17.08.2026
POST NUMBER 12
VALMIKI RAMAYANA
BALA KANDA
CHAPTER NUMBER 12
THE HORSE-SACRIFICE (Concluded)
The horse, that was sent to make the round of the earth, came back safe and victorious. The priests who had sounded the depths of the Vedas were present on the sacrificial grounds erected on the banks of the river, Sarayu. They went through the rites of Pravargya, Upasada and the other incidental offerings, as laid down in the Mimamsa and the Srauta Sutras. They adored the Gods that preside over the various details of the sacrifice*1. They invited Indra to partake of his portion of the offering. And they hymned high the sin-destroying Soma. It was called Savana and it was the starting of the rites in the morning. And two other Savanas were properly gone through in their turn*2.
Every part of the great sacrifice was performed without any defect or interruption. The priests omitted nothing. They altered nothing. The Mantras were chanted without any fault of measure or intonation*3.
And all the days when the sacrifice was performed there could be found none who was afflicted with fatigue, hunger or thirst. No unlettered man was found there. No one who did not have a hundred disciples was allowed on the sacrificial ground. The Brahmanas, the sages, the old, the infirm, the sick, the boys and the women were ever seen feeding heartily. Everything was so sweet and delicious one regretted the limited capacity of one’s stomach. No sooner one rose full from a meal than the desire came upon one to sit down to it again. And one regretted the limited capacity of one’s stomach.
The king was feeding countless millions. But he was never satisfied. He ever blamed himself for his inability to give more. So, he gave directions to the superintendents that in every part of the vast grounds food and clothing should be distributed without stint to those that may ask for it.
In the numerous kitchens the cooks piled up day after day huge hills of food of every kind. They were marvels of the culinary art and very soon disappeared down the joyful throats of the untold millions that came from the various quarters of the earth to view that famous rite.
And Brahmanas who were neatly dressed and gaily decked served the guests. Many others assisted them. They rose from the meal all too reluctantly and praised in no measured terms the excellence of the feast and the well appointed service. “Our delight and joy know no bounds, your majesty!” they cried. “May God bless you”, they shouted out of joy.
And the words were sweet to his ears. *4
During the intervals of the sacrifice, there were various learned polemical discussions with one another among Brahmanas of great learning and high power of speech.
On each day of the sacrifice, during the three Savanas, Brahmanas skilled in the spreading of the sacred grass, conducted the rites presided over by Uma and the other deities. Among those who took part in the sacrifice, there was none who was not a master of the Vedas and the Vedangas. There was none who had not kept the Chandrayana and other vows. Nor was there one who had not a profound and varied acquaintance with the Sastras. Nor could eye rest in the King’s audience on any Brahamana who was not an able disputant.
And when, they came to that part of the sacrifice where the sacrificial posts were planted, they drove into the ground twenty-one posts at arm’s length from one another, near the altar place of Agni. A post of Sleshmataka, with another of Devadaru to the north and south of it; again, three Bilva posts north and south of the first fifteen were planted. They were made of tough flawless wood. Each post was five hundred and four inches long and octagonal in shape. They were smoothly planed. And Brahmanas well-versed in the theory and the art of sacrifice decked them with bands of gold, flowers, perfumes and rich cloths. Planted in rows of seven, they looked not unlike the constellation of the Great Bear.
Before they were planted, skilled Brahamanas laid out the fire-altar of bricks specifically prepared according to the Sutras. It was eighteen stones high and shaped like the Garuda, facing the East, with spread tail and wings adorned with golden plates. To the posts were bound serpents and birds dedicated to Indra and to the other deities. It was as per the enjoinment of the rules of sacrifice. And on the occasion of the offering up of the animals, the consecrated horse and about three hundred other animals were tied to the posts – land-living and aquatic, tame and wild, beasts of the wood and fowls of the air.*5
On the spot known as Samitra (slaughtering-ground), the queens of Dasaratha sprinkled the dead horse with consecrated water, reciting the appropriate Mantras. They went round the horse right and left, and with a gold needle marked on its stomach the three places for the priests to cut at. Then, Kausalya, with a view to lay up great merit, spent a night with the horse and felt no repugnance at touching the carcass.
The chief priests Brahma, Hota, Adhvaryu and Udgata took by the hand the Mahishi, Vavata, Palakali, and Parivriti, given them as presents by the king and handed them back to him, receiving rich gifts in exchange.
