Kishkindha, the monkey kingdom described in the Ramayana, is a region rich in natural beauty and cultural heritage. In Valmiki’s Ramayana, Kishkindha is portrayed as a magnificent city situated in a vast cave, hidden amidst the lush forests and hills of southern India. This region, believed to be near the Tungabhadra River, corresponds to present-day areas around Hampi in Karnataka. Key Features of Kishkindha Natural Beauty and Geography Extensive Cave System : Kishkindha is primarily situated within a large, intricate cave, providing a natural fortress and a secure habitat for the Vanaras. Floral Abundance : The kingdom is surrounded by flowering groves and verdant forests, creating a picturesque and serene environment. Waterfalls and Rivers : The landscape is dotted with waterfalls and rivers, contributing to the region's fertility and beauty. Architecture and Urban Design Mansions and Palaces : The city is adorned with grand mansions and palaces, showcasing the architectural pro

The relationship between Indrajit (also known as Meghanada) and his father, Ravana, in the Ramayana offers several lessons and insights. Here are some key points: 1. Loyalty and Obedience Indrajit demonstrates unwavering loyalty and obedience to his father, Ravana. Despite knowing the moral complexities of Ravana's actions, Indrajit remains dedicated to his father and his kingdom. This highlights the virtue of loyalty to one's family and duties. 2. Valor and Strength Indrajit is portrayed as a mighty warrior, skilled in combat and powerful enough to challenge even the gods. His bravery and strength are admired, showing the importance of courage and skill in overcoming adversities. 3. Devotion to Duty Indrajit’s commitment to his role as a prince and a warrior emphasizes the significance of fulfilling one’s responsibilities and duties, even in the face of great challenges. 4. Consequences of Blind Loyalty While loyalty is a virtue, Indrajit’s blind loyalty to Ravana also serves

A sage called Pattinathar lived with his disciple Badragiriyar in a village called Tiruvidaimarudur. Every day these two used to give their leftover food to a dog. Sometime later this dog died and took birth as a princess in the household of the king of Benares. When she grew up, the king wanted to arrange her marriage, but she refused, saying that instead of marrying, she wanted to see a sage called Pattinathar who lived in Tiruvidaimarudur. Seeing how determined she was, the king himself agreed to take her to see this man. As soon as she arrived there, Pattinathar recognised her and told his disciple that in her previous life she had been the dog that had been given their leftover food. Then Pattinathar added, ‘She will become enlightened because she ate that food’. The disciple found this whole story hard to believe. ‘How can a dog take birth as a human being?’ he asked. ‘And how can she get enlightened merely on account of having eaten this food?’ Pattinathar answered, ‘I

Tithi in Panchang – Hindu Calendar on Saturday, August 3 2024 – It is Krishna Paksha Chaturdashi tithi or the fourteenth day during the waning or dark phase of moon in Hindu calendar and Panchang in most regions. It is Krishna Paksha Chaturdashi tithi or the fourteenth day during the waning or dark phase of moon till 3 :22 PM on August 3. Then onward it is Amavasya tithi or the no moon day till 3 :51 PM on August 4. (Time applicable in all north, south and eastern parts of India. All time based on India Standard Time.)  Good – Auspicious time on August 3, 2024 as per Hindu Calendar – There is no good and auspicious time on the entire day.  Nakshatra  – Punarvasu or Punarpoosam or Pooyam nakshatra till 12:44 PM on August 3. Then onward it is Pushya or Poosam or Pooyam nakshatra till 1:50 PM on August 4. (Time applicable in north, south and eastern parts of India).  In western parts of India (Maharashtra, Gujarat, Goa, north Karnataka and south Rajasthan), Punarvasu or Punar

Taranisen, the son of Vibhishana, remained steadfastly loyal to his uncle Ravana, even after his father, Vibhishana, had left Ravana's side to join forces with Bhagavan Sri Rama. Despite his allegiance to Ravana, Taranisen was a devout follower of Sri Rama. His ultimate aspiration was to meet Rama and attain moksha (liberation) by being killed by him. The Call to Battle One day, Taranisen received a summons from Ravana to join the battle against Rama. Excited by the prospect of finally meeting Narayana (another name for Vishnu, whom Rama is an incarnation of), Taranisen approached his mother, Sarama. "Mother, the king has asked me to go to battle," he said. "Now I will get a chance to see Narayana. I will see father and touch his feet. Please permit me to go." Sarama was taken aback by her son's request. "I will not allow you to go into this battle," she responded. "I will take you with me and leave Lanka. Let Ravana stay with his Lanka. Your

