A city caught fire and all the residents vacated the city, whereas a blind man and a lame man could not leave the city. The blind man thought: “Alas, if I could see; I can escape. But, blind as I am, I cannot escape.” The lame man reflected: “Alas ! I cannot walk at all. How can I run away to save myself ?”
The fire was spreading with leaps and bounds and was approaching the place where the blind man and the lame man lived. The lame man was struck with an idea. He said: “Oh blind friend, you are quite robust, you can lift me on your shoulders. And, I will point the way out for both of us to escape. The fire is approaching fast and there is no alternative left for us to save ourselves.”
The blind man welcomed the proposal. He picked up the lame man and both of them with mutual assistance left the city and saved their lives.
MORAL LESSON:
Here the blind man can be compared to a man without the right knowledge while the lame man as a man without practicing religious rites. As neither the blind nor the lame man, alone, could get out of the city, similarly, right knowledge or religious rites, alone, cannot rescue the man from this worldly ocean. When both right knowledge and religious rites, jointly operate, one can escape from the cycle birth and death in this world.
रविवार, जुलाई 05, 2009
THE FIVE BLIND MEN AND ELEPHANT
Once an elephant came to a small town. People had read and heard of elephants but no one in the town had ever seen one. Thus, a huge crowd gathered around the elephant, and it was an occasion for great fun, especially for the children. Five blind men also lived in that town, and consequently, they also heard about the elephant. They had never seen an elephant before, and were eager to find out about elephant.
Then, someone suggested that they could go and feel the elephant with their hands. They could then get an idea of what an elephant looked like. The five blind men went to the center of the town where all the people made room for them to touch the elephant.
Later on, they sat down and began to discuss their experiences. One blind man, who had touched the trunk of the elephant, said that the elephant must be like a thick tree branch. Another who touched the tail said the elephant probably looked like a snake or rope. The third man, who touched the leg, said the shape of the elephant must be like a pillar. The fourth man, who touched the ear, said that the elephant must be like a huge fan; while the fifth, who touched the side, said it must be like a wall.
They sat for hours and argued, each one was sure that his view was correct. Obviously, they were all correct from their own point of view, but no one was quite willing to listen to the others. Finally, they decided to go to the wise man of the village and ask him who was correct. The wise man said, “Each one of you is correct; and each one of you is wrong. Because each one of you had only touched a part of the elephant’s body. Thus you only have a partial view of the animal. If you put your partial views together, you will get an idea of what an elephant looks like.”
The moral of the story is that each one of us sees things exclusively within one’s point of view. We should also try to understand other people’s points of view. This will enable us to get a proper perspective on different situations and events.
We have to look at religion, truth and reality from a variety of angles of vision. Jainism calls this the relativism or the doctrine of several viewpoints (Syadvad or Anekantvad). Hinduism, Buddhism, etc., have similar theories.
Then, someone suggested that they could go and feel the elephant with their hands. They could then get an idea of what an elephant looked like. The five blind men went to the center of the town where all the people made room for them to touch the elephant.
Later on, they sat down and began to discuss their experiences. One blind man, who had touched the trunk of the elephant, said that the elephant must be like a thick tree branch. Another who touched the tail said the elephant probably looked like a snake or rope. The third man, who touched the leg, said the shape of the elephant must be like a pillar. The fourth man, who touched the ear, said that the elephant must be like a huge fan; while the fifth, who touched the side, said it must be like a wall.
They sat for hours and argued, each one was sure that his view was correct. Obviously, they were all correct from their own point of view, but no one was quite willing to listen to the others. Finally, they decided to go to the wise man of the village and ask him who was correct. The wise man said, “Each one of you is correct; and each one of you is wrong. Because each one of you had only touched a part of the elephant’s body. Thus you only have a partial view of the animal. If you put your partial views together, you will get an idea of what an elephant looks like.”
The moral of the story is that each one of us sees things exclusively within one’s point of view. We should also try to understand other people’s points of view. This will enable us to get a proper perspective on different situations and events.