Thereafter, the Adhvaryu cut out that part of the horse known as Tejini, that corresponds to the Vapa of other animals and offered it to the God of Fire on plaited water-reeds. The king smelt of the smoke and his sins were washed away. And after him, the eleven other priests offered into the fire with appropriate rites the various parts of the horse.
The horse-sacrifice extends over many days and includes several complicated rituals, of which three are the most important. On the first day Agnishtoma, with four Stomas. On the second, the Ukthya; on the third day, the Atiratra. And the remaining days were given up to Jyotishtoma, Ayushtoma, the two Atiratras, Abhijit, Visvajit and Aptoryama. And every one of them, in strict conformity with the rules laid down for it and with heart-felt good will to the performer.
Thus did Dasaratha perfom this grand sacrifice, revealed to the world by Brahma, successfully and without omitting the least detail. And with a glad heart did he present the Hota, the Adhvaryu, the Brahma and the Udgata with his dominions on the East, West, South and North respectively. They accepted them joyfully and said to the king, “Your Majesty! Religious observances, the study of the Holy Writ and the teaching thereof come easier to us and are more congenial than the government of kingdoms. What shall we do with them? You are fitted for the task and God has specifically placed you in the world for that. So take these back and give us gold and gems, horses and cattle.” And Dasaratha gave to everyone of them, ten lacs of kine, ten crores of gold coins, and four of silver, which they took to Rishyasringa and Vasishtha to equitably divided among them. They received their shares gladly and said to the king, “We are more than satisfied.”
Dasaratha distributed untold wealth among the poor. A Brahmana made bold to approach the king with a request for something more. And he received the diamond bracelet on the king’s arm. With tears of joy the monarch reverently touched the ground with his forehead before the assembled multitudes, whose contentment and joy knew no bounds. The priests and the Brahmanas spoke their heartfelt blessings.
The heart of the old king danced with joy in that he had successfully performed the famous horse sacrifice, so difficult for ordinary monarchs. It burnt away the sins that stood in the way of his being blessed with an offspring*6 and opened to him wide the gates of heaven. He then approached Rishyasringa and prayed to him with joined palms, “Holy Sir! Deign to point out to me the means whereby I could have a child to cheer my old age.”
“Let not thy noble heart to be cast down,” replied the sage. “Four sons will be born unto you, whose eternal glory will illumine your noble line. And mine be the care to bring about the happy event.”
BLOGGER’S COMMENTS:
*1. At the start of the Sacrifice, the various presiding deities, Gods, are adored. Adoration of the Lord, our Master, is not unique to Hinduism. Everywhere n every religion God is adored. It is part of our daily devotion. But the question may arise why God should be adored. The answer is we must adore the Lord for psychological reasons. When we adore our God as part of our daily prayer, it becomes easier to get into the joyful job of worship. And what we say and mean by way of adoration of our Lord is returned to us. We ascribe great, auspicious and good qualities to the Lord. That is, to the Lord who has no qualities we ascribe gunas or characteristic inclinations and qualities, which get reflected in our personality. The child of very young age starts to adore the mother. As it grows, its adoration includes its father. But greater mark of good and steady growth of the child’s personality consists in its adoration of its teachers or Guru. And this always leads to the adoration of God and the attainment of oneness with Him becomes the ruling desire and motive of the grown up man.
*2. Every detail of the sacrificial rites must be gone through scrupulously systematically. In the Katha Upanishad, God of Death (Yama) teaches the noble youth the art of performing what is later named as Nachiketas Yagna, after the name of the youth himself. In this matter, God of Death teaches meticulously the size of the Homa Kunda (the Sacrificial Stove), and how many bricks must be placed to form the Kundam and what the size of each brick is. Apart from the telling of the Mantras, the details about the size of the Fire Place or Agni Kunda, etc, are important for the Sacrifice itself to bear fruit. (Please read the next point, that is, *3 as part of this note and comment.
*3.There should be no defect or interruption in the conduct of the sacrifice for it to bear fruit. The priests should not omit anything. They should alter nothing. The Mantras must be chanted without any fault of measure or intonation. For this purpose the Vedangas came to be devised by the ancient Seers so that various sacrificial Mantras will be pronounced in the proper way with suitable intonation. Even a slight and minor mistake or defect in the rendering of these Mantras will go to ultimately nullify the effect of the sacrifice. What is more, the wrong way of conducting the sacrifice and telling of the Mantras will bring unforeseen and deleterious effects to the master of the sacrifice.
