Saturday, September 27, 2008

Kalki the Mahavatara


Kalki Jayanti fell on 11th August 2008 this year. The Kalki Avatara will manifest himself on Shravan Shukla Shashti as destroyer of the wicked and liberator of the world, leading to the return of the Satya Yuga on earth.

In Hinduism, Kalki is the tenth and final Maha Avatara (great incarnation) of Vishnu who will come to end the present age of darkness and destruction known as Kali Yuga. The name Kalki is often a metaphor for ‘eternity’ or ‘time’. Kalka in Sanskrit refers to ignorance and hence denotes the "destroyer of darkness". Other similar derivations from Sanskrit - include one simply meaning "White Horse".

Popular images depict Kalki riding a white horse with wings known as Devadatta (God-given.) brandishing a sword in his right hand, intent on eradicating the corrupt debauchery of Kali Yuga. Others represent him as an amalgam of a horse’s head and a man's body.

The Prophecy

The age of Kali Yuga is said to start from the year 3012 B.C. after the disappearance of Lord Krishna. Lord Caitanya appeared 500 years ago when the Golden Age within Kali Yuga is said to begin and last another 10,000 years. When this era comes to a close the sages left on earth will be hunted down and disappear leading to the dominance of the evil influence of the Kali Era. Finally 432,000 years after the start of the age of Kali, Kalki Avatara will manifest as the tenth incarnation of Lord Vishnu.

Kalki in the Sacred Scriptures

One of the earliest mentions of Kalki is in the Vishnu Purana dated after the Gupta Empire around the 7th century A.D. In the Hindu Trinity (the triad of deities, Brahma, Vishnu and Shiva) Vishnu is regarded as the preserver of life and becomes manifest in the world in each period in successive avatars, balancing the processes of creation and destruction. Kalki is also mentioned in another of the 18 major Puranas, the Agni Purana. Agni, the god of fire in the Hindu pantheon symbolically represents the spiritual fire of life and the processes of transformation and draws upon the Vishnu Purana in its mention of Kalki. A later work, the Kalki Purana, is an extensive exposition of when, where, and why it is said he will come, and what he is expected to do. Having a militant perspective it celebrates the defeat of traditions that are deemed heretical. A few other minor Puranas also mention him.

The Agni Purana explains that when the non-Aryans who pose as kings begin devouring righteous men, Kalki, the son of Vishnuyasha, with Yajnavalkya as His priest and teacher, will destroy these non-Aryans with His weapons. He will establish moral law in the form of the fourfold varnas, or the suitable organization of society in four classes. After that people will return to the path of righteousness. (16.7-9) The Agni Purana also confirms that Hari, after giving up the form of Kalki, will go to heaven. Then the Krita or Satya Yuga will return as before. (16.10)

The Vishnu Purana also clarifies that, "When the practices taught in the Vedas and institutes of law have nearly ceased, and the close of the Kali age shall be nigh, a portion of that divine being who exists of His own spiritual nature, and who is the beginning and end, and who comprehends all things, shall descend upon earth. He will be born in the family of Vishnuyasha, an eminent brahmana of Shambhala village, as Kalki, endowed with eight superhuman faculties. By His irresistible might he will destroy all the mlecchas or thieves and all whose minds are devoted to iniquity. He will restore righteousness upon earth and the minds of those who live at the end of the Kali age shall be awakened. The men who are thus changed by virtue of that peculiar time shall be the seeds of human beings, and give birth to a race which will follow the laws of the Krita age or Satya Yuga, one of purity. As it is said, 'When the sun and moon, and the lunar asterism Tishya, and the planet Jupiter, are in one mansion, the Krita age shall return.” (Book Four, Chapter 24)

The Padma Purana predicts that Kalki avatara will be born in the town of Shambhala at the near end of the Kali Yuga from a brahmana, the incarnation of Svayambhuva Manu. Svaymabhuva performed austerities on the banks of the Gomati River and Lord Vishnu blessed him by being born to him as his three sons Rama, Krishna and Kalki in three lifetimes. “Lord Kalki will end the age of Kali and kill all the wicked mlecchas and thus, destroy the miserable condition of the world. Gathering all of the distinguished brahmanas, He will propound the highest truth and remove the prolonged hunger of the pious. The only ruler of the world that cannot be controlled, Kalki will be the banner of victory and adorable to the world.” (6.71.279-282)
The Shrimad Bhagavatam states, "At the end of Kali Yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen of the three higher castes, and when the power of government is transferred to the hands of ministers elected from the lowborn shudra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser.” (2.7.38). It further describes Lord Kalki's activities as follows: "Lord Kalki, the Lord of the universe, will mount His swift white horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings." (12.2.19-20)

The Kalki Purana combines all of the elements from the above Puranas. It states the evil family of the demon Kali will spring from the back of Brahma and descend to earth and cause mankind to turn towards depravity. When man stops offering sacrifices to the gods, Vishnu himself will descend to rid the world of evil, reborn as Kalki to a noted Brahmin family in the city of Shambhala. As a young man mentored in the arts of war by Parashurama, the sixth incarnation of Vishnu, Kalki will set out across the world battling evil kings and false prophets. Finally defeating Kali and delivering the few saintly people from the present desperate misery of earth, Kalki will bring about the Satya Yuga. Having completed His mission and assuming his four-armed form He will return to heaven as Vishnu.

After all this is accomplished the cycle of the four ages Satya, Treta, Dvapar and Kali Yugas will continue to repeat itself along the same generic pattern of events.(Shrimad Bhagavatam,12.2.39).

Being discreet about whether we want to be debauches forcing Kalki to annihilate us or righteous and delight in the Lord’s divine company during Satya Yuga, we must make the choice accordingly.

Thursday, September 25, 2008

The Gautama Buddha Avatara


The Buddha is believed to be the ninth incarnation of Lord Vishnu because of His greatness, wisdom and compassion for all human beings. Considered to be the founder of the Buddhist sect, Hindus even today undertake pilgrimages to Bodh Gaya and make obeisance to Lord Buddha. A few non-Hindu Western scholars hold the view that Buddha was a Hindu reformer. Kings in Nepal have been revered by their Nepalese subjects as forms of Vishnu many times.


In the ‘Satapatha Brahmana’ Buddha is acclaimed as the ninth avatar of Vishnu, holding the promise of salvation or nirvana, in the Kali Yuga. Another school of thought opines that Balarama, foster brother of Krishna was the ninth Avatar of Vishnu. However there is a conflict as some believe Balarama to be an incarnation of Sheshnaag ( the thousand-headed snake on which Vishnu reclines throughout periods of dissolution of the world.) Buddha as the ninth incarnation gained popularity because of the success of Buddha’s teachings amongst common folk.


