Popular Hindu Mythological Stories

By Isha Riya

The Hindu Religious Texts have their etymological significance. Even the word “Upanishad” has a variety of meanings. This word is formed in Sanskrit by joining two words: Upa (meaning close or quite near) and Nishada (meaning listening). It appears the Veda knowledge was originally explained and interpreted by the wise seers, and their disciples used to sit near them to listen to their discourses. Subsequently, they must have come to be collected and produced in the tome’s or book’s form. So they got another meaning, which means a book. But, like the Vedas, their accepted broad meaning is knowledge, profound. Since the Upanishads convey the ‘last word’ or the ultimate teachings of the Vedas, they are also called the “Vedanta”. The quest for truth is the common feature of all the Upanishads, which makes their relevance eternal.
The Hindu Religious Texts also reflect the ideal examples of the Guru-Shishya Parampara, wherein knowledge maintains its perennial flow from the mentor to the disciple. Given in the form of a question-answer format, they reveal most of these mysteries of creation in a most natural, logical manner, using a variety of similes and metaphors, symbols and allusions to explain the relationship between the soul and the Lord Supreme or Brahman with a telling effect. As a matter of fact, in the absence of the Upanishads, perhaps we might not have realized the true meaning of the Veda teachings.
This e-book contains educative, entertaining, and enlightening stories that not only guide us on to the righteous path but also quell the unrighteous tendencies inherent in us. It is hoped that these fairy tales will not only make us spiritually richer but also morally and socially better people. Although most of the stories owe their origin to the Upanishads. Some of them have been culled from other sources as well. The idea is to reveal that element through these small stories, which are fundamental to our Indian culture and ethos. The Upanishads are called “spiritual knowledge” as they convey the essence of the Veda teachings.

• Language: English
• Publisher: mds
• Release date: Aug 23, 2022
• ISBN: 9791221389210

Book preview

About the Book

The Hindu Religious Texts are those eternal beacons that have been illuminating the universe with their unreachable, eternal, and ever-relevant light since its inception. Its light contains that element of immortality that has nurtured and nourished the very root of the Sanatana Dharma. It is a unique gift from India to the world for its eternal welfare. There are believed to be ten Upanishads: Isha, Kena, Katha, Prashna, Mundaka, Mandookya, Taittareeya, Eitareiya, Chandogya, and Brihadaaranyaka.

The Hindu Religious Texts have their etymological significance. Even the word Upanishad has a variety of meanings. This word is formed in Sanskrit by joining two words: Upa (meaning close or quite near) and Nishada (meaning listening). It appears the Veda knowledge was originally explained and interpreted by the wise seers, and their disciples used to sit near them to listen to their discourses. Subsequently, they must have come to be collected and produced in the tome’s or book’s form. So they got another meaning, which means a book. But, like the Vedas, their accepted broad meaning is knowledge, profound. Since the Upanishads convey the ‘last word’ or the ultimate teachings of the Vedas, they are also called the Vedanta. The quest for truth is the common feature of all the Upanishads, which makes their relevance eternal.

The Hindu Religious Texts also reflect the ideal examples of the Guru-Shishya Parampara, wherein knowledge maintains its perennial flow from the mentor to the disciple. Given in the form of a question-answer format, they reveal most of these mysteries of creation in a most natural, logical manner, using a variety of similes and metaphors, symbols and allusions to explain the relationship between the soul and the Lord Supreme or Brahman with a telling effect. As a matter of fact, in the absence of the Upanishads, perhaps we might not have realized the true meaning of the Veda teachings.

This e-book contains educative, entertaining, and enlightening stories that not only guide us on to the righteous path but also quell the unrighteous tendencies inherent in us. It is hoped that these fairy tales will not only make us spiritually richer but also morally and socially better people. Although most of the stories owe their origin to the Upanishads. Some of them have been culled from other sources as well. The idea is to reveal that element through these small stories, which are fundamental to our Indian culture and ethos. The Upanishads are called spiritual knowledge as they convey the essence of the Veda teachings.