Why all these meticulous rules meant to be followed scrupulously? Were they designed to hoodwink the gullible people and facilitate the prosperity of the priestly community?
The actual fact, in brief, is that the Mantras themselves were revealed to the ancient Rishis in their profound state of meditation. When we sit with a peaceful and concentrated mind and close our eyes and start to look inwards, having extinguished the outward-looking senses for the present, something unbelievable happens even to us, complete novices! Within a matter of two-three minutes, we seem to be on the successful course of finding answers to the conundrums of life.
How does it happen?
Well, it happens even in our daily life. As and when we become very thoughtful, we become fully concentrated, and our eyes close automatically and we indulge in deep thinking. This thing happens even in our ordinary day-to-day life. We are enabled to search out the answer to important questions of our daily life when we go into such deep-think mode.
But the Rishis were accomplished yogis. They had known for long not only the art of fierce concentration for hours together but also could sit at a place with closed eyes in an inward-gazing mode even for days. When they got into such a mood and yogic mode, they were enabled to communicate directly with their sub-conscious. And the sub-conscious brought them all the answers from the Universal Intelligence. This was how the ancient Indian Rishis in the Vedic period were able to find answers to almost all the ills of Man in his material pursuit. Like, for instance, they were able to device the hymns and various sacrifices. By these sacrifices they were able to propitiate the elemental deities. And they brought them united with the universal intelligence. They were able to find answer and solution to all the ills of human life, like childlessness, poverty, suitable marriage and you name it.
But these Mantras should be pronounced properly and sacrificial rites should be conducted with scrupulous adherence to the sacrificial rules. That is why the Vedas were followed by the Vedangas which taught the proper way of conducting the sacrifices and telling of the Mantras.
The word Vedanga means “limbs of the Veda”. They are six auxiliary disciplines designed to ensure the correct preservation, pronunciation, and execution of Vedic rituals.
Shiksha (Phonetics): Focuses on correct pronunciation and accentuation of sounds.
Chandas (Meter): Regulates the poetic metrics and verse structures of hymns or songs.
Vyakarana (Grammar): Analyzes linguistic structure, made famous by Panini’s rules.
Nirukta (Etymology): Explains the origin and meaning of complex words.
Kalpa (Ritual Canon): Provides practical instructions for performing ceremonies.
Jotisha (Astronomy): Calculates the auspicious times and dates for rituals.
Also refer to *4.
*4. The common people blessed the King for such sumptuous meals and other care and affection taken and shown by way of unending supply of food and clothing. The Brahmanas were blessing the King when they were suitably rewarded for having conducted the remarkable sacrifice faultlessly. All these are very important for the success of the sacrifice. For the attainment of the purpose of the sacrifice, in this case, the curing of the disease of childlessness, every one’s good wishes were important. These good wishes would create an enormous amount of Samskaras or Impressions which will fetch the desirable. The sacrifice itself is for begetting offspring/s. The greatness of the uttering of the Mantras in the proper way will carry the effect of the Samskaras or Impressions created by the particular Rishi who had devised the Mantra or hymn for the sacrifice. And these Samskaras will rise to work in the intended manner every time these Mantras are pronounced properly at the sacrifice. Along with this fund of Samskaras or Impressions, the Samskaras given rise to by the common people and the Brahmanas jointly will bring into being the very object of the sacrifice. That was why Dasaratha was happy when he was blessed by others.
*5. What is the purpose of this crude form of slaughtering various innocent serpents and numerous fowls at the time of sacrifice? At a later period of time in Hinduism even human sacrifices were conducted!
Why this cruel method of slaughtering innocent animals at the time of sacrifices? And what is the sanction for all these cruelty.
It is cruel to kill animals by way of offering them into the sacrificial fire.
It was found out that man can send up to the gods and Devas in the Deva Loka offerings of ghee and various fruits by the act of offering them as oblations. Whatever, whether it is melted butter or fruits, you offer as oblation at the time of sacrifice was consigned to Agni or Fire which transformed the melted butter and fruits into subtle substances without losing their individual property and consign the same to the intended deity. This cannot be directly scientifically proved. But various Vedic sacrifices are still followed by Hindus through the medium of the priestly community and the desired effect and solution obtained for various human ills such as infertility are standing proof. The Vedic deities like Chandran, Surian, Agni, Vayu are planets and natural forces and elements. These planets and the elemental forces have a definite say in the way we conduct our individual life and our thoughts and actions create impressions or Samskaras which influence the universe. (Kindly refer to the comments to the previous POST.)
