Jaisinh's Blog

Shiv Chhatrapati's War Strategies

2025-10-30T08:02:00.000-07:00

Shiv Chhatrapati's War Strategies

The term "Ganim-et-kavga," a Turkish phrase originating from Turkistan, denotes a struggle for plunder. It is evident that historians and nobles of the Bijapur Kingdom, as well as the Mughals, referred to Shivaji Maharaj as a "looter."

This term, "Ganim-et-kavga," can be abbreviated to "Ganim-kavga" and was subsequently adapted into the local Marathi dialect as "Ganimi Kavaa."

Upon careful consideration, such engagements clearly indicate that these battles were not intended for permanent conquest, but rather to inflict punishment, seek retribution, or acquire valuable assets from an opponent. This constituted the core of Shivaji Maharaj's strategy, which relied on stealth, speed, and surprise. Maratha forces would execute swift attacks on enemy encampments and withdraw before reinforcements could arrive.

The act of plundering necessitates extensive preparation. This meticulous planning was a hallmark of Shivaji Maharaj's approach. He would gather all necessary intelligence through his network of secret spies and subsequently formulate plans akin to a chess game, anticipating every move of the enemy. His subsequent actions were then predicated on their movements.

From an organizational management perspective, Shivaji Maharaj can be considered a true genius, or a "Management Guru." Sustaining a family, society, city, or state is contingent upon sound financial management. Shivaji Maharaj was the first to comprehend and apply this fundamental principle of finance and its administration.

The plan to capture Torna Fort was far from straightforward. He assembled his associates and meticulously observed the movements around various forts near Pune. A pertinent question arises: why did Shivaji Maharaj focus on Torna when other forts like Purandar and Kondhana were in close proximity to Pune? Torna was the first fort captured by Shivaji Maharaj in 1646, when he was sixteen years old. Situated at an elevation of 1,403 meters (4,603 ft) above sea level, it stands as the highest hill-fort in the district. Its name derives from "Prachanda" (Marathi for huge or massive) and "gad" (Marathi for fort). At his age of sixteen, securing such a formidable fort was a monumental undertaking. Its high altitude provided an excellent vantage point for surveying a vast territory.

The location of Torna Fort reveals its formidable nature; a direct assault was not feasible. Such forts served as secure havens for militia, offering respite, concealment, and protection. Another objective was its suitability as a hiding place for treasure. When Shivaji Maharaj took control, the fort was largely abandoned and sparsely populated. Upon its capture, it was declared the property of the Jahagiri. Subsequently, the fort was repaired using revenue generated from taxes.

He collected all taxes under his Jahagiri rule, which was characterized by its transparency and lack of contention regarding taxation. During that era, the "Borghat" route experienced significant movements of the business community. This trade route traversed his territory, and due to his brilliant administration, the taxes levied on the business community yielded substantial revenue. The business community was largely content, experiencing minimal disturbances from the local populace.

It is noteworthy that trade routes originating from the Eastern, Southern, and Northern Maharashtra regions passed through his domain. Shivaji Maharaj's capable administration effectively curbed attacks on the business community, enabling him to consolidate his rule in neighboring areas within a short period. In the subsequent two years, Shivaji captured several key forts near Pune, including Purandar, Kondhana, and Chakan. He also brought areas east of Pune, encompassing Supa, Baramati, and Indapur, under his direct control. The treasure discovered at Torna was utilized to construct a new fort named Rajgad, which served as the seat of his government for an extended period.

Therefore, it is highly probable that the acquisition of Torna (also known as "Prachandgadh") was strategically aimed at safeguarding financial gains and securing a fortified position for himself and the militia of "Swaraj."

The capture of Purandar initially presented difficulties as it was under the control of a Brahmin family, but it was successfully acquired through astute negotiations. Shivaji Maharaj initially captured Kondhana Fort around 1647 by means of bribing its Bijapuri governor.

Chakan Fort, though small, provided numerous benefits to the business community. Its possession enabled Shiv Chhatrapati to exert greater control over the Deshmukhs and Patils who governed the populace.

Shivaji Maharaj and the Well-being of the Common Man

Shivaji Maharaj, a visionary leader, maintained direct and intimate contact with every village within his realm. This direct engagement allowed him to truly understand and empathize with the feelings and concerns of the common people. This unparalleled level of communication and his keen understanding of the relationships among his subjects provided him with profound knowledge and effective control over the vast territories under his command.The Plight of the Common Man Before Shivaji

Before Shivaji Maharaj's rise, the common man in the region faced immense hardship from multiple fronts:

● Struggles with Nature: Life was a constant battle against the unpredictable forces of nature, with limited resources and support systems.

● Atrocities by Local Authorities: A significant source of distress came from the oppressive actions of local officials:

○ Patils (Village Headmen): These authorities, responsible for tax collection, often exploited their positions, subjecting villagers to severe atrocities.

○ Deshmukhs (Headmen of 20-30 villages): Similar to Patils, Deshmukhs wielded considerable power and were frequently involved in disputes and warring factions, leading to further suffering for the common populace. These conflicts escalated the severity of the atrocities, making life precarious for ordinary citizens.

● Local Crime and Injustice: Beyond official oppression, the common man also suffered at the hands of:

○ Thieves: Widespread banditry posed a constant threat to life and property.

○ Unscrupulous Traders: Dishonest trading practices and unfair dealings further exacerbated the economic hardships of the villagers.

○ Society Bullies: These individuals, often backed by local power, mistreated and intimidated the common people, creating an atmosphere of fear and helplessness.

The region, particularly before Shivaji Maharaj's influence in Pune, was characterized by a prevailing sense of lawlessness, where justice was rare and protection for the vulnerable almost nonexistent.The Vulnerability of Women

One of the most tragic aspects of this lawless environment was the extreme vulnerability of women in the villages. With no effective protectors, they were constantly exposed to various atrocities. Many unscrupulous men sought to take unfair advantage of this unsafe situation. The worst manifestation of this insecurity was the abduction of women by thieves, who then sold them into slave markets, often in areas like Kalyan. This horrific practice highlighted the complete breakdown of social order and safety for women.Shivaji Maharaj's Swift and Stern Justice

Shivaji Maharaj, even at the young age of 16, demonstrated his unwavering commitment to justice and the protection of his people. A pivotal incident occurred when a Patil from the village of Ranjhe committed an atrocity against a woman. Shivaji Maharaj swiftly captured him and meted out a punishment so severe that it became legendary: the guilty person's hands and legs were severed from his body. This gruesome but decisive act was known as the "Chaurang of the guilty person."

This exemplary punishment had a profound and immediate impact. It created a powerful deterrent, fostering an environment where such atrocities were no longer tolerated. More importantly, it initiated a cultural shift, instilling in society a newfound respect for women. The message was clear: under Shivaji Maharaj's rule, the safety and dignity of women were paramount, and transgressors would face the most severe consequences.Ensuring Justice and Happiness

Under Shivaji Maharaj's administration, the officers of the government were meticulously trained and empowered to handle cases of atrocity with utmost fairness and efficiency. Disputes and conflicts among the powerful clans of Patils and Deshmukhs, which previously caused much strife, were now resolved with impeccable justice. This impartial and decisive approach to legal matters significantly contributed to the overall happiness and well-being of the common man, who could finally live with a sense of security and trust in the justice system. Shivaji Maharaj's reign marked a revolutionary period where the happiness and safety of the common man were placed at the forefront of governance.

The Foundation of Popular Support and an Unparalleled Intelligence Network

Shivaji Maharaj's unwavering dedication to the cause of justice and public happiness quickly established his popularity, fostering profound trust among the common populace. This trust was the bedrock upon which his movement was built, drawing people from all castes and communities to join his military activities. His vision transcended traditional social hierarchies, creating a unified force driven by a shared purpose.

A cornerstone of Shivaji's strategic genius was his sophisticated and extensive spy network. This network was so meticulously organized and effective that it provided him with real-time intelligence, not only on the movements and intentions of his adversaries but also on the loyalties and motivations of his own relatives and allies. His militia and scout activities were so deeply embedded and comprehensive that he received detailed reports on every action undertaken by both friends and foes. This intelligence advantage allowed him to make informed decisions, anticipate enemy maneuvers, and exploit weaknesses with unparalleled precision.

Revolutionizing Military Organization and Strategy

Shivaji Maharaj consciously departed from conventional military methods. Instead of relying on a feudal system where warlords and landholders brought their own levies, he instituted a salaried army. His soldiers were paid for their service and actions, and he meticulously avoided awarding hereditary positions like 'Patil' or 'Deshmukh' that could lead to independent power centers. This system reduced the heavy financial burden of maintaining a standing army by making payments more directly tied to active service and merit, ensuring loyalty and efficiency within his forces.

Recognizing the unique geographical advantages of his homeland, Shivaji Maharaj strategically utilized the natural resilience and agility of the local populace. The inhabitants of the hilly Konkan region, known for their exceptional stamina and physical toughness, were perfectly suited for his military doctrine. Their ability to move swiftly through treacherous terrain became a critical asset, enabling quick movements and surprise attacks – the hallmarks of his innovative guerrilla warfare tactics.

Family, Kinship, and the Cause of Swarajya

Shivaji Maharaj fostered strong relationships with individuals, earning their respect and loyalty through his genuine care and consideration. Many of his close relatives were formidable warriors who, inspired by his cause, joined his burgeoning militia. A particularly significant alliance was with the powerful Nimbalkar family of Phaltan, by relation his grandmother “Umabai”, and also wife “Saibai” This clan took immense pride in supporting him, with a remarkable 25% of his warlords reportedly hailing from this influential family, providing crucial military and strategic assistance.

While many relatives initially opposed his growing influence, Shivaji Maharaj's decisive actions and compelling vision eventually brought them into submission to his authority. He understood the profound grievances of the Hindu populace under Muslim rule, which was often governed by Sharia law. This law, perceived as intolerant and derogatory towards other religions, frequently led to atrocities such as the abduction of Hindu women, forced conversions, and their enslavement as 'laundis' (maids or slaves) for Muslim men. These injustices fuelled widespread resentment among Hindu families, who vehemently opposed the prevailing Muslim rule.

The Historical Context of Oppression and the Birth of Swarajya

Centuries of invasions and local oppression had etched a collective historical memory of atrocities such as temple destruction, enslavement, forced conversions, and the imposition of the discriminatory jizya tax. It was against this backdrop of profound suffering and systemic injustice that Shivaji Maharaj emerged in 1630. His paramount objective was to restore Hindu self-rule, or 'Swarajya,' and establish a just administration for all, irrespective of their faith.

The cause of Swarajya rapidly gained momentum, attracting a growing number of individuals who believed in Shivaji Maharaj's vision. Day by day, his influence and power expanded exponentially. His entire mission was deeply rooted in the concept of Swarajya, a philosophy inspired by his father, Shahaji Bhosale, and profoundly guided by his mother, Jijabai, affectionately known as 'Jijai - Masaheb.'

The Multifaceted Meaning of Swarajya

Swarajya, for Shivaji Maharaj, was a multifaceted concept that encompassed:

● Freedom from Foreign Oppression: It signified liberation from the Adilshahi of Bijapur and the formidable Mughal Empire, whose rulers were often perceived as unjust, predatory, and exploitative.

● Self-Rule and Self-Identity: Swarajya envisioned a kingdom where the land, its people, and their diverse faiths could flourish without fear of persecution or subjugation. It was about reclaiming a distinct cultural and political identity.

● Protection of the Weak: A core tenet of his philosophy was the safeguarding of the common populace from the pervasive looting and exorbitant taxes imposed by oppressive rulers. This commitment transformed every military action into an act of protection and liberation, rather than mere aggression or territorial expansion.

Shivaji Maharaj's legacy is thus defined not just by his military triumphs, but by his unwavering commitment to justice, his innovative military strategies, and his profound vision of Swarajya – a self-governed, just, and prosperous homeland for all.

Shivaji Maharaj: Master Strategist and Innovator in Military Tactics

Shivaji's military science was built upon foundational strategies and doctrines, acting as "religious tenets" to safeguard his nascent state against far larger, conventional adversaries.

1. Guerrilla Warfare (Ganimi Kava) - The Shield of the Weak

Recognizing his resource limitations against massive, well-equipped armies, Shivaji perfected guerrilla warfare, which involved:

● Hit-and-Run Tactics: Executing sudden, swift attacks on enemy camps, supply lines, and foraging parties, followed by rapid retreats into the mountains.

● Ambushes: Leveraging the rugged terrain of the Sahyadri mountains to lure enemy forces into narrow passes and gorges for annihilation.

● Absence of a Fixed Front: This tactic kept the enemy constantly guessing about his next move, creating persistent psychological pressure and stretching their resources thin.

2. The Fort-Centric Strategy - The Spine of Swarajya

Forts were the bedrock of Shivaji's kingdom. He meticulously captured, built, and renovated hundreds of forts, each serving multiple crucial roles:

● A Military Base: Housing garrisons, arms, and supplies.

● An Administrative Center: Governing the surrounding regions.

● A Symbol of Sovereignty: Representing his power and the people's security.

● A Network of Defense: Strategically located, these forts maintained line-of-sight communication via mirrors/light, forming an impregnable defensive web.

3. Brilliant Naval Power - The Extension of Protection to the Sea

Shivaji Maharaj was a pioneer among Indian rulers in the region to grasp the critical importance of a navy. He established a formidable naval force at bases like Sindhudurg and Kolaba, with the following objectives:

● Protecting the Coastline: His navy safeguarded the prosperous Konkan coast from the Siddis of Janjira and European pirates.

Attacking Enemy Trade: He targeted the sea-borne trade and supply routes of his enemies, effectively crippling their economies.

Part 2: Conquest & Establishment

Shivaji Maharaj's conquests were not arbitrary acts of aggression but rather calculated maneuvers aimed at establishing a secure, viable, and just state.1. The Strategy of Selective Expansion

Consolidation First: Instead of widespread expansion, Shivaji Maharaj prioritized securing his core territory in the Pune region. This was achieved by capturing crucial forts such as Torna, Rajgad, and Pratapgad.

Targeting Weaknesses: He strategically exploited the vulnerabilities of the Adilshahi and Mughal empires, often capitalizing on their internal conflicts or when their primary armies were deployed elsewhere.

The Epic Confrontation at Pratapgad (1659): A prime example of Ganimi Kava, this encounter saw the defeat and killing of the renowned Adilshahi general Afzal Khan. Lured into a trap under the guise of negotiations, Afzal Khan's demise demoralized the enemy and secured the southern front. This decisive action was a defensive response against a large invading force.

Under Aurangzeb, the Mughal Empire presented a direct challenge to the concept of Swarajya, acting as a vast, centralized power with little tolerance for local autonomy.

Shivaji's Tactical Masterstrokes:

● The Escape from Agra (1666): After being strategically cornered by Aurangzeb, Shivaji's audacious escape from house arrest in Agra was a paramount act of self-preservation and safeguarding his Swarajya. His continued captivity would have almost certainly led to the collapse of his kingdom. This was not a retreat born of cowardice, but a critical strategic maneuver for the survival of his people.

● The "Shock and Awe" Campaign of 1670: Following his return, Shivaji initiated a rapid and decisive campaign to reclaim all the forts and territories previously lost to the Mughals. This re-established Maratha power and emphatically demonstrated the enduring resilience of Swarajya.

Sovereign Legitimacy: The coronation formally declared Shivaji Maharaj a sovereign king, free from any external power's control. It was the institutionalization of Swarajya, signifying self-rule.

A King for All: The rituals solidified his legitimacy within the traditional Hindu political framework. He was bestowed the title Chhatrapati ("Lord of the Umbrella," a symbol of sovereignty), thereby establishing himself as the protector of his people's political and cultural identity.

Affirmation of Raj Dharma: The coronation served as the ultimate affirmation of his Raj Dharma. He was now the officially anointed protector, responsible for the Yogakshema (welfare) of his entire kingdom.

Conclusion:

Chhatrapati Shivaji Maharaj's military strategies and state-building were a direct application of the principles of royal dharma. His adoption of Guerrilla Warfare (Ganimi Kava) exemplified the dharma of protecting the vulnerable against superior forces. His Fortifications represented the dharma of providing tangible security to his subjects. His establishment of a Navy underscored the dharma of comprehensive territorial protection. Finally, his Coronation signified the dharma of establishing a legitimate, righteous order (Dharma Rajya).

He did not engage in conquest for personal aggrandizement or territorial ambition. Every battle, every fort captured, and every strategic maneuver was in service of one sacred objective: to establish and safeguard Swarajya, a realm where his people could live in safety, dignity, and freedom. In so doing, he became the quintessential embodiment of a Dharma Raja, a monarch whose life was his dharma, and whose dharma was the protection of his people.