—Author

Table of Contents

About the Book

1. The Great Sage Kanva

2. Narada as Woman

3. Captive Ravana

4. Shatdhanva Slaughter

5. The Value of Penance

6. Purushottam Pilgrimage

7. Ahalya’s Marriage

8. A Deadly Curse

9. The Marriage of Lord Shiva

10. A Small Finger Weighs

11. Yamraj's Demise

12. Shukra Pilgrimage

13. Kubera's Boon

14. The First Offering

15. Desired Boon

16. Rudraksha's Gloriousness

17. Goddess Bhramari

18. Surabhi Cow

19. Yajna, Dakshina and Phal

20. Deity Swaahaa

21. Tulsi and Shankhachooda

22. Ganga's Incarnation

23. Ganga and Vishnu's Marriage

24. Kamadeva Incinerated

25. The Serpent's Son

26. The Divine Mothers

27. The Healer Dhanvantari

28. Govinda Pilgrimage

29. Pigeons and Owls

30. Three Lives

31. Diety Swadha

32. Chakshusha Manu

33. Wrath of Lord Shiva

34. Man Turned Woman

35. Curse to Indra

36. Janasthan’s Glory

37. Great Donation

38. The Divine Gem

39. The Trinity

40. The Camouflage

41. Guru Shukracharya

42. Matsyagandha Girl

43. The Half-Life

44. Naimisharanya

45. King Kartavirya

46. Cursed to Become a Mare

47. King Mandhata

48. The Miracles

49. Tarakasura

50. Sage Yajnavalkya

51. The Earth's Origin

52. Goddess Blessings

53. Curse the Nymph

54. The Devoted Wife

55. Madhu-Kaitabha

56. Long Life to Live

57. Prince Nabhaga

58. King Khanitra

59. Vedavyas

60. Bheeshma

61. Boon to Krishna

62. Indra

63. Brave Kaartaveera

64. Goddess Incarnation

65. Sage Markandeya

66. The Great Shveta

67. Ekaveera

68. Kaalketu

69. Curse to Narada

70. Maharshi Chyavan

71. The Godavari

72. Sindhusen

73. Hunter Karusha

1. The Great Sage Kanva

In the ancient period, there was a great sage called Kanva. He was very learned and had done many rigorous penances. He was so determined that he would keep on wandering for days without food, but he would never beg for food. One day, he happened to visit the hermitage of Sage Gautam, who was renowned for his hospitality to guests. Sage Gautam reverently welcomed Kanva and then said, in a very grateful voice, You have honored my hermitage, sir, by visiting it. I know you are always roaming about on a secret mission to ensure human welfare. Now I request that you stay with me for some days. Saying no, Gautam took him for meals.

Sage Gautam’s hermitage had ample edible and potable things. He had numerous milch cows and land to have a continuous supply of milk and cereal. Seeing this kind of affluence in Gautam’s hermitage and realizing how hungry he was, Kanva began to brood over the situation: Gautam is a great Brahmin and so am I. This way, we are equal. And it is improper to seek any help from someone no better than you. even though the pangs of hunger are causing a violent stomachache. I will not have any food at his place. Why should I make him superior to me? Instead, I shall go to the motherly river Gautami Ganga and request her to grant me food and wealth.

With such determination, he begged leave of Gautam and stationed himself on the bank of the river Gautami Ganga (or the Godavari). There began to hymn the motherly river: O Blessed Ganga! You are reputed to be eliminating all your devotees’ grief and afflictions. My repeated obeisance to you. You emerged from the tendril locks of Lord Shiva. I bow to you! You are the nemesis of the wicked and the noblest of the righteous. Flowing in the form of a stream, you redeem human beings from all kings of distress and affliction. O sin-destroying Ganga, my one hundred obeisances to you.

After doing so, he hymned the goddess of hunger, Kshudha Goddess, who was soon propitiated and appeared before him. She asked Kanva to have his boon. Then Gautami Ganga also appeared in the form of a goddess. She also asked Kanva to have his boon. Kanva first accosted Gautami Ganga: O Goddess! You fulfill all the desires of our devotees. If you are happy, then grant me all kinds of food, pleasure, happiness, enjoyment, wealth, and salvation.

Then Kanva said to Kshudha Goddess: O Lady! You cause much suffering and privation to men. So I request you never to approach even my descendants, let alone me. But those who are hungry seek your blessing—please help them so that their poverty ends forever. Devotees who bathe, make donations, and perform sacrifices may have their wishes granted instantly.

Both the goddesses said, So be it, and they returned to their respective abodes. From that day onwards, that spot came to be known by three names: Kanva Teerth, Ganga Pilgrimage and Kshudha Pilgrimage.

2. Narada as Woman

Once, Narada, the divine sage, happened to reach Vaikuntha when Lord Vishnu and Lakshmi were enjoying their time. Since Narada had unfettered access to any realm, his sudden arrival somewhat unnerved Lakshmi, who left immediately due to her natural feminine bashfulness. As she went, Narada said, "Lord! Why should Mother Lakshmi leave the place in such a huff? My presence should not cause any bashfulness in her because I have won over all my carnal weaknesses. Neither passion, sex, nor anger can ever cloud my mind. Even the Maya (the divine illusion) cannot cause any confusion. Surprisingly, Mother Lakshmi should feel so embarrassed by my presence in her union with you.

Detecting a streak of arrogance in Narada’s words, Lord Vishnu said: Dear Narada! It is natural for any lady to feel bashful in such a situation when someone else comes in suddenly. She has followed the feminine norms. But your statement about your securing a total triumph over your carnal lust, etc., is rather a tall claim, never made even by the most learned and wise sages. Even those who have spent eons not eating, drinking, or allowing anything remotely carnal into their minds cannot make such a claim. As far as your claim of staying beyond the effect of Maya is concerned, I tell you that nobody can do so. Maya, by my inkling, keeps all beings purged of arrogance. Hence, nobody can be unaffected by Maya. O Lord! began Narada, trying to release what Lord Vishnu was driving at to get his confusion cleared. Hearing your statement about Maya, I have developed a very great curiosity. What is Maya? How does it manifest itself, and how do its effects overwhelm the beings? Where is its permanent abode? Who guides its activities and the like? Please, Lord, show your Maya to me and test its effects on me.