So, these are the reasons for ghee and fruits poured over the sacrificial fire as oblations. And part of this is sacrificial slaughtering of animals like serpents and fowls. Much later, the crude development was human sacrifices.
But the question is whether this form of crude sacrifices carries the stamp of authority from the Hindu Scriptures? A resounding NO is the answer.
For all its greatness, the Vedic period represented the youthful progress of human search. But later in the Upanishadic period which is known as the Vedantic period, all the Vedic external sacrifices were fiercely frowned upon by the Upanishadic Rishis and were sought to be and successfully internalized. So no more crude sacrifice is called for now in Hinduism. Srimad Bhagavad Gita enjoins internalized sacrifices in which instead of ghee and fruits, our concentrated devotion to the Lord and other forms of selfless giving as oblations are sanctioned. Thus the learned people must sacrifice their wisdom as oblation in the fire of devotion! How can we sacrifice our learnedness and wisdom? Well, in spite of our wisdom, if we desist to become proud, that is a form of sacrifice, that is, the internal form of sacrifice!
The Upanishads call fools those who are satisfied with material sacrifices in the form of giving to the needy their wealth and riches. They urge to never become self complaisant. They urge to sacrifice our self as oblation in the fire of Brahman! The Upanishads do not approve of the crude form of sacrifices. You sacrifice yourself to obtain the fruit of the oneness with Brahman, they urge.
*6. Dasaraths’s sacrifice nullified the sins committed by him in past lives. One form of Karma is Prarabdha. It decides which family we will be born into in the next birth. And how we will live, and how we will be action-minded. Another form of Past Karma constitutes the entire mass of past Karma accumulated in the past lives. Some portion of this mass of past Karma form the Prarabhdha Karma in the latest innings in the world. The balance of the past and accumulated Karma will remain. Dasaratha’s conviction is that he did not commit any bad things in this life knowingly. Still he had to go without an offspring. So this must be due to some sin he had committed in the past lives.
The effect of this Sacrifice, the Ashwameda Yagya, is to nullify that part of the past Karma whereby he is enabled to beget children at least now in the evening of his life.
SISTERS AND BROTHERS, THE 13th POST WILL BE PUBLISHED ON 24.08.2026 (August 24, 2026. POSTS ARE FREE OF CHARGE TILL THE 15th POST. FROM THE 16th POST ONWARDS PAYMENT BUTTON WILL COME INTO FORCE AND THE POSTS WILL BE PUBLISHED ON ALTERNATE DAYS.
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17. 08. 2026
THE MAHABHARATA
BOOK 1- ADI PARVA
ASTIKA PARVA
CHAPTER NUMBER 12
Sauti said, “Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them. ‘That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race, from whom this fear proceeds, such that he can be hindered. The person, O king, who is afflicted by fate has recourse to fate alone. Nothing else can be his refuge. You best of snakes, this fear of ours has fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, you best of snakes, in fear I lay crouching on the lap of our mother. You best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spoke to the Grandsire. The gods said, ‘O Grandsire, you god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in your presence? And, O Grandsire, by you also hath been spoken, with reference to those words of hers, ‘Be it so.’ We wish to know the reason why you did not prevent her.’
Brahma replied, ‘The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom.
The gods said, ‘O you truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?’ Brahma answered, ‘Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, has a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.’ “Elapatra continued, ‘The gods then said unto the Grandsire, ‘Be it so.’ And the lord Brahman, having said so to the gods, went to heaven. O Vasuki, I see before me that sister of yours known by the name of Jaratkaru. For relieving us from fear, give her as alms to him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam begging for a bride. This means of release has been heard of by me!’
“Sauti said, ‘O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, ‘Well said, well said!’ And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her. “And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, ‘O lord, Vasuki is suffering great affliction from fear of (his mother’s curse). Let it please you to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious to him and assuage his mind’s fever.’
“Brahma replied, ‘O you immortals, I have thought, in my mind, of what you have said. Let the king of the snakes do that which has been communicated to him before by Elapatra. The time has arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. You gods, what has been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.’
