Uma - Maheshwar ( Lord Shiva with Goddess Uma)

Uma - Maheshwar ( Lord Shiva with Goddess Uma)

Prathihara Dynasty,10th Century CE, Bhopal Museum

             After the sudden death of Sati, Lord Shiva retreated into the Mt. Kailash and sat in deep meditation. His withdrawal froze the landscape and everything became desolate.  The gods were worried. Absolute control over the desires leads to a lifeless existence.  Shiva had to be aroused from the deep meditation.  Lord Kama was sent, but he was burnt. Only Gauri or Uma could win his heart, but through austerity. She won. She domesticated his wild nature. 

            Here They sit in each others company. She looks at Him with deep reverence. He at Her, with deep love. The cosmos revolves around them. Lord Brahma stands on top left, Lord Vishnu on top right, Ganesh sits on bottom left, and Kartikeya on right bottom of the viewer.  

           When we lose someone, we too become shell shocked. We need to be brought out of our mourning.  The desire to live, to prosper, to excel needs to be rekindled. Nature, in all Her splendour  ( Goddess Uma) smoothens the harsh edges of the intellect. She draws us back into the beauty of life. We begin to create (Brahma), we begin to preserve  (Vishnu ); we work with wisdom (Ganesh ), and with force (Kartikeya ). All is well.

Maithun Figures

Maithun Figures

Chandela Dynasty, 10th Century CE, Bhopal Museum

             Kama or desire was one of the four goals of ancient Indians. But today it is misunderstood by the Indians themselves. To the ancients Dharma (righteous conduct ), Artha  (wealth), Kama (desire), and Moksha  (liberation from the cycle of life and death ) were the four goals of life. But under the influence of other civilisation, and value systems, Kama is becoming a taboo subject. 

            Buddhism too saw desire as  the root cause of misery in the world; Christianity and Islam equated desire with temptation.  But for Hinduism desire is essential.  For without desire Nature ceases to exist. It is desire which propagates a species. Thus, desire and sex are fundamental to our existence. 

           Of course, when we speak of desire, it must be in moderation.  Love should not turn into lust, nor desire into greed. But to deny desire is to cap human emotions, human capabilities,  human achievements. Desire is what fuels a civilisation to grow, to prosper. 

           Eroticism in Indian art has always raised eyebrows of the conservatives and the vandals. But it is a celebration of life. For without desire and emotions life is a Martian wasteland.

Ganga

Ganga

Pratihara Dynasty, 8th Century CE.,Bhopal Museum

         The holiest of the rivers in India, River Ganga (Ganges) adorns the door bracket of the inner sanctum of a temple.  Seen as a  beautiful damsel on a multi - bodied animal ( a Makar), She carries a pot of the holy water of the river. 

        Hindus believe that a dip in the holy river cleans them of their sins; immersion of the ashes of the dead,  leads to liberation from the cycle of life and death or to Moksha. 

        According to Hindu mythology Ganga descended from the heavens at the request of Sage Bhagirath.  In order to break it's velocity of descent lest it should shatter earth, Lord Shiva received her in his hair. Since the river begins it's journey in the Himalaya, she is said to be lost in the locks of Lord Shiva. 

       Ganga  has always symbolised purity, knowledge, truthfulness, and spirituality. In 19th century India, a Hindu witness in a court would swear the oath over a Gangajali  ( a pot containing   the water of the Holy River). 

        But the modern Hindu is least bothered about the purity of the river. Presently it is one of the most polluted rivers of India.

Warrior

Warrior

13th century CE, Bhopal Museum

           Warriors are an important class in every community and country. It is they who keep us safe from external invasions and internal disturbances. They have been praised in literature; they have inspired generations; they have adorned the pages of world history-- from Ramses II of Egypt to Alexander the Great, from Julius Ceaser to Samudragupta of India, from Neapoleon to General McCarther of USA. 

