IN THE COMPANY OF KRISHNA - 3. CAIDYA ALIAS SISUPALA THE GREAT ENEMY OF KRISHNA

 

Sisupala – The Great Enemy of Krishna

            The name Caidya refers to the ruler of Cedi, and in this context, it means Sisupala, the king of Cedi. Another ruler of Cedi, Dhrstaketu, was also known by this name. Sisupala played a significant role in the Kurukshetra war, where he led the Krauncavyuha (a battle formation shaped like a stork), designed by Dhrstadyumna. (Bhisma Parva, Chapter 50, Sloka 47)

Sisupala’s Past Life

In his previous birth, Sisupala was one of the two gatekeepers of Vaikuntha, named Jaya and Vijaya. Due to a curse from the great sages, they were born thrice as demons:

1. Hiranyaksha and Hiranyakashipu
2. Ravana and Kumbhakarna
3. Sisupala and Dantavaktra

(For more details, see "Jaya and Vijaya" in Indian Puranas.)

Birth and Prophecy

Sisupala was born to King Damaghosa of Cedi and his wife Srutasravas (Bhagavata, 9th Skandha). However, he had a strange and terrifying appearance—he was born with three eyes and four hands. At birth, he cried like a donkey, making his parents consider abandoning him.

At that moment, a mystical being (Jin or ghost) appeared and prophesied:

• The child would grow up to be extremely powerful.
• He could only be killed by one specific person, who was already on earth.
• If the child was placed on the lap of that person, two of his hands and his third eye would disappear.

News of this prophecy spread far and wide, attracting many kings who wished to see the child.

One day, Srutasravas, who was Krishna’s aunt, placed Sisupala on Krishna’s lap. Instantly, his extra hands and third eye disappeared. Seeing this, his mother pleaded with Krishna to forgive Sisupala’s offenses at least a hundred times. Krishna promised to do so. (Sabha Parva, Chapter 43)

Sisupala’s Role in Various Events

Sisupala was an important figure in several major events:

1. Present at Draupadi’s wedding and attempted to stop the ceremony. (Adi Parva, Chapter 185, Verse 23)
2. Attended the coronation of the King of Kalinga. (Santi Parva, Verse 6)
3. Served as the Commander-in-Chief of Jarasandha. (Sabha Parva, Chapter 14, Verse 10)
4. Honored Bhima when he conquered kingdoms. (Sabha Parva, Chapter 29, Verse 11)
5. Participated in Yudhishthira’s Rajasuya sacrifice. (Sabha Parva, Chapter 234, Verse 14)

Sisupala’s Conflict with Krishna

During the Rajasuya Yajna, Sisupala strongly opposed Krishna being given the highest honor.

1. He publicly insulted Krishna. (Sabha Parva, Chapter 39, Verse 11; Chapter 41)
2. He attacked Dvaraka in Krishna’s absence. (Sabha Parva, Chapter 45, Verse 7)
3. He stole Vasudeva’s sacrificial horse. (Sabha Parva, Chapter 45, Verse 9)
4. He kidnapped the wife of Babhru. (Sabha Parva, Chapter 45, Verse 10)
5. He abducted the daughter of his uncle, the King of Visala. (Sabha Parva, Chapter 45, Verse 11)

Finally, Krishna lost patience and killed Sisupala after he had exceeded the promised 100 offenses. (Sabha Parva, Chapter 45, Verse 25)

After his death, Sisupala’s soul merged with Krishna’s divine form, symbolizing his ultimate liberation. (Sabha Parva, Chapter 45, Verse 26)

Legacy

Sisupala remains one of the most well-known antagonists in Hindu mythology. His story teaches the lesson that even the greatest enemies of God can ultimately find salvation in Him.

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IN THE COMPANY OF KRISHNA - 2 : BAKASURA -THE TERRIFYING CRANE

 

One day, Kamsa sent Bakasura, the brother of Putana, to kill Krishna. Bakasura took the form of a giant bird and lay on the road with his mouth wide open, looking like a cave. The cowherd boys were scared, but Krishna bravely entered the bird’s mouth.

Bakasura quickly closed his mouth, and the boys cried in fear. However, Krishna moved around inside the demon’s throat, causing him great pain. Unable to bear it, Bakasura vomited Krishna out along with blood and then died.

Krishna and his brother Balarama were playing near the Yamuna River when Bakasura, sent by Kamsa, came in the form of a huge stork. The demon tried to swallow Krishna, but Krishna’s touch burned his throat, leading to his defeat.

