Author: deepesh

By Krishna Priya

The terms asura and rakshasa are associated with destruction and violence throughout Indian mythology. In the epics, like the Mahabharata and the Ramayana, they are seen as demonic figures – monstrous in form and nature. However, a closer look reveals that not all asuras were the same. A lot of the asuras were not only talented and skilled at various crafts and warfare, but they were also great devotees of gods and had virtues like loyalty, selflessness and even righteousness. 

To delve into these ‘noble’ asuras, we must first dispel this mist and recognise their unique identity, not merely as ‘villains’, but as a distinct group with their own complex history, lineage, and qualities. Through the course of this article, we will see unexpected facets of these mythical beings, revealing many virtues hidden beneath the imposing faces and fearsome roars.  

Kumbhakarna 

Kumbhakarna, the younger brother of King Ravana, stood out not only for his immense size and insatiable appetite but also for being a virtuous and formidable warrior. While the Ramayana revolves around characters like Rama, Sita, Ravana, and Hanuman, Kumbhakarna holds a unique place in this epic. 

According to the Bhagavad Purana, Kumbhakarna is believed to be the incarnation of Vijaya, a gatekeeper deity, along with his brother Jaya. The two brothers faced punishment for their misconduct while guarding Vishnu’s abode. They were granted three lifetimes as Vishnu’s adversaries, cursed to die at his hands before being welcomed back to Vaikuntha. In their second incarnation, Jaya became Ravana, and Vijaya took the form of Kumbhakarna. 

Ravana, humiliated by Rama and his army, sought aid during the war from Kumbhakarna. However, a divine boon from Brahma made waking Kumbhakarna a daunting task. Legend has it that he was roused only when a thousand elephants trod upon his colossal frame. Upon awakening, Kumbhakarna learned of what Ravana had done and, despite his best efforts to persuade Ravana to reconsider, Kumbhakarna’s advice fell on deaf ears due to Ravana’s pride. Driven by loyalty, Kumbhakarna reluctantly joined Ravana’s army, demonstrating his prowess on the battlefield by single-handedly defeating thousands of Vanaras. Kumbhakarna’s dedication to his brother, even in the face of his own reservations, exemplifies his familial loyalty. Even though he had his arms severed by powerful divine weapons during the confrontation with Rama, he continued to fight valiantly. Some versions of the Ramayana even depict him recognizing the divinity of Rama. 

Ultimately, this powerful warrior met his demise at the hands of Rama, while dutifully serving his brother. Additionally, his attempt to counsel Ravana against the impending conflict, showcases a deep understanding of divine truths and underscores his moral compass. All these qualities make Kumbhakarna a figure worthy of re-evaluation and respect, adding a nuanced layer to the epic narrative of the Ramayana. 

Maya  

Maya, the king of a demonic race called the Danavas, is renowned for his architectural prowess. Among his many creations, he is particularly known for building the Palace of Illusions in the Mahabharata.  

Indraprastha, the kingdom established by the Pandavas, began as the untamed forest named Khandavaprastha, situated along the banks of the Yamuna river. When Arjuna set fire to the forest to clear the land, Mayasura, who was visiting a friend there, found himself trapped. It was in this dire moment that Arjuna extended a benevolent hand, rescuing Mayasura from the fiery inferno. This selfless act forged an unbreakable bond, and the grateful Mayasura pledged to build the Pandavas a beautiful home.  

Thus, from the ashes of Khandava forest, rose the city of Indraprastha. Described by Veda Vyasa as a paradise, it became a model of organised governance. Constructed by Mayasura in just five years, the Indraprastha Palace, also known as the Maya Sabha, boasted sweeping lines, grand rooms made of crystal and gems, and an opulent design. The palace had floors made of reflective crystals, giving the illusion of pools, and clear still-water pools that resembled floors.  

Unaware of this illusion, a visiting Duryodhana who was filled with envy over the luxurious palace, walked through it, mistaking one of the pools for the floor. As he fell into it, the mishap sparked laughter and ridicule from Draupadi and her maids. Enraged by the humiliation, Duryodhana’s anger flared, escalating the tension that paved the way for the infamous game of dice and, ultimately, the Kurukshetra war. Hence, Mayasura’s structures were not only renowned for their beauty, but also, settings that held narrative significance.  

Ghatotkacha 

Ghatotkacha, from the Mahabharata, is the son of Bheema and Hidimbi. When the Pandavas were living out their exile in the forest, a rakshasi named Hidimbi crossed paths with Bheema and they fell in love and got married later. Their son, Ghatotkacha, was half-human and half-demon. Despite her own brother seeing Bheema as an enemy, Hidimbi’s choice to marry him reflects a desire to take charge of her own destiny by gracefully assuming the role of a single mother and raising her son.  

Ghatotkacha inherited both human and rakshasa qualities, making him a formidable warrior. During the Kurukshetra war, he readily came to help his father. His proficiency in magic turned the tide of the war in favour of the Pandavas during critical moments. He could change his form and size at will, growing to gigantic proportions that dwarfed even buildings, or shrink to become tiny and invisible. This ability often proved advantageous in battle, intimidating enemies and allowing him to navigate difficult terrain. He also had the power to levitate and soar through the air with ease, which he used while helping Vatsala, the daughter of Balarama, leave her palace to meet her husband, Abhimanyu.  