           Dronacharya, in Mahabharata, was not only a great teacher, but was also a great warrior and strategist. Yet he was killed. Lord Krishna was asked as to why Dronacharya had to be killed when he did no wrong. Lord Krishna says Dronacharya did many things wrong : although a Brahmin, he learned the use of arms; instead of teaching his students about diplomacy, about love and compassion, he taught them about war and only war; when the war began, although he was under no compulsion, he choose to side with the Kauravs. He had to be killed. 

           It is good to be a warrior, but a true warrior should also know the art of diplomacy.  Today war is raging all around us. Yet no one speaks of diplomacy.  People invade, kill, rape and butcher, blow up cities and spread terror. But the UNO,  the best agency for maintaining world peace has become a mute  spectator. Within our country polarisation is taking place, but no one speaks of fusion, of synthesis,  of peaceful cooperation and co - existence.  The ways of the warrior may be good, but too many wars annihilate civilisations.

Lord Harihar

Lord Harihar

12th Century CE. Bhopal Museum

            Splits within a religion is nothing new. Pharaoh Akhnatan broke away from the traditional Egyptian religion in ancient Egypt and established his own cult of Ra, the Sun God. In 1st Century CE Buddhism split into two schools : the Hinyana and the Mahayana.  Hinduism is no exception.  In ancient India we had two sects: the Shaivites and the Vaishnavites. Those who believed in Lord Shiva and and those who believed in Lord Vishnu.  Like the Shias and the Sunnis,  these two groups in Hinduism also fought with each other, trying to prove the superiority of one God over the other. 

            But in order to survive as a human race, we have learned to synthesis opposing views. Lord Harihar is a byproduct of the synthesis of Lord Shiva on the left and Lord Vishnu on the right side of the viewer. Hence the trident and the Nandi, the bull on the left and the disc and the conch shell on the right. 

            The debate within Hinduism is also between the aesetic and the householder, between the pure intellect  ( Shiva) and the emotions ( Vishnu), between the one who abandons the society ( Shiva) and one who incarnates to save the society  (Vishnu). But we did not waste too much time trying to annihilate each others' sect. We assimilated. And we have thrived as a 5000 year old civilisation. 

             Perhaps Harihar holds the solution to the problem of "clashes of the civilisations ". On the one hand we are in the globalisation age, yer there is fight and war all around us. We over - react to every statement;  we fight over the silliest issues only trying to prove that our Gods are superior to theirs. Today the issue posed by Galib, the great Urdu poet is  relevant: 

" Gar tujh bin nahi koi maauzood/ phir ye hangamma e-Khuda kya hai?" ( If there is no one but One God, then what is this fight about?). 

             Time has come to revive the concept of synthesis, of peace, of prosperity.  For the path of confrontation leads to total annihilation.

Dancing Ganesh

Dancing Ganesh 

Pratihara Dynasty, 10th Century CE, Bhopal Museum

             Although Lord Ganesh is the God of wisdom, He is seen in various forms: as a sleeping child, as a child worshipping a Shiva Ling, as a dancing figure ( as in this figure), as an adult reading or writing, and even playing cricket or sitting on a rocking chair. His forms are as varied as human imagination permits. Wisdom is not a monopoly of any age, or form. It is universal. 

             Here the Lord holds an axe in one hand and his broken tusk in the other hand. The other two  hands are striking a dancing pose. The axe is symbol of wisdom 's ability to cut through any obstacle. Hence He is  the God who removes the obstacles.  The broken tusk is symbolic of His being a scriber. He records our deeds and awards or punishes us accordingly. 

             He dances for the universe is in constant motion. While one foot is firmly planted, symbolising stability,  the other foot is lifted and in motion, symbolising time and motion. 

            He is also surrounded by his parents : Goddess Parvati on his right, and Lord Shiva on his left. This not only completes the Shiva family,  but also depicts Nature (Goddess Parvati ), and the intellect  (Lord Shiva). Wisdom is not isolated; it does not exist in a vacuum. It thrives in the Nature and the intellect. It throbs and pulsates throughout the universe. It is not the monopoly of a caste or a creed or of a race. It is as universal as the universe. 