Sanskrit Verse & Explanation:

Sa vai Bako nama mahanasuro bakarupadnrk

• "There was a great demon named Baka who took the form of a stork (crane)."
  This line introduces Bakasura as a powerful demon who disguised himself as a large bird.

Agatya sahasa Krsnam tiksnatundo 'grasadbah

• "He suddenly rushed at Krishna and swallowed Him with his sharp beak."
  This describes how Bakasura quickly attacked and tried to swallow Krishna.

Krsnam mahabakagrastarh drstva Ramadayo 'rb

• "Seeing that great stork swallow Krishna, Balarama and the other boys were shocked."
  This line shows the fear and concern of Krishna's companions, especially his brother Balarama, when they saw him inside the demon’s mouth.

Context & Meaning

This verse from an ancient text (likely from the Bhagavata Purana) narrates the moment when Bakasura, sent by Kamsa, tried to kill Krishna by swallowing him. However, Krishna’s divine power was too much for the demon, causing him pain and ultimately leading to his death. The story highlights Krishna’s supernatural strength and his role as a protector of the innocent.

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IN THE COMPANY OF KRISHNA - 1 ARISHTASURA

 

In the company of Krishna, we explore the life of one of the most revered and celebrated deities in Hindu mythology. Krishna is regarded as the eighth incarnation of Vishnu, born to Vasudeva and Devaki, but raised by Nanda and Yasoda in the village of Gokula. Though he was the true son of Vasudeva and Devaki, Krishna grew up under the loving care of Nanda and Yasoda, and it was during his childhood that his divine nature began to unfold. He effortlessly vanquished powerful demons sent by his evil uncle Kamsa, such as Putana, Bakasura, and many others.

Krishna's early years in Gokula are marked by his playful and mischievous interactions with the Gopis, particularly his close bond with Radha, the most beloved of them all. As he matured, Krishna's divine powers and wisdom became even more apparent. He played a crucial role in the Mahabharata, acting as the charioteer and guide for his close friend Arjuna. His counsel and strategic mind were pivotal in the Pandavas’ victory over the Kauravas in the great Kurukshetra War.

Throughout his life, Krishna demonstrated extraordinary strength and valour, killing notorious demons like Kamsa, Naraka, Kesin, and Arishtasura. His many adventures and deeds earned him immense devotion and admiration. Krishna also had more than 16,000 wives, with Rukmini and Satyabhama being his favorites. Despite his many marriages, his relationship with Radha remains the most celebrated in Indian mythology, symbolizing divine love and devotion.

Krishna's death came in an unusual and poignant manner: he was struck by an arrow from a hunter named Jaras, who mistakenly believed Krishna to be a deer. This marked the end of his earthly incarnation. Krishna's life, filled with divine miracles, wisdom, and compassion, continues to inspire countless followers and remains a central figure in the spiritual and cultural traditions of India. His blue-black complexion, often described as the colour of a dark cloud, further adds to his mystical allure as a symbol of the divine.

Aristasura (Aristaka) - The Terrifying Ox

Introduction:

The Gopas (cowherds) performed Mahesvara Puja in the Devi forest and spent the night on the banks of the Kalindi River.  During this peaceful occasion, a python suddenly appeared and began to swallow Nandagopa, one of the cowherds.

Krishna's Intervention:

Krishna, with his divine powers, kicked the python, transforming it into a Deva called Sudarsana.  Sudarsana was a Vidyadhara (a celestial being) who had been cursed by sage Angiras and turned into a python.

Aristasura’s Terror in Gokula:

Aristasura’s Arrival:  Aristasura, a fierce servant of Kamsa, disguised himself as a terrifying ox and arrived in Ambadi.  The people of the village were terrified as the ox rampaged, destroying hills and mountains with its horns and bellowing with immense fury.

The Battle with Krishna:

Krishna's Courage:  Sri Krishna, with unmatched bravery, faced the ferocious ox.  He rained blows upon the beast, ultimately throwing it hundred yojanas away (a vast distance).  With Krishna's defeat, the ox transformed back into its true form as Aristasura, an Asura (demon).

The End of Aristasura:

Conclusion of the Battle: Aristasura’s form as the ox was destroyed, and he regained his original Asura form upon death. This marked the end of his terror, and the people of Gokula were saved once again by Krishna’s divine intervention.

Conclusion:

The Power of Krishna:  Through his unmatched courage and divine power, Krishna always protected the innocent and defeated the forces of evil. The story of Aristasura serves as a reminder of Krishna’s divine nature and his constant protection of his devotees.