He was also skilled at creating illusions to deceive his enemies. During the battle, he created a magical mountain from which came a stream of weapons. He could conjure up mirages, cast spells, and even made a dark cloud which rained down stones during the war. His immense strength could send trees flying at his enemies, and he could duplicate himself to confuse and tackle them. In the end, Ghatotkacha sacrificed his life to deploy the potent “Rakshasa Astra” against the Kaurava forces. This selfless act, born out of his commitment to the Pandavas’ cause, showcases his valour and willingness to prioritise the greater good.  

The temple in Champawat, Uttarakhand, associated with the site where Ghatotkacha’s head is believed to have fallen, adds a local touch to the Mahabharata narrative. The presence of a Ghatotkacha Temple in the Dieng Temples complex in Central Java, Indonesia, further illustrates the spread of Hindu mythology beyond the Indian subcontinent. Also, nestled amidst a sacred cedar forest near the town of Dungri, at the lush base of the Himalayan mountains, the Hidimba Devi Temple stands as a sacred sanctuary to Ghatotkacha’s mother, Hidimbi, who is revered as a deity there. A short distance away from this temple, a shrine has been dedicated to Ghatotkacha as well.  

Read more about the devas and asuras, only on the ACK Comics app!

 

By Shakthi Bharathi

Every year on 2 February, we celebrate World Wetlands Day, to bring attention to wetlands, which are crucial to our survival on Earth. But wait — what’s a wetland? 

All about wetlands

Wetlands are areas of land, permanently or seasonally covered by water. They reduce flooding, trap carbon, and combat climate change. They also clean and filter water, earning the tag “Kidneys of the Earth”.  

On 2 February, 1971, the Ramsar Convention, which pledges conservation and sustainable use of wetlands, was signed in Ramsar, Iran. India joined the treaty in 1982.  

Fun facts!

Did you know that Sambhar Lake, in Rajasthan, is a wetland? Every monsoon, flamingos flock to the lake, in a vibrant display of migration. 

Another such wetland is Chilika Lake in Odisha. It is home to rare aquatic animals, including the ever-smiling Irrawaddy dolphin. 

Wetlands are just as rich in flora as they are in fauna. Pichavaram Village of Tamil Nadu has the world’s second-largest mangrove forest. (Psst…the first is also our very own Sunderbans!)

The threat to our wetlands

Due to pollution and exploitation, wetlands have become one of the world’s most endangered habitats. Over 70 Indian wetlands of significant value have been identified by the Ramsar Convention, but we are losing them at the rate of 2-3% every year!  

It is time for us to speak up, take action, and protect Mother Nature’s invaluable gifts, for our own survival and the survival of all life on Earth. Make a resolution and be the change! 

Read about inspiring figures who have brought about changes in the world, on the ACK Comics app!

In the south of India, the victory of Lord Krishna over the demon king, Narakasura, is celebrated with great enthusiasm and fervour. The story of Narakasura Vadha is often narrated at temples and religious gatherings, just as the story of the victory of Ram over Ravana is. In fact, in Goa, Diwali is celebrated as Narakasura Chaturdashi, and an effigy of the asura is burned on the eve of Diwali. 

Narakasura was the son of Vishnu in his Varaha (wild boar) avatar and Bhoomi Devi. He terrorised all three worlds and took over them as king, and he ruled from his capital kingdom, Pragjyotisha. He abducted women from every land or kingdom that he invaded and took over, collecting as many as 16,100 women. Finally, he invaded Amaravati, the abode of Lord Indra and invading his stables, took away all his elephants as Indra watched on helplessly. Furthermore, he snatched away the extremely precious earrings of Aditi, the mother of the devas, as well as the umbrella of Lord Varuna. 

Not knowing whom else to turn to, Indra appealed to Lord Krishna to help all those suffering under Narakasura’s tyranny. Krishna and his wife Satyabhama, riding together on Garuda – Krishna’s eagle mount – headed to Pragjyotisha to do battle with Narakasura. 

It was, however, not a straightforward or simple approach to get inside Pragjyotisha. Krishna and Satyabhama faced mountains made of impenetrable rock, showers of weapons including maces, swords and arrows, an enormous deluge of water that swept up everything in its way, a huge blaze of fire with long, leaping flames, and then a wild gale that threatened to blow them away with its force.  

Lord Krishna, however, managed to counter each one of Narakasura’s defences, neutralising them and swiftly approaching the demon king’s palace, at the gates of which was the five-headed asura guard, Mura.  

Mura awoke at the sound of Krishna’s conch being blown and proceeded to face Krishna in battle. However, Krishna, using his arrows, easily overpowered and destroyed the asura. Next to face Krishna in battle were Narakasura’s seven sons, all of whom Krishna destroyed. And thus remained, Narakasura himself. 

The asura was arrogant and evil and could not see divinity when he faced it, and he went out to battle with Krishna. Using his Sudarshana Chakra, Krishna sliced of Narakasura’s head, finally ridding the three worlds of the tyrant’s evil and wrongdoing. 