Sauti continued, “Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister to the Rishi Jaratkaru, commanded all the serpents; they were ever attentive to their duties. ‘Watch the Rishi Jaratkaru’. ‘When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.’”
Saunaka said, “O son of Suta, I desire to know the reason why the illustrious Rishi whom you have named Jaratkaru came to be so called on earth. Let it please you to tell us the etymology of the name Jaratkaru.’ “Sauti said, ‘Jara is said to mean waste, and Karu implies huge. This Rishi’s body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.’
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, “It is even so.” Saunaka then said, “I have heard all that you have before recited. I desire to know how Astika was born.”
Sauti, on hearing these words, began to relate according to what was written in the Sastras. Sauti said, “Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.”
Sauti continued, “Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing”.
Sauti continued, “No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed. And the deer was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of calves sucking the milk. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, ‘O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me has been lost. Have you seen it?’ But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata’s race, also did not know that the person whom he had so insulted was a virtuous Rishi.”
Sauti continued, “That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.”
Sauti continued, “And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi’s son named Krisa in a playful mood laughingly spoke to him. And Sringin, wrathful and like poison itself, hearing these words in reference to his father, blazed up in rage. And Krisa said, ‘Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success.”
Krisa went on, “Where is that manliness of yours, those high words begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.’”
Sauti said, “Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, ‘Pray, why doth my father bear today a dead snake?’ And Krisa replied, ‘Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the shoulder of your father.’
And Sringin asked, ‘What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.’
And Krisa answered, ‘King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleeing stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then your father, he immediately accosted him. Your father was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked your father sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on your father’s shoulder with the end of his bow. O Sringin, your father engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!’
Sauti continued, “Having heard of a dead snake placed upon his (father’s) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath. And Sringin said, ‘That sinful wretch of a monarch who has placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!’
Sauti continued, “And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his father, saying, ‘Father, having been informed of this your disgrace at the hands of that wicked wretch, king Parikshit, I have from anger cursed him; and that worst of Kurus has richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.’
Sauti continued, “And the father said to the enraged son, ‘Child, I am not pleased with you. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us be forgiven. If thou destroy Dharma, verily Dharma will destroy you. If the king does not properly protect us, we fare poorly. We cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandfather, protects us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffers from evils. The king punishes offenders, and fear of punishments conducts to peace. And people do their duties and perform their rites undisturbed. The king establishes religion–establishes the kingdom of heaven. The king protects sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produces grains and herbs, which are always useful to man. Manu says, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then have you rashly done this unrighteous action through childishness? O son, in no way does the king deserve a curse from us.’”
BLOGGER’S COMMENTS:
In the last paragraph of this passage, the father of Sringin delivers a sterling counsel to his enraged son and thereby gives to the whole human society the time honored counsel. In the absence of wayward wickedness enabling a king to deviate from his kingly duties, the royalty should be given its due even by the ascetics.
Because, a king, who is a wise upholder of Dharma, and in his position as a father to his subjects, should be given high priority in the judgment of his acts! For a country bereft of a proper king will go to the dogs, the society will attain its abjectness in every walk of life, and the whole country and its subjects will become demoralized. A kingless country is, like a rudderless ship being at the mercy of the surging tides of the ocean, an easy prey for avaricious kings of other countries. And the subjects would have to pay heavily.
Even ascetics cannot go about their spiritual life unhindered. Their tapas and sacrifices are heavily dependent on the King’s royal patronage.
India, a modern democratic country, indeed the largest democracy in the world, still has the impress and vestiges of those days of royalty. Yesterday the resurgent Bharat celebrated its eightieth independence day.
Under Prime Minister Narendra Modi, the country has been making wide strides towards self dependence in all walks of life besides finding for the first time a totally corruption-free government at the centre.
India is a unique country with the distinction of the only ancient civilization in the world to have survived. All other ancient civilizations like the Greek and Roman have been unable to achieve this continuity. And the reason is spiritual and not political. We have already seen that in the last Post. The ancient India’s Scriptural Truths and philosophy have percolated to the last man in the society and this one singular factor upholds the continuity and majesty of its longish civilization. Under the present Prime Minister, India is making progress in all spheres which will enure to the benefit of the whole world. If India succeeds economically, it will be for the benefit of the whole world. Because a stable and prosperous India will lead the world communities even as it was leading with other world civilizations in the ancient times. Till the British Rule plundered the nation’s riches in a systematic manner, India along with China was providing edible grains and staple food for the entire world. And India’s rich religiosity and culture also enriched the world in those days.