To the Shakya King in Kapilavastu is born Gautam Buddha, a Prince among Princes. Abandoning his princely life, Buddha discovers the means of salvation through intense meditation. Once enlightened, he preaches his first sermon ‘The Turning of the Wheel of Law’ at Sarnath near Banaras.


Providing a simple meaning to human existence and its goal, he admonishes the Brahmanical orthodoxy of his times. Buddhism emerges as an organised religion, in the prosperous age of the mighty Kshatriya kingdoms along the Gangetic plain.


The birth of Pince Siddharth was a significant event in the history of mankind. He was born in 563 B.C. to King Suddhodana and Queen Maya in the royal grove of Lumbini between Devadaha and Kapilavastu.


He belonged to the Sakya clan of the Kshatriya caste of the solar race.. On the full moon day of Vaishakh 544 BC, Queen Mahamaya was journeying from the capital Kapilavastu to her parents in Devdaha. She stopped under the shade of two sal trees at Lumbini and gave birth to Buddha. Their kingdom Kapilvastu lay between the Nepalese foothills and the river Raptu.


The child was named Siddhartha. But even after enlightenment he was better known by his clan name— Gautam the Buddha. He was brought up by his mother’s sister, also his stepmother as his mother died soon giving him birth.

On the fifth day of the prince’s birth, the naming ceremony was performed with a prediction that the new born would be either a universal monarch or Buddha, the supreme enlightened one. Shocked by this prophecy, King Suddhodana enquired, "What will my son see that will be the occasion of his forsaking the household life?"


The soothsayer said, "Four signs of a man worn by age, a sick man, a dead body and a hermit".


Gautam was a serious-minded child who instead of playing with other children often sat alone, lost in his own thoughts. Though Prince Gautam was a Kshatriya, he never hunted and instead tried to protect animals and birds. The King provided his son with all possible luxuries along with the best of education, taking care to protect him from any negative sight. In his youth, Prince Siddhartha married Princess Yasodhara who bore him a son, named Rahul. The king, had three palaces built for him, and at the age of sixteen gifted him forty thousand dancing girls. Yet thirteen years later Gautama left the mundane world in quest of, "The incomparable security of Nirvana free from birth and endless reincarnation."


During one of his excursions, Siddhartha sighted four incidences which made him aware of the harsh sufferings of life. He saw a frail man weary from age, a diseased man, a starving beggar and a dead body. The events forced him to search for the ultimate truth that eventually changed his life.


At the age of twenty-nine, he abandoned his home in search of the answers to his questions, leaving behind his wife and son, his father and a crown of power and glory. After leaving his homeland, Siddhartha made his way to the hermitage of renowned sages of that time. But found these teachers' range of knowledge was insufficient. He followed the path of self-mortification for six years but could not attain his desired goal.


Soon realizing the futility of such an endeavor which had weakened him, he took nourishing food. A woman Sujata offered him kheer and a grass cutter gave him a stack of grass to sleep on. Then he began intense meditation until he came to know the absolute truth. He meditated under the Bodhi tree in Bodhgaya at the edge of the river Niranjana, in the present state of Bihar in India.


At the end, in just one night of Vaishakh(C. 528 B.C.), Siddhartha came to know about his previous lives, the cycle of birth and rebirth and how to end infinite sorrow. Siddhartha became Buddha or the Enlightened One on his thirty-fifth birthday. He then spread the message of practicing ahimsa or non-violence and detachment from worldly desires, for attaining inner-peace and true knowledge for the next forty-five years. He taught as the Buddha or Shakyamuni (the sage of the Shakaya).


His teachings formed the basis of the Buddhism religion. At a time when people were losing faith in humanity and religion while sinning along with violence and greed was commonplace, Buddha brought with him peace for mankind. This incarnation reflects the intellectual and spiritual progress of human civilization.


From Gaya, the Buddha proceeded to Sarnath near Varanasi. Here five men became his disciples. Teaching them the truths he had discovered, he formed the first sangha or order of monks. Thereafter, he journeyed extensively, preaching truth and gained a large following comprising of scholars, sanyasis, kings and ministers. His day was divided between itinerant preaching in the morning and receiving visitors for discussion at night, with the afternoons reserved for private meditation.


He also went home as a bhikshuor monk. His father, stepmother, wife and son joined his sangha. In 483 BC, on the same day that he was born, and had attained enlightenment, the Buddha attained Nirvana, as he was freed from birth and endless reincarnation. His death or parinibbana occurred around the age of eighty.


Nirvana
Shortly before his death, Gautama assembled the members of his order, giving final instructions.
"Look not for refuge to anyone besides yourselves."
His concern was uniquely with deliverance.", 'How is Nirvana attained?'


The first sermon of Buddha was held at the deer garden in Banaras. Buddha called his teachings midway between asceticism and indulgence. His ‘Four Noble Truths, the foundation of all Buddhist beliefs, are:

1. Existence involves suffering.
2. All suffering is caused by human desire and clinging to existence.
3. Getting rid of worldly desires is the end of suffering.
4. To be delivered one must follow the eightfold noble path etched by the enlightened one.

The Eightfold Noble Path is:

  1. Right understanding
  2. Right-mindedness
  3. Right speech
  4. Right action
  5. Right living
  6. Right effort
  7. Right attentiveness
  8. Right concentration


"Original Buddhism is atheistic, though the gods of Hinduism or Brahman were not explicitly denied, but nowhere did Gautama affirm that a transcendent deity should be invoked or his existence be formally acknowledged." He was strongly opposed by the Brahmins for teaching that gifts to the Buddhist order were of more merit than sacrifices practiced by Hindus.

The number of Buddhists in the world ranges "from less than two hundred million, to more than five hundred million, with the lower number closer to reality."


Buddhism in India

Buddhism flourished during the reign of King Ashoka (274 - 232 B.C.). "In the 2nd century before Christ, King Kanishka sponsored a fourth religious council at Kashmir where two radically different concepts of Buddhism, became known as Mahayana (great vehicle) and Hinayana (small vehicle)."
The relics of Buddhist saints came to be worshipped, images of Buddha were objects of veneration, monasteries were opened and Buddhism was transformed from an exotic cult to a religion of the many.


"Until the rise of the Gupta dynasty around 320 A.D., Buddhism fairly held its own in India. But under the Guptas, Hinduism became dominant. Buddhist religion was absorbed into the Hindu tradition which made Buddha an incarnation of Vishnu.