Bhoomi Devi then returned Aditi’s earrings and Varuna’s umbrella to Krishna, and Krishna himself crowned Bhagadatta, Narakasura’s son, as the king of Pragjyotisha. Krishna further returned all the wealth and precious items that Narakasura had stolen or taken by force, back to their rightful owners.  

Finally, the 16,100 maidens who had been held captive by Narakasura, appealed to Krishna to give them the respectable life they all deserved. And so, Krishna took all 16,100 of them as his wives, having them escorted to Dwarka with rightful respect. This is the story of how Krishna defeated the evil Narakasura and found himself 16,100 brides. 

The festival of lights is celebrated across the country with much splendour, and the story behind Diwali is known even by most children. The prince of Ayodhya, Rama, defeats the ten-headed demon Ravana who had abducted Rama’s wife Sita. The victory of good over evil and the return of the beloved prince to Ayodhya marked the first ever Diwali celebrated.  

Cleaning out one’s home in a bid to invite Goddess Lakshmi in, and lighting dozens of lamps and diyas along with stringing up colourful fairy lights – all of it makes the scene after sunset incredibly pretty. It’s a sight to behold when you look up at a high-rise in a city like Mumbai and find every window of every house to have been lit up with lights and diyas. 

This is how most people in India celebrate Diwali. There are however a number of unusual, and mostly unheard-of practices from around the country too. 

1. Yamadeepdaan, Maharashtra: In a ceremony known as Yamadeepdaan, the women in the state of Maharashtra light diyas made of specially kneaded flour, in honour of Lord Yama, the Hindu god of death, in a plea to him to let the male members of their families lead a long life. 

The folklore behind this practice is the story of a young prince who was fated to die on the fourth night of his marriage. His young wife lit diyas and placed them along the doorways, keeping her husband awake and, by praying to Yama and lighting the lamps in his worship, alive. 

Additionally, the Thakar Tribe in Maharashtra celebrate Diwali by lighting lamps made from dried pieces of a fruit called chibra, set with cow dung. They worship Goddess Lakshmi in the form of grain which they keep in a cane basket, and also perform their traditional folk dance. 

1. Kauriya Kathi, Odisha: People in Odisha include the honouring of their forefathers as part of their Diwali celebrations. Every Diwali, they perform a ceremony where they burn the stem of a jute plant called Kaunriya. They do this as they consider the burning flame to be a signal that calls their ancestors who live in heaven, and whose blessings their descendants seek every Diwali. 

 

1. Patthar Ka Mela, Himachal Pradesh: It is widely believed that many years ago, human sacrifice was offered to Goddess Kali in Dhami, Himachal Pradesh, until a queen of a neighbouring state put an end to it. As an alternative to human sacrifice, a devotional, stone-pelting ceremony called Patthar Ka Mela was established. Every year after Diwali, two groups of locals meet to fling stones at one another. Getting struck by a stone during this ceremony is considered lucky or auspicious. The blood from those injured is used to apply tilak to the idol of Goddess Kali at the local temple. 

 

1. Bandi Chhor Diwas, Punjab: For Sikhs, the occasion of Diwali marks a struggle for, and the victory of, freedom. Emperor Jehangir, fearing the rising popularity and influence of the sixth Guru Nanak, imprisoned the Guru. The Sikh festival that commemorates the Guru’s release from Gwalior Fort is known as Bandi Chhor Diwas, which happens to coincide with Diwali. Bandi Chhor Diwas too is celebrated by bursting crackers, exchanging gifts and feasting, 

 

1. Diyari, Chhattisgarh: The tribal communities of Chhattisgarh celebrate a three-day long Diwali, which they call Diyari. These tribal folk celebrate with some unique and unusual festivities. An idol of Lord Narayana is set up and the ceremonies begin with a ritual marriage between the crops in their fields and the lord. The crop is worshipped as Goddess Lakshmi. As part of the festivities, owners of livestock are honoured with offerings of alcohol, and the cattle are decorated with flower garlands. 

While Diwali continues to be the biggest festival celebrated in India, there are other countries that celebrate it as well. Here are five countries that celebrate Diwali in their own unique way. 

1. Nepal: In Nepal (and the Indian regions of Sikkim and Gorkhaland), Diwali is also known as Tihar or Yamapanchak, and falls between the months of October and November. Just like in India, in Nepal too, diyos (as lamps are known there) are lit inside and outside homes. However, unlike in India, in Nepal, the celebrations for Tihar includes the worship of the four creatures associated with Yama, the god of death. The first day of Tihar, called Kaag (meaning “crow”) celebrates ravens and crows which are believed to be the messengers of Yama. They are offered grains of rice, seeds and sweets, and in worshipping them this way, devotees hope to appease them and ward of grief and death in the coming year. 

The second day of Tihar is known as Kukur (meaning “dog”) Tihar. The day celebrates the special relationship between man and dog, and pet as well as stray dogs are worshipped with a tika on their foreheads, flower garlands around their necks, and special treats to eat. 

The third day of Tihar, considered the most important, is called Gai (meaning “cow”) Tihar, and is also the day of Lakshmi Puja. The cow is considered to be an especially sacred animal amongst Hindus, and it is worshipped for its docility, and its generosity. They are offered treats to eat and are worshipped with a tilak on their head and flower garlands around their necks. The third day is also the day when Goddess Lakshmi is welcomed into homes which are, in turn, cleaned and decorated to welcome Her. In the evenings, young girls go around the neighbourhood dancing in a tradition called bhailo, and are offered small foods and sweets or small amounts of money as rewards. 