Then the British people came only to subjugate and plunder India. They derided the Hindu religious notions. The rulers and the church went on an all out effort to convert the populace to Christianity. And India became famous for famines, abject poverty and deceases.
Then, after a long struggle, the Nation won independence under the remarkable leadership of Mahatma Gandhi. But soon India became a nation known for virulent corruption in all walks of life after Jawaharlal Nehru’s rule. Indian rulers started to plunder the nation. The whole nation became identified with one family under Indira Gandhi. The nation is still paying the price for one family rule for so many years.
But a Narendra Modi rose to power to subjugate all who had been out to subjugate the Motherland under the umbrage of one family. Now the family is rudderless. The royal scion, Mr.Rahul Gandhi has been moving from the pillar to the post in his attempt to blacken the name of Modi’s good rule. Modi has become a household name in India. He has but one Mantra, Development without corruption. Development in every sphere coupled with a zero tolerance for corruption. Both hurt and bleed the erstwhile ruling family dispensation. But Modi is making waves regardless of all the pinpricks and brickbats sought to be exerted on him by the erstwhile ruling family. Modi also has a large family. He has four elder brothers and an army of close relatives through them. But NO! He is living all alone in the Prime Minister’s house. No relative of his has been able to fetch any favourable position in the administration. Indeed the people of India know nothing about his huge family comprising his elder brothers and the army of relatives. And all his brothers are leading a very ordinary life for the past years since 2014 when Modiji came to the helm of power at the Centre.
India has not been completely able to come out of the style of ruling by royalties. Even now, except the dispensations under Modi’s political party, the Bharatiya Janata Party (BJP), almost in all other states, corruption is an enduring issue. But corruptions is a non-issue in all the states under BJP rule! Corruption and nepotism and favouritism have been the bane of the Indian polity and society after Jawaharlal Nehru’s rule.
In the State of Tamil Nadu there has been a sea change. A novice political party has been favoured by the people against the hardcore corrupt political party, the erstwhile ruling party, the Dravidar Munnetra Kazhagam (DMK).
The people of Tamil Nadu and the whole populace of India are still having the vestiges of the royal rules of the pre-Mohammadan era. Under Srimati Indira Gandhi at the centre and Mr.Karunanidhi in Tamil Nadu, the people had been forgiving all the pomposity of the rulers and their exalted way of life and their corruption and corrupt way of life.
But the pre-independent India had for the major part of time been ruled by good rulers. But they also had a royal way of living and the people were forgiving the rulers sins even after the country attained independence.
It took a Narendra Damodar Modi to show the way that the nation can be ruled with a holy zero tolerance to corruption.
It is another point, by way of continuation of the homily advice and counsel of Sringin’s saintly father, in favour of Modi that if the Ruler is good and noble, his regime must be exalted even by ascetics. Because only a good society can sustain the lives of the ascetics! And the ascetics are very very important for the stay, progress and goodness of the Society.
If India prospers, it will enure to the benefit of the world. Under Modi a resurgent India has been making its mark in every walk of national and international life. A stable and prosperous India will supply one of the most precious commodities in the world. Good, well-trained and honest people with intense sense of religiosity. The future world will be heavily dependent on India to supply man power. Regardless of the fast strides made by AI, the world will need good and honest and religiously tolerant man power and only India can supply this precious commodity.
Thus Prime Minister Modi is the answer to the huge bodies of Samskaras or universal Impressions given rise to by the suffering people of India in the last several centuries who had been suffering under the Mohammedan Rule and the British Rule. Modiji is also an angry crusader against the corruption, misrule, nepotism and single family rule till 2014!
SISTERS AND BROTHERS, THE 13th POST WILL BE PUBLISHED ON 24.08.2026 (August 24, 2026. POSTS ARE FREE OF CHARGE TILL THE 15th POST. FROM THE 16th POST ONWARDS PAYMENT BUTTON WILL COME INTO FORCE AND THE POSTS WILL BE PUBLISHED ON ALTERNATE DAYS.
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17.08.2026
POST NUMBER 12
THE UPANISHADS
Isha Upanishad or Ishopanishad
VERSE 3
TEXT IN TRANSLITERATION:
asuryaa naama te lokaa andhena tamasaavrtaah
taamste pretyaabhigacchanti ye ke chaatmahano janaah
TEXT IN ENGLISH:
Verily, those worlds of the Asuras are enveloped in blinding darkness. To them, on departing, go those people who are slayers of the Self.