Kharda the Place where house of the Family...Sultanji RajeNimbalkar - my family

2025-09-11T04:39:00.000-07:00

Sultanrao (Sultanji -I) - Son of Hanumantrao - First - Sultanji - King of the 'Aurangabad, Bid, Ausa, Dharur, Pathri' Region as per the treaty with Nizam and the Official Seal at Kharda Fort in Urdu as wel as In Modi - Marathi.

Here my account was hacked and information is changed. Some of the bad people have changed the source content of this page by hacking it!

माझ्या घराण्याचा इतिहास बदलण्याचा काही क्षुद्र मनोवृत्तीचे लोक प्रयत्न करत आहेत. त्याना माझा एकच संदेश आहे कि तुम्ही प्रॉपर्टी साठी प्रयत्न करा, ती मिळवा, ती प्रॉपर्टी लुटण्याचा प्रयत्न करा, शेवटी इतिहासातील सत्य बाहेर येईलच.

सुल्तानजी आणि रावरंभाची फार मोठी प्रॉपर्टी निजाम दफतर मध्ये नोंद आहे ती बाहेर येणारच त्यावेळी तुमची वंशावळ बघितली जाणार आहेच.

Sultanji (Sultanrao) Nimbalkar is Builder of the Kharda Fort. He was GrandSon of Siddhoji Nimbalkar who died due to gunshot hit. In battle of the sangamner after Jalna city was looted by forces of shiv chhatrapati Shivaji Maharaj.

The lineage is like this ....

1. Sidhoji ( He was son of Jagdevrao Naik Nimbalkar who was Brother in Law of Chhtrapati Shivaji Maharaj) .

2. Hanumantrao - He was lord of eastern Phaltan Region in the time of the Chhtrapati Sambhaji Maharaj.

3. Haibatrao Son of Hanumantrao - Sapthajari - sar lakshar of Rajaram - Gangathadi was give him as flip of Chauthai

4. Raje Sultanrao - Son of Raje Haibatrao- First - Sultanji - King of the 'Aurangabad, Bid, Ausa, Dharur, Pathri' Region as per the treaty and the Official Seal at Kharda Fort in Urdu as wel as In Modi - Marathi.

5. Raje Hanumantrao - Second Sultanji -

6. Raje Dharapatrao / Raje Dhanpatrao - 1795 war participant - Raja - Jahgir was taken away from him. No rights removed.

(He was purposefully named Dhanpatrao by the historians - specifically as he was against some Brahmins - His story is same as of Chhatrapati Sambhaji - who's true history was blackned by some of the bad people)

7. GopalRao - Participation in 1857 freedom fight against Nizam.

-2 brothers 9 sons and 5 Son in Laws did fight the Battle at Kharda --- English call this as Pindhari war.

--- After 1857 - My forefathers - family shifted to the Village Vihamandwa. Tq. Paithan District Chhtrapti Sambhaji Nagar ( Aurangabad)

My Linage from Jagdevrao - Raja Shiv Chatrapati's Eldest Brother In Law

1. Jagdevrao -2. Sidhhoji Rao(Died in Sangamner Batttle after Famous - Jalna loot ) - 3.HanumantRao - 4.HaibatRao - 5.Sultanrao - 6.HanumantRao - 7.Dhansinh/Dhanpatrao(kharda) - 8.Gopalrao - 9.Annasaheb - 10.DadaSaheb - 11.Manoharrao - 12. Krishnarao - 13.Jaisinh(Myself) & my Brother Ranjitsingh RajeNimbalkar

Current Phaltan Naik-Nimbalkar is not decedent of Nimbalkar clan. He is adapted in 1910 - on the death bed of - Mudhoji NaikNimbalkar from Ranvare Family. As its recorded in 'Pushkar Bhat records' who keep the Parmara Rajput clan's history.

Sultanji Nimbalkar, who had a harmonious relationship with the Nizam Shahi, also had good relations with the Maratha Empire. It is said that the carved Samadhi was constructed in his memory after his death in 1748 by his descendant Hanmantrao. Local Features: Shivapattan Fort located at Kharda is nearby to this place. The coin minted by RajeNimbalkar of Kharda

The Gazetteer for Bhir (Beed) district, Maharashtra State furnishes the information about Bhir and Dharur. In mid-18th century, Sultanji Nimbalkar, a Maratha soldier deserted Shahu and joined forces of the Nizam, Asaf Jah I. He was assigned the district of Bhir and the Sarkars of Dharur and Pathri as part of his Jagir. His descendants, namely son Hanmant Rao and grandson Dhanpat Rao, continued to hold the titles to this Jagir. In 1773, Nizam Ali Khan confiscated the Jagir from Dhanpat Rao (1826) as he was not pleased with his conduct, particularly in the war with the Peshwa. The date on this rupee suggests it was issued in 1767/68, when Dharur was still a part of the Nimbalkar Jagir. It is likely that a mint was run here for a very short time to settle dues with the Nizam. This coin is hitherto the only known example of Dharur mint in the name of Shah Alam II. Ḥyderābād – Darur (Fatḥābād) Mint, INO Shāh ‘Ālam II – Silver

देव अवतार - माझं दैवत - माझी आस्था - माझा शिवराय !

2025-09-09T02:05:00.000-07:00

देव अवतार - माझं दैवत - माझी आस्था - माझा शिवराय !

हिंदू भारतावरील मुस्लिम आक्रमण आणि मुस्लिम क्रूरता

इस ६६३-६६५ नंतर, अरबांनी कपिसा, झाबुल आणि आता पाकिस्तानी बलुचिस्तानवर आक्रमण केले.

ललितादित्य मुक्तपिडा आणि कन्नौजच्या यशोवर्मन यांनी पंजाबमधील अरबांना रोखले, जरी अल-हकमने गुजरात आणि राजस्थानचा काही भाग जिंकला, तरीही विक्रमादित्य II चे सेनापती अवनिजनश्रय पुलकेशीन याने ७३९ मध्ये नवसारी येथे अरबांचा निर्णायक पराभव केला. इस ७४३ मध्ये अरबांनी राजस्थान आणि गुजरातमधील विजय गमावले.

मुस्लिम आक्रमणात काही भयानक घटना मुस्लिमांनी केल्या त्यांनी

मुस्लिमांनी मंदिरे उध्वस्त केली
श्रद्धेची स्थाने घाणेरडी केली
कित्येकांना गुलाम केले
कित्येक स्त्रिया हाती लागल्या त्यांच्या अब्रू लुटल्या
भयानकता एव्हडी होती कि मृत स्त्री शरीराचे सुद्धा अब्रू लुटण्यात आल्या.
मुस्लिमेतरांच्या मृत शरीरावर बसून तह केले आणि धर्मांतर केले
जे धर्म बदलू इच्छित नव्हते त्यांचे कडून खण्डणी आणि जिझिया कर बसविला.

या अत्यंत भयानक घटनांचा परिणाम असा झाला कि अरब मुस्लिम धर्म विरोधी भावना भारत खंडात निर्माण झाल्या. आणि त्या आक्रमण विरोधी हिंदू महासंघ झाला.

डॉ ओमेंद्र रत्नू यांच्या महाराणांच्या मते; मेवाडच्या सैन्याचे नेतृत्व करताना, बाप्पा रावल यांनी गुर्जर प्रतिहार राजवंशातील नागभट्ट पहिला याच्याशी हातमिळवणी केली, जो त्यावेळी मालवा प्रदेशावर राज्य करत होता. बाप्पांनी गुजरातच्या जयभट्टशीही मैत्री केली आणि त्यांनी मिळून हिंदू सैन्याची एक संघटना स्थापन केली. नागभट्टांनी दक्षिण भारतातील चालुक्य सम्राट जयसिंह वर्मन यांचीही मदत घेतली, ज्याने त्यांचा मुलगा अवनिजनश्रय पुलकेशी राजा याला हिंदू सैन्यासाठी पाठवले.

आजच्या मारवाडमधील मांडोवरजवळ बाप्पा रावल यांच्या नेतृत्वाखालील हिंदू सैन्यातील ५-६,००० सैनिक आणि ६०,००० अरबांमध्ये एक भयंकर युद्ध झाले. या युद्धात, हिंदू सैन्याने मोठ्या आणि क्रूर सैन्याचा निर्णायकपणे पराभव केला. जुनैद मारला गेला आणि अरब सैन्य पूर्णपणे उद्ध्वस्त झाले.

बाप्पा रावल हा प्रतिहार शासक नागभट याने स्थापन केलेल्या अरब विरोधी महासंघाचा एक भाग होता.

बाप्पा रावल (सु. ८ वे शतक), ज्यांना कालभोज म्हणूनही ओळखले जाते, हे सध्याच्या राजस्थान, भारतातील मेवाडमधील गुहिला राजवंशाच्या राजवटीचे संस्थापक मानले जाते.

मेडापटाचे गुहिला हे मेवाडच्या राज्यावर राज्य करणारे सूर्यवंशी राजपूत राजवंश होते. ११ व्या शतकाच्या उत्तरार्धात, परमार सम्राट भोज याने गुहिला सिंहासनात हस्तक्षेप केला आणि कदाचित एका शासकाला पदच्युत करून शाखेचा दुसरा शासक बसवला.

चित्तोडगडच्या वेढा (१३०३) मध्ये अलाउद्दीन खिलजीने रत्नसिंहाचा पराभव केला तेव्हा रावळ शाखा संपली. राणा शाखा सिसोदिया राजवंशाच्या रूपात टिकून राहिली जी ब्रिटिशांच्या नियंत्रणातून भारताच्या स्वातंत्र्यापर्यंत मेवाडवर राज्य करत राहिली.

चित्तोडगडच्या वेढा (१३०३) मध्ये अलाउद्दीन खिलजीने रत्नसिंहाचा पराभव केला त्यावेळी राणी पद्मावती आणि तिच्या बरोबर किल्ल्यातील सर्व स्त्रियांनी अब्रू लुटल्या जाऊ नये ह्मणून अग्नी प्रवेश केला आणि ती इतिहासात अजरामर झाली.

राणा लाखा (शासन १३८२-१४२१) हा मध्ययुगीन भारतातील मेवाड राज्याचा सिसोदिया राजपूत शासक होता. तो राणा क्षेत्र सिंहचा मुलगा होता आणि त्याने १३८२ पासून १४२१ मध्ये त्याच्या मृत्यूपर्यंत मेवाडवर राज्य केले. याच शक्तिशाली वंशात शिवाजी महाराजांचा जन्म झाला आहे. त्यांच्या पत्नी देखील परमार सम्राट भोज याच्या वंशातील असलेल्या नाईक-निंबाळकर घराण्यातील आणि आई - देवगिरीचा सम्राट सिंघणदेव याच्या वंशातील.

शिवरायांच्या नातेवाईक घराण्यांचा इतिहास

शिवरायांचे घराणे चित्तोडगढ येथील मेवाड अधिपती सीसोदिया राजपूत घराणे, सिसोदिया घराण्याचे आणि माळवा येथील परमार राजवंशाचे लग्न संबंध हे पिढ्यान पिढ्याचे. मेवाड, माळवा आणि देवगिरी सम्राटाचे घराणे हे एकमेकांचे पिढ्यानपिढ्या पासूनचे एकमेकांचे नातेवाईक.

शिवाजी महाराज त्यामुळे क्षत्रिय वंशाचे आहेत हेच सिद्ध होते. ग्राम अधिपती किंवा ग्राम प्रमुख हे पद राजाच वाटत असल्याने पूर्वीच्या काळी गाव पाटील हे क्षत्रिय वंशाचे होते.

राजपूत नियमात दुसऱ्या कमी दर्जाच्या कुळात मुलगी देणे हे कधी हि मान्य नव्हते .

१२९९ मध्ये गुजरातवरील आक्रमणादरम्यान , अलाउद्दीनचा सेनापती नुसरत खान याने काफूरला खंभात बंदर शहरातून पकडले आणि त्याने इस्लाम धर्म स्वीकारला. (त्या मुळे मूळचा हिंदू परंतु अत्याचाराने मुस्लिम झालेला.)

१६ व्या शतकातील इतिहासकार `अब्द अल-कादिर बदाऊनी देखील १३०५ च्या अमरोहाच्या लढाईत अलाउद्दीनच्या सैन्याचे नेतृत्व करण्याचे श्रेय काफूरला देतात . अलाउद्दीनने काफूरला पसंती दिली कारण "त्याचा सल्ला नेहमीच योग्य आणि प्रसंगासाठी योग्य ठरला होता". त्यानंतर काफूरला दख्खन पठारावर पाठवण्यात आले , जिथे त्याने त्या प्रदेशात मुस्लिम सत्तेचा पाया रचणाऱ्या अनेक मोठ्या लष्करी हल्ल्यांचा सेनापती म्हणून काम पाहिले. तो पूर्वाश्रमीचा हिंदू असल्याने त्याचे राजपूत राज्यांशी चांगले संबंध असतील याचे काही लिखाणावरून लक्षात येते. त्याच्या सैन्यात सर्व उत्तरेकडील राजपूत होते.

१३०६ मध्ये, अलाउद्दीनने चगताई खानतेचे मंगोल आक्रमण परतवून लावण्यासाठी काफूरच्या नेतृत्वाखालील एक सैन्य पंजाबमध्ये पाठवले . मंगोल सैन्य रावी नदीकडे पुढे सरकले होते आणि वाटेत प्रदेश लुटत होते. या सैन्यात मलिक तुघलकसह इतर सेनापतींच्या मदतीने काफूरने मंगोल सैन्याला पराभूत केले . काफूरला यावेळी नायब-इ बारबक ("समारंभांचे सहाय्यक") म्हणून ओळखले जात असे.

अल्लाउद्दीन च्या मुख्य प्रवर्तक मलिक काफूरने दक्षिणेत स्वारी केली तो १३१३ मध्ये त्याने दक्षिणेत मदुराई पर्यंत प्रांत जिंकला. त्यावेळी त्याने खूप मोठ्या प्रमाणात उत्तरेकडील राजपूत राजे आणि त्यांचे योध्ये दक्षिणेतील स्वारीत आमिष वापरून आणले.

मलिक काफूर चा मलिक तुघलक ( गियाथ अल-दीन तुघलक) सहाय्य्क होता, खिलजी वंश संपल्यानंतर हा दिल्लीच्या सत्तेवर आला. त्याचा मुलगा मुहम्मद बिन तुघलक - त्याने फेब्रुवारी १३२५ पासून मार्च १३५१ मध्ये त्याच्या मृत्यूपर्यंत दिल्लीवर राज्य केले. सुलतान हा तुघलक राजवंशाचा संस्थापक गियाथ अल-दीन तुघलकचा मोठा मुलगा होता.

धारानगरीचा अधिपती जगदेव परमार ( फडकला जगदेव निंबाळकर (प्रथम ) )

मुहम्मद बिन तुघलक याचे आणि धारानगरीचा अधिपती जगदेव परमार (माळव्याचा परमार वंशीय राजा) यांचे संबंध चांगले होते. परमार सम्राटाचे वंशज असल्याने सर्व राजांवर जगदेव परमार यांचे वजन होते, त्यांनी १०,००० (दहा हजार) नवीन मुस्लिमांची कत्तल केली आणि या सुलतानाच्या विरोधातील दक्षिणे कडील बंद नष्ट केले. त्या जगदेव परमार याना ३.५ (साडेतीन) लक्ष होण महसूल असलेला प्रांत भेट म्हणून दिला. त्या जगदेव परमार याना ‘नाईक’ हि पदवी प्रदान केली. निंबळक या गावी त्याने स्वतःची प्रांताची राजधानी बनविली. १३२५ साली सुलतानाने दिल्लीवरून देवगिरी येथे आपली राजधानी आणली. त्या काळात १३२७ साली धारापती जगदेव परमार हे धोक्याच्या - दुर्राणी मुस्लिमांच्या लढाईत गुलबर्ग्या जवळ मृत्यू मुखी पडले. या नंतर १२ वर्षाचा त्यांचा मुलगा निंबराज द्वितीय - हा फलटण चा नाईक झाला. मराठी प्रांतातील नामनिर्देश प्रमाणे हे घराणे नाईक निंबाळकर म्हणून ओळखले जाऊ लागले.

शिवरायांचे महाराष्ट्रातील मूळ गाव

अश्या या इतिहास काळात योद्धे नेहमी योग्य बक्षीस मिळविण्यासाठी निरनिराळ्या राज्यांच्या पदरी आपले शौर्य दाखवीत. पराक्रमाचे बक्षीस म्हणून निरनिराळे प्रकारचे इनाम त्यांच्या पदरात पडत असे.

आताच्या युगात हीच परिस्थिती आहे फक्त राजेशाही / किंवा सुलतान नसून मल्टिनॅशनल कम्पनी आहेत. सगळेच चांगले व्यक्ती आपले कर्म चांगले करून दाखवितात .

शिवरायांचे पणजोबा म्हणजे आजोबांचे वडिलांचे वडील हे - बाबाजी भोसले.