We have to look at religion, truth and reality from a variety of angles of vision. Jainism calls this the relativism or the doctrine of several viewpoints (Syadvad or Anekantvad). Hinduism, Buddhism, etc., have similar theories.
BHUTMATI
In a village named Kanthpur there lived a Brahmin named Bhutmati who was educated at Benaras. He was not married till late in life as he had no proper means of maintenance. He was running a ‘Pathshala’ (religious school) to earn his livelihood.
Some of his followers gave him money for marriage and he married a beautiful Brahmin maiden named Yagnadatta. With the passage of time he became very much attached to her with love and found himself very happy in her company.
Many students from abroad came to his Pathshala for studies. One student named Devdatt was poor and so he was allowed to live with Bhutmati at his place with food provisions. Devdatt made good progress in his studies as he was very clever. Bhutmati also was very fond of him. Devdatt became very friendly with Yagnadatta.
Yagnadatta was young and she found no satisfaction with her husband, Bhutmati. She was attracted to Devdatt. In the meanwhile Bhutmati received an invitation to officiate a ceremony at Mutra city. He was likely to earn some money and fame there, so he decided to attend the event.
While leaving the place he said to his wife: “I cannot bear your separation even for a moment but as we are running short of money I must go. I will return after four months and in the meanwhile you live cautiously and be on your guard.”
Hearing these words, Yagnadatta said: “I cannot live without you even for a day, so postpone your journey for the present.” Bhutmati said: “I equally cannot bear your separation, but grant me leave with pleasure and I will return as soon as I finish my job.” Yagnadatta granted him leave with pleasure and Bhutmati instructed Devdatt to take care of the house and his wife.
Yagnadatta was now alone and she requested Devdatt to enjoy with her sensual pleasures; the only reward of youth. Devdatt was reluctant but later on he stooped to her carnal cravings. Devdatt became proof to all moral consciousness in course of time. Four months had almost passed and Devdatt said: “Now your husband will arrive and drive me out.”
Yagnadatta said: “Don’t worry, I will plan something so that we can live together for ever.” One night Yagnadatta brought from the funeral ground two corpses (male and female) and having placed them on the coach and on the verandah respectively, left the house after setting it on fire.
The fire spread quickly and the crowd tried to extinguish the fire but it took a few hours. They found two corpses totally burnt beyond identification; which were presumed to be the dead bodies of Yagnadatta and Devdatt. The news reached Bhutmati who was simply stunned with regret. He promptly returned to his town to find everything reduced to ashes. He fainted and on regaining consciousness piteously lamented for his beloved wife Yagnadatta and wept for Devdatt too with words of affection.
A Brahmin friend who knew of the illicit communion of Yagnadatta and Devdatt said, “The wise don’t lament after the happenings. Most women are very cunning and so it does not befit you to rely on a woman so much.”
His words were true but a man under delusion could not find them palatable. Bhutmati on the contrary said to his Brahmin friend: “How dare you preach to me ? I am quite clever to judge the character of my wife Yagnadatta. I can’t erase her grace and virtues from my mental screen. Oh, Yagnadatta, when shall I see you ? Oh ! Devdatt, you too have left me.”
That Brahmin friend said: “Even the sense of highly learned men get stagnant under intense delusion as you don’t hear relish my words which are beneficial for you. Whatever her character, you shall not see her now, therefore, cast aside your attachment for her and pray to God for making the best of your life you have left”.
All his well-wishers left after expressing their felt condolences. Bhutmati having packed the ashes of the (presumed) dead bodies of his wife and friend left Kanthpur early the next morning to offer them to the waters of the sacred river Ganga.
Now watch the mysterious designs of fate. No sooner did Bhutmati enter a town near Ganga, he accidentally ran into Yagnadatta and Devdatt, who happened to be living there. They were extremely shocked to see Bhutmati face to face, but there was no alternative for them but to fall at Bhutmati’s feet. They said, “Oh Learned Scholar, pardon us. We repent much for our faults, we were just thinking of coming to you.”
Bhutmati said: “Who are you ? What are you talking about ?” Devdatt said: “Don’t you recognize us ? This is your beloved wife Yagnadatta and I am your favorite student Devdatt. We are talking with the learned scholar Bhutmati who imparted learning to the students of Kanthpur.”