"Two types of Buddhism are easily recognized: the Mahayana in China, Japan, Korea, Vietnam, Tibet, and Nepal; the Hinayana in Thailand, Burma, Ceylon, Cambodia, India and Indonesia."

Mahayana
"Mahayana introduced the idea of a deity into the religion. "For the purposes of popular religion, Buddha became the supreme deity, much as Krishna was for the average Hindu...

Hinayana
"Hinayana professes to follow the basic principles of the Pali canon is identified with primitive Buddhism. Certainly its emphasis on the four Noble Truths and the Eightfold Path places it nearer to the original teachings of Gautama. Hinayana denies any god outside and above man and so logically concerns itself only with self, which it seeks to spare the trial of continuous rebirth by Nirvana annihilation."


Man seeks salvation or nirvana. The teachings of the Buddha are solely to liberate human beings from the misery and sufferings of life, a universal aspiration. Rich and poor alike were attracted by the simplicity of Buddha’s teaching and his emphasis on complete equality of all, antithetical to the existing Hindu caste system.


Buddha Purnima

Buddha Jayanti also known as Buddha Purnima is the most sacred festivals of Buddhists, the birth anniversary of Lord Buddha. Falling on the full moon of the fourth lunar month of Vaisakh (April or May) the day commemorates three important events of Buddha's life

- His birth in 623 BC.
- His enlightenment in 588 BC.
- His attainment of Nirvana or the complete extinction of self at the age of 80.

Celebrations

Pilgrims come from the world over to Bodh Gaya for attending the celebrations. The day is marked with prayer meets, sermons on the life of Gautam Buddha, religious discourses, constant recitation of Buddhist scriptures, group meditation, processions, worship of Buddha’s statue and symposia. The Mahabodhi Temple wears a festive look, festooned with colourful flags and flowers.


Buddhists bathe and wear only white clothes. They gather in their viharas for worship, giving alms to monks. They reaffirm their faith in the five principles termed pancsheel:

1. Not to take life
2. Not to steal
3. Not to lie
4. Not to consume liquor or other intoxicants
5. Not to commit adultery

Buddhists refrain from eating meat and eat kheer or rice cooked in milk and sugar, sharing it with the poor. They set up stalls in public places to offer clean drinking water and show kindness to animals.


Sarnath and Bodhgaya are two of the most important pilgrimage centres for the Buddhists.

Wednesday, September 24, 2008

The Krishna Avatara


One aspect of Lord Krishna’s enigmatic persona and manifestation which distinguishes him from all other deities is his leela. This divine play which makes him both human and divine at the same time becomes him most of all. Delighting in play he endears himself and brings joy to all his devotees.


Krishna is a deity worshiped across many traditions of Hinduism in varied perspectives. While many Vaishnavas recognize him as an incarnation of Vishnu, some consider him to be the source of all manifestations of God. Sri Radha, His consort is the source of all shaktis or feminine manifestations of cosmic energy.


Lord Krishna was the highest incarnation of the great Vishnu, the Purna Avatara. He had all the sixteen Kalas or rays of the Lord and was a noble scion of the illustrious Yadava dynasty. The world-teacher, He is the supreme lover toward whom his hungering devotees are passionately drawn. His dharma as Vishnu’s avatara is to spread joy and delight, destroy the demonic forces and reveal the nature of time and duty to Arjuna on the battlefield of Kurukshetra.


Krishna is often portrayed as a baby, a youth playing the a in the tribhang mudra or a youthful prince revealing the nature of time and duty to Arjuna in the Bhagavad Gita.


The principal scriptures discussing Krishna's legends are the Mahabharata, the Harivamsa, the Shrimad Bhagavata Purana and the Vishnu Purana.


In Sanskrit Krishna literally is used as a name to describe someone with dark skin. Krishna also stands for the "all-attractive one". Krishna is the 57th name in the Vishnu Sahasranama, meaning blissful according to Adi Sankara.


Mathura Lord Krishna’s Birthplace

Mathura, Almighty Lord Krishna’s birthplace is far superior to the mundane world and beyond earthly attachments; abounding in spiritual bliss, because Lord Krishna manifested in the prison to display his loving tenderness by spreading joy and delight.


The main purpose of the Lord’s incarnation, lucidly explained in the ‘Bhagwad Gita’ is for the salvation of saints, destruction of evil and installation of righteousness. Towards the end of the Dwapar Era, Atrocities were on the rise, religion had become a mere farce and all deities were in great pain. Krishna belonged to the royal family of Mathura, and was the seventh son born to the princess Devaki and her husband Vasudeva. Mathura was the capital of the Yadavas and king Kansa, Devaki's cousin, had ascended the throne by making his father, King Ugrasena a captive. King Kansa had imprisoned Vasudev and Devkiji, terrified as he was of his own death, having killed six of their earlier children. Devaki's apparent miscarriage was transferred to Rohini as Balrama.


The seventh child was to be the Lord Himself. The nakshatra was Rohini, the planets were at peace with the stars twinkling. Precisely at that moment the Lord was born resplendent with a conch, discus, club and a lotus.

Gokul Lord Krishna’s Childplay
Vasudeva believed Krishna’s life was in danger and secretly took him to Gokul to be raised by Yashoda and Nanda. Attracted by Gokul the instant Lord Krishna was born to spread his love and joy reflects his immense love for this celestial land where the delights of Paradise are reflected as if by a cosmic mirror onto the fields, forests and streams of the region. Balrama his elder brother (Devaki’s seventh child transferred to Rohini’s womb) and Subhadra (daughter of Vasudeva and Rohini also survived).


Ved Vyasji Maharaj describes the child play of Krishna or Gopala in the ‘Shrimad Bhagavatam’ and Soordasji recites that child Krishna pesters his mother for the moon, thieving milk and curd from complaining neighbours. Highly revered by Shri Shriman Mahaprabhu, Vallabhacharyaji, Shri Chaitanya Mahaprabhuji, Shri Vithal Nathji, Shri Sanatanji and several acharyas, this many-splendoured land attracts hordes of devotees till date.


Giriraj Mount Lifted by Lord Krishna



Shri Giriraj is the most fortunate of all the mounts in the world since Lord Krishna is forever wandering on its slopes. Lord Krishna admonishes the people of Vraj not to become a prey to ritualistic Vedic worship but engage instead in a more humanistic dharma of love. Shri Giriraj is extremely fortunate because Lord Krishna lifted it on his little finger for seven days at a stretch to protect Brajwasis from the fury of Indra’s devastating rain. Followers religiously circumambulate the mountain on Purnima and Amavasya with several ascetics and saints residing in its lowlands.