The fourth day of Tihar is called Goru (meaning “ox”) Puja where the ox is celebrated for its manual labour. Certain sects also perform Govardhan Puja where they worship the holy Govardhan Mountain. 

The fifth and final day of Tihar is called Bhai Tika, and it is a celebration of the irreplaceable bond between brother and sister. Celebrated across the country with much fanfare, Bhai Tika is celebrated by both brothers and sisters placing a tika on each other’s foreheads and includes the exchange of gifts. 

 

1. Mauritius: The gorgeous island of Mauritius is transformed into an even more beautiful sight when it’s lit up and twinkling for Diwali. As is the norm all over the world, even in Mauritius the houses are cleaned – sometimes repainted – and decorated with flowers and dozens of lamps and lights; even the beaches are dotted with dozens of lamps! People create lovely rangolis and deck up in new clothes and finery. Most important remain the pujas to worship Goddess Lakshmi, the exchange of gifts and sweets, and the bursting of firecrackers. 

 

1. Malaysia: In this multicultural country, with Hinduism being the 4th largest religion, Diwali is celebrated with euphoria in Malaysia. Along with people’s homes, even the enormous shopping malls and stores around the country are decorated vividly. The kolam or rangoli is especially important here and can be seen decorating each house. Diwali in Malaysia is celebrated as Hari Diwali meaning Green Diwali due to the ban on fireworks and crackers in Malaysia. Aside from this, the new clothes, the delicious sweets and snacks, the family gatherings and the exchange of gifts, are all practiced with much pomp and festivity. 

 

1. Singapore: A tourist capital for huge crowds from around the world, Singapore is stunning during Diwali. Little India in Singapore where most of the Indian diaspora live is decked up and heaving with celebrations during Diwali. The streets and stores dazzle with lights and the restaurants serve incredible, rich delicacies specially prepared for those celebrating Diwali. The Heritage Centre has several cultural dance performances for public viewing and the Hindu temples have a vibrant, infectious fervour around them that the people thronging to them catch too. 

 

1. United Kingdom: The huge Hindu, Sikh, and Jain populations in the UK celebrate Diwali with much pomp. There is a Diwali Opening Ceremony held in Trafalgar Square where over a hundred dazzling dancers awe the spectators with their performances. The main square is also opened to the public for those who wish to play garba and celebrate Diwali by dancing with their friends and family. People plan Diwali parties in their homes where they get together in their Diwali finery, decorate their homes with lamps and flowers, paint their hands with henna, and cook up and enjoy enormous, delicious feasts. All of this, of course, ends with a fantastic firework display in the back garden, with all the gathered guests looking skywards to enjoy the beautiful display. 

Did you know there are over 300 versions of the epic story of Prince Ram?

Sage Valmiki wrote the definitive version of the Ramayana we all know and love, but as many as three hundred different versions of the epic are known to exist. In fact, the mammoth text even has versions that originated outside India. These versions can be found in China, Japan, Iran, Indonesia, and Cambodia, among others. Here are some of the examples of these, both within India and from abroad:

Get the entire Valmiki’s Ramayana – 6 vol set here: link.

The Ramavataram: Written by the legendary Tamil poet Kambar under the patronage of the Pannai kula chieftain Thiruvennal Nallur Sadayappa Vallal, the epic work is based on Valmiki’s work, but differs in specific incidents in the storyline and spiritual aspects. This is mainly because when in Valmiki’s version, Rama is a mortal prince whereas, by the time Kambar writes his version, Rama has already been deified as an incarnation of Vishnu himself. So when Rama kills Vaali from his hiding spot, he doesn’t feel the need to explain himself, as he fulfilled his kshatriya duty. However, when the same incident is retold by Kambar, Rama explains his actions many times over in the form of song. Even little things like the manner in which Ravana abducts Sita is shown differently. In Valmiki’s version, Ravana grabs Sita by her hair and hoists her over his shoulders. However, in Kambar’s version, Ravana lifts her off the ground with the piece of the earth she is standing on, with not even a fingernail touching her.

Get the entire Valmiki’s Ramayana – 6 vol set here: link.

The Ranganatha Ramayana: It is the most famous Telugu adapatation of the epic penned by the famous poet Ranganatha between 1300 and 1310 AD; there are over 40 adaptations in Telugu, but only four cover the entirety of the story. Ranganatha Ramayana is famous for introducing the fabled squirrel incident; when the vanaras were helping Rama build a bridge to Lanka, a humble squirrel decided to do its bit and help out. As a gesture of his gratitude, Rama blesses the creature by drawing three lines on its back with his fingers.

The Reamker: A version of the Ramayana that originated in Cambodia, the epic builds on its Hindu roots and gives it shades of Buddhist philosophy. Literally translated to ‘Glory of Rama’, the story highlights the battle of good and evil, and plays on themes like justice and fidelity through Phreah Rama (Ram), Neang Seda (Sita) and Krong Reap (Ravana). In this version, there are new characters introduced like Sovanna Maccha, a mermaid who Hanuman encounters on his journeys. Like most South Asian texts, the Reamker is not limited to its literary form, but is retold through all art forms, from sculptures to dance-drama, music to paintings. Scenes from the epic appear as temple paintings and is said to have adorned the great temple of Angkor Vat.