But Bhutmati was not convinced. He said, “Oh, you scoundrels ! Don’t try to cheat me. I am the last man to be taken in by you. My beloved wife and my disciple have been already consumed in a fire that broke out suddenly in my house. I am going to offer the holy ashes to the sacred Ganga. You do appear like Yagnadatta and Devdatt but you are not them. You may be their spirits. Spirits often deceive human beings but bear in mind I am a Brahmin—Bhoo-Dev (earthly god). I can burn you down with my power of incantations. I spare you out of mercy. Leave from my sight or else terrible consequences shall follow.”
Yagnadatta and Devdatt got what they wanted. They immediately left. Bhutmati offered the ashes in Ganga. He said: “Oh, God, Oh Lord, Grant peace and bliss to the souls of the dead. They were so pure and deserved your mercy.”
MORAL LESSON: We can realize to what extent a man under delusion loses his wisdom and sense of truth. Most of time our vision is blinded by preoccupied mind. How can a person understand the religion, when he does not have the right knowledge of it ? Even highly learned people get stagnant under the intense delusion created by too much attachment with others.
Some of his followers gave him money for marriage and he married a beautiful Brahmin maiden named Yagnadatta. With the passage of time he became very much attached to her with love and found himself very happy in her company.
Many students from abroad came to his Pathshala for studies. One student named Devdatt was poor and so he was allowed to live with Bhutmati at his place with food provisions. Devdatt made good progress in his studies as he was very clever. Bhutmati also was very fond of him. Devdatt became very friendly with Yagnadatta.
Yagnadatta was young and she found no satisfaction with her husband, Bhutmati. She was attracted to Devdatt. In the meanwhile Bhutmati received an invitation to officiate a ceremony at Mutra city. He was likely to earn some money and fame there, so he decided to attend the event.
While leaving the place he said to his wife: “I cannot bear your separation even for a moment but as we are running short of money I must go. I will return after four months and in the meanwhile you live cautiously and be on your guard.”
Hearing these words, Yagnadatta said: “I cannot live without you even for a day, so postpone your journey for the present.” Bhutmati said: “I equally cannot bear your separation, but grant me leave with pleasure and I will return as soon as I finish my job.” Yagnadatta granted him leave with pleasure and Bhutmati instructed Devdatt to take care of the house and his wife.
Yagnadatta was now alone and she requested Devdatt to enjoy with her sensual pleasures; the only reward of youth. Devdatt was reluctant but later on he stooped to her carnal cravings. Devdatt became proof to all moral consciousness in course of time. Four months had almost passed and Devdatt said: “Now your husband will arrive and drive me out.”
Yagnadatta said: “Don’t worry, I will plan something so that we can live together for ever.” One night Yagnadatta brought from the funeral ground two corpses (male and female) and having placed them on the coach and on the verandah respectively, left the house after setting it on fire.
The fire spread quickly and the crowd tried to extinguish the fire but it took a few hours. They found two corpses totally burnt beyond identification; which were presumed to be the dead bodies of Yagnadatta and Devdatt. The news reached Bhutmati who was simply stunned with regret. He promptly returned to his town to find everything reduced to ashes. He fainted and on regaining consciousness piteously lamented for his beloved wife Yagnadatta and wept for Devdatt too with words of affection.
A Brahmin friend who knew of the illicit communion of Yagnadatta and Devdatt said, “The wise don’t lament after the happenings. Most women are very cunning and so it does not befit you to rely on a woman so much.”
His words were true but a man under delusion could not find them palatable. Bhutmati on the contrary said to his Brahmin friend: “How dare you preach to me ? I am quite clever to judge the character of my wife Yagnadatta. I can’t erase her grace and virtues from my mental screen. Oh, Yagnadatta, when shall I see you ? Oh ! Devdatt, you too have left me.”
That Brahmin friend said: “Even the sense of highly learned men get stagnant under intense delusion as you don’t hear relish my words which are beneficial for you. Whatever her character, you shall not see her now, therefore, cast aside your attachment for her and pray to God for making the best of your life you have left”.