BLOGGER’S COMMENTS:
asuryaa naama te loka: = Those Worlds of the Asuras:
In Hindu mythology, there are many lokas or worlds apart from the present one. Among these lokas or worlds, some are good and some are bad. Good in the sense that to live there is a pleasant one. And in the bad lokas or worlds, the souls of the departed ones will suffer intensely.
The basic thing is that after our death we are taken by the force of our karma to a particular world, except in case of the persons who had lived a wonderfully spiritual life whereby they have earned oneness with Brahman and have won freedom from rebirth.
So, all of us should go to any of various lokas or worlds after death till we have attained total freedom from the Samsara or the ocean of worldly life and rebirths.
These lokas or worlds are not physical and material, but represent different state of consciousness aligned to a differing set of vibrations. But they are as real as this physical world! After death, we shed our mortal coil, this body with flesh and blood. Thus we only die a bodily death. Our soul does not die along with the body. And the soul goes up to a different world according to the person’s karma.
The soul does not go alone. It is covered by several layers. Our mind, intellect and the sum total of Samskaras or Impressions also go to that world along with the soul. After death our physical body disintegrates. But an astral form conforming to our physical appearance in the form of Astral Body goes up to any of those lokas or worlds. This astral body has the Soul for its core, which is covered by Mind, Intellect, etc. Our soul is covered by the layers of Mind and Intellect. What does this mean? Even after our physical death, the effect of all the thoughts and actions will survive! Only this Astral Body resembling our physical appearance goes to a different loka or world.
According as our actions and thoughts in this world, we are taken to a particular world after death.
Now the Rishi in this Upanishad describes what kind of loka or world, the sinful persons, the slayers of the soul, will go to.
The important thing is whether we are taken by the force of our good or bad karma to good or bad world, we have to return to this world encased in a new body with the soul and mind and intellect intact to work out the reminder of our karma here on earth. For earth is the only place where Karma can be worked out!
By saying that those worlds of the Asuras are enveloped in blinding darkness, the Rishi means there would be no room for peace of mind. To them, on departing, go those people who are slayers of the Self, the Rishi admonishes the wayward people who are wicked as to what is in store for them after death. While good people will go to good and enjoyable loka or world, the self-slayers or bad and wicked ones will go to Asura Loka!
Now what is an Asura Loka?
In Vedic mythology, asuras are characterized by immense power, pride and egoism. They are steeped in materialism. An unending pursuit of materialism and gross and crude gratification of sense pleasures of the sensory world mark their life here on the earth. Sura are gods. But the A-sura are godless people; wedded to unhindered and abject pursuit of materialism. Now Sura are gods or Devas. They are good people who have led a worthy life in the latest innings on the earth’s plane. The gods represent light, harmony and mental sacrifice. Whereas the Asuras represent pitch darkness! So they go after death to such blindingly dark worlds to suffer.
The good people go to good worlds where they enjoy intense joy and pleasure that are allowed by the divine dispensation. For example, a bad man, when he says I had a whale of a good time, it surely means that he has been up to no good and in actual fact he has indeed indulged in some act of thievery or rape or murder or some such heinous and sinful act. When a good person says that he has had a whale of a good time, he obviously refers to a good novel he has read, a good film he has seen, a good turn he has done to some other person and things like that.
But both the wicked and the good folks say the same thing; that he or she has had a whale of time!
So the wicked would go to a bad world to suffer with his soul and the noble ones will go, after death, to a good world where they will have a whale of a time for a long time!
Now another question might crop up.
Is there no way out? Because both the good and bad have to return to the earth after the time spent in various world after death. There is certainly a way out. Not everyone needs to return to this plane of existence after a stint in the nether world. Those people whose Samskaras have completely exhausted in this birth itself in the sense that he carries no Samskaras or Impressions of his latest stint in this worldly life on the plane of the earth, need not return to earth and will become one with God, Brahman.
Now let us once again come back to the first sentence of the Sloka or Verse.
“Those worlds of the Asuras are enveloped in blinding darkness”.
That is, the worlds to which the Asuras or wicked people go after their death as stated above are enveloped in blinding darkness.