The mellifluous sound of his flute draws Sri Radha and the gopis, out of their homes in a romantic dalliance with Krishna. More than a musical instrument; the flute is the breath of love and a call to eternity. The lowlands of Shri Giriraj has been the prime devotional site of ashtachap kavis (eight Krishna poets who lived in Goverdhan during the later sixteenth century) all said to be disciples of Shriman Mahaprabhuji and Gosai Vithal Nathji.

Kamvan Lord Krishna as the Romantic Hero

Lord Krishna is construed as the quintessential romantic hero with tenderness and teasing and the beauty of his dark body, enflaming the desire of the individual soul for union with God. The Lord is revealed as a supreme lover towards whom the enraptured village girls with whom he sported in his youth are passionately drawn, revealed Shri Naradji in the Bhakti Sutra. Lord Krishna makes us cross a new threshold of awareness that he exists intensely in our hearts when we sing his praise and dwells in our longing for him, giving rise to kam or passion which is pristine and pious in the earthly dialect.


The gopi bhava is love and pristine kam, the zenith of spiritual awareness. The undivided whole that is God requires the absorption of its parts to be restored to wholeness once again. Gopivallabha or beloved of the gopis is one of Lord Krishna’s epithets. Udhavaji says that so steeped in the love of Krishna are the hearts of the gopis that while others may only aspire to reach the state of oneness with the Lord these simple cowherdesses have already attained it.

Sri Vrasbhanupur Sri Radha-Krisha a Single Entity


Lord Krishna and Shri Radhaji are in essence a single entity who manifest as two distinct individuals for the sake of interpersonal romantic exchange. Arising from his heart, Shri Radha is Shakti, the Godhead in female form. Happy in her beloved’s joy, Radha above all the other cowherdesses and all other souls of the world, ultimately emerges as the supreme object of Krishna’s passionate love. Shri Krishna and his parikar (attendants) Shri Radha and her sakhis were incarnated in Braj to delight their devotees.


An idyllic landscape is Vrashbhanupur where madhurya or sweet love unfolds. We can not savour the romantic sentiment without the beloved as love requires not only the self but equally the object of love for its expression, which is Kishori Radha. Lord Krishna enchants the world but she enchants even him. Radha is acknowledged as the supreme deity for she controls Krishna with her love and perfect spiritual life is unattainable without her grace.


Nandgaon Lord Krishna as a Cowherd


Nandgram is the village of Shri Nandraiji who dwelt here. Highly revered by Vaishnavas the place invokes their devotional service.


The Bhagavata posits Lord Krishna as the paragon of sweetness and gives him epithets such as madhukarya or madhupati. Loving tenderness, lyrical softness, innocent pranks, beautiful adornments such as the vanamala, all add up to the madhurya of Lord Krishna which defines his love. Let us venture towards Nandgaon, enchanted by this perennial quest for Lord Krishna.


Krishna’s life is filled with both dangers and delights. Having killed the demonic forces which continually attack the area, defeating Devraj Indra, now the Lord in Shri Nandraiji’s Bhavan delights his parents, gopas and gopikas by his innocent pranks and winsome manners. Lord Krishna’s youthful career was spent in the guise of a cowherd among the simple people in the region of Braj. One of his epithets is Govinda or leader of the cows.

Vrindavan Search of the Impassioned soul for Union with Lord Krishna

The present day Vrindavan with Shri Yamunaji, pilgrimage sites and idyllic landscape is a temporal reflection of the eternal Vrindavan in Shri Golok where God forever dwells. Here the divine enjoys himself in romantic dalliances with Shri Radha without the restrains of divinity in the most beautiful setting of pastoral Vraj and its wilds. His amorous frolics with the gopis of Vrindavana became known as the Raas-lila and were romanticised in the poetry of Jayadeva’s Gita Govinda.


Vrindavan reveals Lord Krishna as a supreme lover towards whom his hungering devotees represented by the enraptured gopis with whom he sported in his youth are passionately drawn. This search of the impassioned soul for union with god is centered within the earthly Vrindavan, the celestial region or perhaps that region in the heart where god is ultimately found.

Leaving The Idyll of his Youth Behind, Krishna Goes on to Fulfil his Dharma as Vishnu’s Avatara on this Earth.

On his return to Mathura as a young man, Krishna overthrows and slays his evil uncle Kamsa. Reinstating Kamsa's father, Ugrasena, as the king of the Yadavas He becomes a leading prince at the court. During this time span he comes close to Arjuna and other Pandava princes, his cousins.

Lord Krishna reveals the nature of time and duty to Arjuna on the field of Kurukshetra as told in the Bhagavad Gita. The pinnacle of Krishna's strength was tested in the Mahabharata war which deals with practical questions of politics and battle. The Pandavas and Kauravas were cousins who had been torn apart by politics. The five Pandavas, their mother and wife Draupadi had lived in exile in a forest, cheated by their uncle. When they returned after exile to ask for a small piece of land to rule over, they were denied. This led to a nationwide battle fought in Kurukshetra. Arjuna, on behalf of the Pandavas, chose to have Krishna on their side, while Duryodhana leader of the Kauravas opted for his army.



It was during the war that Arjuna broke down, unable to fight his own brothers any longer. He asked Krishna how he could possibly kill his own relatives. Precisely then Krishna assumed his true cosmic form as Vishnu. Arjuna was so scared of this spectacular sight that he begged Krishna to return to his original form.


Krishna said that dharma was supreme and we, as humans, could control only our karma or actions and not its consequences. He said that whenever there was excess of adharma or unrighteousness he would take birth to rid the world of evil. He endorses that only those who sincerely worship Him and come to Him alone for protection would attain moksha or salvation. Interestingly, Krishna also affirms that he is greater than other men and warns them not to emulate him for, "I am not like you." This is in complete contradiction to Rama who considered himself equal to all men. Krishna's wise teachings bore fruit, as the Pandavas defeated the Kauravas with his help.


Ruling a kingdom in Dwaraka, surrounded by luxury, eight queens and 16,108 wives, Krishna establishes his own kingdom. Following the war Krishna lived at Dwaraka for thirty-six years. Then at a festival, a fight broke out between the Yadavas, the only class of warriors left after the Mahabharata War, who exterminated each other. His elder brother Balrama then gave up his body using Yoga. Krishna retired into the forest and sat under a tree in meditation. While Vyasa's Mahābhārata says that Shri Krishna ascended to heaven, in Sarala’s Mahabharata, He dies from the mistaken aim of a hunter.