All his well-wishers left after expressing their felt condolences. Bhutmati having packed the ashes of the (presumed) dead bodies of his wife and friend left Kanthpur early the next morning to offer them to the waters of the sacred river Ganga.
Now watch the mysterious designs of fate. No sooner did Bhutmati enter a town near Ganga, he accidentally ran into Yagnadatta and Devdatt, who happened to be living there. They were extremely shocked to see Bhutmati face to face, but there was no alternative for them but to fall at Bhutmati’s feet. They said, “Oh Learned Scholar, pardon us. We repent much for our faults, we were just thinking of coming to you.”
Bhutmati said: “Who are you ? What are you talking about ?” Devdatt said: “Don’t you recognize us ? This is your beloved wife Yagnadatta and I am your favorite student Devdatt. We are talking with the learned scholar Bhutmati who imparted learning to the students of Kanthpur.”
But Bhutmati was not convinced. He said, “Oh, you scoundrels ! Don’t try to cheat me. I am the last man to be taken in by you. My beloved wife and my disciple have been already consumed in a fire that broke out suddenly in my house. I am going to offer the holy ashes to the sacred Ganga. You do appear like Yagnadatta and Devdatt but you are not them. You may be their spirits. Spirits often deceive human beings but bear in mind I am a Brahmin—Bhoo-Dev (earthly god). I can burn you down with my power of incantations. I spare you out of mercy. Leave from my sight or else terrible consequences shall follow.”
Yagnadatta and Devdatt got what they wanted. They immediately left. Bhutmati offered the ashes in Ganga. He said: “Oh, God, Oh Lord, Grant peace and bliss to the souls of the dead. They were so pure and deserved your mercy.”
MORAL LESSON: We can realize to what extent a man under delusion loses his wisdom and sense of truth. Most of time our vision is blinded by preoccupied mind. How can a person understand the religion, when he does not have the right knowledge of it ? Even highly learned people get stagnant under the intense delusion created by too much attachment with others.
BHIMKUMAR
King Narvahan reigned in the city of Kamalpur. His queen’s name was Malti, and his son’s name was Bhimkumar. The prince was well known for his physical vigor. One day, he saw a Muni in the garden and sat down near him. The Muni discovered a qualified soul in the prince and revealed to him the secrets of religion. The prince felt so inspired at this that he took the vows of a Shravak.
One day, a heretical Muni of the Kapalik order came to the prince. He carried some fruits and flowers in his hands. He placed them before the prince and said: “The great do not refuse a seeker. I have come to you with a request. May I hope that you will fulfill it ?”
He continued: “It is twelve years from now as you move back in the past that I started the propitiation of an art. It will reach its completion on the next Chaturdasi (fourteenth day of the fortnight). Now, on that day, I need someone to assist me, and, in my opinion, no one is more competent than you for that purpose. Hence I am here. Will you help me ?” The prince was never afraid of adventures. He agreed.
On the agreed day, he went with him. The minister’s son, who happened to be his friend, tried to prevent him, but the prince could not be dissuaded. With an unsheathed sword in his hand, the prince reached the cremation ground. The Kapalik marked a plot for his use, propitiated a goddess, and extended his hand to catch the prince’s head. The prince, who was very alert, thundered at once: “Stay away and mind your own business. One more step toward me, and your dead body will roll on the ground. You should know for certain that not even the Devs are capable of facing me.”
This upset the Kapalik’s entire plan. So he thought of exerting strength and attacked the prince with an open knife in his hand. The Kapalik shouted: “Prince ! Remember your God ! You didn’t respond to my persuasion, so I must subdue you by force. I must have your head. This is absolutely essential for completion of my propitiation.”
The prince laughed at him without showing any concern. “Fool ! Only the weak have submitted to your threats. The head of a lion is never within the reach of a jackal like you.”