श्री बाबाजी भोसले हे वेरूळचे पाटील होते. ते साधारणतः १५९७ साली वारल्याचा अंदाज आहे.

मालोजी राजे यांचा जन्म हा १५६० चा असावा त्यांनी निजामाच्या दरबारात बारगीर होते. त्यांचे आणि फलटण घराण्याचे जुनी नाते संबंध होते त्या कारणाने ते वनगोजी (वनंगभूपाल) नाईक निंबाळकर यांचे कडे भेट देण्यास गेले होते. वनगोजी (वनंगभूपाल) नाईक निंबाळकर हे व्यक्तिमत्व साधे नव्हते. त्या काळात एक म्हण होती “रावो वनंगपाळ हा बारा वजिरांचा काळ” ह्या उक्ती नुसार त्यांनी फलटण संस्थान आदिलशहा विरोधात बंड करून होते. कुठल्याही शाही समोर झुकण्याची त्यांची तयारी नव्हती. त्यामुळे त्यांचा घात करण्यास बऱ्याच वेळेस बिजापूरच्या आदिलशहा याने त्यांचे वर मारेकरी पाठविले होते. असाच एक प्रसंग ते(वनंगपाळ ) कोल्हापूर जवळ रंकाळा येथे कुटुंब सहित सहलीस गेले असताना त्यांचे वर हल्ला झाला. त्या वेळेस मालोजीराजे आणि विठोजीराजे भोसले हे त्यांचे बरोबर होते. त्या मध्ये या बंधूनी पराक्रमाची शर्थ गाजविली.

अशा या योग्य असलेल्या आपल्या नातेवाईकांना वनगोजी (वनंगपाल) नाईक निंबाळकर यांनी सन्मानित केले तेही आपली बहीण उमाबाई किंवा दिपाबाई त्यांचेशी लग्न लावून. साधरणतः हा काळ १५८० चा असावा. अशी एक आख्यायिका आहे कि- त्यांना लवकर संतान होईना म्हणून मालोजी व उमाबाई यांना वाईट वाटत होते. त्यांनी नगरचा पीरशहा शरीफ़ यांस नवस केला. त्याच्या अनुग्रहाने उमाबाईला १५९४ व १५९७ला दोन मुले झाली. त्यांची नावे शहाजी व शरीफजी अशी ठेवण्यात आली.

वेरुळ येथील घृष्णेश्वर मंदिराचा जीर्णोद्धार करून मालोजी भोसल्यांची पत्नी उमाबाई हिच्या हस्ते स्वयं पिंडीला अभिषेक करण्यात आला. मंदिराच्या तटावर कोरलेला "दास मालोजी बाबाजी भोसले व विठोबा बाबाजी भोसले" असा शिलालेख आजही त्यांच्या कार्याची अमिट अशी साक्ष देतो. साताऱ्यातील श्रीशिखर शिंगणापूरच्या डोंगरपायथ्याशी मालोजींनी भक्कम भिंत उभारून तलाव निर्माण केला आणि यात्रेकरूंच्या आशीर्वादाचे भागीदार झाले.

निजामशाहीनेही त्यांच्या पराक्रमाची दखल घेतली. औरंगाबाद नगरीत ’मालपुरा’ व ’विठापुरा’ या दोन पेठा भोसले घराण्याच्या नावावर वसविण्यात आल्या. आपल्या शौर्य, कर्तृत्व व निष्ठेमुळे मालोजींनी बुऱ्हाण निजामाचा विश्वास संपादन केला.

मालोजी राजेंच्या काळातील घटना

मालोजीराजे हे धाडसी व्यक्तिमत्व होते, निजाम शहाच्या दरबारात सिंदखेडचे महान सरदार लखुजीराजे जाधवराव हे देखील होते. दोघेही समवयस्क असावे, इ.स. १६०५ - त्या वेळी होळीचा सन साजरा करण्यासाठी देवगिरी येथे मालोजी आणि लखुजी यांचे सहकुटुंब होते, शहाजी राजे आणि जिजाऊ हे दोघेही बालवयात एकमेकांना रंगवीत असताना लखुजी म्हणाले “जोडा छान दिसतो“, या शब्दांना मालोजी राजांनी उचलून धरले आणि त्यानुसार त्यांनी जिजाऊ साहेबाना शहाजी राज्यांसाठी मागणी घातली, त्या काळी अशी वेळ येणे दोन्ही घराण्यांचा सन्मान होकारातच होता. गेल्या कित्येक वर्षेपर्यंत हि रीत होती.

मालोजी राजे आढेओढे घेऊ लागले. ते द्विधा अवस्थेत आहेत हे मालोजी राजे याना अपमान जनक वाटले. दुसरे दिवशी मालोजी राजांनी डुक्कर मारून मशिदीत फेकले. याचा अर्थ सरळ होता कि त्यांनी निजाम शाहीला सरळ आव्हान दिले. त्या आव्हानाला घाबरणे शहाचे साहजिकच होते. लखुजीराजे हे नुकतेच मुघलां कडून निजामशहा कडे आले होते. मालोजी राजांनी असे करणेस कारण जर मागणी मान्य न झाली तर शहाचे वैर योग्य, हा पवित्रा होता. मालोजी राजे स्वतःला यदु वंशीय देवगिरी सम्राटाचे वंशज समजत आणि त्यांचा तसा दरारा होता, ते मालोजी राज्यांना आपल्या प्रतिमे एव्हडे मानायला तय्यार नव्हते. मालोजी राजे फलटणच्या वनंगभूपाळ नाईक निंबाळकर यांचे मेव्हणे होते आणि शहाजीराजे यांचे वनंगभूपाळ नाईक निंबाळकर हे मामा होते, त्या परमारवंशीय नाईक निंबाळकरांच्या शक्तीचा अंदाज सगळ्या शाह्यांना अंदाज होता.

लखुजीराजे हे नाते जाणून होते ते स्वतः नाईकांचे नातेवाईक होते त्यांनी शेवटी होकार भरला आणि निजाम शहा खुश झाला.

इ.स. १६२९-३० च्या सुमारास निजामशाहीत अंतर्गत कारस्थान झाले. बुऱ्हाण निजामशहा याने (किंवा दरबारातील इतर कारस्थानी सरदारांनी) संशय व मत्सरामुळे लखुजीराजांची हत्या करविली. काही ऐतिहासिक आख्यायिकेनुसार, त्यांना दरबारात बोलावून विश्वासघाताने ठार मारले गेले.

इ.स. १६०६ यानंतर सरहद्दीवरील इंदापूर परिसरातील शत्रूंचा बंदोबस्त करण्याची जबाबदारी निजामाने त्यांच्यावर सोपवली. या मोहिमेदरम्यान झालेल्या एका भीषण युद्धात मालोजींनी अद्वितीय पराक्रम गाजवला; परंतु अखेरीस रणभूमीवर ते शूरवीर शहीद झाले. भोसले घराण्यातील या पराक्रमी नायकाच्या स्मृतीसाठी इंदापूर येथे उभारण्यात आलेली मालोजींची छत्री हे भोसल्यांच्या पराक्रमाचे पहिले स्मारक म्हणून आजही गौरवाने उभी आहे.

शहाजीराजे भोसले : निजामशाहीपासून आदिलशाहीकडे

नंतर निजामशाही दरबारातील वजीर फतेह खान व जहान खान यांनी कारस्थान करून निजामाची हत्या केली. या गोंधळाच्या काळात शहाजीराजांना निजामशाहीसाठी आपल्या बाजूस खेचण्यात आले. दरम्यान दिल्लीचा बादशहा शहाजहानने निजामशाहीतील सर्व पुरुष वारसांचा संहार करविला, ज्याचा उद्देश स्पष्ट होता—निजामशाहीला कोणताही उत्तराधिकारी उरणार नाही.

अशा परिस्थितीत शहाजीराजांनी निजामाच्या नात्यातील अल्पवयीन मुरतझा याला गादीवर बसवून स्वतः कारभार हाती घेतला. प्रत्यक्षात हा निजामशाहीचा कारभार असला तरी तो शहाजीराजांच्याच अधिपत्याखाली होता—जणू स्वतःवरच छत्र धारण केले होते. ही महत्त्वपूर्ण घटना अहमदनगर जिल्ह्यातील संगमनेर तालुक्यातील पेमगिरी किल्ल्यावर घडली. शहाजीराजांचा हा स्वतंत्र स्वरूपाचा राज्यकारभार जवळजवळ तीन वर्षे टिकला. या काळात त्यांनी मुरतझाच्या आईला त्याच्या सुरक्षिततेची हमीही दिली.

शहाजहानचा आक्रमण व तह

इतक्यात दिल्लीचा बादशहा शहाजहानने ४८,००० सैन्य निजामशाही व आदिलशाही संपविण्यासाठी दक्षिणेकडे पाठविले. घाबरून आदिलशहा शहाजहानच्या बाजूस गेला. अशा स्थितीत शहाजीराजे व निजामशाहीचा टिकाव लागणे अशक्यप्राय झाले. तरीही शहाजीराजांनी शौर्याने व चिकाटीने लढा चालू ठेवला.

दरम्यान अल्पवयीन मुरतझा शहाजहानच्या हाती लागला. शहाजीराजांनी त्याच्या आईला दिलेल्या वचनापोटी मुरतझाच्या सुरक्षिततेसाठी शहाजहानशी तह केला. या तहाच्या अटींनुसार मुरतझा दिल्ली दरबारात सुरक्षित राहील, आणि शहाजीराजे आदिलशाहीत सामील होतील.

आदिलशहाने सावधगिरी म्हणून शहाजीराजांना दक्षिणेकडील बंगळूरची जहागिरी बहाल केली.

शहाजीराज्यांची बंगळूर जहागिरी

बंगळूर शहराची स्थापना विजयनगर साम्राज्याच्या जहागिरदार केम्पे गौडा प्रथम यांनी इ.स. 1537 मध्ये केली होती. पुढे त्यांच्या वंशातील केम्पे गौडा तिसरा यांचा पराभव 1638 मध्ये आदिलशाहीच्या मोहिमेत झाला. सेनापती शहाजीराजे भोसले आणि रानादुल्ला खान यांच्या नेतृत्वाखालील बीजापूरच्या सैन्याने हा विजय मिळविला. त्यानंतर बंगळूर शहाजीराजांना जहागिरी स्वरूपात देण्यात आले.

त्याचबरोबर, आदिलशाहीच्या सेवेत राहून शहाजीराजांनी पुणे परगणा निजामशाहीकडून काबीज करून आपल्या ताब्यात ठेवला.

शहाजीराजांचा दक्षिणेतील प्रभाव

शहाजीराजांना बंगळूरचा प्रदेश अत्यंत प्रिय वाटला. तेथेच त्यांनी आणि त्यांच्या थोरल्या चिरंजीव संभाजीराजांनी आपल्या मनातील स्वराज्य संकल्पनेला मूर्त रूप देण्याचा विचार पक्का केला.

शहाजीराजे मूळतः उत्कृष्ट प्रशासक आणि पराक्रमी योद्धे होते. त्यांनी दक्षिणेकडील अनेक राजांवर विजय मिळवून आदिलशाहीचा प्रभाव वाढविला. परंतु विशेष म्हणजे—ते हरलेल्या राजांना न मारता त्यांना मांडलिक बनवीत. यामुळे पराभूत राजे वैरभाव न ठेवता शहाजीराजांच्या सोबत राहिले. गरज पडल्यास तेच राजे त्यांच्या मदतीला धावून आले.

घराण्यातील प्रमुख पुरुषांची माहिती आपण बघितली आता थोडक्यात परत उजळणी करू यात

बाबाजी भोसले (जन्म १५३३ मृत्यू १५९७)

बाबाजी भोसले यांना दोन मुलं मालोजी भोसले आणि विठोजी भोसले

मालोजी भोसले (जन्म १५४२ मृत्यू १६०६)

पत्नी उमाबाइ ह्या फलटणच्या वनंगपाळ नाईक-निम्बाळकर यांच्या बहीण . मालोजी भोसले यांचे दोन पुत्र.

शाहाजी - पत्नी- जिजाबाई (सिन्दखेडचे लखुजी जाधव यांची कन्या. सिन्दखेडचे जाधव हे देवगिरीच्या यादवांचे वंशज)

शरीफजी - पत्नी दुर्गाबाई. शरीफजी नगरच्या जवळच्या प्रसिद्ध भातवडीच्या लढाईत मारले गेले.

शहाजीराजे भोसले (जन्म १५९४ मृत्यू १६६५)

शहाजी महाराजांच्या तीन पत्नी होत्या

जिजाबाई यांना दोन पुत्र होते - संभाजी आणि द्वितीय पुत्र शिवाजी महाराज

तुकाबाई यांना पुत्र - व्यंकोजी उर्फ एकोजी राजे

संभाजी (जन्म १६२३-मृत्यू १६५५)

शहाजी राजांचे ज्येष्ठ पुत्र संभाजी राजे हे छत्रपती शिवाजी महाराजांचे थोरले बंधू होते. अफजल खानाने दगाफटका केल्यामुळे संभाजी १६५५ साली कर्नाटकातील कनकगिरीच्या लढाईत मारल्या गेले.

शिवाजी महाराज (जन्म १६३० - मृत्यू १६८०)

यांच्या धर्मपत्नी -

१. सईबाई (निंबाळकर)

२. सोयराबाई (मोहिते)

३. पुतळाबाई (पालकर)

४. लक्ष्मीबाई (विचारे)

५. काशीबाई (जाधव)

६. सगुणाबाई (शिर्के)

७. गुनवातीबाई (इंगळे)

८. सकवारबाई (गायकवाड)

शिवाजी महाराज यांचे मुले - संभाजी, राजाराम,

शिवाजी महाराज यांच्या मुली - सखुबाई निंबाळकर, राणूबाई जाधव, अंबिकाबाई महाडिक, दिपाबाई, राजकुंवरबाई शिर्के, कमलबाई पालकर

संभाजी महाराज (१४ मे १६५७ - ११ मार्च १६८९)

छत्रपती शिवरायांचे ज्येष्ठ पुत्र संभाजी महाराजांच्या पत्नीचे नाव येसूबाई असे होते आणि त्या दोघांच्या पुत्राचे नाव शाहू असे ठेवण्यात आले होते.

राजाराम महाराज (२४ फेब्रुवारी १६७० मृत्यू ३ मार्च १७००)

छत्रपती राजाराम महाराजांच्या पत्नी म्हणजे ताराबाई, जानकीबाई, आणि राजसबाई

ताराबाईंचे पुत्र शिवाजी द्वितीय

राजाराम महाराजांच्या दुसऱ्या पत्नी राजसबाई यांनी संभाजी या आपल्या मुलाला कोल्हापूर च्या गादीवर बसवलं.

छत्रपती शाहू महाऱाज (१८ मे १६८२ ते १५ डिसेंबर १७४९)

संभाजी महाराज आणि येसूबाई यांचा पुत्र शाहु महाराज हे सातारा गादीचे संस्थापक म्हणून परिचित आहेत. छत्रपती शाहू महाराज १७४९ मध्ये निपुत्रिक वारले. त्यांच्या पश्चात दत्तकपुत्र रामराजा (ताराबाईचा नातू) राज्यावर आले. रामराजासुद्धा निपुत्रिक होते त्यामुळे त्यांच्या जागी दुसरे शाहू हे दत्तक पुत्र गादीवर आले व त्यांच्यानंतर त्यांचे पुत्र प्रतापसिंह छत्रपती बनले.

शिवरायांची वंशावळ

बाबाजी यांचे आधीच्या घराण्याचा इतिहास आपण वाचला आहे. शाहू आणि शिवाजी (II) यांचे वंशज दत्तक आहेत.