Lord Surya ( The Sun God )

Lord Surya ( The Sun God )

Prathihara Dynasty, 10th Century CE, Bhopal Museum

           One of the finest sculptures of the Bhopal Museum is this small statue of Lord Surya. The museum has a good collection of sculptures from Hinglajgarh   in M. P. The history of the city of Hinglajgarh is unknown.  But it's sculptures can compete with the finest sculptures of Khajaraho.  Although both belong to the Khajaraho School,  the sculptures from Hinglajgarh are more finely chiselled, are more delicate,  and are more well proportioned than the figures from Khajaraho.  Whether these figures belong to the same temple or come from different temples is also u known.  But the high quality of work testifies to the prosperity of the city, and to the high aesthetics of the people.  

           Today is Lord Surya ' s day as today is Raviwaar.  The Lord holds two lotus in his hands. Like many flowers the lotus also opens and closes according to the sun. Since it floats on murky water, it is the symbol for the human mind and soul. It is said that when the highest "Chakra" ( wheel) of the mind opens, it is like the blossoming of a lotus with thousand petals. Thus, the mind has to be as wife encompassing as the rays of the Sun. 

           According to Valmiki, the author of Ramayan, the Sun causes the division of time. Without the Sun there would be no day and night. It causes the change in the seasons; it causes the rains. It also dispels the darkness of the mind and the soul. It is omnipotent and omnipresent.  It is said to be the God of Gods. Even Lord Brahma, Lord Vishnu and Lord Shiva are said to worship Lord Surya. For it is Surya who is the source of all energy; He is the source of life. Life exists as long as our minds are open  like the thousand petal lotus. 

Lord Ram and Goddess Sita

Lord Ram and Goddess Sita

13th century , CE,Bhopal Museum

        The eternal pair of Ram and Sita is the ideal couple in Hindu mythology. Ram is the most pious king as He upholds the Dharma ( righteous conduct) at every step of his life. He is the ideal son, and the ideal brother. However, His credentials as an ideal husband have been questioned. People claim that he was unkind to Sita on two occasions : when He asked her to prove her chastity, and when He exiled her to the forest. 

        What has been seen as a short coming in Ram's character, has strengthened Sita as a character.  In fact, Sita is considered one of the five Satis  (powerful women ) in Sanskrit literature.  Born of mother Earth, She has a will of her own. When Ram tries to persuade her not to come to the forest with him, she tells him about the Dharma of a wife ; when Lakshman hesitates to leave her alone when Ram has gone away to chase the golden deer, she chides Lakshman;  when Ram asks her to prove her chastity, she chides Ram. Eventually as a sign of protest she leaves Ram only to enter mother Earth.  She is not a weakling, she is a woman with an independent mind. Yet, she knows the limits placed by the society. She balances her role as a wife, daughter-in-law, as a sister-in-law, and as a mother. She is not a simple character, but is a strong persona in Valmiki' s Ramayan. She can be a role model for the modern woman: upright, independent, forthright, articulate, intelligent,  and one who stands up to question the orthodoxy of the society. She is not the one to be confined by the artificial limits of the society. She may be tolerant like mother Earth,  but she is not docile and weak. 

Goddess Gauri

Goddess Gauri

Paramar Dynasty, 11th Century CE, Bhopal Museum.

           Goddess Gauri is none other than Goddess Parvati.  She seems to be a popular diety in the 10th to 12th century as numerous sculptures of hers can be found from this period. Here she is surrounded by the Seven Mothers (Saptamatrikas) on the top, by Kartikeya on her right, by Lord Ganesh on her left. She would have carried a Shiva Linga in one of her hands.  She is also surrounded by other maidens who are at her service. Surprisingly her 'vehicle' (vahan) is a mongoose.  

            This sculpture is highly symbolic.  Goddess Gauri is the symbol of benevolence of Nature. Thus Her full bodied figure.  Her inner energy is depicted by the string of pearls which has moved to her left side of the naval. Despite the fact that She stands erect,  the pearl string moves. This portrays the inner strength or the "inner Prana" of the divinity. 