A duel started at once. The prince gave such a severe blow on the heretic’s head that he fell on the ground. The prince was on his neck. Once he thought of severing it, but the next moment he took pity on the poor soul and released him after giving him a good thrashing. Once free, the ungrateful Kapalik caught the prince unaware and hurled him into the sky. The prince was at once held by a Yaksha’s wife, Kamala by name, who was at that moment flying overhead. She liked him very much and brought him straight to her abode on the Vaitadhya hills.
The prince was under a vow of restricted celibacy and did not respond to the lusty overtures of the Yaksha lady. Kamala was a good soul. She appreciated the steadfastness of the prince and praised him eloquently.
When the two were in conversation, the prince heard some musical instruments being played in accompaniment with some chanting. On inquiry, the prince learned that a few Munis were there in the neighborhood. He expressed keenness to see them. As he was escorted there, a demon made a sudden appearance and snatched away the prince’s sword. The prince at once caught him and mounted on his back to bring him down. But the demon had great physical strength. With the prince on his back, he flew in the sky and landed near a temple.
Inside the temple stood the Kapalik, holding a young man by his hair and thundering: “Remember your God. These are your last moments. I shall cut your head off with this sword.” Undaunted by the terrible environment, the youth was heard saying: “I seek refuge with the Jinas, who are free from lust and attachment. Bhimkumar is my savior; I beseech refuge with him, too.” At these words, the Kapalik’s rage reached its peak. He shouted: “Don’t mention his name, you wretch. He is a coward, and you should be ashamed in beseeching refuge with him. Had he been really powerful, he would not have hidden from my gaze.”
Just then the prince made his appearance and said: “You rascal ! Why do you want to kill him ?” When the Kapalik saw Bhimkumar, he released the young man and ran after Bhimkumar. They started a deadly battle between the two. But soon the prince got the upper hand and held the heretic against the ground, telling him: “My dear fellow ! In your life, you have asked many to remember their God. Now it is your turn to do the same. There is no one to save you.”
Just then the goddess whom the Kapalik worshipped, came down from the image, and, addressing the prince, said: “Prince ! I am impressed by your courage. I beseech you to release my devotee. Please spare his life. I am here to give you a boon.”
The prince said: “Goddess ! If you are really pleased with me and desire to give me a boon, then I pray you to desist from this carnage from today on. You should agree that life is dear to everybody. I beseech nothing else.” The goddess agreed and disappeared.
The prince now turned to the young man and was delighted to find that it was the minister’s son. He at once embraced him and said: “My dear friend ! This heretic was no stranger to you. Then how did you step into his trap ?”
The minister’s son answered: “Since you disappeared, we were very anxious. Search was made everywhere and in all directions, but without fruitful result. Then the family deity was propitiated, and we had it from her that you were safe and would soon return home with great laurels. Now, as I was out to hear the talk of the town about you, this scoundrel caught me and brought me here.”
As the two were talking, there appeared a colossal elephant. With its stout trunk, it picked up the two on its back and flew away. The two were placed outside a deserted city, and the elephant disappeared. Leaving the minister’s son outside the city, the prince moved in. There he met a man-lion who had the face of a human being but the body of a lion. He held a man between his teeth, and the man was bitterly weeping. When the prince asked the animal to release the man, the animal said: “I have been very hungry for a long time. After a long gap, I have my food. How can I let it go ?”
The prince said: “It appears to me, my dear fellow, that you have a Vaikriya (fluid) body. I wonder how your body takes a human being as its food !” The man-lion responded: “You are right, Sir. But he is my inveterate enemy from previous life. How do you think I can release him ? I will kill him, and that alone will pacify my anger.”
The prince tried utmost persuasion, but when that failed, he applied force. He rescued the man from the animal’s mouth and stabbed the animal so severely that he fled for his life.
Now, with the same vehemence, he reached the palace. There he was very cordially received by several maids. One produced a jar full of pure water, another washed the prince’s feet, a third offered to take him to bath, a fourth offered him food, and a fifth decorated him in costly robes and ornaments. The prince silently obliged all.