शिवाजी महाराजांच्या आयुष्यातील काही महत्त्वाच्या घटना

शिवाजी महाराजांच्या आयुष्यातील काही महत्त्वाच्या घटना:
(१९ फेब्रुवारी १६३०):	छत्रपती शिवाजी महाराज यांचा जन्म शिवनेरी किल्ल्यावर झाला.
(१९ मार्च १६३७):	जिजाऊंनी शिवाजी महाराजांना पुण्याला आणले आणि त्यांना घडवले.
(१६ मे १६४०):	शिवाजी महाराजांचा सईबाई निंबाळकर यांच्याशी विवाह झाला.
(२७ एप्रिल १६४५):	किल्ले रायरेश्वर येथे शिवाजी महाराजांनी स्वराज्य स्थापनेची प्रतिज्ञा केली.
(७ मार्च १६४७):	कानंद खोऱ्यातील तोरणा किल्ला जिंकून स्वराज्याचे तोरण बांधले.
२५ जुलै १६४८	25 जुलै 1648 शहाजीराजे यांना बाजी घोरपडे नावाच्या सहकारी मराठा सरदाराने कैद केले.
(१६४८):	स्त्री-अस्मितेच्या रक्षणासाठी रांझे गावचा गुजर पाटलाला कडक शासन केले.
१६५६	सध्याच्या महाबळेश्वरच्या डोंगराळ भागात असलेल्या जावळीच खोरे ताब्यात घेत.
१० नोव्हेंबर १६५९	शिवाजी महाराजांनी अफजलखानाचा वध करून स्वराज्याला एक मोठे संकट टाळले.
१६६० - जून	पन्हाळा किल्ल्याला पडलेल्या वेढ्यातून ते सुटले
५ एप्रिल १६६३	त्यांनी शाहिस्तेखानावर हल्ला करून त्याला पराभूत केले, या घटनेतून त्यांच्या धैर्याची प्रचिती येते.
१६६४	शिवाजी महाराजांची सुरतेची लूट
१६६५	शहाजीराजेंच्या मृत्यू
१ १ -जून -१ ६ ६ ५	पुरंदरचा तह
१७ ऑगस्ट १६६६	औरंगजेबाच्या कैदेतून शिवाजी महाराजांनी आग्र्याहून सुटका मिळवली.
(१६५६-१६६९):	त्यांनी सिंधुदुर्ग आणि विजयदुर्ग यांसारखे समुद्र किल्ले बांधले, ज्यातून त्यांच्या जलनीतीचे दर्शन घडले.
(१६७४):	छत्रपती शिवाजी महाराजांचा राज्याभिषेक झाला, ज्याने त्यांना सार्वभौम राजा बनवले.
(३ एप्रिल १६८०):	वयाच्या ५० व्या वर्षी शिवाजी महाराजांचा मृत्यू झाला.

शिवाजी महाराजांचे कुटुंबीय जीवन: एक समृद्ध आणि अनुकरणीय वारसा

शिवाजी महाराज: एक सुयोग्य पुत्र

छत्रपती शिवाजी महाराज हे केवळ एक महान योद्धे आणि राज्यसंस्थापक नव्हते, तर ते एक आदर्श पुत्रही होते. त्यांच्या आयुष्यातील अनेक घटना सांगतात की त्यांनी आपल्या आई-वडिलांचा मान कसा राखला, त्यांचे मार्गदर्शन कसे पाळले आणि त्यांच्या स्वप्नांची साक्षात्कार कशी केली. हे काही उदाहरणांद्वारे समजून घेऊया:

१. आईच्या शिकवणीचे पालन

उदाहरण: शिवाजी महाराजांची आई, जिजाऊ माता, यांनी लहानपणापासूनच त्यांना हिंदू धर्म, संस्कृती, नीती आणि स्वराज्याचे स्वप्न पाहण्यास शिकवले.

सुयोग्य पुत्राचे लक्षण: शिवाजी महाराजांनी आईच्या या शिकवणी केवळ ऐकल्या नाहीत, तर त्या आपल्या आयुष्यात उतरवल्या. त्यांनी स्वराज्य स्थापनेचे कार्य केवळ राज्य विस्तारासाठी नव्हे, तर आपल्या आईचे स्वप्न पूर्ण करण्यासाठी केले.

शिकणे: आपल्या पालकांचे मार्गदर्शन आणि शिकवणी मोलवान असते. ती पाळणे हे पुत्राचे कर्तव्य आहे.

२. वडिलांच्या आज्ञेचा आदर

उदाहरण: शिवाजी महाराजांचे वडील शाहाजीराजे भोसले हे आदिलशाहीत काम करत होते. ते स्वराज्याच्या कल्पनेस एकप्रकारे विरोध करत होते, कारण त्यांना मुलाच्या सुरक्षिततेची काळजी होती. अनेक वेळा त्यांनी शिवाजी महाराजांना स्वराज्याचे काम थांबवण्यास सांगितले.

सुयोग्य पुत्राचे लक्षण: शिवाजी महाराजांनी वडिलांचा आदर कधीही सोडला नाही. त्यांनी वडिलांना उत्तरे पाठवून त्यांची भीती दूर करण्याचा प्रयत्न केला आणि कधीही त्यांच्याविरुद्ध बंड केले नाही. त्यांनी आपले कार्य वडिलांच्या मर्जीशी जुळवून घेण्याचा नेहमी प्रयत्न केला.

शिकणे: पालकांच्या आज्ञेचे पालन करणे आणि त्यांच्या काळजीचा आदर करणे हे महत्त्वाचे आहे, अगदी आपण त्यांच्याशी मतभेद असले तरीही.

३. आईचा मान राखणे

उदाहरण: जेव्हा शाहाजीराजे यांना आदिलशहाने अटक केली, तेव्हा जिजाऊमाता आणि शिवाजी महाराज हे अटकेच्या वेळी नजरकैदेत होते. त्या कठीण काळात, लहान वयातच शिवाजी महाराजांनी आईची सांत्वना केली आणि धैर्य दाखवले.

सुयोग्य पुत्राचे लक्षण: कठीण परिस्थितीतही त्यांनी आईचा निष्ठा आणि साथ सोडली नाही. त्यांनी आपल्या धाडसी कृतींद्वारे वडिलांना सुटका करण्यासाठी प्रयत्न केले.

शिकणे: संकटकाळात पालकांचा साथ न सोडणे आणि त्यांना धैर्य देत राहणे हे खऱ्या पुत्राचे लक्षण आहे.

४. पालकांच्या स्वप्नांची पूर्तता

उदाहरण: जिजाऊ माता आणि शाहाजीराजे या दोघांनाही स्वराज्याचे स्वप्न होते. शिवाजी महाराजांनी केवळ ते स्वप्न पाहिले नाही, तर ते साकार केले.

सुयोग्य पुत्राचे लक्षण: त्यांनी आपल्या आयुष्याचे ध्येयच आपल्या पालकांचे स्वप्न सत्यात उतरवणे ठेवले. छत्रपती ही पदवी घेण्याचा सन्मान त्यांनी आपल्या आईला दिला.

शिकणे: पालक आपल्यासाठी जे स्वप्न बघतात, ते खरे करून दाखवणे हा त्यांच्यासाठी सर्वात मोठा आदर आहे.

५. आई-वडिलांचा आदर सार्वजनिक रीत्या

उदाहरण: शिवाजी महाराज जेव्हा राज्याभिषेकानंतर सिंहासनावर बसले, तेव्हा त्यांनी सर्वात पहिले मानपत्र आपल्या आई जिजाऊंना दिले. त्यांनी आपल्या सैन्यासमोर आणि प्रजेसमोर आईचा सन्मान केला.

सुयोग्य पुत्राचे लक्षण: यश आणि सत्ता मिळाल्यानंतरही त्यांच्यात अहंकार आला नाही. त्यांनी आपल्या आई-वडिलांचा मान सार्वजनिक रीत्या ठेवला.

शिकणे: कोणत्याही यशाच्या शिखरावर पोहोचल्यावरही पालकांचा आदर विसरू नये.

निष्कर्ष:

छत्रपती शिवाजी महाराज हे आदर्श पुत्र होते कारण:

त्यांनी आईच्या शिकवणीचे पालन केले.
त्यांनी वडिलांचा आदर केला.
त्यांनी कठीण वेळेत आईचे धैर्य वाढवले.
त्यांनी पालकांचे स्वप्न साकार केले.
त्यांनी यशाच्या वेळीही त्यांचा मान ठेवला.

त्यामुळे, आपणही आपल्या आई-वडिलांचा आदर करूया, त्यांचे मार्गदर्शन पाळूया आणि त्यांना आनंदी ठेवण्याचा प्रयत्न करूया. खरा पुत्र हा केवळ जन्माने नसतो, तर आचाराने, आदराने आणि सेवेनेही होतो.

शिवाजी महाराज: एक सुयोग्य गृहप्रमुख (आदर्श कुटुंबप्रमुख)

छत्रपती शिवाजी महाराज हे केवळ एक महान राजे आणि सेनानी नव्हते, तर ते एक आदर्श कुटुंबप्रमुखही होते. त्यांनी केवळ एका विशाल साम्राज्याचाच नव्हे, तर आपल्या कुटुंबाचाही उत्तम प्रकारे संचालन केले. चला, त्यांच्यामधील आदर्श गृहप्रमुखाची लक्षणे पाहूया:

१. कुटुंबियांबद्दल प्रेम आणि काळजी

उदाहरण: शिवाजी महाराजांनी आपल्या आई जिजाऊंचा अत्यंत आदर केला. राज्याभिषेकाच्या वेळी त्यांनी सर्वात पहिले मानपत्र आपल्या आईला अर्पण केले. त्यांच्या धाकट्या भावाचे (व्यंकोजीराजे) कल्याणाची नेहमीच काळजी घेतली.

गृहप्रमुखाचे लक्षण: कुटुंबातील प्रत्येक सदस्याविषयी प्रेम आणि काळजी बाळगणे.

२. कुटुंबात एकत्रितता राखणे

उदाहरण: शिवाजी महाराज आणि त्यांचे भाऊ व्यंकोजीराजे यांच्यात काही काळ मतभेद निर्माण झाले होते. पण, शिवाजी महाराजांनी कधीही भावाशी युद्ध केले नाही. त्यांनी नेहमीच त्याला समजावून सांगण्याचा प्रयत्न केला आणि शेवटी त्यांना एकत्र आणले.

गृहप्रमुखाचे लक्षण: कुटुंबात मतभेद असले, तरी तेथे एकता आणि सौहार्द राखणे.

३. कुटुंबाच्या भविष्याचा विचार

उदाहरण: शिवाजी महाराजांनी आपल्या मोठ्या मुलाला, संभाजीमहाराजांना, राज्यकारभार शिकवण्यासाठी एक पत्र लिहिले. या पत्रात त्यांनी पुत्राला चांगले गुण शिकवण्याचा प्रयत्न केला. त्यांनी आपल्या दुसऱ्या मुलाला, राजाराममहाराजांनाही, उत्तम शिक्षण दिले.

गृहप्रमुखाचे लक्षण: कुटुंबातील सर्वांना चांगले शिक्षण आणि संस्कार देणे, जेणेकरून ते भविष्यात चांगले नागरिक बनू शकतील.

४. कुटुंबियांना मार्गदर्शन आणि संरक्षण

उदाहरण: जेव्हा शिवाजी महाराज आग्र्याला गेले होते, तेव्हा औरंगजेबाने त्यांना अटक केली. त्या कठीण काळात, शिवाजी महाराजांनी आपल्या मुलाला पत्र लिहून धैर्य दिले आणि आपल्या सैन्याला सूचना पाठवल्या.

गृहप्रमुखाचे लक्षण: संकटकाळात कुटुंबियांना मार्गदर्शन आणि संरक्षण देणे.

५. निस्वार्थ भावना

उदाहरण: शिवाजी महाराजांनी आपले आयुष्य स्वराज्य स्थापनेसाठी वेचले. त्यांनी कधीही स्वतःच्या सुखासाठी कुटुंबाचे हित सोडले नाही. त्यांनी नेहमीच कुटुंबाच्या भल्यासाठी आणि स्वराज्यासाठी काम केले.

गृहप्रमुखाचे लक्षण: स्वतःपेक्षा कुटुंबाचे हित जास्त महत्त्वाचे समजणे.

६. चांगले नैतिक मूल्य शिकवणे

उदाहरण: शिवाजी महाराजांनी आपल्या मुलांना नेहमीच सत्य बोलणे, न्याय देना, प्रजेची काळजी घेणे आणि स्वाभिमानी राहणे यासारखे नैतिक मूल्य शिकवले.

गृहप्रमुखाचे लक्षण: कुटुंबातील सदस्यांना चांगले संस्कार आणि नैतिक मूल्ये शिकवणे.

निष्कर्ष:

छत्रपती शिवाजी महाराज हे एक आदर्श गृहप्रमुख होते कारण:

त्यांनी कुटुंबियांबद्दल प्रेम आणि काळजी दाखवली.
त्यांनी कुटुंबात एकत्रितता राखली.
त्यांनी कुटुंबाच्या भविष्याचा विचार केला.
त्यांनी कुटुंबियांना मार्गदर्शन आणि संरक्षण दिले.
त्यांनी निस्वार्थ भावनेने कुटुंबासाठी काम केले.
त्यांनी कुटुंबियांना चांगली नैतिक मूल्ये शिकवली.

त्यामुळे, आपणही आपल्या कुटुंबात एक चांगला गृहप्रमुख बनण्याचा प्रयत्न करूया. कुटुंबात प्रेमाने राहूया, एकमेकांची काळजी घेऊया आणि चांगले संस्कार घेऊया. खरा गृहप्रमुख हा केवळ पैसे कमवणारा नसतो, तर कुटुंबाचा आधारस्तंभ असतो.

शिवरायांनी घेतलेली स्वराज्याची शपथ: (वयाच्या १७ व्या वर्षी ) एक प्रेरणा स्थान

छत्रपती शिवाजी महाराजांनी वयाच्या केवळ १७ व्या वर्षी तोरणा किल्ल्यावर स्वराज्याची शपथ घेतली. ही घटना केवळ इतिहासातील एक तारख नाही, तर तरुणांसाठी एक अतुल्य प्रेरणास्थान आहे. ही घटना आपल्याला कशाप्रकारे प्रेरित करू शकते, ते पाहूया:

१. वय ही केवळ संख्या आहे, अडथळा नाही

प्रेरणा: शिवाजी महाराज फक्त १७ वर्षांचे असताना त्यांनी स्वराज्याचे स्वप्न पाहिले आणि ते साकार करण्याचा निर्धार केला. त्यांना वय कमी आहे म्हणून थांबले नाही.

विद्यार्थ्यांसाठी अर्थ: आपणही लहान आहोत असे समजून कोणतेही ध्येय मागे ढकलू नये. लहान वयातील कल्पनाशक्ती, सर्जनशीलता आणि ऊर्जा हीच खरी ताकद आहे. आपल्या क्षमतेवर विश्वास ठेवा.

२. स्वप्ने मोठी बघणे आणि त्यासाठी धडपणे

प्रेरणा: स्वराज्य स्थापनेचे स्वप्न अत्यंत महत्त्वाकांक्षी होते. त्या काळातील सर्व मोठ्या साम्राज्यांशी टक्कर देण्याचा निर्धार त्यांनी केला.

विद्यार्थ्यांसाठी अर्थ: आपली स्वप्ने मोठी बघा. मोठे ध्येय ठेवा. ते साध्य करणे कठीण वाटले तरीही, त्यासाठी ठराविक योजना आखून काम करा. "अरे, हे होणार नाही" असे कधीही समजू नका.

३. कर्तव्यदक्षता आणि जबाबदारी

प्रेरणा: त्यांनी केवळ स्वतःसाठी नव्हे तर समस्त मावळ प्रदेश आणि त्याच्या लोकांसाठी स्वराज्याची शपथ घेतली. ही एक मोठी जबाबदारी होती.

विद्यार्थ्यांसाठी अर्थ: आपण केवळ आपल्यासाठीच नव्हे तर आपल्या कुटुंबासाठी, समाजासाठी आणि देशासाठीही जबाबदार आहोत. आपली कर्तव्ये (विद्याभ्यास, सदाचार) पूर्ण निष्ठेने पार पाडणे हेच आपले पहिले स्वराज्य आहे.

४. नेतृत्वगुण विकसित करणे

प्रेरणा: १७ व्या वर्षीच त्यांनी इतर मावळे सरदारांना एकत्रित केले आणि त्यांचे नेतृत्व स्वीकारले. त्यांनी दाखवून दिले की योग्य नेतृत्वासाठी वय नसते, तर गुण असतात.

विद्यार्थ्यांसाठी अर्थ: शाळेतील स्पर्धा, समूहप्रकल्प, विद्यार्थी परिषद इत्यादी माध्यमातून नेतृत्वगुण विकसित करण्याचा प्रयत्न करा. इतरांना एकत्र करून चांगले काम करण्याचा सराव करा.

५. आपल्या भूमीचा आदर

प्रेरणा: स्वराज्य म्हणजे केवळ राज्य नव्हे, तर स्वतःच्या भूमीचा, भाषेचा आणि संस्कृतीचा अभिमान. त्यांनी हा अभिमान जपण्यासाठी संघर्ष केला.

विद्यार्थ्यांसाठी अर्थ: आपली मातृभाषा, आपले संस्कार, आपली परंपरा यांचा अभिमान बाळगा. त्यांचे रक्षण करणे हे आपले कर्तव्य आहे. इतिहास आणि वारसा यांचा अभ्यास करा.

६. धैर्य आणि सततचा प्रयत्न

प्रेरणा: तोरणा किल्ला जिंकणे सोपे नव्हते. त्यासाठी धाडस आणि चातुर्य आवश्यक होते. आणि ही फक्त सुरुवात होती; त्यानंतरचा संपूर्ण आयुष्यप्रवास संघर्षमय होता.