Sources:

Bhagavata Purana, Dasama Skandha, Chapter 36

अथ तर्हि आगतो गोष्टमरिष्टो वृषभासुरः। महीं महाककुत्कायः कम्पयन्खुरवीक्षिताम् ।।

Then there came to Gokul one ox demon( vrishabhaasura ) by name Arishta, with large hump made the earth tremble torn by his hoofs.

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BOOK REVIEW OF RAM C/O ANANDHI

   

 

Author: Akhil P. Dharmajan

Publisher: DC Books in Malayalam;

        Harper Collins India (Harper Fiction) in English

Translated by:  Haritha C.K

Genre: Literary & Contemporary fiction

Book buy link:  @Amazon

 

Akhil P. Dharmajan, the author of this book titled “Ram C/O Anandi” is a bestselling novelist and a scriptwriter too.  His previous books are Mercury Islands and Ouija Board.

Haritha C.K. is the translator of this reputed fiction who holds a master's degree in Social Work.  Her acclaimed works of fiction and non-fiction from English to Malayalam, such as The Girl on the Train, Warren Buffett’s Management Secrets, The Hidden Hindu and The Midnight Library reveal her ability and skill of translation.  Haritha is proving herself as a valuable asset in the literary and translation community by working on several popular Malayalam novels into English.

In this book, the author Akhil P. Dharmajan portrayed the characters with passion, motives, thoughts, and feelings.  The plot, characters, dialogue, time and place of action, style are found with suitability. The role of writing aids as an important connecting tool between the two main characters of the story.

“Ram C/O Anandi” is nothing but a different type of a travelogue by a young Malayali by name Ram (Originally Sriram), to the City Chennai in Tamil Nadu.

The book offers a vivid description of localities like Porur, VadaPalani, Guindy and Kathipara, Nungambakkam, BesantNagar and its beach in Chennai.

Ram’s journey along with Anandhi to the native village of Patti, will remind the readers of the movie “Jab We Met”.

The adventurous journey of Reshma and Vetri to investigate the identity of Anandhi is well knitted.

Finally Anandhi rushed to Australia to see her brother Raja and separated herself from her friends and particularly from Ram.

The author keenly described the role of Ram, how, he  accustoms to the day-to-day life in the city of Chennai, such as residing in the flat with his friends Bineesh and Kiran, joining in the film institute, travelling through trains and buses, watching the people around him, etc.

The Narrating power of the author is also a feature which grabs the attention of the readers.  In this book, good dialogues greatly brighten a narrative and it’s judicious.

 A broad and intimate knowledge of human nature at large, a keen insight into the workings of its common motives and passions, creative power and dramatic sympathy, all these were brought out in a quite well balanced way in the story.  The cruel nature of the particular Superintendent of Police and his associate towards the transgender people makes the readers to feel sympathy to the victims.

Through the conversation of Anandhi with Ram and others, the author made the readers visualize and feel the inconvenience of the barbarian deeds of the army men of Sri Lanka towards the Tamil people related with LTTE.

Any literary work will makes the reader to be bold from the downfalls.   Here also, When Reshma hesitated to participate in the audition, his friends particularly Anandhi boosted her by soothing and inspiring words which enhanced the confidence of Reshma.

Moreover, the author's technical skill in writing is evident in many states.

The dialogue of the characters constitutes the elevation of this story.  In this, the dialogues of the characters have immense value in the exhibition of emotions and the reaction of the speakers like Ram, Anandhi, Reshma, Patti and others to the event in which they are taking part.  And their influence upon one another.

This book itself is a gift of storytelling to the best possible way to the readers is nothing but the ultimate goal of the author.

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ZATAYUPA (SATAYUPA) THE ANCIENT SAGE

 

Zatayupa was an ancient sage and a king of the Kekaya kingdom. He gave up his throne to his son and went to the Kurukshetra forest to meditate. There, he met Dhritarashtra and others and spoke to them about the rules of living in the forest.

He guided them on how to follow a simple and disciplined life. His wisdom was respected, and he played an important role in advising those who had renounced worldly life.

His grandfather was Sahasracitya. His story is mentioned in the Asramavasika Parva (Chapters 19-20) of the Mahabharata.