            Like the Seven Mothers, Nature sustains us. In her lap we are protected and we grow as individuals and as a nation. But to grow we need both wisdom and dynamism. Hence, Lord Ganesh (wisdom) and Kartikeya  (dynamism). But like the mongoose, we need a probing mind to understand the beauty and mystery of Nature. Mongoose also symbolises the riches which are buried in Nature. Thus an inquisitive mind discovers the riches of Nature.  Nature stands in all her glory in this stunning sculpture. 

Varaha Avtar (Lord Vishnu in His Third Incarnation as a Boar)

Varaha Avtar (Lord Vishnu in His Third Incarnation as a Boar)

Paramar Dynasty,11th Century CE

            There was a time when Mother Earth was coveted by a demon. He dragged her into the cosmic ocean. She pleaded to Lord Vishnu to save her. Lord Vishnu emerged as a wild Boar. He fought with the Demon,  killed him, and brought Mother Earth out of the ocean on his tusk. Here we see Him with the Mother Earth as He emerges from the ocean. 

            This pose of Lord Vishnu was created by the Gupta artists in the 5th Century CE at Udaigiri Caves in Madhya Pradesh.  Ever since then, this pose has been used repeatedly by the Indian artists. 

            The wild Boar is a unique animal. While it lives on the land, it can dive deep into the water. It is thus adjustable to both land and water. Only those who are flexible in their thoughts can emerge from the ocean. 

            Mother Earth is again under threat. On the one hand She is constantly attacked, on the other hand She is ever exploited. Again she awaits to be rescued from the senseless greed and hatred of mankind. She again awaits for flexible thinking persons to rescue her from her pitiable plight. But we are becoming blind to our myopic vision. The totality of Oneness is lost upon us. And Mother Earth seems to further  sink into a quagmire.

Lord Ganesh with Siddhi

  Lord Ganesh with Siddhi

Pratihara Dynasty, 9th Century AD, Bhopal Museum

          Goddess Parvati was worried as to who would marry her elephant headed son, Ganesh? She went to Lord Brahma.  He said he would give two of his daughters, Riddhi and Siddhi,  in marriage to Ganesh. That is how Lord Ganesh has two wives.

          While Riddhi stands for spiritual wisdom,  Siddhi stands for intellectual wisdom. Since Lord Ganesh is the God of wosdom, He has to have the two sides of wisdom with Him. While Riddhi sits on Ganesh 's right, Siddhi sits on his left. Here we see Lord Ganesh with Siddhi. She sits on Lord Ganesh 's thigh ( a usual convention to show the God and his Shakti together). Siddhi holds a mirror. One has to reflect on things, on different subjects before one becomes wise. 

          Wisdom is cherished in Hinduism as Hinduism speaks of introspection and assimilation. Since wisdom can solve every problem, Lord Ganesh is the remover of obstacles.  Hence, in every function, religious or secular, He is worshipped as the first god. When we pray to Him, we merely invoke our inner wisdom. 

           His very form, half - man,  half - animal,  points to wisdom ' s ability to assimilate diversity of Nature.  Since every particle in the universe is created by divine power, every particle contains the divine light. To discriminate between objects or people, to be exclusivist, is to deny the oneness of Nature. Such senseless discrimination is not only irrational, but is a crime against the divine power. It is unwise. 

Lord Shiva

Lord Shiva

Pratihara Dynasty,9th Century CE,Bhopal Museum

         This is an unusual image of Lord Shiva.  For while He holds a trident (trishul), He carries a lotus bud (symbol of Lord Vishnu ),  and a pitcher of holy water ( symbol of Lord Brahma ). Thus it seems to be a composite image of the Hindu Trinity of Brahma, Vishnu and Mahesh.  