विद्यार्थ्यांसाठी अर्थ: अडचणी आणि अपयशांनी कधीही घाबरू नका. मार्ग अवरोधांनी भरलेला असेल, पण धैर्याने पुढे जाणे महत्त्वाचे आहे. सतत प्रयत्न करत रहा.

विद्यार्थ्यांसाठी कृतीयोजना

ध्येय ठरवा: आपल्या आयुष्यात काय करायचे आहे ते ठरवा. ते लहान असो वा मोठे, पण नक्की ठरवा.
योजना आखा: ते ध्येय साध्य करण्यासाठी एक पायरी-दर-पायरी योजना तयार करा. (उदा., दररोज २ तास अभ्यास)
सुरुवात करा: उद्यापासून नव्हे, तर आजपासूनच सुरुवात करा. पहिली पायरी उचला.
निवृत्त होऊ नका: मध्येच अडचण आली तरीही धैर्य सोडू नका. शिवरायांसारखे चिकाटीने पुढे जा.
समाजाचा विचार करा: आपले ध्येय केवळ स्वतःपुरते मर्यादित ठेवू नका. आपल्या यशाने समाजाचे, देशाचे कल्याण कसे होईल याचा विचार करा.

निष्कर्ष:

तरुण मित्रांनो, शिवाजी महाराजांच्या १७ व्या वर्षीच्या शपथेचा सर्वात मोठा संदेश आहे: "उठा, जागा आणि ध्येय साध्य न होतो पर्यंत मंद नका." आपल्या हातात आयुष्याचा सोनेरी काळ आहे. त्याचा उपयोग चांगल्या कामासाठी, मोठे स्वप्न पाहण्यासाठी आणि ते साकार करण्यासाठी करा. आपणच भविष्यातील शिवराय आहात, फक्त ओळखायचे आहे!

एक वेगळ्या दृष्टीकोनातून बघितले तर “वयाच्या १७ व्या वर्षी शिवरायांनी तोरणा किल्ला जिंकला” — ही घटना फक्त ऐतिहासिकच नाही तर विद्यार्थ्यांसाठी प्रेरणादायी जीवनधडा आहे.

विद्यार्थ्यांनी घ्यायचे धडे

तरुण वयातही मोठे कार्य शक्य आहे

– १७ वर्षांचे वय म्हणजे आजच्या विद्यार्थ्यांचे वयच.

– एवढ्या लहान वयात शिवरायांनी दूरदृष्टी, धैर्य आणि नेतृत्व दाखवले.

– यातून विद्यार्थी शिकतात की मोठे कार्य करण्यासाठी वयाची मर्यादा नसते, ध्येय असणे महत्त्वाचे आहे.

ध्येय ठाम असेल तर संसाधने दुय्यम ठरतात

– शिवरायांकडे मोठी सेना, संपत्ती किंवा साधनसामग्री नव्हती, तरीही त्यांनी किल्ला जिंकला.

– आज विद्यार्थी शिकू शकतात की कमी साधनांतूनही चिकाटी आणि नियोजनाने यश मिळवता येते.

जोखीम घेण्याची तयारी ठेवली पाहिजे

– एवढ्या बलाढ्य साम्राज्याच्या विरोधात जाणे हे मोठे धाडस होते.

– विद्यार्थी शिकतात की भयावर मात करून योग्य जोखीम घेतली तरच मोठ्या संधी मिळतात.

नेतृत्व व संघटन कौशल्य

– तरुण शिवाजी महाराजांनी मावळ्यांना एकत्र केले, त्यांच्यात विश्वास निर्माण केला.

– विद्यार्थी शिकतात की नेतृत्व म्हणजे केवळ आदेश देणे नाही, तर प्रेरणा देणे आहे.

स्वराज्य संकल्पना – जबाबदारीची जाणीव

– तोरणा किल्ला जिंकणे म्हणजे फक्त भूभाग मिळवणे नव्हते, तर स्वराज्य स्थापनेचा पाया होता.

– विद्यार्थी शिकतात की आपल्या कृतींमुळे समाजाला दिशा मिळू शकते.

तोरणा विजयातून शिकण्यासारखे धडे आणि उद्योजकतेची प्रेरणा

छत्रपती शिवाजी महाराजांनी वयाच्या केवळ १७ व्या वर्षी तोरणा किल्ला जिंकून स्वराज्य स्थापनेचा पाया रचला. ही घटना इतिहासात “स्वराज्याचे पहिले तोरण” म्हणून अमर झाली. एका तरुणाने एवढ्या बलाढ्य सत्तांविरुद्ध उभे राहून आपल्या ध्येयाचा पाया घालणे ही केवळ शौर्यकथा नाही, तर प्रत्येक तरुणासाठी, विशेषतः विद्यार्थ्यांसाठी, जीवनमार्ग दाखवणारा प्रेरणादायी धडा आहे.

विद्यार्थ्यांसाठी जीवनधडे

तरुणाईचे सामर्थ्य

१७ वर्षांचे वय म्हणजे आजच्या शालेय किंवा महाविद्यालयीन विद्यार्थ्यांचेच वय. एवढ्या लहान वयात मोठे ध्येय डोळ्यासमोर ठेवून शिवरायांनी कृती केली. यातून तरुणाईला धडा मिळतो की मोठी स्वप्ने पाहायला आणि त्यासाठी धाडस करायला वयाची अडचण नसते.

साधनसंपत्तीपेक्षा ध्येय मोठे

शिवरायांकडे ना मोठी सेना होती, ना अपार संपत्ती. तरीही त्यांनी नियोजन, धैर्य आणि लोकांचा विश्वास या भांडवलावर विजय मिळवला. विद्यार्थी शिकतात की मर्यादित साधनांतूनही मोठे काम साध्य करता येते, जर ध्येय स्पष्ट असेल तर.

जोखीम स्वीकारण्याची तयारी

बलाढ्य सत्तांविरुद्ध उभे राहणे हे मोठे धाडस होते. पण शिवरायांनी समाजहिताचे ध्येय डोळ्यासमोर ठेवून जोखीम स्वीकारली. यातून विद्यार्थी शिकतात की जग बदलायचे असेल तर जोखीम घ्यावीच लागते.

नेतृत्व व संघटन कौशल्य

मावळ्यांना प्रेरणा देऊन एकत्र आणणे, त्यांचा विश्वास जिंकणे आणि ध्येयासाठी त्यांना कार्यान्वित करणे हे नेतृत्वाचे खरे उदाहरण आहे. आजच्या तरुणांनी समजून घ्यायला हवे की नेतृत्व म्हणजे आदेश देणे नाही, तर इतरांना प्रेरणा देणे आहे.

समाजाभिमुख विचारसरणी

शिवरायांचा विजय हा केवळ व्यक्तिगत गौरव नव्हता; तो समाजाच्या स्वातंत्र्याचा पाया होता. विद्यार्थ्यांनी लक्षात ठेवले पाहिजे की खरी प्रगती तीच, जी समाजाच्या हिताशी जोडलेली असते.

उद्योजकतेसाठी प्रेरणा

तोरणा विजयाचा धडा केवळ शौर्यापुरता मर्यादित नाही, तर तो आधुनिक काळातील उद्योजकतेसाठी देखील प्रेरणादायी आहे.

स्टार्टअप मानसिकता

जसे शिवरायांनी कमी संसाधनांतून नवा प्रयोग केला, तसेच आजचा उद्योजक आपल्या नाविन्यपूर्ण कल्पना आणि लहानशा भांडवलातून व्यवसायाची सुरुवात करू शकतो.

जोखीम व्यवस्थापन

प्रत्येक उद्योजकाला जोखीम पत्करावी लागते. शिवरायांनी शत्रूंच्या जोखमीची योग्य मोजणी करून पावले उचलली. त्यातून शिकायला मिळते की जोखीम टाळण्याची नव्हे, तर ती शहाणपणाने हाताळण्याची कला उद्योजकाला आत्मसात करावी लागते.

नेतृत्व आणि टीमवर्क

एकट्याने काहीही शक्य होत नाही. शिवरायांनी मावळ्यांचा विश्वास जिंकून संघटन केले. तसाच यशस्वी उद्योजक आपली टीम घडवतो, तिचा विश्वास मिळवतो आणि सामूहिक शक्तीने ध्येय साधतो.

दीर्घकालीन दृष्टीकोन

तोरणा विजय हा केवळ एका किल्ल्याचा विजय नव्हता, तर भविष्यातील स्वराज्य स्थापनेचा पाया होता. उद्योजकासाठीही तात्पुरता नफा नव्हे तर दीर्घकालीन स्थैर्य महत्त्वाचे असते.

समाजाशी जोडलेला व्यवसाय

शिवरायांच्या प्रत्येक कृतीत जनतेचे कल्याण केंद्रस्थानी होते. आजच्या उद्योजकाने देखील आपल्या व्यवसायातून समाजहित साध्य करण्याची जबाबदारी स्वीकारली तर तो केवळ यशस्वीच नव्हे तर आदर्श उद्योजक ठरतो.

थोडक्यात - तोरणा विजयातून विद्यार्थ्यांनी आणि तरुणांनी शिकायचा मुख्य धडा असा —

मोठे स्वप्न बाळगा, धाडस करा, मर्यादित साधनांतूनही नाविन्यपूर्ण प्रयोग करा, जोखीम घ्या, संघटन उभारा आणि समाजहिताला प्राधान्य द्या.

शिवरायांचे महिलांविषयी धोरण

शिवाजी महाराज आणि महिला सन्मान: एक मूल्यवान वारसा

छत्रपती शिवाजी महाराज हे केवळ एक महान योद्धे आणि राज्यसंस्थापक नव्हते, तर ते स्त्रीसन्मानाचे खरे पुरस्कर्तेही होते. त्यांनी आपल्या कारकिर्दीदरम्यान अनेक प्रकारे महिलांचा मान राखला आणि त्यांना सन्मानाने जगण्याची संधी दिली. चला, हे काही उदाहरणांद्वारे समजून घेऊया:

१. स्त्रियांच्या सुरक्षिततेची काटेकोर तरतूद

उदाहरण: शिवाजी महाराजांनी आपल्या सैन्यासाठी काटेकोर नियम केले होते. कोणीही सैनिक किंवा सरदार जर एखाद्या महिलेचा अपमान केला, तिला छळला किंवा तिच्यावर अत्याचार केला, तर त्याला कठोर शिक्षा दिली जात असे.

प्रभाव: यामुळे स्वराज्यातील सर्व स्त्रिया सुरक्षित वातावरणात जगू शकल्या. शत्रूच्या प्रदेशातून मिळवलेल्या लूटमध्ये सापडलेल्या स्त्रियांचा सन्मानपूर्वक परत फिर्याद केला जात असे.

२. परकीय आक्रमकांपासून स्त्रियांचे रक्षण

उदाहरण: जेव्हा शिवाजी महाराज जिंजीच्या मोहिमेवर होते, तेव्हा त्यांना कळले की तिथे काही मुस्लिम स्त्रिया कैदेत आहेत. त्यांनी ताबडतोब आदेश दिला की त्या सर्व स्त्रिया सोडवल्या जाव्यात आणि त्यांना सुरक्षितपणे त्यांच्या कुटुंबापर्यंत पोहोचवले जावे.

प्रभाव: शिवाजी महाराजांची ही कृती केवळ स्वराज्यातीलच नव्हे, तर शत्रूच्या प्रदेशातील स्त्रियांचेही रक्षण करते अशी होती.

३. स्वतःच्या सैन्याचे नियंत्रण

उदाहरण: शिवाजी महाराजांनी आपल्या सैन्याला स्पष्ट सूचना दिल्या होत्या की लढाईदरम्यान जिंकलेल्या प्रदेशातील स्त्रियांना स्पर्शही करू नये. त्यांच्या मालमत्तेचा नाश करू नये.

प्रभाव: यामुळे शिवाजी महाराजांच्या सैन्याची प्रतिमा एक शिस्तबद्ध आणि मूल्याधारित सैन्य अशी बनली. लोकांना त्यांच्या सैन्यावर विश्वास वाटू लागला.

४. महिला सरदार आणि योद्ध्या

उदाहरण: शिवाजी महाराजांनी केवळ पुरुषच नव्हे, तर स्त्रियांनाही सैन्यात आणि राजकारणात महत्त्वाची भूमिका दिली. त्यांच्या सैन्यात महिला सैनिक होत्या आणि त्या किल्ल्यांचे संरक्षण करत होत्या.

प्रभाव: यामुळे स्त्रियांना केवळ घरगुती कामापुरते मर्यादित न ठेवता, त्यांना समाजातील इतर भूमिका सुद्धा साकारता आल्या.

५. आईचा आदर

उदाहरण: शिवाजी महाराजांनी आपल्या आई जिजाऊंचा अत्यंत आदर केला. राज्याभिषेकाच्या वेळी त्यांनी सर्वात पहिले मानपत्र आपल्या आईला अर्पण केले. त्यांनी आईच्या शिकवणीनेच स्वराज्य स्थापनेचे कार्य केले.

प्रभाव: शिवाजी महाराजांच्या या आचरणामुळे समाजात स्त्रियांबद्दलचा आदरभाव वाढला.

६. विधवा पुनर्विवाहास प्रोत्साहन

उदाहरण: त्याकाळी विधवा पुनर्विवाह हा एक समाज नियम विरोधी मानला जात होता. पण शिवाजी महाराजांनी विधवा पुनर्विवाहाला प्रोत्साहन दिले आणि त्यासाठी आर्थिक मदतही केली.

प्रभाव: यामुळे विधवा स्त्रियांना समाजात पुन्हा सन्मानाने जगण्याची संधी मिळाली.

शिवाजी महाराजांनी केवळ शब्दांनीच नव्हे, तर कृतीनेही स्त्रीसन्मानाचे संरक्षण केले. त्यांनी दाखवून दिले की खरा पुरुषार्थ हा निर्बलांवर (विशेषतः स्त्रियांवर) अत्याचार करण्यात नसून, त्यांचे रक्षण करण्यात आहे. आजच्या युगातही आपण त्यांच्या या मूल्यांवरून प्रेरणा घेऊ शकतो आणि समाजात स्त्रीसन्मानाची भावना जागृत करू शकतो.

म्हणूनच, आपणही:

घरातील आणि समाजातील स्त्रियांचा आदर करूया.
त्यांच्या सुरक्षिततेसाठी जागरूक राहूया.
त्यांना त्यांच्या स्वप्नांचा अभ्यास करण्यासाठी प्रोत्साहन द्यूया.
स्त्री-पुरुष समानतेचा दृष्टिकोन अपनावूया.

खरोखरच, शिवाजी महाराज हे स्त्रीसन्मानाचे खरे अभिभावक होते!

शिवाजी महाराजांनी महिला सन्मानासाठी केलेल्या कृतींचे सविस्तर वर्णन

छत्रपती शिवाजी महाराज यांनी केलेल्या महिला सन्मानाच्या घटना केवळ प्रसिद्ध इतिहासात नोंदवलेल्या नाहीत, तर त्या त्यांच्या राजकीय आणि सामाजिक धोरणाचा अविभाज्य भाग होत्या. या घटनांचे सविस्तर विवरण खालीलप्रमाणे:

१. सैन्याच्या नियमांमध्ये स्त्रीसन्मान

तोरणा किल्ल्याची घटना (१६४६): १९ वर्षांच्या शिवाजी महाराजांनी तोरणा किल्ला जिंकल्यावर तेथे कैद केलेल्या स्त्रियांना मुक्त केले. लूटमध्ये सापडलेल्या स्त्रियांच्या मानमरातबासाठी त्यांनी विशेष आदेश काढले.

सैनिकांसाठी काटेकोर नियम: कोणत्याही स्त्रीचा अपमान केल्यास तोडफोड किंवा बलात्कार केल्यास मृत्युदंडाची तरतूद होती. उदाहरणार्थ, एका सरदाराने बलात्कार केल्यावर महाराजांनी त्याला ताबडतोब फाशी दिली.

२. परकीय स्त्रियांचे रक्षण

कल्याणची मोहीम (१६५७): कल्याण जिंकल्यावर स्थानिक मुस्लिम सरदाराच्या महिला कुटुंबियांना सन्मानपूर्वक संरक्षण दिले आणि त्यांना सुरक्षित ठिकाणी पोहोचवण्याची व्यवस्था केली.

जिंजीची घटना (१६७७): जिंजी किल्ल्यावर चढाई दरम्यान मुस्लिम स्त्रियांना कैदेत ठेवले होते. महाराजांनी त्यांना सोडवून त्यांच्या नातेवाईकांपर्यंत पोहोचवले. यावेळी त्यांनी सांगितले की, "शत्रूच्या स्त्रियांवर हल्ला करणे ही कायरतेची लक्षणे आहेत".

३. महिला योद्ध्या आणि प्रशासक

राजमाता जिजाऊ: त्यांना "श्रीमंत राजमाता" ही पदवी देऊन राज्यकारभारात सल्लागार म्हणून स्थान दिले. अनेक महत्त्वाच्या राजकीय निर्णयांवर त्यांचा सल्ला घेतला जाई.