Just then a Dev came, and, on inquiry from the prince, made the following statement: “This city is named Kanakpur, where once reigned king Kanakrath. His priest Sudatt was a fallen man and was very much despised by the residents of this city. Since the priest would not improve, the matter was reported to the king, who severely chastised the priest. Unfortunately, the priest died of depression. That priest is now born as a demon. I am that demon, and sometime earlier, you saw me as a man-lion. The man whom you rescued from my mouth was the king himself. But I congratulate you for your courage. It is I who arranged for your reception at the palace. It is my great power again that has made the residents of this city invisible.”
Just then a Kevali arrived at the city park. The prince, the minister’s son, and the Dev went to him. Even the elephant came there trumpeting wildly and dangling his trunk. The Kevali, who was in the midst of his sermon, changed his topic and said: “This elephant is really a Yaksha who was the grandfather of king Kanakrath. He brought Bhimkumar to this place to rescue his grandson. As Bhimkumar has saved the king, the Yaksha is under a debt of gratitude to him.”
The elephant now changed into a Yaksha and this lent support to the words of the Kevali. The Yaksha then turned to the prince and requested him to return to his city from which he was absent for a long time. His parents were very much in distress ever since his disappearance in the company of the Kapalik. The Yaksha even offered to help him to return.
Then, at the prince’s request, he built an air-chariot on which the prince and the minister’s son mounted. They soon returned to their own city. The king and the queen were very happy to see their lost son. At the right moment, Bhimkumar was placed on the throne, the king abdicating in his favor. Needless to say, Bhimkumar had a glorious reign, and he spent his last days in the holy order of Munis, attaining liberation at death.
One day, a heretical Muni of the Kapalik order came to the prince. He carried some fruits and flowers in his hands. He placed them before the prince and said: “The great do not refuse a seeker. I have come to you with a request. May I hope that you will fulfill it ?”
He continued: “It is twelve years from now as you move back in the past that I started the propitiation of an art. It will reach its completion on the next Chaturdasi (fourteenth day of the fortnight). Now, on that day, I need someone to assist me, and, in my opinion, no one is more competent than you for that purpose. Hence I am here. Will you help me ?” The prince was never afraid of adventures. He agreed.
On the agreed day, he went with him. The minister’s son, who happened to be his friend, tried to prevent him, but the prince could not be dissuaded. With an unsheathed sword in his hand, the prince reached the cremation ground. The Kapalik marked a plot for his use, propitiated a goddess, and extended his hand to catch the prince’s head. The prince, who was very alert, thundered at once: “Stay away and mind your own business. One more step toward me, and your dead body will roll on the ground. You should know for certain that not even the Devs are capable of facing me.”
This upset the Kapalik’s entire plan. So he thought of exerting strength and attacked the prince with an open knife in his hand. The Kapalik shouted: “Prince ! Remember your God ! You didn’t respond to my persuasion, so I must subdue you by force. I must have your head. This is absolutely essential for completion of my propitiation.”
The prince laughed at him without showing any concern. “Fool ! Only the weak have submitted to your threats. The head of a lion is never within the reach of a jackal like you.”
A duel started at once. The prince gave such a severe blow on the heretic’s head that he fell on the ground. The prince was on his neck. Once he thought of severing it, but the next moment he took pity on the poor soul and released him after giving him a good thrashing. Once free, the ungrateful Kapalik caught the prince unaware and hurled him into the sky. The prince was at once held by a Yaksha’s wife, Kamala by name, who was at that moment flying overhead. She liked him very much and brought him straight to her abode on the Vaitadhya hills.
The prince was under a vow of restricted celibacy and did not respond to the lusty overtures of the Yaksha lady. Kamala was a good soul. She appreciated the steadfastness of the prince and praised him eloquently.
When the two were in conversation, the prince heard some musical instruments being played in accompaniment with some chanting. On inquiry, the prince learned that a few Munis were there in the neighborhood. He expressed keenness to see them. As he was escorted there, a demon made a sudden appearance and snatched away the prince’s sword. The prince at once caught him and mounted on his back to bring him down. But the demon had great physical strength. With the prince on his back, he flew in the sky and landed near a temple.