         The Lord sits calmly, ever smiling and ever young. Like the Lord, we too are the  creator,  the maintainer, and the destroyer. The snake  is the symbol of desire,  of the changes in life. We too are full of desires; we too are prone to changes in life. The trident is the symbol of the three mental states: the sub - consciousness , the unconsciousness, and the consciousness.  All three are bound, like the shaft of the trident, with superconsciousness. The holy water is a symbol of the purity within us that is hidden from us and others. But it has the capacity to cleanse us of our dilutions,  of our egos, of our desires. The end result is the reward of beauty  ( the lotus). The lotus of thousand petals is the symbol of superconsciousness which is inherent in us, which we can achieve with some efforts. Divinity is within us. It all depends which facet of the divinity we cherish and cultivate. 

Lord Buddha Returns to Kapilvastu

Lord Buddha Returns to Kapilvastu

Ajanta Caves, Gupta Period,5th Century CE

         The news has spread that Prince Siddharth as Buddha was returning to his native city, Kapilvastu. His wife, Yashodhara decided to take their son, Rahul  to the Buddha. She taught the child to ask for his inheritance. The Buddha says, "I have only my alms bowl which I can give to you as your inheritance. " Both the mother and child look at the Buddha. Yashodhara had decked up herself with the hope that she would be able to induce the Buddha to stay back and become a householder.  But all in vain. Buddha left Kapilvastu in order to preach the Dharma to the people.  

         Although greatly damaged, this fresco is considered one of the most poignant paintings of Ajanta Caves.  Siddharth 's family meets momentarily and parts ways. The dilemma is between the life of monkhood and of a householder.  Which is more appropriate.  The issue is between the right of a wife and a child to have the husband and the father back, and the right of a man to be free to preach his Dharma. Unlike Hinduism, Buddhism emphasised the life of a monk over the life of a householder. Perhaps this was one of the reason that Buddhism declined. If everyone becomes a monk,  how would the society survive? 

          Society is a mixture of the intellectuals and the labourers, of the aesetic and the householder, of the industrialist and the agriculturalist. It is a composite of different communities, different philosophies, different life - styles.  To impose one philosophy or brand of thinking is to tear the social fabric. The middle path of assimilation is the right path. Too many monks also spoil the stew! 

Goverdhan Pooran ( Worshipping of Mt. Goverdhan)

Goverdhan Pooran  ( Worshipping of Mt. Goverdhan)

Painting from Bhagwat Puran by Fattu, Kangra School,18th Century CE

           Lord Krishna was surprised to see that the people of Vrindavan prayed to Lord Indra, the God of rain. Instead of praying for rain, it is better to pray to the mountain which with its green cover invites the rain. He taught the people to worship the Goverdhan hill. 

           Here Fattu, the famous Kangra painter, depicts Nanda, Krishna's father, and the people circumbulating the mountain. Lord Vishnu sits on top of the mountain while Krishna and Balaram and Nanda go around the mountain.  To mark the festivities, there are musicians playing the long horn and beating the drums. Ladies are carrying water in the pots; the offering are kept on the ground. A young cowheard points to Lord Vishnu sitting on top of the hill; an old man bends and pays homage to Lord Vishnu. 

           Fattu has depicted different strata of society from the village headman, Nanda, to the cowheard, from the young child in the arms to the old man. The costumes of the people depicts the composite culture of the people. Interestingly Nanda looks like a Mughal Emperor, while the women are attired in lenhga and odhani  (the long skirts and the stoles) of Hindu womenfolk.  All the cultures and community live peacefully.  

           The story of Goverdhan pooja is a story of conservation of Nature,  of Man living harmoniously with Nature, of different strata of society living peacefully. It is a celebration of peace and harmony. 

Rani Celebrating Deepavali in Her Palace

Rani Celebrating Deepavali in Her Palace

Attributed to Nainsukha, Kangra School,18th Century CE

            Deepavali is an ancient festival. Initially it was celebrated to mark Lord Ram's return to Ayodhya after spending fourteen years in the forest. Subsequently, it became the festival for praying to Goddess Lakshmi,  the goddess of wealth. It also marks the beginning of the Hindu financial year.  In Bengal, on the other hand, Goddess Kali is worshipped on Deepavali. While for North India Deepavali is a major festival,  in South India it is hardly celebrated. 

