreamt that she was seated under the Sal tree on the Himalayan peaks. Divine deities came there and offered their respects to her. Then she slept with her head to the east. At that time a white elephant descended from a golden mountain, presented her a lotus and after reverentially circling her three times, entered her womb from the right. This was a sign that a great person would take birth. This divine dream was a symbolic prelude to Buddha's birth.