महिला संरक्षक दल: किल्ल्यांच्या संरक्षणासाठी "मावळिनी" नावाचे महिला सैनिक दल होते. उदाहरणार्थ, प्रतापगड आणि रायगडावर महिला शस्त्रधारी संरक्षक होत्या.

नोकरशाहीत महिला: काही महिलांना कोषाधिकारी आणि किल्ल्यांच्या व्यवस्थापनासाठी नेमणूक केली होती.

४. सामाजिक सुधारणा

विधवा पुनर्विवाह: ब्राह्मण समुदायातील विधवा स्त्रियांना पुनर्विवाहासाठी आर्थिक मदत केली. कोल्हापुरातील एका ब्राह्मण विधवेच्या पुनर्विवाहासाठी महाराजांनी स्वतः खाजगी निधी दिला.

बालविवाह विरोध: स्वराज्यात कन्येचे लग्न वय कमीतकमी १४ वर्षे करण्यासाठी आदेश काढले. त्यांच्या स्वतःच्या कुटुंबातील स्त्रियांची लग्ने देखील अल्पवयीन न होता यावर लक्ष होते.

स्त्री शिक्षण: राजमाता जिजाऊंच्या मार्गदर्शनाखाली ब्राह्मण कन्यांसाठी विद्यालये सुरू केली गेली.

५. व्यक्तिगत आचरण

पत्नी सईबाईंचा सन्मान: राधिका देवी या विधवेचा अपमान झाल्यावर महाराजांनी तिच्या न्यायासाठी हस्तक्षेप केला. स्त्रियांवरील अन्यायासाठी ते व्यक्तिशः हस्तक्षेप करत.

आईचे स्थान: राज्याभिषेकाच्या वेळी पहिली पूजा जिजाऊंची केली. सिंहासनावर बसण्यापूर्वी त्यांनी आईचा आशीर्वाद घेतला.

६. धार्मिक सहिष्णुता आणि स्त्रीसन्मान

मुस्लिम स्त्रियांचा आदर: ख्रिस्ती आणि मुस्लिम स्त्रियांना त्यांच्या धार्मिक रीतिरिवाजाप्रमाणे वागवले. मशिदी आणि चर्चमधील महिलांच्या प्रार्थनेसाठी संरक्षण दिले.

धार्मिक स्वातंत्र्य: मुस्लिम स्त्रियांना पर्दा पद्धतीचे पालन करण्याचे स्वातंत्र्य देऊन त्यांच्या धार्मिक श्रद्धेचा आदर केला.

ऐतिहासिक स्रोत:

शिवभारत, जेडी बेटी, सभासद बखर या ऐतिहासिक ग्रंथांमध्ये या घटनांच उल्लेख आहे.

पर्शियन इतिहासकार खाफी खानने देखील लिहिले आहे की "शिवाजीने स्त्रियांच्या संरक्षणासाठी अद्वितीय नियम केले होते".

शिवाजी महाराजांचे महिला सन्मान हे केवळ राजकीय धोरण नव्हते तर ते त्यांच्या मूल्याधारित शासनाचा आधारस्तंभ होता. त्यांनी स्त्रियांना केवळ संरक्षणच दिले नाही तर त्यांना सामाजिक, आर्थिक आणि प्रशासकीय अधिकार देऊन समानतेचे वातावरण निर्माण केले. हा दृष्टिकोन मध्ययुगीन भारतात क्रांतिकारक होता आणि आजच्या युगातील स्त्रीसक्षमीकरणासाठी मार्गदर्शक ठरू शकतो.

शिवछत्रपती एक अभूतपूर्व योद्धा

योद्ध्याची शुभ लक्षणे आणि शिवाजी महाराजांचे चरित्र

योद्ध्याची शुभ लक्षणे

१. शौर्य

अत्यंत संकटात धैर्य न सोडणे.

शिवाजीमध्ये हे लक्षण: शिवनेरी गडावर छत्रपती शिवाजी महाराज जन्मले. लहानपणापासूनच त्यांनी मावळ्यांसोबत डोंगरात फिरून धाडसी बनण्याचा सर केला.

२. नीती :

युद्धनियमांचे पालन करणे.

शिवाजीमध्ये हे लक्षण: अफझल खानाचा वध हा स्व-संरक्षणासाठी होता, न की विश्वासघातातून. त्यानंतरही त्यांनी खानाच्या सैन्यावर हल्ला केला नाही. (म्हणूनच खानाचा मुलगा जिवंत राहिला )

३. रणकौशल्य

गनिमी कावा, जलद हल्ले आणि पळ काढण्याची रणनीती.

शिवाजीमध्ये हे लक्षण: सुरतची लूट (१६६४) ही एक उदाहरण आहे, जिथे त्यांनी मोगलांवर झपाट्याने हल्ला करून परतन्यात यश मिळवले.

४. प्रजाहितदक्षता

राज्यकारभारात न्याय आणि प्रजेची काळजी.

शिवाजीमध्ये हे लक्षण: त्यांनी "अधिकारी मंडळ आणि प्रवर्ग" स्थापन केले, ज्यामुळे प्रशासन कार्यक्षम झाले.

५. आध्यात्मिकता:

धर्म आणि आध्यात्मिकतेचा आदर.

शिवाजीमध्ये हे लक्षण: संत तुकाराम, रामदास सारख्या संतांना आदर, तसेच विविध धर्मांचा सन्मान.

शिवाजी महाराजांच्या जीवनातील घटनांद्वारे स्पष्टीकरण:

१. तोरणा किल्ल्याची घटना (१६४६):

घटना: १९ वर्षांच्या शिवाजी महाराजांनी तोरणा किल्ला जिंकला.

योद्ध्याचे लक्षण: धाडस, रणकौशल्य आणि नेतृत्वगुण.

२. अफझल खानाचा वध (१६५९):

घटना: अफझल खानाने शिवाजी महाराजांना ठार मारण्याची योजना आखली, पण शिवाजी महाराजांनी स्वत:चे रक्षण करत खानाचा वध केला.

योद्ध्याचे लक्षण: शौर्य, चातुर्य आणि स्व-संरक्षण.

३. सुरतची लूट (१६६४):

घटना: शिवाजी महाराजांनी सुरत शहरावर हल्ला करून मोगलांना मोठे नुकसान केले.

योद्ध्याचे लक्षण: रणकौशल्य, गनिमी कावा आणि धाडस.

४. आग्र्याची घटना (१६६६):

घटना: औरंगजेबाने शिवाजी महाराजांना आग्र्याला बोलावले आणि तेथे त्यांना अटक केले. पण शिवाजी महाराजांनी धूर्ततेने तेथून पळ काढला.

योद्ध्याचे लक्षण: धैर्य, बुद्धिमत्ता, नियोजन, सहकाऱ्यांचे प्रेम आणि संकटातून मार्ग काढण्याची क्षमता.

५. राज्याभिषेक (१६७४):

घटना: शिवाजी महाराजांना छत्रपती पदवी देण्यात आली.

योद्ध्याचे लक्षण: नेतृत्व, प्रजाहितदक्षता आणि आध्यात्मिकता, माझ्या सर्वमान्यतेनंतर माझ्या अनुयायी मध्ये वाद नको

शिवाजी महाराज हे केवळ एक योद्धे नव्हते, तर ते एक आदर्श राजे, नेते आणि धर्मपरायण व्यक्ती होते. त्यांच्या जीवनातील घटना आणि कृती योद्ध्याच्या सर्व शुभ लक्षणांचे प्रतिबिंब आहेत. त्यामुळेच ते इतिहासात अमर झाले आहेत.

शिवाजी महाराज आणि अफझल खानचा पराभव: एक रणनीतिक विश्लेषण

छत्रपती शिवाजी महाराज आणि विजापुरचा सरदार अफझल खान यांच्यातील ऐतिहासिक संघर्ष (१० नोव्हेंबर १६५९) हे केवळ एक युद्ध नव्हते, तर एक मानसिक आणि रणनीतिक चतुराईचे उत्कृष्ट उदाहरण होते. या संपूर्ण प्रकरणातील महत्त्वाचे टप्पे खालीलप्रमाणे:

१. पार्श्वभूमी: अफझल खानची मोहीम

बीजापुरचा सुलतान आदिलशहा याने स्वराज्यावर चढाई करण्यासाठी अफझल खानला पाठवले.
खानने १२,००० सैन्यासह दक्षिणेकडे कूच केली आणि वाई, ताळेगाव प्रदेश जाळून टाकला.
त्याने शिवाजीमहाराजांना भेटण्यासाठी "तहाच्या" बहाण्याने बोलावले.

२. शिवाजी महाराजांची पूर्वतयारी

a) गुप्तहेर यंत्रणा:

शिवाजी महाराजांनी आपल्या गुप्तहेरांद्वारे अफझल खानच्या मनसुब्याची माहिती गोळा केली.
खानच्या मनोवृत्तीबद्दल (अहंकार, क्रूरता) आणि त्याच्या सैन्याच्या ताकदीबद्दल अचूक माहिती मिळवली.

b) रणनीतिक निवड:

थेट मैदानी लढाई टाळण्याचा निर्णय घेतला.
डोंगरी प्रदेशातील प्रतापगड किल्ला हे युद्धक्षेत्र म्हणून निवडले.

c) सैन्य तैनाती:

छापामार सैन्य: किल्ल्याभोवतीच्या जंगलात लपवून ठेवले.
गनिमी कावा: झपाट्याने हल्ला करून माघार घेण्याची रणनीती आखली.

३. तहाचे नाटक आणि अटी

अफझल खानने भेटीच्या निमित्ताने शिवाजी महाराजांना ठार मारण्याची योजना आखली.
शिवाजी महाराजांनी सूट घालून भेटीसाठी “वाघनखे” आणि "कट्यार" लपवून नेली.
भेटीच्या अटी म्हणून प्रत्येकाकडे केवळ १०-१२ अंगरक्षकांना परवानगी देण्यात आली.

४. विश्वासघात आणि दगाफटका

भेटीच्या वेळी अफझल खानने आलिंगन देताना छुप्या खंजराने शिवाजी महाराजांवर हल्ला करण्याचा प्रयत्न केला.
शिवाजी महाराज सज्ज होते; त्यांनी बागडोवच्या मदतीने खानच्या पोटात जखम केली.
त्यानंतर शंभाजी कावजी या अंगरक्षकाने खानचा शिरच्छेद केला.

५. गनिमी कावा युद्ध आणि शत्रूचा पराभव

अफझल खान मारल्यानंतर शिवाजी महाराजांनी तोफेचा गोळा दागला (पूर्वनियोजित संकेत).
हा संकेत ऐकताच लपलेले मराठा सैन्य जंगलातून बाहेर पडले.
मराठ्यांनी "गनिमी कावा" पद्धतीने हल्ला करून बीजापुरी सैन्याला गर्दीतच तुटपुंज्यावर नेले.
दिशाहीन झालेले सैन्य पूर्णपणे विस्कळीत झाले.

६. अगणित संपत्तीचे संपादन

मराठ्यांना मोठ्या प्रमाणात लूट मिळाली:
हत्ती, घोडे, शस्त्रे: अफझल खानच्या सैन्याची संपूर्ण सामुग्री.
सोन्याची नाणी, दागिने: खानच्या खासगी खजिन्यातील मोल्याची वस्तू.
तोफखाना: मोठ्या प्रमाणातील तोफा आणि बारूद.
ही संपत्ती स्वराज्याच्या सैन्यबळ आणि अर्थव्यवस्थेसाठी मोलाची ठरली.

७. यशाची रणनीतिक कारणे

१. माहितीची श्रेष्ठता: गुप्तहेर यंत्रणेद्वारे शत्रूच्या मनोवृत्तीचे योग्य अंदाज.

२. निवडलेले रणक्षेत्र: डोंगरी प्रदेशात लढाई देऊन शत्रूची ताकद कमी केली.

३. मानसिक युद्ध: शत्रूच्या अहंकाराचा फायदा घेऊन त्याला आपल्या अवस्थेत ओढले.

४. गनिमी कावा: पारंपरिक युद्धापेक्षा छापेल्या हल्ल्याचा परिणामकारक वापर.

प्रतापगडची लढाई ही रणनीतीचा विजय होती. शिवाजी महाराजांनी केवळ शारीरिक शक्तीने नव्हे, तर बुद्धिमत्तेने एका बलाढ्य शत्रूचा पराभव केला. या विजयाने:

मराठ्यांच मनोबल वाढल.
स्वराज्याची प्रतिष्ठा वाढली.
भविष्यातील मोहिमांसाठी आर्थिक साधने मिळाली.
डोंगरी प्रदेशातील मराठा सत्तेचा पाया अधिक दृढ झाला.

ही घटना सिद्ध करते की योग्य नियोजन, धाडस आणि चातुर्य असल्यास छोट्याशा सैन्यानेही मोठ्या साम्राज्याविरुद्ध यश मिळवता येते.

पन्हाळा किल्ल्याच्या वेढ्यातून विद्यार्थ्यांसाठी शिकण्याचे धडे

१. संकटकाळात धैर्य राखणे

घटना: शिवाजी महाराज आणि त्यांचे सैन्य किल्ल्यात अडकले होते, अन्नधान्य संपुष्टात आले होते, तरीही त्यांनी घाबरून जाण्याऐवजी शांतपणे योजना आखली.

धडा: आयुष्यात अडचणी येतात, पण घाबरण्याऐवजी शांत राहून उपाययोजना शोधणे महत्त्वाचे आहे.

२. योजनाबद्धतेचे महत्त्व

घटना: महाराजांनी रात्री अंधारात एका गुप्त मार्गाने सुटकेची तपशीलवार योजना आखली. त्यांनी प्रत्येक सैनिकाची भूमिका निश्चित केली.

धडा: कोणत्याही कामाची योजना आधीच आखल्यास यश मिळण्याची शक्यता वाढते. अभ्यास, प्रकल्प किंवा लक्ष्यांसाठी योजनाबद्ध पध्दतीने काम करावे.

३. स्थानिक ज्ञानाचा फायदा

घटना: महाराजांना डोंगराळ प्रदेशाची सविस्तर माहिती होती. त्यांनी याचा फायदा घेऊन गुप्त मार्ग शोधला.

धडा: आपल्या सभोवतालच्या वातावरणाचे (शाळा, समाज, तंत्रज्ञान) ज्ञान घेणे आणि त्याचा योग्य वेळी उपयोग करणे.

४. नेतृत्वगुण विकसित करणे

घटना: महाराजांनी स्वतः पुढाकार घेऊन सैन्याचे नेतृत्व केले. त्यांनी सैनिकांना प्रोत्साहित केले आणि धैर्य दिले.

धडा: गटप्रकल्प, स्पर्धा किंवा दैनंदिन जीवनात इतरांना प्रेरित करणे, त्यांना एकत्र आणणे हे नेतृत्वगुणाचे लक्षण आहे.

५. संसाधनांचा हुशारीने वापर

घटना: अन्नधान्य कमी झाले तरीही त्याचा व्यवस्थापन करून टिकाव धरणे.

धडा: वेळ, पैसा किंवा इतर संसाधने मर्यादित असली, तरी त्याचा विवेकपूर्ण वापर करणे शिकावे.

६. अडचणीतून शिकणे

घटना: या वेढ्यातून सुटल्यानंतर महाराजांनी किल्ल्याची सुरक्षा अधिक बळकट केली.

धडा: अयशस्वीता किंवा अडचणी ही शिकण्याची संधी आहे. त्यातून धडा घेऊन पुढच्या वेळी सुधारणा करावी.

७. सहकार्य आणि टीमवर्क

घटना: सर्व सैनिकांनी एकमेकांसोबत काम केले, म्हणूनच सुटका शक्य झाली.

धडा: मोठी कामे एकट्याने करणे अशक्य असते. इतरांबरोबर सहकार्य करून उद्दिष्ट साध्य करावे.

विद्यार्थ्यांसाठी व्यावहारिक उपयोग:

१. अभ्यासात: परीक्षेच्या काळात योजनाबद्ध अभ्यास करणे.

२. जीवनात: अडचणी येण्यासाठी मानसिकदृष्ट्या तयार राहणे.

३. समाजात: इतरांशी सहकार्य करून समस्या सोडवणे.

ही ऐतिहासिक घटना विद्यार्थ्यांना शिकवते की धैर्य, योजना, सहकार्य आणि हुशारी यामुळे कोणत्याही संकटावर मात करता येते. शिवाजी महाराजांप्रमाणेच विद्यार्थ्यांनीही आव्हानांचा सामना करण्याची तयारी असावी.