Get the entire Valmiki’s Ramayana – 6 vol set here: link.

Kakawin Ramayana: The Jawanese rendition of the epic is considered to be the pinnacle of poetic expression in Indonesia and has a lot of differences from Valmiki’s original. While the first half still matches its Sanskrit predecessor for the most of it, the second half sees the introduction of the all-powerful Jawanese guardian spirit, Semar, and his monstrous sons, Gareng, Petruk and Bagong. These four characters are staples in Javanese shadow puppetry or ‘Wayang’, and show up as comical servants to the hero, in this case, Prince Rama. Interestingly, in this version, Hanuman is considered the king of the monkeys, not Vali or Sugriva like in the original. Scholars say that the first half is based more on the poet’s Bhatti’s Ravanavadha, written in the 6th or 7th century, rather than Valmiki’s Ramayana.

Other notable versions include:
– Ramakien in Thailand
– Phra Lak Phra Ram in Laos
– Yama Zatdaw in Burma
– Saptakanda Ramayana in Assam
– Ramacharitam in Kerala
– And of course, the poet Tulsidas’ famous Ramcharitmanas

 

Get the entire Valmiki’s Ramayana – 6 vol set here: link.

Diwali. Even the busiest of workaholics take time out to celebrate with their loved ones. New clothes, exchanging gifts and gift ideas, buying and lighting dozens of diyas in various sizes all over the house, buying a new set of fairy lights every year and decorating windows with them, buying every single colour of rangoli powder and an equal variety of stencils to create rangolis on – these are only a few of the most cherished Diwali traditions for most Indians. 

Growing up, our parents bought us our new Diwali outfits, and they bought with them bulging bags full of firecrackers. Our grandmothers made the most delicious snacks and sweets, and if not for the watchful eye of a mother or older sibling, these preparations would be devoured on the very same day. 

Now we usually shop for our new outfits online. Gifts are ordered to be delivered directly to our loved ones. Rangolis are bought in ready-to-stick sheets, and diyas are usually electric. The snacks and sweets, however, remain just as good. 

The variety of sweet snacks, savoury or salty snacks, and of course, the sweets, are enough to boggle the mind. The house is infused with the smell of treats being fried in ghee, making the mouth water as soon one walks in the door. Trays and trays of freshly fried snacks are set out to cool before being packed into air-tight containers, ready to be distributed to family and friends. Boxes of sweets, dripping sugar syrup or ghee, each piece adorned with a fried cashew or a piece of silver varak, invite even the strictest, most stingy eater to try a few. 

One of the most beloved snacks, a granny’s secret recipe usually, is shakkarpara, also called shankarpali. Little golden cubes of fried goodness with a light sweetness to them that makes it quite literally impossible to stop at just one, shakkarpara is a must-have in every household celebrating Diwali. On a heaping mound of plain flour, sometimes supplemented with a small amount of fine semolina, goes a generous pouring of pure ghee, or clarified butter. Powdered sugar is sifted in, and in goes a pinch of salt. The ghee is then rubbed into the dry flour until a fistful of the mixture takes shape – and stays. Warm milk is carefully trickled in and the whole thing comes together to form a pale, soft dough. 

The trick to a flaky, crunchy shakkarpara is to not over-knead the dough. The flour, ghee, and sugar must be brought together with just enough milk to bind them, and just enough kneading that it forms a somewhat cohesive mixture. Once it comes together, the dough is divided into balls, rolled out into thick sheets, and cut into little diamonds. These are then deep fried in ghee, sometimes oil, on a medium low flame until the cubes puff up and turn golden brown. Once out, one can see the layers along the sides of the shakkarpara, formed that way because of the way the ghee is rubbed into the flour. The snacks are lightly sweet, incredibly crunchy, and diabolically addictive. 

This Diwali, try your hand at making a batch of these – they’re going to be a hit. 

By Kayva Gokhale 

Open any journal or notebook in a Hindu household and you will probably observe the word ‘श्री’ or ‘Shri’ written at the top of the first page, before anything else gets noted down. The chances of this word appearing are even higher if the notebook in question is being used for book-keeping, accounts or similar work. Shri (Shriman or Shrimati) is also used as a prefix before someone’s name, like mister in English. For thousands of years, the word ‘Shri’ has been uttered or written down to invoke prosperity, auspiciousness and good fortune. Along with ‘Aum’, this word is perhaps one of the most commonly occurring and sacred words in Hindu tradition.  

So, what does this word represent?  

Shri is one of the many names of Lakshmi, the Hindu Goddess of wealth, good fortune and prosperity. The wife of Vishnu, Lakshmi is the personification of all material wealth and comfort that humans desire. As the goddess of youth and beauty, she is often represented seated on a lotus, dressed in red, the colour of fertility, with her palms showering gold on her devotees. Lakshmi is one of the three manifestations of the Mother-Goddess, along with Durga and Saraswati. Unlike the other two however, her domain is over tangible and material wealth and success.  