             Here we see the Rani sitting in a chair. Both she and another Lady are busy with fire crackers. The maids have lit lamps all over the palace. There is music and light, gaiety and celebrations all around. Interestingly whole many  women are wearing Hindu dresses, the ghaghara and the odhani, ( the skirt and the stole), other women are sporting the Mughal dress of the inner pajama and Mughal caps. The life of the palace reflects the composite culture of its time. 

             Deepavali is a festival which celebrates our coming out of the woods: of destroying the prejudices,  the bad deeds, the evil spirit in us. And thereby moving from the darkness of our personality to the light within us. It is a celebration of our rebirth each year. 

            May the divine light inside you ever burn so brightly as to light up every corner of your  home, office and of our nation. 

Hamsa Jataka : A Tale of the Golden Ghoose

Hamsa Jataka : A Tale of the Golden Ghoose

Ajanta Caves,Gupta Period,5th Century CE

            Once upon a time the Bodhisattva lived as a golden goose in a lake with his flock. One day the Queen of Benaras had a dream where she saw a golden goose. She asked the King to get her the golden goose. He built a beautiful lake in order to attract the birds. One day the golden goose landed with his flock. The goose realised it was a trap to capture him. But he kept quiet till the flock had fed itself to its satisfaction.  Afterwards, the goose cried out about the danger. All the geese flew off. But Sumukha, the minister of the golden goose refused to leave his master. Both were caught and taken to the court. When the King heard about Sumukha' s loyalty towards his King, he was overwhelmed.  He received both of them with great honour. The golden goose taught the Dharma to the court. 

            Here we see the King with his courtiers listening to the golden goose with rapt attention.  The golden goose is sitting on a throne to the bottom right corner of the painting.  Faintly one can make out  two dark women who have brought a tray full of fruits. The pomp and show of the court is well portrayed in the attire, the jewels and the furniture of the court. 

            Loyalty is a virtue exhaulted by every civilisation : loyalty to family, friends, community and to the nation. Sumukh is an example of loyalty to the King and thus to the nation. 

            Further, in order to attract best ideas we have to create the right environment.  Only then do we receive the Dharma. We should be open to receive ideas from all corners of the world. After all, the court had received the sermon on Dharma from a bird! 

Mrig Jataka : Taking Away the Golden Deer

Mrig Jataka : Taking Away the Golden Deer

Ajanta Caves,Gupta Period,5th Century CE

           A golden Deer, a Bodhisattva,  found  a hunter lost in a jungle.  He guided the hunter to his village. He told the hunter not to reveal his existence to anyone. The hunter promised to do so. But the moment he reached his village, he informed the King's men. They informed the King. Meanwhile the Queen saw a golden deer in her dream. She told the King to search for the golden Deer. The hunter led the King into the jungle. The golden Deer was captured and brought before the King. The King was astonished when the Deer told him that the hunter had broken his promise.  The King ordered that the hunter be killed. But the Deer interceded and asked the King to spare the hunter's life. The King relented. The King told the Deer about the Queen's dream and asked the Deer if he would return with him to the court. The Deer left with the King. He taught the Dharma to the people and brought peace and prosperity to the kingdom.  

           In this painting we see the Deer being carried away in a cart. The hunter follows the cart. Notice the dog by the hunter's legs. A rare depiction of a dog in Indian art.

         The story is full of morality. It is about betrayal for money; it is about greed. It is about compassion;  it is about establishing Dharma ( righteous duties). 

          Deepavali is also about establishing Dharma over Adharma  (evil acts). We must preserve,  protect and propagate Dharma, the golden Deer.