Krishna's disappearance marks the end of the Dwapar Yuga according to Puranic sources and the start of Kali Yuga, dated February 17/18, 3102 BCE. Ramanujacharya and Gaudiya Viashnavas hold the view that the body of Krishna is totally spiritual and never decays, the perspective endorsed in the Bhabavata Purana.


Devotional Krishna Movements

Krishna is an important and popular deity of the devotional and ecstatic aspects of Hindu religion, particularly among the Vaishnavas. The Nimbarka Sampradaya, Vallabha Sampradaya and Gaudiya Vaishnavism perceive Krishna as Supreme God, rather than an avatara, as generally believed. The Krishna of Shrinathji is a svarupa or the living presence of Krishna, celebrated deity of the pushti marg Vaishnava tradition founded by Vallabhacharya and carried forward by his son Vithalnathji (1516-86).


The Bhakti movements devoted to Krishna became prominent in southern India in the 7th to 9th centuries CE. The earliest works included those of the Alvar saints of the Tamil country.


The Gita Govinda of Jayadeva in Bengal and Orissa of the12th century CE written in flawless Sanskrit becomes a landmark of devotional, Krishna literature. The work champions the robust love of Radha-Krishna wherein Radha became inseparable from devotion to Krishna.


The masses sang the songs of the devotee-poets, who composed in the regional languages of India, expressing intense personal devotion. The bhajans of Mirabai and padas of Surdas epitomize Krishna-devotion in north India.


Since 1966, the Krishna bhakti movement spread outside India largely due to the Hare Krishna movement the largest part of which is ISKCON founded by Prabhupada, who wrote about Krishna in English to share the Gaudiya Vaishnava philosophy with people in the Western world.

The Interpretations of the term "Krishna"

The word has three meanings. One is: Krishyathi iti Krishnah or ‘The one who cultivates the hridyakshetra or heart is Krishna. The metaphorical search for the impassioned soul for union with god is centered within earthly Vrindavan or perhaps that region in the heart where God is ultimately found.


The second is: Karshathi iti Krishnah or The one who attracts is Krishna. Krishna is nothing but madhurya or sweet love expressed by His loving tenderness, lyrical softness and mellifluous sounds of his flute.


A third significance of the word Krishna is Kushyathi iti Krishna or One who is always blissful. As Krishna, Vishnu becomes a part of the human condition not just to establish dharma but to spread his joy and love. Vraja is considered superior even to Vaikuntha for it is only in Vraja that Krishna expresses his love. Unfazed even while putting an end to demonic forces and revealing the nature of time and duty to Arjuna in the battlefield of Kurukshetra, Krishna is always in a state of bliss.

It was because of this trove of virtues, the sage Gargacharya named Him Krishna.


Tuesday, September 23, 2008

The Rama Avatara


One of the most adulated and popular incarnations of Vishnu, Rama is referred to as Maryada Purushottama or the Perfect Man within Hinduism. The doctrine of the avatara has had an indelible impact on Hindus for it invariably means that God manifested Himself in a form that could be appreciated by the masses. If there is one aspect of Rama’s enigmatic persona which distinguishes him from all other deities it is his lila or divine play, states the Bhagavata Purana.


He is most often depicted as a standing figure in princely attire, with an arrow in his right hand, a bow in his left and a quiver on his back. A Rama statue is usually accompanied by those of his wife Sita, brother Lakshmana, and the legendary monkey devotee Hanuman.


The seventh incarnation of Lord Vishnu, Rama is said to have taken birth on earth to annihilate the rampant evil forces of the Treta Yuga. Ravana, the demonic ten-headed king of Lanka having pleased Brahma by his austere penance, attained the boon of being invulnerable from the wrath of the gods and now ruled the heavens, earth and the netherworlds. All deities ardently entreated Brahma to save them from the painful suffering of his tyranny. Brahma disclosed that arrogant Ravana had assumed only gods could subdue him and did not include man amongst those who could overpower him. When the gods reached Vishnu, the preserver and prayed for deliverance, He assured to descend as an avatara and kill Ravana by incarnating as the eldest son of Kosala's king Dasaratha.


Rama is born as the eldest son of Dasharatha, king of Ayodhaya, and Kaushalaya. He is the husband of Sita, an incarnation of Lakshmi, His eternal consort symbolizing perfect womanhood. Sita was found by king Janaka of Mithila while ploughing a field. Ananta Sesha (the thousand-headed snake, a symbol of eternity on which Vishnu sleeps throughout periods of dissolution of the world) is said to have incarnated as Lakshmana to stay by his Lord's side on earth.


In Rama the idyllic Avatar, Lord Vishnu incarnates as the central character in the Ramayana, the highly celebrated Hindu epic. Ramayana, literally means the march or ayana of Rama in search of human values.


The narration is woven around a myriad of topics including war, love, brotherhood, ideal king, son, father and man, written by the ancient Sanskrit poet Valmiki.


"No language can be purer, none chaster, none more beautiful, and at the same time simpler, than the language in which the great poet has depicted the life of Rama," affirms Swami Vivekananda about the Valmiki Ramayana. Later on Tulsidas' outstanding retelling of the Sanskrit epic in the vernaculars as the Ramcharitmanas, greatly enhanced the popularity of Rama as a Hindu God, giving rise to various devotional groups.


The Life of Lord Rama
The epic poem ‘Ramayana’ is composed of rhyming couplets called slokas which are compiled into individual chapters wherein a specific intent is related. The chapters are further grouped into books called kandas.


Bal Kanda

King Dasaratha performs a sacrifice to obtain offspring by pleasing the gods and gives the sacred nectar to his three wives Kousalya, Sumitra and Kaikeyi. On the night of the ninth day after Amavasya, Rama is born in the city of Ayodhya, capital of the ancient kingdom of Kosala centered within the modern state of Uttar Pradesh in India. Rama was the prince of the Suryavansha or Sun Dynasty. He is the eldest brother to Bharata, son of Kaikeyi and Lakshmana and Shatrughna.


The Ramayana describes the relationship between the brothers as intensely loving and devotional, although Rama and Lakshmana share a special, inseparable bond, while Bharata is especially close to Shatrughna. Dasaratha's main affections are affixed upon Rama.


Sage Vishwamitra takes the two princes, Rama and Lakshmana, to the Swayamavara of Sita. While attempting to string the bow of Shiva, Rama breaks it into two. Parashurama encountered Lord Rama when he heard of the unprecedented breaking of the bow, acknowledging him as his superior in a trail of strength that involved stringing Vishnu's bow. After Rama weds Sita, the entire royal family and Ayodhya army begin their journey back.