Most cultures have a goddess that represents the aspects of fertility, beauty, abundance and wealth. Greeks and Romans worshipped Demeter, Egyptians had Isis, Babylonians had Ishtar and in India, we have Shri. She represents all resources which provide us with comfort and the means to live. She is the bestower of prosperity and fortune in the material realm.  

 The birth of Lakshmi 

Like most myths, the one regarding the birth of Lakshmi has many variations. Different texts mention different circumstances describing how the goddess came into being.  

The Vedas state that Lakshmi was born from the mouth of Prajapati, to provide food, clothing, shelter and material comfort to all beings. According to the Vishnu Purana, Lakshmi is the daughter of Sage Bhrigu and his wife, Khyati.  

However, the most widely known and accepted story is that of Lakshmi being born out of the Samudra Manthan or churning of the cosmic ocean. Different versions of this myth appear in the Ramayana and few other Puranas. According to the most popular telling, Indra once invoked the wrath of Sage Durvasa and was cursed to lose his powers. Afraid of attacks by the asuras, the devas, led by Indra, approached Vishnu. He advised them to churn the cosmic ocean to obtain Amrit, the nectar of immortality, as well as other gifts that would restore their powers. However, the devas could not undertake this mammoth task alone. They then approached the asuras, promising them a share of the nectar, if they were to help with the churning. Following this agreement, the devas and asuras started churning the ocean, which resulted in various gifts, such as Surabhi the divine cow, Varuni the goddess of Wine, the magical Parijata Tree, Dhanvantari the god of Medicine, the Apsaras, etc., appearing from the ocean. The most important one, however, was Lakshmi herself. Decked in celestial finery and possessing divine beauty, Lakshmi appeared out of the ocean, seated on a lotus. Seeing her, many devas wished her for themselves, but only Vishnu himself was a worthy groom. They were married immediately, and she has lived as his loyal consort ever since.  

 Lakshmi, the other half of Vishnu 

The union of Vishnu and Lakshmi, unlike that of Shiva-Parvati, is less spoken about and discussed. However, more often than not, they are represented as two halves of a whole. If Vishnu is the preserver and protector, then Lakshmi represents the subject of his protection. This is seen most clearly in the myth of Vishnu’s Varaha avatar. According to the story, Vishnu takes the form of a boar to rescue Bhoomi Devi or Goddess Earth from the clutches of an asura. And who is Bhoomi Devi or Prithvi if not a manifestation of Lakshmi herself?  

Lakshmi accompanies Vishnu in most of his avatars. When he is Vamana, she appears as a lotus. When he is Parashurama, she is his wife, Dharani. When he is Rama, she is Sita and when he is Krishna, she is Rukmini. Thus, without Lakshmi, Vishnu’s purpose is incomplete. Without her, there is no earth, no prosperity, no cycle of life which he can preserve and maintain.  

The love between Vishnu and Lakshmi is legendary. According to one myth, Lakshmi, once upset with Vishnu, left him and descended to the earth as a mortal called Padmavati. Unable to live without her, Vishnu took the form of Shrinivasa, a mortal and was reunited and married to her on earth as well. The name Shrinivasa itself literally translates to ‘the dwelling of Shri’, referring to the belief that Lakshmi resides in Vishnu’s chest. One of Lakshmi’s names is also Haripriya or ‘the darling of Hari’. 

Mahalakshmi  

While Lakshmi is worshipped as the consort of Vishnu, she is also seen as an independent deity. In this form, she is called Mahalakshmi. Communities that worship Mahalakshmi believe that she is the root of all creation. She represents Prakriti (nature) as well as Maya (illusion). According to one myth, she burst forth from Vishnu, as he was contemplating the creation of the universe. She then placed the seed of desire in his hand, unleashing the forces of creation which led to the universe being formed. Her association with desire and creation is further solidified in the Harivamsa, which names her the mother of Kama, the God of Love and Desire.  

Lakshmi or Shri is ever-present. She is necessary for the sustenance of life itself. However, she is also characterised as ‘Chanchala’ or ‘the fickle one’, symbolising the transient nature of material wealth and difficulty in preserving it. Homes and business establishments are rarely seen without an image of Lakshmi, bestowing her generosity and driving away bad luck and loss. Perhaps the reason she is so ubiquitous and adored is because she is the one who turns dreams into reality and allows humans to work towards self-actualisation.  

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By Srinidhi Murthy 

Set in the peaceful hills of Tirumala, the temple of Lord Venkateshwara Balaji or Vishnu, is one of the holiest places in the country. The story of why the Tirupati temple is so special is a fascinating one. 

Many years ago, a farmer heard a divine voice from an anthill. The farmer rushed to tell King Thondaiman about the voice. Upon investigation, King Thondaiman found an idol in the anthill and decided to build a temple to match its serenity and beauty. However, this story goes further back to the time when Lord Vishnu arrived on earth as Venkateshwara.