Kapi Jataka: The ungrateful Hunter

Kapi Jataka: The ungrateful Hunter

Ajanta Caves,Gupta Period, 5th Century CE

           Once a hunter fell into a deep ditch in a forest. He shouted for help as he could not come out of the ditch. The Bodhisattva who was a golden monkey took pity. He pulled the hunter out and carried him through the forest on his back. As night fell, both slept on the forest floor. In the morning when the hunter got up he thought if I could kill this golden monkey , I could earn a lot by selling his skin. He threw a stone on the monkey 's head. The injured monkey ran to the lake near by and washed his wounds. The hunter followed him. Feeling thirsty,  the hunter drank from the lake. Since the monkey's blood had mingled with  the water, the moment the hunter drank the water, he became a leaper. He was shunned by others in the village. 

            Here we see the monkey sleeping on the forest floor and the hunter about to hit him with a stone. The injured monkey admonishes the hunter on the left side of the painting. 

           Many a times we hurt others out of greed or jealousy or anger. But we don't realise that by our ungrateful acts we are hurting ourself and our interests. We may see ourselves as winners, but slowly people shun our company. Instead, we should be grateful to those who have carried us through the difficult terrains of life. Rather than think that by hurting them, we will gain wealth and fame. We will only become an outcaste like the hunter.

The Buddha and the Elephant Nalagiri

The Buddha and the Elephant Nalagiri

Ajanta Caves,Gupta Period, 5th Century CE

           Buddha's cousin brother, Devadatta was jealous of him. He conspired with King Ajatshatru of Rajagraha to have Buddha trampled by a mad elephant when Buddha comes to Rajagraha.  They got the mad elephant Nalagiri drunk and let him go scott free on the lane where Buddha was coming. Nalagiri charged at the Buddha.  Unmoved, and ever smiling the Buddha gently patted Nalagiri. Overcome by Buddha's compassion and kindness, Nalagiri bowed and touched Buddha's feet. 

           Here although Buddha's head is missing, but we do see a dark hand gently caressing the huge elephant.  The people in their homes are awestruck by Buddha's power to overcome a mad elephant.  One person even folds his hands in reverence. 

           Problems are like the mad elephant. They come our ways. We just need to be detached and calm to tackle them. With compassion and kindness even our enemies can be won over. It is these two qualities of Buddhism which spread the religion from India to Japan. One doesn't need the sword to conquer; a beautiful smile is sufficient to disarm the mighty and the unruly. 

The Loyalty of an Elephant towards His Blind Mother

The Loyalty of an Elephant towards His Blind Mother

From the Matriposhaka Jataka, Ajanta Caves, Gupta Period,5th Century CE

          Once the Bodhisattva was born as a white elephant.  One day a hunter was lost in the jungle where the white elephant lived. The elephant took the hunter back to his village. The hunter, instead of being grateful to the white elephant, thought that he should tell the King of Benaras about the existence of the white elephant and earn a reward from the King. The King sent a few hunters into the jungle. The white elephant was brought to the King's court. A huge crowd had gathered to see the white elephant.  But when the King tried to feed the elephant, it refused all food. The King asked him why he was starving himself. The elephant told the King, " I have a blind mother who cannot eat without me. Then how can I eat without her? She must be starving in the jungle." Hearing the love and affection, sensing his loyalty towards his mother, the King freed the white elephant. Here we see the joy amongst the elephant upon the return of the white elephant. The blind mother elephant is caressing the white elephant. 

           The story is not just about the joy of a family reunion, but it is more about family loyalty. However, loyalty in a positive way. It is about sustaining each other emotionally and financially.  But it is not about hoarding things so as to leave riches for our children. As an old Sanskrit saying goes " why leave riches for a good son? He can earn on his own. Why leave riches for the bad son? He will squander away your hard earned wealth." 

            But like Dhrastraraj we are blinded by our love for our children. For their sake we harm our society and nation without realising that without a strong nation our next generation has no future. While we strengthen our family economically, we weaken our nation.