In the Vedas, particularly in the Rigveda, the concept of drought is often personified as a demon, reflecting the ancient people's struggles against natural calamities and their desire to understand and control their environment through religious and mythological narratives. Vritra : One of the primary figures associated with drought in the Rigveda is Vritra, a serpent or dragon-like demon. Vritra is depicted as an adversary of the god Indra. He is said to withhold the waters, preventing them from reaching the earth, thus causing drought and barrenness. Indra, the warrior god of thunder and rain, slays Vritra, releasing the waters and restoring fertility to the land. This myth symbolizes the victory of order (represented by Indra) over chaos (represented by Vritra) and the re-establishment of cosmic balance. Namuchi : Another demon associated with drought is Namuchi. In Vedic mythology, Namuchi is a demon who also obstructs the release of waters. Indra defeats Namuchi to ensure the

Aptavakya are words of a reliable person, of one who speaks what he sees. Ten sources of knowledge are recognized in the Hindu philosophical system. Sabda, translated as verbal testimony, is one of them. Sabda, when it serves as a source of knowledge, is called aptavakya. This sabda is of a two-fold nature: the words of the Vedas and the words of other texts or persons. The Naiyayikas who accept the validity of Vedas do not accept them to be apaureshya (non-contigent) and nitya (self-existent). Akshapada Gautama, author of Nyaya aphorisms, has defined sabda as aptopadesah (instructions of reliable persons), paraphrased in later literature as aptavakyam. The word apta is interpreted as sakshakrtadharma (one who has seen/known the thing himself). Such a person may desire to communicate what he has seen/experienced. He may not do so owing to lack of interest/sympathy or laziness or communicate wrongly out of jealousy. These are described as bhrama, pramada and vipralipsa (wrong knowle

In the Bengali version of the Ramayana known as the Krittibasi Ramayana, there is a unique and intriguing story about Kumbhakarna, the giant brother of Ravana and Vibhishana. This version elaborates on the consequences of waking Kumbhakarna untimely and its dire results. The Boon and the Fear of the Gods The story begins with the three brothers—Ravana, Kumbhakarna, and Vibhishana—embarking on a pilgrimage to Gokarna to perform intense penance and seek boons from Brahma, the creator god. They prayed fervently, and their devotion pleased Brahma, who appeared before them to grant their wishes. Ravana's Boon: Ravana, the eldest and most ambitious, asked for invincibility against gods and demons. Brahma, knowing the ramifications of such a boon, limited it to exclude humans and vanaras (monkey-like beings). Thus, Ravana was granted near invincibility. Vibhishana's Boon: Vibhishana, the righteous and pious brother, asked for immortality and unwavering devotion to righteousness. Bra

There are seven sadhana in the path of devotion – Bhakti path of God realization – in Hindu religion. The seven sadhanas or upasana are viveka, vimoka, abhyasa, kriya, kalyana, anavasada and anuddhra. Viveka is kaya siddhi or the purification of the body by means of sattvic food. Vimoka is freedom from the circle of kama and krodha. Abhyasa follows from bodily purity and mental calmness. Kriya is the five-fold duty to the sub-human species, human society, the guru, the forefathers and the gods. It is the overt action or duty. Kalyana is the practice of virtue as the inner side of duty. Anavasada is freedom from despair due to disappointment, remembrance of past sorrows and horrible imaginings. Anuddharsa is the absence of exaltation, i.e., excessive joy and absence of joy. The chief aim of seven sadhana is the practice of moral and spiritual discipline by the harmonious development of thought, feeling and will which are partial expressions of the attributive consciousness of the me

The Vana Parva, also known as the Aranya Parva, is the third book of the Mahabharata, which details the twelve years of exile that the Pandavas spend in the forest. This parva is rich with numerous important stories and episodes that contribute significantly to the overall narrative of the Mahabharata. Here are some of the key stories and events from the Vana Parva: 1. Exile of the Pandavas The Vana Parva begins with the Pandavas and Draupadi heading to the forest after losing their kingdom in a game of dice to the Kauravas. This sets the stage for the various adventures and trials they face during their exile. 2. Encounter with Sage Vyasa Sage Vyasa visits the Pandavas in the forest and imparts wisdom. He also advises them on how to endure their exile and provides them with the Akshaya Patra, a magical vessel that grants them an endless supply of food. 3. The Story of Savitri and Satyavan One of the most famous episodes is the story of Savitri, a devoted wife who uses her wit and devo