The Departure of Lakshmi

After the end of Vishnu’s Krishna Avatar, he returned to live in Vaikuntha. Many sages decided to perform a yagna under the guidance of Sage Kashyapa. Following the advice of Narada, Sage Bhrigu was chosen to decide who among Shiva, Vishnu and Brahma would accept the final offerings of the yagna. To make this decision, Bhrigu decided to pay a visit to the gods at their abodes. However, Bhrigu was dissatisfied with the reception he received from Lord Brahma and Lord Shiva. The sage expected more disrespect when he arrived at Vaikuntha. Hence, as soon as he reached, he struck Lord Vishnu on his chest. Vishnu, through his divine intuition, understood the anger of the sage and calmly washed his feet. As he did, he pinched the sole of Bhrigu’s foot, shutting the sage’s third eye which was located on his foot. This ended Bhrigu’s arrogance and he immediately realised his mistake. Humbled, Bhrigu requested Vishnu to accept the offerings of the yagna. However, when Bhrigu left, Vishnu realised that Lakshmi was upset. Upon asking her the cause of her distress, she told Vishnu that the sage had kicked his chest, that is, the place where Lakshmi resides. Hence, by letting Bhrigu kick his chest, Vishnu had allowed Lakshmi to be insulted. Not able to tolerate this insult, Lakshmi decided to leave Vaikuntha. 

Vishnu and the Cowherd

Lakshmi then descended to the earth and started living there. Unable to live without Lakshmi, Lord Vishnu came to earth in search of her. He began meditating without food and water in an anthill. Seeing this, Lord Shiva and Brahma decided to help Vishnu. The two gods formed a plan with Narada and took the form of a cow and calf, respectively. They approached Goddess Lakshmi and Narada requested her to gift the animals to the Chola king. The king in turn gave the cow and calf to the queen. After a few days, the queen noticed that the animals were not yielding milk and accused the cowherd of stealing it. In order to prove his innocence and find out what happened to the milk, the cowherd followed the cow. He noticed the cow was giving all its milk to the anthill. Angry, he threw the axe at the cow, but to his horror, Lord Vishnu took the hit to protect the cow. The cowherd fainted due to the shock of what happened. When the king learnt about all this, he begged Lord Vishnu to forgive him for the consequences of his ignorance. Vishnu forgave him and told the King that he would be born as King Akasa Raja in his next birth.

The Gesture of Gandharva Princess

The wound inflicted on Lord Vishnu did not heal completely and he was left with a perceptible bald spot. Seeing the misery of Lord Vishnu, a Gandharva princess named Neela Devi, decided to help him. She cut off her lustrous hair and pressed it on Vishnu’s bald spot. Touched by her gesture, Vishnu decreed that whoever came to worship him would sacrifice their hair to her. Hence, even today, thousands of devotees offer their hair at Tirupati to clear Vishnu’s debt to Neela Devi.

Shrinivasa and Padmavati

As foretold by Lord Vishnu, the Chola king was reborn as Akasa Raja. Akasa Raja decided to perform a special yagna to obtain an heir. In preparation for this yagna, the king and queen were asked to till some fertile land. While doing so, they found a golden lotus box. They opened the box and found a baby girl in it. Akasa Raja named the child Padmavati as she was found resting on a golden lotus box. Unbeknownst to the king, Padmavati was an incarnation of Vedavati. In her previous birth, Vedavati wanted to marry Lord Vishnu, which is why she was reborn as Padmavati in this birth to fulfil her destiny. In the meantime, Vishnu was staying on earth as Shrinivasa, with his foster mother, Vakula Devi. One day, when Shrinivasa went hunting, he heard some cries for help. He saw an elephant chasing some young women, one among them was Padmavati. Shrinivasa subdued the elephant and chased it away. Shrinivasa and Padmavati took an instant liking to each other and fell in love.

Marriage arranged

When Shrinivasa learnt about the identity of Padmavati, he went to his mother. Revealing that he was in fact, Lord Vishnu, he asked her to go to Akasa Raja to discuss marriage between him and Padmavati. Vakula Devi was sceptical about whether or not the king would believe the true identity of Shrinivasa.  Shrinivasa then disguised himself as an astrologer and went to the palace before his mother. He predicted that Padmavati would marry Lord Vishnu himself. Later, when Vakula Devi arrived with the proposal, Akasa Raja agreed immediately.

Wedding and Reunion

The preparations for the grand wedding began. Shrinivasa approached Kubera, the lord of wealth, to lend him money for his wedding. In the presence of Lord Brahma, Shiva and others, Shrinivasa married Padmavati. They built a house like Vaikuntha and spent their days together happily. When Lakshmi heard about the marriage of Shrinivasa and Padmavati, she was furious and rushed to meet the Lord. When he saw the angry Goddess, Vishnu turned to stone. Brahma and Shiva decided to come to earth to soothe Lakshmi’s fury. Their explanations calmed the Goddess and she decided to live, where she always lived, in Vishnu’s chest. Padmavati settled down at Tiruchanur, offering boons to her devotees. A visit to Lord Venkateshwara at Tirupati is incomplete without a visit to Tiruchanur temple.

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By Srinidhi Murthy

Sanjeevani, also known as Vishalya Karani, was a magical herb that grew on the peaks of Mount Gandhamadana. This herb saved Rama’s brother, Lakshmana, during their battle with Ravana. Read the story of how Hanuman brought this herb in time to save Lakshmana’s life. 