The Elephant and the Hunter from Shaddanta Jataka Story

The Elephant and the Hunter from Shaddanta Jataka Story

Ajanta Caves, Gupta Period,5th Century CE

             In the Himalaya lived an elephant with six tusks, Shaddanta.  He had two wives. One day he showered his first wife with the flowers of the Sal tree. He also presented her with lotus flowers from a lake. The second wife felt jealous. She vowed to take revenge by being born as Queen of Benaras. 

            As the queen of Benaras she feigned illness. She told the king that she can be cured only if she had the six tusks of Shaddanta.  Hunters were sent to capture him and to bring his tusks. Here we see the hunters around the huge Shaddanta.  He asked them as to purpose of their hunting him down. They told him about the queen's desire. Knowing who she really was and what was her purpose, Shaddanta, the Bodhisattva,  himself cutoff his six tusks with an axe  and gave them to the hunters. When the Queen saw the six tusks, she was full of remorse. For, she remembered Shaddanta, her loving husband from her previous life. She died of grief. 

             At times out of jealousy and anger we do tend to take revenge. But such anger boomerangs on us. Anger kills us and not the person with whom we are angry. Thus, the need to control these two emotions. For they lead to self - destruction. 

            On the other hand, by compassion we can win people over. Like Shaddanta we become a hero. The choice again  is ours. 

Scene from the Simhala Avadana Jataka Story

Scene from the Simhala Avadana Jataka Story

Ajanta Caves,Gupta Period, 5th Century CE

               The story of Simhala, the merchant's son, is quite instructive. Simhala sought his father's permission to travel abroad and to establish his business overseas.  But he, along with others, we're shipwrecked on the island of Tamradvipa. The island was inhabited by cannibalistic ogresses who disguised themselves as beautiful women.  Here we see Simhala sitting in a tent with a stunningly beautiful woman, an ogress.  Having lured the shipwrecked merchants, the ogress makes a meal out of them. Seeing their pathetic condition, a Bodhisattva in the form of a flying horse rescues many of the merchants including Simhala.  Simhala comes back home. But an ogress follows him to his Kingdom.  She appears before the King and tells him that Simhala has abandoned her and her child in an island. She asks for justice. Simhala tells the King that she is, in fact, an ogress who should be banished from the kingdom.  The King refuses to do so. At night the ogress invites her other friends from the island. They kill the King and the people. The kingdom is destroyed. 

           Similar story is also found in Homer's Ulysses.  

           The story is a warning about how beautiful ideas creep into a Kingdom,  how these innocuous ideas takeover the kingdom and destroy it. But these ideas are like the  Trojan Horse which we bring into our Kingdom with jubilation and fanfare. Only to realise how these ideas of exclusiveness, of 'we' versus 'them' have eventually torn the fabric of our society and nation. The great destruction by such 'beautiful ideas' leaves the nation desolate and destroyed. Like Simhala we should be discerning enough to banish such 'beautiful ideas' from amongst our midst. 

Mambers of the Public

Mambers of the Public

Ajanta Caves,Gupta Period,5th Century CE

            Besides the Buddhist figures, the Kings and Queens of Jataka stories, the common man also invited the attention of the Ajanta artists.  Since the artists were themselves common man, they had the sympathy for their own fellow beings. Thus, the members of public were drawn with sympathy and care. 

            Here we see two persons who have approached a person in authority. Although the stand with a sense of dignity, they are about to address their problems.  Thus, they are about to supplicate. That they are from a rich class is well depicted from their attire and jewelery.  They may be businessman. 

             The relationship between the political power and the business class is an ancient one. It is a symbiotic relationship.  While the business class oils the politicians, the latter protects the interests of the former. This relationship has been commented upon both by Machievelli and by Chanakya.  

             The Dharmashastras teach that the King is like the father figure,  the citizens like children.  Thus, it is the duty of the King to look after the interest of the people.  But this has rarely been done in history. The common man is merely the subject of political speeches, but not the subject of our policies.  He is like the prayer beads which we twirl for our personal gains. It is only the artist who can capture the agony and the extacy of the common man.  The political class is oblivious of their pain and pleasure. The political climate may warm up, like the global climate,  but it doesn't reinvent itself into something new.