Inside the temple stood the Kapalik, holding a young man by his hair and thundering: “Remember your God. These are your last moments. I shall cut your head off with this sword.” Undaunted by the terrible environment, the youth was heard saying: “I seek refuge with the Jinas, who are free from lust and attachment. Bhimkumar is my savior; I beseech refuge with him, too.” At these words, the Kapalik’s rage reached its peak. He shouted: “Don’t mention his name, you wretch. He is a coward, and you should be ashamed in beseeching refuge with him. Had he been really powerful, he would not have hidden from my gaze.”
Just then the prince made his appearance and said: “You rascal ! Why do you want to kill him ?” When the Kapalik saw Bhimkumar, he released the young man and ran after Bhimkumar. They started a deadly battle between the two. But soon the prince got the upper hand and held the heretic against the ground, telling him: “My dear fellow ! In your life, you have asked many to remember their God. Now it is your turn to do the same. There is no one to save you.”
Just then the goddess whom the Kapalik worshipped, came down from the image, and, addressing the prince, said: “Prince ! I am impressed by your courage. I beseech you to release my devotee. Please spare his life. I am here to give you a boon.”
The prince said: “Goddess ! If you are really pleased with me and desire to give me a boon, then I pray you to desist from this carnage from today on. You should agree that life is dear to everybody. I beseech nothing else.” The goddess agreed and disappeared.
The prince now turned to the young man and was delighted to find that it was the minister’s son. He at once embraced him and said: “My dear friend ! This heretic was no stranger to you. Then how did you step into his trap ?”
The minister’s son answered: “Since you disappeared, we were very anxious. Search was made everywhere and in all directions, but without fruitful result. Then the family deity was propitiated, and we had it from her that you were safe and would soon return home with great laurels. Now, as I was out to hear the talk of the town about you, this scoundrel caught me and brought me here.”
As the two were talking, there appeared a colossal elephant. With its stout trunk, it picked up the two on its back and flew away. The two were placed outside a deserted city, and the elephant disappeared. Leaving the minister’s son outside the city, the prince moved in. There he met a man-lion who had the face of a human being but the body of a lion. He held a man between his teeth, and the man was bitterly weeping. When the prince asked the animal to release the man, the animal said: “I have been very hungry for a long time. After a long gap, I have my food. How can I let it go ?”
The prince said: “It appears to me, my dear fellow, that you have a Vaikriya (fluid) body. I wonder how your body takes a human being as its food !” The man-lion responded: “You are right, Sir. But he is my inveterate enemy from previous life. How do you think I can release him ? I will kill him, and that alone will pacify my anger.”
The prince tried utmost persuasion, but when that failed, he applied force. He rescued the man from the animal’s mouth and stabbed the animal so severely that he fled for his life.
Now, with the same vehemence, he reached the palace. There he was very cordially received by several maids. One produced a jar full of pure water, another washed the prince’s feet, a third offered to take him to bath, a fourth offered him food, and a fifth decorated him in costly robes and ornaments. The prince silently obliged all.
Just then a Dev came, and, on inquiry from the prince, made the following statement: “This city is named Kanakpur, where once reigned king Kanakrath. His priest Sudatt was a fallen man and was very much despised by the residents of this city. Since the priest would not improve, the matter was reported to the king, who severely chastised the priest. Unfortunately, the priest died of depression. That priest is now born as a demon. I am that demon, and sometime earlier, you saw me as a man-lion. The man whom you rescued from my mouth was the king himself. But I congratulate you for your courage. It is I who arranged for your reception at the palace. It is my great power again that has made the residents of this city invisible.”
Just then a Kevali arrived at the city park. The prince, the minister’s son, and the Dev went to him. Even the elephant came there trumpeting wildly and dangling his trunk. The Kevali, who was in the midst of his sermon, changed his topic and said: “This elephant is really a Yaksha who was the grandfather of king Kanakrath. He brought Bhimkumar to this place to rescue his grandson. As Bhimkumar has saved the king, the Yaksha is under a debt of gratitude to him.”
The elephant now changed into a Yaksha and this lent support to the words of the Kevali. The Yaksha then turned to the prince and requested him to return to his city from which he was absent for a long time. His parents were very much in distress ever since his disappearance in the company of the Kapalik. The Yaksha even offered to help him to return.