Ravana’s attack

During the final battle between the army of Ravana, the king of Lanka, and Rama, the prince of Ayodhya, Ravana hurled a spear at Lakshmana. Rama came forward to save his brother as he fell and drove away Ravana. Unfortunately, Lakshmana fell unconscious as the spear had already struck him before Rama’s arrival. The injury brought Lakshmana to the brink of death. Distressed, Rama asked Sushena, the Vanara physician, to save his brother’s life. Sushena examined him and declared that Lakshmana could still be saved with the magical herb called Vishalya Karani, or Sanjeevani, that was available on Mount Gandhamadana. He further added that the herb would need to be fetched before sunrise. However, soon Sushena revealed that it would take eighteen years for them to reach Gandhamadana. It seemed as though getting the herb was an impossible task and Rama and the army had lost hope for Lakshmana’s life. 

Hanuman to the rescue

Suddenly, Hanuman stepped out of the crowd and promised to bring the herb before sunrise. Sushena instructed Hanuman to look for a golden creeper with blue flowers growing on either side of the river flowing down one of the peaks of Gandhamadana. After receiving Rama’s blessings, Hanuman increased his size and then, with one leap, rose high into the sky. As he flew, Ravana saw him from Lanka and immediately guessed that Hanuman was flying to get the magical herb. He was determined to stop Hanuman and ensure that Lakshmana could not be saved. 

The agreement 

Ravana summoned Kalanemi to defeat Hanuman. Kalanemi was a fearful monster-magician with four heads, eight eyes and eight arms. Ravana promised half of his kingdom to the monster if he succeeded in defeating Hanuman. Kalanemi was terrified at the thought of a battle with Hanuman. He reminded Ravana about Hanuman’s powers and added that he would be dead if he tried to destroy the son of Vayu. However, Ravana ignored his words and asked him to drown Hanuman in the river in Gandhamadana, as the river was home to a ferocious crocodile. Left with no choice, Kalanemi agreed to the task and quickly transported himself to Gandhamadana. There, he transformed himself into a hermit and created a hermitage. He then waited for Hanuman’s arrival.

Kalanemi’s trick

When Hanuman arrived, he immediately paid his respect to the disguised Kalanemi and mentioned the purpose of his visit. Kalanemi asked him to go and bathe in the river. He promised Hanuman that if he bathed in the river, he wouldn’t feel thirsty for a whole year. When Hanuman agreed, Kalanemi was delighted at the thought of claiming his reward from Ravana. Soon, Hanuman saw a  crocodile approaching him to attack. He quickly caught hold of the reptile and flung it to the shore. To his surprise, a celestial dancer emerged in front of him. She explained that she was cursed by Indra to become a crocodile and decreed to live in the river till she was liberated by Hanuman. The celestial dancer also revealed the real identity of Kalanemi to Hanuman and advised him to be careful. Hanuman confronted Kalanemi upon his return and soon a fight ensued between them. Hanuman threw the rakshasa in the sky and he landed dead in Ravana’s court.

Another hurdle

Ravana was disappointed by Kalanemi’s death. However, he wasted no time in planning his next move. Since he was the master of three worlds, he summoned Surya, the sun god, and ordered him to hasten the hour of his rise. Sometime later, Hanuman saw a rosy glow on the horizon, while he was still searching for the herb. To save Lakshmana, Hanuman decided to get hold of Surya’s chariot. The charioteer of Surya was shocked when he saw that the huge vanara had caught hold of the chariot and begun to whirl it around. Surya asked Hanuman the reason for stopping him. Hanuman explained his emergency and requested him not to rise before Lakshmana was restored to health. Surya sympathized with him but told Hanuman that he could not help him as he was under the orders of Ravana. Quick-witted Hanuman immediately asked Surya to lean forward and to hear out a secret. But when he did, Hanuman quickly embraced him in a tight hug, got bigger in size and held him in his arms. He then rushed back to Gandhamadana to continue his search for the herb.

A glorious return

Despite his efforts, Hanuman was not able to find the golden creeper with blue flowers that Sushena had mentioned. While he was wondering about the whereabouts of the herb, he saw some Gandharvas singing and dancing. Hanuman approached them and asked them about the Sanjeevani herb. He told them about the battle between Rama and Ravana and how the herb was essential for the Lakshmana’s survival. However, the Gandharvas informed him that they had never heard of anyone named Rama. Then they crowded around Hanuman and began to tease and torment him. Hanuman struck back at his tormentors, but chaos broke out among the Gandharvas due to the unexpected fight. Witnessing the chaos, Hanuman decided to continue his search, and not waste time-fighting. Unfortunately, try as he might, Hanuman could not find the herb. In the end, to save time, he decided to lift the whole mountain and take it with him to the camp.

After he reached,  Sushena himself went and gathered the plants he wanted from the mountain. He made a paste out of herbs and held it to Lakshamana’s nose. Soon, Lakshmana woke up from his unconscious state. After the completion of the mission, Hanuman restored the mountain to its original place and healed the wounded Gandharvas, with the same herb. When Hanuman returned, Rama asked him about the shining object under his arm. Hanuman told him the story of how he had imprisoned the sun in his arms. Upon Rama’s orders, he released Surya, sought his forgiveness and allowed him to rise again. Rama, Lakshmana and the entire army were grateful for Hanuman’s efforts in saving Lakshmana’s life. 

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