The section details the brothers’ education with Rishi Vasishtha, Rama's slaying of Tataka a demoness of the forest, his killing the demon Subahu who defiles the yajnas of Vishvamitra and his deliverance of Ahalya.


The Ayodhya Kanda

The Ayodhya Kanda narrates Rama's life in Ayodhya until his banishment. When Dashratha decides it is time to coronate Rama as the King of Ayodhya, Manthra, Kaikeyi’s maid, instigates her to ask for two wishes. One that Bharat should be made king and the second is to send Rama for a 14 years exile in the forest.


Rama is the perfect son who for the sake of his father’s honour abandons his claim to Kosala’s throne. His wife Sita and brother Lakshman pained at the separation decide to join him in the exile. Sumant, the charioteer, takes them to the forest and they meet Nishadraj who ventures with them on a boat to Prayag, confluence of the Ganges, Yamuna and Saraswati. On journeying to the central Indian forest region the trio meets sages Bhardwaj and Valmiki. Rishi Valmiki advises Rama to stay on in Chitrakoot for the rest of their banishment.


Rama's younger brothers, Lakshmana, Shatrughana and Bharata strongly complement his piety, virtue and strength. Bharata acclaimed for his devotion to his elder brother and dharma is distinct from Lakshmana as he is left on his own for fourteen years. But he denies self-interest throughout this time span, ruling the kingdom only in Rama's image.


The Aranya Kanda

The Aranya Kanda is woven around Rama's life in the forest. During the course of his stay Ravana, the Rakshasa monarch of Lanka kidnaps Sita. Rama now sets out in the arduous search of his wife, which tests his personal strength and virtues.


Rama and Sita are the protagonists in one of the most famous love stories of all time as incarnations of Vishnu and Laxmi. When Rama is banished from the kingdom, he attempts to convince Sita not to join him in a dangerous and arduous existence in the jungle, but Sita asserts that it is an essential duty of a wife to be at her husband's side come good or ill. Rama is protective and caring towards Sita throughout the exile.


When Sita is kidnapped by Ravana, she protects her chastity assiduously, and survives over a year in captivity, unfazed in her resolve despite Ravana's persistent courting and threats. Meanwhile Rama, not knowing the abductor often succumbs to despair. Sita knows that it is in Rama's destiny to fight to rescue her and she refuses to be saved by Hanuman who sights her in the Sundara Kanda. Lakshmana, believed to be Ananta Sesha Incarnate, is always by Rama's side.


The Kishkindha Kanda

The fourth is the Kishkindha Kanda centered around Rama's stay at Kishkindha, the capital of his monkey ally, Sugriva; Rama's trove of virtues attract powerful and devoted allies such as Hanuman and Sugriva with whose help he rescues Sita.


When Rama and Lakshmana begin the desperate search to find where Sita had been taken they come across the magical eagle Jatayu, who is dying and discover that a rakshasa was flying away with a wailing, Sita towards the south. Jatayu had flown to the rescue of Sita, but due to his age now dies in Rama's arms.


Terrified Sugriva is being hounded by his own brother, king Vali and Rama promises to kill Vali and free Sugriva of the terror.


The Sundara Kanda


Sundara Kanda enlightens us on Rama's passage to Sri Lanka, depicting the adventures of Hanuman. Sundara Kanda is the only book of the Ramayana where the protagonist is not Rama but mighty Hanuman. His selflessness, mighty strength and dedicated devotion to Rama is explicitly expressed here.


Sundara Kanda literally means beautiful book and several joyous events take place during the course, mainly on account of Hanuman’s heroics. The narrative covers about three days. It describes Hanuman’s search for Sita, the heroine of the epic kidnapped by the vicious demon Ravana and confined to a small garden within the palace.


Hanuman, Sugriva's minister, is the first to discover that Sita was taken to Lanka, and hands Rama's ring to Sita, as a mark of Rama's love. In spite of being captured, he delivers Rama's message to Ravana to instantly release Sita, and on his tail being lit, sets Lanka on fire. When Lakshmana is struck down Hanuman flies to the Himalayas to fetch the sanjeevani medicinal herb.


The Yudha Kanda or Lanka Kanda


In the Yuddha Kanda or Lanka Kanda Rama finally wages a colossal war against Ravana, slays him in battle and rescuing Sita, returns to Ayodhya.


Before the onset of war, Vibheeshana, Ravana's youngest brother comes to join Rama. He refuses to defend his evil ways and inspired by Rama's compassion helps him and the Vanaras overcome black magic and mystical weapons. On triumphing, Rama crowns Vibheeshana as the king of Lanka.


Rama endorses his dedication to dharma when he offers Ravana a final chance to make peace by immediately returning Sita and apologizing to both Rama and Sita, but Ravana refuses.


The Vanaras fight the rakshasas with devotion to Rama's cause. At the end of the war, Rama worships Brahma, who restores life to the millions of fallen Vanaras.


In the grand finale of the battle, Ravana devastated on losing his sons, brothers and millions of warriors, makes full use of the boons of Siva and Brahma, and magical warfare. After a long and arduous combat, Rama successfully decapitates Ravana's central head, but an ugly head, symbolic of Ravana's evil powers arises in its place. The cycle continues but Vibheeshana reveals Ravana had obtained amrita the nectar of immortality stored in his stomach. Upon the advice of Agastya, Rama worships Lord Aditya, the Sun. Rama fires the Brahmastra, the most powerful weapon that enters Ravana's chest/stomach and destroys the store of amrit, killing him finally. After declaring Vibheeshana as the next king of Lanka, Rama asks the new king and the surviving rakshasas to properly cremate their dead king, who he acknowledges worthy of respect, despite his evil ways.


The Uttara Kanda

The war ends, coinciding with the end of Rama's exile. Rama returns to a joyous Ayodhya. He forgives Kaikeyi now repentant of her deeds. The next day, Rama is coronated as the King of Ayodhya. Initially asking Lakshmana to become the yuvaraja he designates the position to Bharata, who has had fourteen years of experience as the ruler of Ayodhya.

In the Uttara Kanda, Rama banishes his wife Sita, even as she is pregnant, asking Lakshmana to deliver her safely to Rishi Valmiki’s ashram. Some subjects in Ayodhya believe that Sita is unchaste due to her long captivity in Ravana's city and she goes through the Agni Pariksha.


She begs Lakshmana to build her a pyre to end her life, as she could not live without Rama. Sita walks into the flames but completely unharmed, glows radiantly from the centre of the pyre. Rama never doubted her purity but explains that worldly people would not have accepted her as a queen if she had not passed this Agni pariksha before the onlookers. Agni invariably destroys the sinful but does not touch the pure.