The Lord realized that Narada was still not purged of his arrogance. Narada, said the Lord, Maya is invincible. It has a universal dimension. If you want to see it, come along to the mortal world (Prithvi or earth) and I will show you what Maya is. Then all your confusion will be cleared.

Extremely curious about knowing Maya and also trying to show his command over Maya, Narada became ready to go to the earth with the Lord.

Vishnu rode over his mount, Garuda, with Narada and left for the earth. Soon they were over the earth and began to see various towns, cities, mountains, etc. of the earth. Thus having a bird’s eye view they reached a place called Kanyakubja (modern Kannauj). They landed near a comely pond. On Vishnu’s advice, Narada agreed to stay there for some time.

Vishnu observed that the pond has very clean water.Narada! See this water, as pious as the sages’ heart. It is quite scented with the flowers’ pollen falling over it. If you take a bath in this pond, you will get an incomparable psychological peace.

Narada also developed a liking for having a dip into that pristine water. So he kept this deer skin (clothes) and the lute (Veena) near Vishnu and entered the water. But as he emerged from it after the dip, his male form was transformed into a beautiful dame. He had now had his memory wiped away. He had forgotten who he was. He was ignorant of his status. At that very moment, Lord Vishnu vanished with his deer skin and lute.

He was like a beautiful woman bedecked with ornaments and soft raiment. Narada reached the land. Since he had forgotten everything about himself, he began to brood as to what he should do and where he should go.

According to the Maya, king Taladhwaja of Kanyakubja happened to be there hunting for his prayer. He had his full entourage of soldiers. He appeared so handsome as to make Kama Deva pale into insignificance. On the other hand, Narada as a woman appeared as enchanting as the most beautiful Apsara.

Narada happened to book her (Narada) and was enchanted by her beauty. He asked in a sweet tone, "Oh, Beautiful! Who are you and why are you loitering in this lonely spot? Please let me introduce you to You appear to be a lonely place. Please introduce yourself to me in detail. If you are still a virgin or unmarried, I would feel blessed if you agreed to marry me.

But Narada, as the woman, had no idea as to who she was. She said: O king! I have forgotten all about myself, my parents, and my abode. I don’t know who brought me here. I fail to decide what I should do. I have no protection, nor any shelter. You appear to be an honest person. You may do whatever you like with me as I am totally under your command.

As she said, the king ordered his attendants to arrange for a palanquin made of gold. When it arrived, Taladhwaja forced the women to sit inside. The woman was thus carried to the royal palace of Kanyakubja. The king appointed many maids to assist her and filled her with all possible comforts.

Then, choosing an auspicious moment, the king married that woman. The marriage was celebrated with great pomp and show; many mendicants were given alms and hundreds of Brahmins were fed. Following the marriage, Taladhwaja gave the woman the name ‘Saubhagya-sundari.’ He made her his chief queen.

Taladhwaja loved her dearly. This way, we both passed the time merrily in dalliance and happiness. After losing all of his senses, Narada lives his life as a woman and indulges in sensual pleasures. He had no idea that he was a sage whose father was Brahma himself. What he only remembered was his being the chief queen of king Taladhwaja, who loved her dearly. All his knowledge and discretion had vanished.

Many years passed this way. That woman became pregnant again and also produced a beautiful son in due time. Two years after, she again begot another son, Veera Verma, and the younger son, "Sudhanva. This way, in that female form, Narada gave birth to as many as twelve sons. As the boys grew up, the king had them educated, and in due time, he solemnized their marriages also. Now twelve daughters-in-law were there to look after their mother-in-law (Narada). This way, Narada in the female form was passing his (or her) time merrily and ignorant of his past life.

But all of a sudden, the king of the adjoining state attacked Taladhwaja’s capital. But as his bad luck would have it, in facing that onslaught, all his sons and grandsons were slain. When Taladhwaja received this heart-rending news, he went to the battlefield with his wife (Narada). What they saw was very painful: the dead bodies of all his twelve sons and numerous grandsons. While the royal couple was weeping, an old Brahmin appeared. He went to the queen (Narada) and said: O Lady! Why are you weeping? The scene that you are witnessing now is not unusual, particularly on a battlefield. You must think about your reality. Examine your interactions with those who were killed here objectively. You don’t know how many lives results in you are getting now. I advise you that instead of weeping in this way, you should care for your departed kith and kin’s souls' rest. You should do the ‘Tarpana’ and take a dip in the holy waters to ensure the final release of the souls of the departed relatives.

This is how Old Brahmin (Lord Vishnu) tried to console Narada (the queen) and Taladhwaja, the king, and persuaded them to visit some holy pilgrimage. Eventually, they all left for the Ganga pilgrimage with their serving relations, including their one pregnant granddaughter-in-law.

In that Ganga-pilgrimage, there was a very beautiful pond. Guided by that old