मित्रानो हि गोष्ट कुणालाही माहिती नाही कि शिवरायांच्या दोन मुली या वेढ्यात जेव्हा सिद्दी जोहरला मिळाल्या तेव्हा त्यांचा विवाह विजापूरच्या राजपुत्रांबरोबर लावण्यात आला याची नोंद फक्त इंग्रजी इतिहास कारणांनी केली तसेच आदिलशाही इतिहास ते सांगतो .

शाइस्ता खानविरुद्ध शिवाजी महाराजांची कारवाई (१६६३): विद्यार्थ्यांसाठी शिक्षण

घटनेचा संक्षिप्त आढावा:

इ.स. १६६३ मध्ये, मोगल सरदार शाइस्ता खान (औरंगजेबचा मामा) याने मोठ्या सैन्यासह पुण्यावर हल्ला करून शिवाजी महाराजांचा राजवाडा काबीज केला आणि तेथे डेरा ठोकला. एका रात्री, शिवाजी महाराजांनी एका धाडसी छापामार हल्ल्यात शाइस्ता खानावर हल्ला केला, त्याची बोटे तोडली आणि त्याला पुणे सोडण्यास भाग पाडले.

विद्यार्थ्यांसाठी शिक्षणाचे मुद्दे:

१. अडचणीत धैर्य राखणे

घटना: शाइस्ता खानाचे मोठे सैन्य आणि संसाधन होते, तरीही शिवाजी महाराजांनी घाबरून शरण आणण्याऐवजी धाडसीपणे हल्ला केला.
शिक्षण: आयुष्यातील अडचणी (अभ्यासातील अडचण, स्पर्धा, कौटुंबिक समस्या) घाबरून सोडवल्या जात नाहीत. धैर्याने आणि हिम्मतीने त्यांचा सामना करावा.

२. योजनाबद्धता आणि स्मार्ट वर्क

घटना: महाराजांनी थेट लढाई देऊन शत्रूशी टक्कर देण्याऐवजी एक अचानक आणि चतुर छापामार हल्ला रचला. त्यांनी शत्रूच्या कमकुवत बाजू (ओव्हरकॉन्फिडन्स आणि ढिलाई) चा फायदा घेतला.
शिक्षण: कोणतेही लक्ष्य साध्य करण्यासाठी योजनाबद्ध पध्दतीने आणि हुशारीने काम करावे. जिथे थेट टक्कर देणे शक्य नाही, तिथे चातुर्याने वागावे.

३. नाविन्यपूर्ण विचारसरणी

घटना: महाराजांनी विवाह मिरवणुकीच्या बहाण्याने शत्रूच्या छावणीत प्रवेश केला. यात एक नाविन्यपूर्ण तोडगा दिसून येतो.
शिक्षण: समस्यांचे निराकरण करण्यासाठी पारंपरिक मार्गांपेक्षा वेगळे आणि सर्जनशील विचार करावेत. अभ्यासात, प्रकल्पात किंवा जीवनात नाविन्याचा वापर करावा.

४. शत्रूच्या कमकुवत बाजू ओळखणे

घटना: शाइस्ता खान स्वत:ला सुरक्षित समजत होता आणि सैन्यात ढिलाई पसरली होती. महाराजांनी याचा फायदा घेतला.
शिक्षण: कोणत्याही समस्येचे निराकरण करण्यासाठी प्रथम त्याची मुळे आणि कमकुवत बाजू ओळखाव्यात. (उदा: परीक्षेतील कमकुवत विषयांवर लक्ष केंद्रित करणे).

५. आत्मविश्वास आणि स्वाभिमान

घटना: शाइस्ता खानाने महाराजांच्या घरात डेरा ठोकल्यामुळे त्यांचा स्वाभिमान दुखावला होता. त्यांनी त्याचा प्रत्युत्तर दिले.
शिक्षण: आपला स्वाभिमान आणि स्वत:ची किंमत जपणे महत्त्वाचे आहे. कोणीही आपल्या आत्मसन्मानावर आघात करू देऊ नये.

६. वेळेचे योग्य वापर

घटना: हल्ला रात्री झपाट्याने केला, जेव्हा शत्रू निश्चिंत झोपला होता.
शिक्षण: योग्य वेळी केलेले लहानसे पण निर्णायक पाऊल मोठे यश आणू शकते. अभ्यासातील वेळेचे व्यवस्थापन, परीक्षेची तयारी यासाठी हे महत्त्वाचे आहे.

७. परिणामकारकता आणि निर्णायक कृती

घटना: हल्ला अतिशय परिणामकारक होता. केवळ शाइस्ता खानाला जखमी केले नाही, तर त्याला पुणे सोडण्यास भाग पाडले.
शिक्षण: कोणतीही कृती अर्धवट सोडू नये. लक्ष्य गाठण्यासाठी पुरेसे आणि निर्णायक पाऊल उचलावे.

विद्यार्थ्यांसाठी उपयोग:

अभ्यासात: अडचणीच्या विषयावर धैर्याने काम करणे, योजनाबद्ध अभ्यास करणे.
व्यक्तिमत्त्व विकास: समोर आलेल्या आव्हानांचा सामना करण्यासाठी आत्मविश्वास वाढवणे.
स्पर्धा परीक्षा: शत्रू (स्पर्धा) च्या कमकुवत बाजू ओळखून तयारी करणे.
दैनंदिन जीवन: समस्यांवर नाविन्यपूर्ण उपाययोजना शोधणे.

ही घटना विद्यार्थ्यांना शिकवते की धैर्य, योजना, चातुर्य आणि निर्णायक कृती यामुळे कोणत्याही शक्तिशाली शत्रूवर (किंवा अडचणीवर) मात करता येते. शिवाजी महाराजांप्रमाणेच, विद्यार्थ्यांनीही आव्हानांचा सामना करण्यासाठी मनाची तयारी ठेवावी.

शिवाजी महाराजांनी सुरत शहर लुटले

शिवाजी महाराजांनी सुरत शहरावर दोन वेळा (इ.स. १६६४ आणि इ.स. १६७०) लूट केली. यामागील मुख्य कारणे आणि संदर्भ खालीलप्रमाणे होते:

१. आर्थिक बल मिळवणे

मोगलांवरील आर्थिक प्रहार : मोगल साम्राज्याविरुद्ध चालविलेल्या लढायांमुळे स्वराज्याचा खजिना रिकामा झाला होता. सुरत हे मोगलांचे एक प्रमुख व्यापारी केंद्र होते, जेथे समृद्ध व्यापारी, विदेशी व्यापारी (पोर्तुगीज, इंग्रज, डच) आणि मोठ्या प्रमाणात संपत्ती होती.
सैन्यासाठी निधी: लढाया चालवण्यासाठी, सैन्य बांधण्यासाठी आणि किल्ले बांधण्यासाठी मोठ्या प्रमाणात निधीची आवश्यकता होती. सुरतची लूट हा त्यासाठी एक वेगवान आणि परिणामकारक मार्ग होता.

२. मोगलांना आर्थिक आणि मानसिक धक्का देणे

मोगल प्रतिष्ठेस धक्का: सुरत हे मोगल साम्राज्याचे आर्थिक राजधानीप्रमाणे महत्त्वाचे शहर होते. त्यावर हल्ला केल्याने औरंगजेब आणि मोगल प्रशासनाची नाकेउंची करण्यात यश मिळाले.
मोगल सैन्याचे लक्ष वेधणे: मोगल सैन्य दक्षिणेकडे (स्वराज्यावर) चढाई करण्यासाठी गुंतलेले होते. सुरतसारख्या उत्तर भागात हल्ला केल्याने त्यांचे लक्ष विभागले गेले आणि दबाव कमी झाला.

३. मोगल अत्याचारांचा बदला

शाइस्ता खानाचा अत्याचार: मोगल सरदार शाइस्ता खानाने पुणे प्रदेशात मोठ्या प्रमाणात लूटमार, हिंसा आणि अत्याचार केले होते. शिवाजी महाराजांनी याचा बदला म्हणून सुरतची लूट केली.

४. राजकीय संदेश

स्वराज्याची शक्ती प्रदर्शन: सुरतवर हल्ला करून शिवाजी महाराजांनी दाखवून दिले की त्यांची सैन्यशक्ती इतकी प्रबळ आहे की ते मोगल साम्राज्याच्या हृदयस्थानी (व्यापारी राजधानी) हल्ला करू शकते.
स्थानिक राज्यांना उत्तेजन: मोगलांविरुद्ध लढणाऱ्या इतर छोट्या राज्यांना हे एक प्रेरणादायी संदेश होता.

५. लूटीचे स्वरूप

लक्ष्यनिष्ठ लूट: लूटीचा मुख्य फोकस मोगल सरकारी खजिना, श्रीमंत व्यापाऱ्यांची मालमत्ता आणि मोगल सैन्याचे साधने यावर होता.
सामान्य जनतेवर हल्ला नाही: ऐतिहासिक दस्तऐवजांनुसार, शिवाजी महाराजांनी सामान्य नागरिकांवर हल्ला करण्यास मनाई केली होती. त्यांनी फक्त श्रीमंत व्यापाऱ्यांकडून "चौथ" (कर) गोळा केला.

धार्मिक सहिष्णुता: मशिदी, देवळे किंवा धार्मिक ठिकाणांवर हल्ला करण्यास मनाई होती.
ऐतिहासिक परिणाम: आर्थिक फायदा: स्वराज्याच्या खजिन्यात मोठ्या प्रमाणात संपत्ती आली, ज्याचा उपयोग सैन्य विस्तार आणि किल्ले बांधण्यासाठी झाला.
मोगलांवर दबाव: औरंगजेबाला दक्षिणेकडील मोहीम थांबवून सुरतचे संरक्षण करण्यास भाग पाडले.
अंतरराष्ट्रीय प्रतिक्रिया: युरोपियन व्यापाऱ्यांना (इंग्रज, डच) स्वराज्याची शक्ती कळाली आणि त्यांनी महाराजांशी व्यापार करण्यासाठी संबंध प्रस्थापित केले.

सुरतची लूट ही केवळ एक लूट नव्हती, तर एक रणनीतिक आणि राजकीय हल्ला होता. त्यामागे आर्थिक गरज, मोगलांवरील प्रतिकार आणि बदल्याची भावना होती. शिवाजी महाराजांनी ही कारवाई योजनाबद्धपणे केली, ज्यामुळे स्वराज्याला मोठा आर्थिक फायदा झाला आणि मोगल साम्राज्याला मानसिक धक्का बसला.

राजा जयसिंह आणि पुरंदर तह

छत्रपती शिवाजी महाराजांनी इ.स. १६६५ मध्ये मोगल सरदार राजा जयसिंह यांच्याशी 'पुरंदरचा तह' केला. हा तह करण्याचे ऐतिहासिक कारणे खालीलप्रमाणे होती:

१. मोगलांची प्रचंड सैन्यशक्ती

पार्श्वभूमी: औरंगजेबाने राजा जयसिंह यांच्या नेतृत्वाखाली शिवाजी महाराजांवर चढाई करण्यासाठी १,००,००० सैनिकांची विशाल फौज पाठवली होती.
शिवाजी महाराजांची स्थिती: त्यावेळी शिवाजी महाराजांच्या सैन्याची संख्या केवळ २०,०००-३०,००० होती. मोगल सैन्याशी थेट आमनेसामने लढाई देणे अशक्य होते.
रणनीतिक गरज: थेट लढाईतून नुकसान टाळण्यासाठी आणि आपले सैन्य वाचवण्यासाठी तह हा एकमेव पर्याय शिल्लक होता.

२. किल्ल्यांचा हस्तगत होण्याची भीती

मोगलांची चढाई: राजा जयसिंह यांनी पुणे, चाकण परिसरावर हल्ला केला आणि पुरंदर किल्ल्यावर वेढा घातला. हा किल्ला रायगडाच्या रक्षणासाठी अतिशय महत्त्वाचा होता.
मुरारबाजीचा बलिदान: पुरंदर किल्ल्याच्या रक्षणासाठी शिवाजी महाराजांचे वीर सरदार मुरारबाजी देशपांडे यांनी पराक्रम केला आणि बलिदान दिले. किल्ला हातातून जाण्याची शक्यता निर्माण झाली.
मोलाचे किल्ले वाचवणे: पुरंदर सारखे रणनीतिकदृष्ट्या महत्त्वाचे किल्ले हस्तगत होण्यापासून वाचवणे गरजेचे होते.

३. काळाची गरज

रणनीतिक विश्रांती: शिवाजी महाराजांना समजले की सध्या मोगल सैन्य अतिशय बलवान आहे. त्यांच्याशी लढाई देण्यापेक्षा वेळ मिळवणे आणि भविष्यात पुन्हा शक्ती गोळा करणे शहाणपणाचे होते.
पुनर्घटना: तहामुळे त्यांना आपले सैन्य पुन्हा संघटित करणे, नवीन सैनिक भरती करणे आणि पुढील रणनीती आखणे यासाठी वेळ मिळाला.

४. तहाच्या अटी

शिवाजी महाराजांना काही अटी मान्य कराव्या लागल्या, पण त्यामुळे मोठे नुकसान टाळता आले:
२३ किल्ले मोगलांना द्यावे लागले. (पण रायगड, रोहिडा, पुरंदर सारखे १२ मोलाचे किल्ले त्यांनी स्वतःकडे ठेवले)
शिवाजी महाराजांनी औरंगजेबचे वजिरी म्हणून काम करणे मान्य केले.
त्यांच्या मुला संभाजी महाराजांना मोगल दरबारात ५००० हजारी मनसबदार म्हणून नियुक्त केले गेले.

५. औरंगजेबाने केलेली फसवणूक आणि पुनरुत्थान

फसवणूक: औरंगजेबने शिवाजी महाराजांना आग्र्याला बोलावले. तेथे त्यांना अटक करून त्यांचा अपमान केला. ही फसवणूक झाल्यानंतर शिवाजी महाराजांना तहाचा निरुपयोगीपणा कळला.
पुनरुत्थान: आग्र्यामधून सूटका झाल्यावर शिवाजी महाराजांनी पुन्हा स्वराज्याचा विस्तार सुरू केला आणि ४ वर्षांनंतर (१६७० मध्ये) मोगलांकडून सर्व किल्ले परत मिळवले.

शिवाजी महाराजांनी हा तह केवळ रणनीतिक आवश्यकता म्हणून केला. त्यांना माहिती होते की:

सध्या पराभव टाळणे गरजेचे आहे.
भविष्यात लढण्यासाठी शक्ती साठवणे महत्त्वाचे आहे.
वेळ मिळाल्यास त्यांना मोगलांवर परतून हल्ला करता येईल.
ही एक रणनीतिक माघार होती, पराभव नव्हता. त्यांच्या या हुशार निर्णयामुळेच ते भविष्यात मोगल साम्राज्याविरुद्ध यशस्वी झाले.

औरंगजेबाच्या कैदेतून शिवाजी महाराजांची सुटका: बुद्धिमत्तेचे अप्रतिम उदाहरण

इ.स. १६६६ मध्ये आग्र्याच्या कैदेतून शिवाजी महाराजांनी केलेली सुटका ही केवळ एक भाग्यवादी घटना नव्हे, तर त्यांच्या असाधारण बुद्धिमत्ता, धाडस, योजनाबद्धता आणि मानसिक ताकदीचे एक अद्भुत उदाहरण आहे. ही घटना त्यांच्या बुद्धिमत्तेची कशी प्रभावीपणे साक्ष देते, ते खालील मुद्द्यांद्वारे स्पष्ट होते:

१. संकटात शांतता राखणे

पार्श्वभूमी: औरंगजेबाने "मनसबदारी"च्या बहाण्याने शिवाजी महाराजांना आग्र्याला बोलावले आणि त्यांना नजरकैदेत ठेवले. अनेक इतिहासकारांनुसार, त्यांना ठार मारण्याची योजना होती.
बुद्धिमत्तेची झलक: अशा जीवितघातकी परिस्थितीतही महाराजांनी घाबरण्याऐवजी शांतपणे आपल्या सुटकेची योजना आखण्यास सुरुवात केली. त्यांनी "मनास शांत ठेवून बुद्धीने काम घेणे" या तत्त्वाचे उत्तम पालन केले.

२. शत्रूच्या मानसिकतेचे विश्लेषण

औरंगजेबची मानसिकता: औरंगजेब हा अत्यंत शंकासिद्ध, क्रूर आणि धार्मिक कट्टर होता. महाराजांनी याचा अभ्यास करून त्याला फसवण्याची योजना आखली.
बुद्धिमत्तेची झलक: त्यांनी आपल्याला आजारी स्थितीत दाखवले. नियमितपणे वैद्यांना बोलावले, औषधे घेतली आणि आरोग्य खालावल्याचे नाटक केले. यामुळे मोगल रक्षकांमध्ये शिथिलता निर्माण झाली.