Another version in the ‘Ramcharit Manas’ states that Rama had known Sita was going to be abducted by Ravana so he entrusted her to Agni Dev. Sita had left behind a shadow, or replication which was abducted by Ravana. The divine play of Agni Pariksha was to retrieve the genuine Sita from the temporary care of Agni Dev.


The Agni pariksha fails to convince these critics, but Rama, because of his dharma as a king, decides to banish Sita. In the epic Rishi Agastya states that Vishnu was cursed by a sage whose wife was killed by Vishnu for sheltering his enemies. Thus Rama, Vishnu's incarnation, must live the rest of his life without Sita. Rama performs the holy Ashwamedha Yagya or sacrifice establishing religion across earth. Sita finally goes back to mother earth and their two sons Luv and Kush come to Rama.


Maryada Purushottam

“The embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king", raves Swami Vivekananda about Lord Rama.


Rama personifies the characteristics of an ideal person or purushottama, who is to be emulated. A trove of virtues he fulfils all his moral obligations or maryada. Rama's pious intentions inspire affectionate devotion for him from varied characters of different backgrounds. Shri Rama acclaimed as maryada purushottam is an idyllic avatara for several reasons:


1. At a time when kings usually had more than one wife, Rama ideally had a single wife. After Sita was banished, he did penance with a gold statue of Sita. The Balakaanda of the Valmiki Ramayana states that Rama and Sita resided in each other’s heart.


2. In the Rama Avatara duty ranks foremost and joy later. Rama conducted himself as if He was subject to Maya because He lamented over the loss of Sita and was in deep anguish. In this context, Rama is described as ‘Maya manusha vigraha’ or Maya in human form, being provoked to take up arms against evildoers.


3. But He is truly the very embodiment of Sathya and Dharma or truth and righteousness to promote the well-being of the temporal plane. Rama manifested to fulfill his dharma as Vishnu’s incarnation in this world; protect Dharani or earth, go on to save His Dharma Patni or consort, Sita and finally establish righteousness.


4. Rama always kept his promise at any cost. For example, he gave up his rightful claim to the throne, and agreed to go into exile for fourteen years, to fulfill the vow that his father had given to Kaikeyi, one of King Dashratha's wives. This is in spite of the fact that Kaikeyi's son, Bharat, begged him to return back to Ayodhya and said that he did not want to rule in place of Rama. But Rama considered his dharma as a son above that of his own birthright and ambition. There are many examples of Rama's promises which he kept. Most important are the vows to sages to save their lives from demons, recovering Sugreeva’s kingdom and enthroning Vibhishana as the king of Lanka.


5. A friend par excellence, Rama shared a close relationship with his associates from all walks of life. Nishad-Raj Guh, King of Nishaads (a caste hunting birds), Sugreeva, the Vanara king and Vibhishana a Rakshasa, were all dear to him.


Ram Rajya

Renowned as Ram Rajya, his reign for eleven thousand years abounds with bliss, peace, prosperity and justice. Highly revered for his eternal compassion, valour and devotion to religious values and duty, the legend of Rama is deeply influential and popular in the Indian subcontinent and South East Asia.


Rama's rule presents to modern Indians an era when God as a man reigned over the world amidst unprecedented prosperity. There are no sins committed by any of his people. Attentive and always accessible to his people, Rama is highly revered by all as the perfect symbol of moksha or salvation, inspiring humans for countless succeeding ages.


The characters and incidents in the Ramayana are showcased as ideals in mundane life, bonding the people of India, regardless of caste and dialect.

Be it as a manifestation of God or simply as a legendary hero of folktales, Rama is an immensely revered inspirational figure to people across the Indian subcontinent and South East Asia. He has an impact across Western civilization as well, where Hindu epics are gaining recognition.


Festivals of Lord Rama


Rama's day and time of birth, as well as marriage to Sita are celebrated by Hindus across the world as Ram Navami. The festival falls on the ninth day of a Hindu lunar year, or Chaitra Masa Suklapaksha Navami. Vijayadashami also famed as Dussehra is celebrated to honour the triumph over Ravana and the rakshasas by Rama because of his innate divinity. During this period the Ram Leela is performed with great fanfare in many villages, towns and cities of India. Diwali, the festival of lights, rejoices Rama's return to Ayodhya and his coronation. The latter two are the most important and popular festivities in India and for Hindus across the world.


Inspiration for the Mundane World

Gandhiji was deeply moved by Rama's strict adherence to satya or (truth) and dharma or righteousness despite several hardships. On religious occasions, Hindus often chant the name of Rama, Ram Naam Japo to express their devotion to God. While cremating the dead, Hindus invariably recite Ram Nam Satya Hai (Rama's name is Truth) showcasing his significance on the earthly plane.


Religious Connotations

Ravana represents ahankara or the ego and his ten heads the ten senses. To kill the ten-headed Ravana is to slay egoism and curb the senses. Recovering Sita is to attain peace which the jiva or individual has lost on account of his desires. To achieve wisdom is to have darshana of Rama or the Supreme Self.


He who crosses this ocean of moha or worldly attachment and destroys the demons of raga and dvesha is said to be an ascetic united with peace, resting in the Atman, and enjoying eternal bliss. Sri Rama symbolizes good or Sattva; Ravana stands for evil. Eventually Sri Rama triumphs in the war between Sri Rama and Ravana because of his innate divinity. The victory endorses the doctrine that good always conquers evil.

Monday, September 22, 2008

Parashurama Avatara


Parashurama Avatara is the sixth Incarnation of the Dasavatars of Vishnu. His actual name was Jamadagnya but since childhood he moved around with his formidable weapon, the battle-axe or Parashu which combined with his pet name Rama led to his being called Parashurama by which we all know him.

Parashurama appeared on earth to purge it of the tyranny of the corrupt Kshatriya clan, born to Jamadagni Muni and his chaste wife Renuka. The angry warrior stance of Parashurama, was inherited from Jamadagni, son of Princess Satyavati and Rucheeka, the great sage. Rucheeka gifted both Satyavati and his mother a magical herbal concoction for conception of a male child to continue the lineage. Parshurama’s grandmother Satyavati made the blunder of interchanging the potion. Jamadagni, with a royal temper and bravery was born to Rucheeka, instead of a peace-loving hermit. Her first four sons were studious Brahmin boys.


He went off the Himalayas for austere penance and won the favor of the great god Shiva who granted him a boon pleased with his formidable austerities. Parshurama asked for mastery over all weapons rather than wealth or learning. Shiva taught him how to use the battle-axe, making him invincible and also the greatest archer of the day.