YAJNAVALKYA AN ANCIENT SAGE

        Yajnavalkya was an ancient sage renowned for his wisdom and spiritual insight. He spent a significant portion of his life serving at the court of King Janaka, where he was both a priest and an advisor. Yajnavalkya's teachings are crucial to understanding Vedic philosophy and are mentioned in various ancient texts, including the Mahabharata, the Agni Purana, and the Upanishads.

One of the key moments in his life took place when King Janaka organized a Yajna (a grand ritual) and promised to award a thousand cows to the sage who could prove to be the most knowledgeable. The cows were to be tied with gold coins on their horns. When no sage dared to claim the prize, Yajnavalkya boldly sent his disciple to take the cows. This act of confidence was questioned by other sages, but Yajnavalkya defended his claim.

One of the sages, Arthabhaga, asked him a complex philosophical question about the soul and its ability to accept another body after death. Yajnavalkya explained that it is through karma (action) that the soul takes on a new birth. The discourse continued with questions about the nature of the soul, the omnipresent Brahman, and the universe. Yajnavalkya's answers were profound, emphasizing that the soul transcends worldly desires and is ultimately one with Brahman, the supreme consciousness.

Throughout his life, Yajnavalkya engaged in many philosophical debates. He responded to questions from other sages, such as Kahola, Gargi, Aruni, and Sakalya. In one of his dialogues, he explained that Brahman, the ultimate reality, is present in everything, yet beyond all understanding. He also discussed the nature of the soul, explaining that it transcends the body, senses, and mind, and it is in a state of consciousness, sleep, and deep slumber, each with different experiences. According to him, attaining knowledge of the soul leads to liberation or Moksha, freeing one from the cycle of birth and death.

Yajnavalkya's teachings were also given in King Janaka's court. During these discussions, he explained that knowledge of Brahman is more important than wealth, fame, or learning. King Janaka was impressed with his insights and offered Yajnavalkya a thousand cows as a reward. However, Yajnavalkya, following his father's teachings, declined the payment, emphasizing that the purpose of knowledge is not to receive material gains but to achieve spiritual enlightenment.

In his later discussions, Yajnavalkya elaborated on the nature of light, both physical and spiritual. He described the sun, moon, and fire as different sources of light, but the ultimate light, he said, is the soul's inner light, Atmajyotis. The soul is the "Purusa," formed by the union of the pranas (life forces) and the inner light of the heart. This understanding helps transcend the limitations of wakefulness, dream, and slumber, leading one toward Moksha.

As Yajnavalkya continued to teach King Janaka, he imparted the essential knowledge that life and death are part of a cycle governed by desires (Kama) and actions (Karma). One can only escape this cycle by transcending desires and acquiring Brahmajnana, the knowledge of the supreme reality. This knowledge liberates the soul, making it immortal. Yajnavalkya's teachings were a profound commentary on the nature of existence and the path to spiritual freedom.

At the end of his life, Yajnavalkya passed on his wisdom to his two wives, Kalyani and Maitreyi, and then ascended to immortality. His teachings were preserved in various texts, including the "Brhadaranyaka Upanishad," which remains one of the key sources of Vedic philosophy.

Yajnavalkya's contributions were not limited to spiritual teachings; he also wrote a treatise on law called the "Mitaksara," which became a highly regarded commentary on legal principles in South India. His work in law, as well as his role as a priest at significant events like the Rajasiiya Yajna of Dharmaputra, showcases his diverse influence.

Yajnavalkya's life and teachings continue to inspire spiritual seekers and scholars today. His wisdom, which emphasizes the pursuit of knowledge over material wealth and the ultimate goal of liberation, remains a cornerstone of Indian philosophical thought. 

XUPA (KSHUPA) THE DIVINE SAGE

 

Xupa was a Prajapati, a creator of beings. His birth is described in the Mahabharata.

One day, Lord Brahma wanted to perform a special sacrifice. However, he could not find a suitable priest to perform the rituals. So, he decided to create one himself. To do this, he kept the priest inside his head, as if he were pregnant.

Brahma carried this being inside him for a thousand years. Then, one day, he sneezed, and from his head, a Prajapati was born. This Prajapati was Xupa.

Brahma made Xupa his priest, known as a Rtvik, to conduct the sacrifice. Xupa performed his duty as required.

Later, Lord Rudra, also known as Bhagavan Rudra or Shiva, recognized Xupa’s abilities. He gave him an important position as a Prajapati, making him a ruler of all living beings.

This story shows how Xupa was created by Brahma and later honoured by Rudra. It highlights the divine way in which great beings were born and chosen for special roles in the universe. (Mahabharata, Sand Parva, Chapter 122)