Then, at the prince’s request, he built an air-chariot on which the prince and the minister’s son mounted. They soon returned to their own city. The king and the queen were very happy to see their lost son. At the right moment, Bhimkumar was placed on the throne, the king abdicating in his favor. Needless to say, Bhimkumar had a glorious reign, and he spent his last days in the holy order of Munis, attaining liberation at death.
ASHOK - THE KING IN THE HERMIT’S DRESS
Many people wondered: “How can a nation be defended if its people adopt nonviolence?” It is a rather difficult and hypothetical question. However, an emperor by the name of Ashok ruled India with nonviolence and compassion in the third century, BC. Ashok was the emperor of peace and social justice; he did not rule by force or accumulating material goods and wealth. Rather, he ruled by treating all his subjects equally and justly. His example can guide us in establishing peace and justice in the today’s world.
Ashok was the grandson of the famous Chandragupta Maurya, a stringent follower Jainism (A Shraman). Ashok succeeded his father, Bindusara, in 270 BC, and subsequently inherited a kingdom that ranged from Afghanistan to Madras.
In the first year of his regime, he decided to annex a few small states to his empire, beginning with Orissa (Kaling). However, he was touched by the cruelties, horrors, and evils of warfare. Upon seeing the human suffering and bloodshed, he renounced war and developed an attitude of kindness and humanity.
As his father and grandfather followed Jainism, Ashok rose above religious intolerance and communalism. Many historians say that Ashok was neither a Jain nor a Buddhist, rather a kind ruler who presented a compromising, noncommunal practical religious way to morally uplift and rule his people. Ashok stopped expanding his kingdom and instead followed the principle of Ahimsa.
He spent his days in the moral, social, and economic pursuit of the happiness of his subjects. He treated all people as his children, and built schools and hospitals for men and animals. He had trees planted along the roads and erected rest areas for travelers. He established institutions for medical, religious, and philosophical education. Ashok sent missionaries to Sri Lanka, Burma, Thailand and the Far East. Although he favored Buddhism, he was tolerant of all other religions. One of his edicts reads, “All religions deserve reverence for some reason or another.”
Thus, a man exalts his own religion, and at the same time, does service to the religion of other people. To learn here, the foremost is that even an Emperor can be content and follow Ahimsa (Non-violence) to rule Kingdom. We see religious tolerance for others, devotion, and kindness, all these from a man who was the Emperor.
Ashok was the grandson of the famous Chandragupta Maurya, a stringent follower Jainism (A Shraman). Ashok succeeded his father, Bindusara, in 270 BC, and subsequently inherited a kingdom that ranged from Afghanistan to Madras.
In the first year of his regime, he decided to annex a few small states to his empire, beginning with Orissa (Kaling). However, he was touched by the cruelties, horrors, and evils of warfare. Upon seeing the human suffering and bloodshed, he renounced war and developed an attitude of kindness and humanity.
As his father and grandfather followed Jainism, Ashok rose above religious intolerance and communalism. Many historians say that Ashok was neither a Jain nor a Buddhist, rather a kind ruler who presented a compromising, noncommunal practical religious way to morally uplift and rule his people. Ashok stopped expanding his kingdom and instead followed the principle of Ahimsa.
He spent his days in the moral, social, and economic pursuit of the happiness of his subjects. He treated all people as his children, and built schools and hospitals for men and animals. He had trees planted along the roads and erected rest areas for travelers. He established institutions for medical, religious, and philosophical education. Ashok sent missionaries to Sri Lanka, Burma, Thailand and the Far East. Although he favored Buddhism, he was tolerant of all other religions. One of his edicts reads, “All religions deserve reverence for some reason or another.”
Thus, a man exalts his own religion, and at the same time, does service to the religion of other people. To learn here, the foremost is that even an Emperor can be content and follow Ahimsa (Non-violence) to rule Kingdom. We see religious tolerance for others, devotion, and kindness, all these from a man who was the Emperor.
सदस्यता लें
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