Darkness is different from light. It is not as though those worlds to which the wicked go are steeped in perpetual darkness. But this darkness is different and opposite to the light. Light stands for happiness and enjoyment, sharing and caring. And darkness means the soul-suffering and harsh place where no peace of mind could be possible. The wicked persons’ souls would be spending the time in those dark worlds shrouded in intense sense of contriteness and identification of shamefulness for all the wicked acts committed by them on the earth. This is veritable hell indeed. A world with a set of vibrations where no peace of mind is be possible. This sense of suffering is very very intense and continuous and unremitting. This is why the Rishi forewarns us to not be parties to acts of any kind.
Now what is that!?
We should not act at all? God, how could one go through life without acting!?
Hinduism does not advise much less enjoin on us to lead a life of austerities in the precincts of the virgin forests.
Nay! Far from that! Indeed the Hindus are asked to live a life to one’s heart’s contentment. But it only says if you can indulge in action without any expectation of the fruits born of such actions, no Samskaras will ensue and we can lead a completely carefree life. But on the contrary, if we indulge in actions with expectations of the fruits, then we must go to a world after death and spend time there according as the type of our actions on the earth and the resultant effect of the Samskaras or Impressions.
SISTERS AND BROTHERS, THE 13th POST WILL BE PUBLISHED ON 24.08.2026 (August 24, 2026. POSTS ARE FREE OF CHARGE TILL THE 15th POST. FROM THE 16th POST ONWARDS PAYMENT BUTTON WILL COME INTO FORCE AND THE POSTS WILL BE PUBLISHED ON ALTERNATE DAYS.
17.08.2026
POST NUMBER 12
THE BHAGAVAD GITA
CHAPTER 1 : VERSE 16
Arjuna Vishadha Yoga
OR
THE DESPONDENCY OF ARJUNA
VERSE 16
TEXT IN TRANSLITERATION
anantavijayam raajaa kuntee putro yudhishthiraah
nakulah sahadevas ca sughosha manipushpakau
SANSKRIT WORDS AND PHRASES AND THEIR MEANING IN ENGLISH:
anantavijayam = (the conch named) Anantavijaya; raajaa =the king; kuntee putrah = son of Kunti; yudhishthirah = Yudhishthira; nakulah = Nakula; sahadevah = Sahadeva; cha = and; sughosha manipushpakau = conchs named Sughosha and Manipushpaka.
TEXT IN ENGLISH:
The King Yudhishthira, the son of Kunti, blew Anantavijaya; Nakula Sahadeva blew Sughosha and Manipushpaka.
BLOGGER’S COMMENTS:
We see, apart from referring to Yudhishthira as Kunti Putra or son of Kunti, Sanjaya also calls him Raja. One is proved by the fact. Yudhishthira is indeed the son of Kunti. Another is also proved, though it cannot be proved by factual situation.
Yudhishthira was the King of Indrapraja. But since then hehas lost the same in the game of dice as he had pawned his country in the game. And, as such, he became Duriyodhana’s slave along with his brothers and dear wife. So now he is a slave. If he wins the war, he can even enslave the Duriyodhana’s, but until then he will remain the slave to Duriyodhana.
But the knowing Sanjaya knowingly refers to Yudhishthira as a Raja.
Because, Yudhishthira was a Raja when he was at the helm in Indraprastha. And now when he stands as a man without any kingdom, even now he is the Raja.
For Yudhishthira was of kingly stuff. Whether he occupied the throne or not he was a King. He was at heart, a King. We know his high merits. He sat like a king. He walked like a king. He spoke like a king. And he thought like a king. And he always behaved as a king!
Whether he was occupying the throne or doing a term in the forest along with his brothers, he was sleeping like a king. He was living as a king. Wherever he was, he was a king. The king. And this quality of his attracted many persons. While reigning in Indraprshtha his subjects loved him for having been a just king. Even when he was losing at the game of dice, he was very much the king.
Kings are born, not made!
SISTERS AND BROTHERS, THE 13th POST WILL BE PUBLISHED ON 24.08.2026 (August 24, 2026. POSTS ARE FREE OF CHARGE TILL THE 15th POST. FROM THE 16th POST ONWARDS PAYMENT BUTTON WILL COME INTO FORCE AND THE POSTS WILL BE PUBLISHED ON ALTERNATE DAYS.
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THE ANCIENT INDIAN SCRIPTURES! 
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