Parashurama is noted among the Dasavatars for his hot temper. Once, Kartivirarjuna, king of the Haiyahayas, and his troops ventured out for an expedition in the forest. Weary, after the day`s toil they feasted at the nearby haven of the sage Jamadagni. When the king inquired about the secret of served delicacies, Jamadagni revealed that it was because of Kamdhenu, the divine cow offered by Lord Indra to him, who had the power to confer instant favor. Allured, the greedy king demanded Kamdhenu but Jamadagni refused since the cow was a gift from Indra. Heedless, the arrogant king ordered the royal soldiers to snatch away Kamdhenu, to their capital at Mahishmati. Kartivirarjuna was a thousand-armed king who had once humbled the great Ravana, but had now become somewhat of a demon himself.

On his return from the forest, when Parashurama heard of the incidence he fumed and left with his deadly axe to punish Kartivirarjuna.

What ensued was a bloody combat between Kartivirarjuna`s army and Parashurama in his wrath hacked the opponents. Finally, he severed the thousand-arms (blessed by Lord Dattareya for his penance) of the heroic king, and slaughtered him. With outstanding victory to his credit, Parashurama returned to the hermitage with Kamdhenu.

Once Renuka’s momentary enchantment by the lovemaking of the Gandharva or Nymph Chitraratha with his wives, while she went to the river for fetching water, made her return home late. Jamadagni, the sage, knowing the reason of her late-coming, was infuriated. He asked his four sons to kill their mother, Renuka to punish her but they were stupefied at the thought of such a horrendous act. Only courageous Parashuram, the fifth son for whom his father’s command was sacrosanct, obeyed the order and killed his mother along with his four brothers. When Jamadagni calmed down, desirous to grant his son with a boon for this prompt action, Parashuram entreated for the restoration of life to his dear ones along with his mother’s original chastity. Jamadagni resurrected all of them. His prayer reflects the love that Parashuram had for his close ones.

Parashurama, along with his brothers, once went out on a mission. The sons of Kartiviryarjuna, eagerly desirous for revenge grabbed the opportunity. Despite Renuka’s fervent pleading to the Kshatriyas to spare her husband`s life, the royal army beheaded the meditating Jamadagni. The adversaries fled with the head of the sage to Mahishmati. Meanwhile the five sons of Jamadagni returning to the ashram, saw the traumatized Renuka, lying in a pool of blood.

Parashurama hurried to Mahishmati to massacre the princes and brought back his father`s head to the ashram; the sons religiously performed the death rituals in honor of the departed Jamadagni.

Nothing could placate the relentless Parashurama, seething with fury, miserable at his father`s murder by the Kshatriyas. Twenty-one times over he clashed with the warrior class, and smashed with his axe, every coercive Kshatriya, filling seven lakes with the blood of his foes. As Vishnu’s avatara he established dharma or righteousness on earth and eliminated evil.

At the end of the massacre, Parashurama, repentant for the bloodshed, decided to do penance at the foot of Mahendra Mountain. But since he had donated all the land that he owned to the pious during religious sacrifices he needed land for a hermitage. Soon enough he threw his axe into the sea and earnestly appealed to Varuna, the Sea-god, to grant him land equal to the stretch that his axe could encompass. He threw it from Gokarnama and it fell on Kanyakumari. The gratified Varuna gave way to a land known as "Parashurama Srishti", the present-day Kerala. Geologically there is some truth to this myth as Kerala is one of the last land areas in India to surface from the ocean. It is believed that prosperity would rule the land and no disease or natural calamity would hamper its peace. Parahurama taught the world's oldest martial art, Kalaripayyattu to the brahmans settled there, his supreme gift.

Parashurama encountered Lord Rama, the next incarnation of Vishnu, when he heard of the unprecedented breaking of the bow, before Rama`s wedding to his consort Sita, acknowledging him as his superior in a trail of strength that involved stringing Vishnu's bow.


Parashurama is an immortal being like Asvathama of the celebrated epic, Mahabharata He will continue to dwell on earth till the Kalki incarnation in the Kali Yuga, being the spiritual tutor for Kalki, in his unique way of devastating evil by Shiva`s grace.


Sunday, September 21, 2008

Vamana Avatar



Vamana Avatara, the fifth incarnation of Lord Vishnu, was taken to restore Indra’s rule over heaven which was forcefully taken away by Bali, the demon king of Dravida.


Bali the grandson of Prahlada, had conquered all the gods with his heroic deeds. As Indra was the king of the gods, so Mahabali was the king of the demons.


But Bali was a devotee of Vishnu. He conquered the earth and defeating Indra, he ruled heaven for several years, driving out the deities from their abode. Devmata Aditi pained by her son’s grief did penance, entreating Vishnu to restore Indra’s rule over heaven. Lord Vishnu pleased with her dedicated devotion was born to Aditi and Kashyapa as Vamana.


The twelfth of the Adityas, Vamana is known to be the younger brother of Indra.Vishnu took the form of Vamana, in the guise of a short Brahman carrying a wooden umbrella. He visited Bali during a sacrifice where the latter was arrogantly distributing gifts of the seeker's choice, to show his powerful wealth. Vamana merely asked for three feet of land measured by his small feet to live in. Pleased with the dwarf Brahman’s wisdom King Bali granted him the wish; against the warning given by his Guru Sukracharya who very well know it was Vishnu in the guise of a Brahman.


All of a sudden Vamana assumed the massive form of Mahavishnu, dominating the universe. With his first pace he covered the earth, with the second the heavens and when there was no room for the third step, Bali offered his head to fulfill his word. Consequently Vamana placed his third step on King Bali's head and gave him immortality for his benevolence.


Pleased with Bali’s devotion, Vishnu did not destroy him, but gave him the kingdom of the underworld in recognition of his generosity. With this incidence King Bali was defeated and the deities regained their freedom.


Vamana, Vishnu Incarnate, taught King Bali that arrogance should be discarded to progress in life, and wealth never be taken for granted since it can easily be snatched away. He was pleased by King Bali's determination to keep his promise in spite of his spiritual master's curse and the prospect of losing all his riches. Vishnu named the King Mahabali because he was a great soul. He was the grandson of Prahlada and the son of Virochana who was killed in a battle with the Devas.


Mahabali was deeply attached to his kingdom and loved by his subjects. Thus he was allowed by the gods to return once a year. Bali is supposed to return every year to the land of his people, to ensure that they are prosperous. This is celebrated as the Onam festival in Kerala, where he is also called Maveli (a contraction of Mahabali - the Great Bali).