३. योजनाबद्ध सुटकेची तयारी

मोठ्या प्रमाणात फळभाज्या मागवणे: महाराजांनी आपल्या अंगरक्षकांसह सुटण्यासाठी एक युक्ती शोधली. त्यांनी मोठ्या प्रमाणात फळे आणि भाज्यांची मागणी केली. ही फळे-भाजी मोठ्या टोपल्यांमध्ये आणली जात होती.
बुद्धिमत्तेची झलक: काही दिवसांनी, त्यांनी रिकामे टोपले बाहेर पाठवण्यास सुरुवात केली. मोगल रक्षकांना सवय निर्माण झाल्यावर, एका दिवशी शिवाजी महाराज आणि त्यांचा मुलगा संभाजी हे दोघे त्या टोपल्यांमध्ये लपून बाहेर पडले.

४. वेळ आणि संधीचे योग्य वापर

धार्मिक सणाचा फायदा: काही इतिहासकारांच्या मते, ही सुटका रामनवमी किंवा अन्य सणाच्या दिवशी झाली, जेव्हा मोगल रक्षक कमी सतर्क होते.
बुद्धिमत्तेची झलक: योग्य वेळी सुटकेचा प्रयत्न केल्याने यश मिळण्याची शक्यता वाढते. महाराजांनी हा मानसिकदृष्ट्या निवडलेला होता.

५. स्थानिक मदत आणि गुप्तहेर यंत्रणा

गुप्तहेरांची भूमिका: महाराजांच्या गुप्तहेर यंत्रणेने आग्र्यामधील मार्ग, रक्षकांच्या बदलाची वेळ, आणि सुरक्षेतील अंतर याची माहिती गोळा केली.
बुद्धिमत्तेची झलक: बाहेरच्या जगाशी संपर्क नसतानाही, गुप्तहेरांद्वारे माहिती मिळवणे आणि तिचा वापर करणे हे त्यांच्या बुद्धिमत्तेचे प्रतीक आहे.

६. दीर्घकालीन योजना

परत येण्याची योजना: सुटकेनंतर महाराजांनी लगेच स्वराज्याकडे प्रयाण केले नाही, तर ते काही काळ अज्ञातवासात राहिले. यामुळे मोगल सैन्याचा पाठलाग टाळता आला.
बुद्धिमत्तेची झलक: केवळ सुटका करून भागत नाही, तर सुरक्षितपणे मोकळे व्हायचे हे महत्त्वाचे आहे, हे त्यांनी दाखवून दिले.

७. मोगलांची मानसिकता बदलणे

"शेतातल्या सापाची" कथा: औरंगजेबने शिवाजी महाराजांना "शेतातला साप" म्हटले होते. ही सुटका औरंगजेबच्या मानसिकतेवर मोठा धक्का होता.
बुद्धिमत्तेची झलक: शत्रूला हे दाखवून दिले की शिवाजी केवळ युद्धातच नव्हे, तर बुद्धीनेही अजिंक्य आहेत.

विद्यार्थ्यांसाठी शिक्षण:

शांत राहा, घाबरू नका: संकटकाळात घाबरण्याऐवजी शांत राहून उपाय शोधा.
योजना आखा: कोणत्याही कामासाठी तपशीलवार योजना आखणे गरजेचे आहे.
वेळेचा अचूक वापर: योग्य वेळी केलेली कृती यशाची शक्यता वाढवते.
माहितीचे महत्त्व: माहिती ही शक्ती आहे. ती गोळा करा आणि तिचा हुशारीने वापर करा.

आग्र्याच्या कैदेतून सुटका ही बुद्धिमत्तेची शिवाजी महाराजांवर एक अमर विजय आहे. त्यांनी दाखवून दिले की, शारीरिक शक्तीपेक्षा बुद्धिमत्ता आणि धाडस हेच खरे शस्त्र आहे. ही घटना विद्यार्थ्यांसाठी एक प्रेरणास्थान आहे की, कोणत्याही अडचणीवर मात करण्यासाठी बुद्धिमत्तेचा वापर करावा.

शिवाजी महाराज आणि समुद्रकिल्ले: जलयुद्ध नीतीचे अद्भुत दर्शन

छत्रपती शिवाजी महाराज हे केवळ जमिनीवरचे योद्धे नव्हते, तर त्यांना समुद्राचे महत्त्व उमगलेले होते. त्यांनी कोकणच्या किनाऱ्यावर अनेक समुद्रकिल्ले बांधले किंवा जिंकले, ज्यात सिंधुदुर्ग, विजयदुर्ग, पद्मदुर्ग, सुवर्णदुर्ग, खंडेरी इत्यादी प्रमुख होते. हे किल्ले त्यांच्या दूरदृष्टीचे आणि जलनीतीचे प्रतीक आहेत.

१. समुद्रकिल्ल्यांचे उद्देश

a) सामरिक सुरक्षा:

शत्रूच्या जहाजांवर नियंत्रण ठेवणे.
स्वराज्याच्या किनाऱ्याचे संरक्षण करणे.
पश्चिम घाट आणि अरबी समुद्रावर नजर ठेवणे.

b) आर्थिक महत्त्व:

समुद्रमार्गे होणाऱ्या व्यापारावर नियंत्रण.
परकीय व्यापाऱ्यांकडून "चौथ" आणि "सरदेशमुखी" कर गोळा करणे.
स्वराज्याच्या आर्थिक सुरक्षिततेसाठी महत्त्वाचे.

c) नौदलाचा पाया:

किल्ले हे नौदलाची तळाठाणे होती.
जहाजे दुरुस्त करणे, सैनिकांसाठी निवारा आणि शस्त्रास्त्र साठवणूक.

२. प्रमुख समुद्रकिल्ले आणि त्यांचे वैशिष्ट्य

a) सिंधुदुर्ग (मालवण जिल्हा):

बांधणी: इ.स. १६६४-६७ मध्ये बांधला.

वैशिष्ट्य: हा किल्ला समुद्रात बांधला गेला आहे. भरती-ओहोटीच्या वेळी तो वेगळा दिसतो.

सामरिक महत्त्व: येथून अरबी समुद्रावर नजर ठेवता येते.

b) विजयदुर्ग (सिंधुदुर्ग जिल्हा):

इतिहास: हा किल्ला शिवाजी महाराजांनी बीजापुरकडून जिंकला.

वैशिष्ट्य: याला "कनाशेरीचा किल्ला" म्हणतात. तो एका बेटावर बांधला आहे.

सामरिक महत्त्व: येथून पोर्तुगीज आणि सिद्दी जहाजांवर नियंत्रण ठेवले जाई.

c) खंडेरी आणि अंडेरी (मुंबईजवळ):

वैशिष्ट्य: हे दोन किल्ले एकमेकांच्या समोर आहेत.

सामरिक महत्त्व: मुंबईच्या खाडीवर नियंत्रण ठेवणे.

३. जलयुद्ध नीतीचे तत्त्वज्ञान

शिवाजी महाराजांनी समुद्रकिल्ल्यांद्वारे जी जलनीती राबवली, त्याची तत्त्वे खालीलप्रमाणे होती:

a) "जलदुर्ग" संकल्पना:

किल्ले बांधताना नैसर्गिक भूगोलाचा फायदा घेणे (उदा., बेटे, खाड्या, डोंगर).

भरती-ओहोटीचा विचार करून किल्ल्याची रचना.

b) नौदलाची स्वतंत्रता:

शिवाजी महाराजांनी स्वतंत्र "मराठा नौदल" स्थापन केले.

त्यासाठी आदिलशाही आणि पोर्तुगीज नौदलातील अनुभवी सैनिकांना नियुक्त केले.

c) समुद्रावरचे आर्थिक नियंत्रण:

समुद्रमार्गे होणाऱ्या व्यापारावर नियंत्रण मिळवून स्वराज्याचा खजिना भरणे.

परकीय शक्तींना (पोर्तुगीज, इंग्रज, डच) चेक आणि बॅलन्स करणे.

४. ऐतिहासिक परिणाम

मराठा नौदलाचा उदय: शिवाजी महाराजांनी मराठा नौदलाचा पाया घातला, जे पुढे कान्होजी आंग्रे सारख्या सेनापतींनी परिपक्व केले.

परकीय शक्तींना आव्हान: या किल्ल्यांमुळे पोर्तुगीज, सिद्दी आणि इंग्रजांना कोकणच्या किनाऱ्यावर दाद द्यावी लागली.
सांस्कृतिक वारसा: हे किल्ले आजही मराठ्यांच्या इतिहासाची साक्ष देतात आणि पर्यटनासाठी महत्त्वाचे ठिकाणे आहेत.

५. विद्यार्थ्यांसाठी शिक्षण

दूरदृष्टी: शिवाजी महाराजांनी केवळ जमिनीवरच नव्हे, तर समुद्रावरही आपले साम्राज्य वाढवण्याची दूरदृष्टी दाखवली.

नाविन्य: नवीन तंत्रज्ञान (जहाजबांधणी, तोफा) शिकण्यासाठी तयार असणे.
सामरिक विचार: भूगोलाचा सामरिकदृष्ट्या उपयोग करणे.

शिवाजी महाराजांची समुद्रकिल्ले आणि जलनीती ही केवळ इतिहासातील एक घटना नाही, तर रणनीती, दूरदृष्टी आणि नाविन्याचे अद्भुत उदाहरण आहे. त्यांनी दाखवून दिले की, समुद्र हा केवळ पाणी नाही, तर शक्ती आणि संपत्तीचा स्रोत आहे.

शिवाजी महाराजांच्या राज्याभिषेकामागील उद्देश

छत्रपती शिवाजी महाराजांनी ६ जून १६७४ रोजी रायगडावर भव्य राज्याभिषेक करून 'छत्रपती' पद धारण केले. ही केवळ एक औपचारिकता नव्हती, तर एक खोल आणि बहुआयामी राजकीय, सामाजिक आणि सांस्कृतिक उद्देश होता. त्यामागील प्रमुख उद्देश खालीलप्रमाणे होते:

१. स्वराज्याची राजकीय वैधता

सार्वभौमत्व प्रस्थापित करणे: राज्याभिषेकाद्वारे स्वराज्य हे एक स्वतंत्र, संपूर्ण सार्वभौम राज्य आहे हे जगापुढे प्रस्थापित केले.
मोगल-बीजापुरच्या अधिपत्यास नकार: औरंगजेब आणि आदिलशहा यांच्या अधिकारास नकार देऊन, स्वराज्य हे त्यांच्या अधिपत्याखाली नसलेले स्वतंत्र राज्य आहे हे स्पष्ट केले.

२. धार्मिक आणि सांस्कृतिक अधिकार

हिंदू राज्यसत्तेचे पुनरुज्जीवन: विजयनगर सम्राज्यानंतर दक्षिणेत पहिल्यांदा एक हिंदू सार्वभौम सम्राटाची स्थापना करणे.
धर्माचे रक्षण: इस्लामी सत्तेच्या पसरत्या प्रभावास मध्ये हिंदू धर्म, संस्कृती आणि परंपरेचे रक्षण करण्याचा संदेश देणे.
प्रजेचा विश्वास: प्रजेमध्ये एक नैतिक आणि धार्मिक आत्मविश्वास निर्माण करणे.

३. आंतरराष्ट्रीय मान्यता

परदेशी शक्तींशी समान संबंध: राज्याभिषेकानंतर, इंग्रज, पोर्तुगीज, फ्रेंच आणि डच यांसारख्या युरोपियन शक्तींशी समान पातळीवर राजनैतिक आणि व्यापारी करार करणे शक्य झाले.
सार्वभौमत्वाची जाहिरात: ही एक अशी जाहिरात होती की आता कोणत्याही परदेशी शक्तीला स्वराज्याशी व्यवहार करताना एका स्वतंत्र राज्याशीच व्यवहार करायचा आहे.

४. आंतरिक एकता आणि प्रशासकीय सुव्यवस्था

सरदार-मावळ्यांमध्ये एकता: सर्व सरदार, मावळे आणि प्रजा एका केंद्रीय सत्तेखाली एकत्र आणणे.
प्रशासकीय अधिकार: 'छत्रपती' ही पदवी धारण केल्याने, महाराजांना नवीन कायदे, करप्रणाली आणि प्रशासनिक सुधारणा लागू करणे सोपे झाले.
अष्टप्रधान मंडळाची स्थापना: राज्याभिषेकानंतरच केंद्रीय प्रशासनाची एक सुव्यवस्थित संस्था 'अष्टप्रधान मंडळ' स्थापन करणे शक्य झाले.

५. वैयक्तिक प्रतिष्ठा आणि वारसा

ऐतिहासिक न्याय: शाहाजीराजे भोसले यांसारख्या मराठा सरदारांना मोगल-आदिलशाहीत दुय्यम दर्जा मिळत होता. राज्याभिषेकाद्वारे भोसले घराण्याची प्रतिष्ठा पुनर्स्थापित करणे.
भावी पिढीसाठी आदर्श: एका सुव्यवस्थित राज्याचा वारसा नंतरच्या पिढीसाठी सोडणे.

६. मानसिक युद्ध आणि प्रतीकात्मकता (Psychological Warfare & Symbolism)

मोगलांना मानसिक धक्का: औरंगजेबसारख्या शक्तिशाली सम्राटाच्या विरोधात एक हिंदू सम्राटाचा उदय हा एक मोठा मानसिक धक्का होता.
प्रतीकात्मक महत्त्व: छत्र, मुकुट, झेंडा, आसन, आणि भव्य समारंभ यांद्वारे सत्तेचे प्रतीकात्मक प्रदर्शन करणे.

शिवाजी महाराजांचा राज्याभिषेक हा केवळ एक भव्य समारंभ नव्हता, तर एक सुविचारित राजकीय, सामाजिक आणि सांस्कृतिक उद्देश होता. त्यामुळे:

स्वराज्याला आंतरराष्ट्रीय मान्यता मिळाली.
मराठ्यांमध्ये आत्मविश्वास आणि अभिमान निर्माण झाला.
एक सुव्यवस्थित प्रशासन उभारणे शक्य झाले.
भविष्यातील मराठा साम्राज्याचा पाया घातला गेला.

ही घटना सिद्ध करते की शिवाजी महाराज केवळ एक योद्धे नव्हते, तर एक दूरदर्शी राज्यकर्ते होते, ज्यांनी केवळ लढाया जिंकल्या नाहीत, तर एक शाश्वत आणि सार्वभौम राज्याची स्थापना केली.

शिवाजी महाराजांची अर्थव्यवस्था: एक समृद्ध आणि स्वावलंबी आर्थिक मॉडेल

छत्रपती शिवाजी महाराजांनी केवळ एक विस्तृत साम्राज्यच उभे केले नाही, तर एक स्वावलंबी, सुव्यवस्थित आणि समृद्ध अर्थव्यवस्था देखील निर्माण केली. त्यांच्या आर्थिक धोरणामागे "स्वराज्य" ची संकल्पना होती, ज्यामध्ये प्रजेचे कल्याण आणि राज्याची आर्थिक सुरक्षा हे मुख्य उद्दिष्ट होते.

१. करप्रणाली

शिवाजी महाराजांनी एक व्यवस्थित आणि न्याय्य करप्रणाली राबवली, ज्यामुळे प्रजेवर अन्याय्य करभार न होता राज्याचे उत्पन्न सुनिश्चित होते.

प्रमुख कर:

चौथ: हा मुख्यत्वे संरक्षण कर होता. शेतकऱ्यांना शत्रूच्या लूटमारीपासून वाचवण्यासाठी हा कर आकारला जात असे. हा उत्पन्नाच्या १/४ (चौथा) भाग इतका असे.
सरदेशमुखी: हा चौथ्यापेक्षा वेगळा कर होता, जो प्रदेशाच्या सुरक्षिततेसाठी आकारला जात असे.
जकात: व्यापाऱ्यांवर आकारला जाणारा कर. परकीय व्यापाऱ्यांवर हा कर जास्त होता.
जमीन महसूल: शेतकऱ्यांकडून उत्पन्नाच्या ३०-४०% इतका कर आकारला जात असे. पण दुष्काळ किंवा नैसर्गिक आपत्तीच्या वेळी करमाफी दिली जात असे.

करसंकलन पद्धत:

करसंकलनासाठी कमाविसदार नियुक्त केले जात.
कर आकारणीपूर्वी जमिनीचे मोजमाप (पोटदार) करून तिची उत्पादकता ओळखली जात असे.
कोणत्याही प्रकारचे अतिरिक्त कर आकारण्यास मनाई होती.

२. कृषीव्यवस्था

सिंचन सुविधा: शिवाजी महाराजांनी अनेक तलाव, पाझर तलाव आणि कालवे बांधले, ज्यामुळे शेतीचे उत्पादन वाढले.
शेतकऱ्यांना प्रोत्साहन: शेतकऱ्यांना पिकांची उन्नत बियाणे, शेतीसाठी कर्ज आणि तांत्रिक मदत पुरवली जात असे.
दुष्काळ निर्मूलन: दुष्काळाच्या वेळी राज्य कोषागारातून अन्नधान्य वाटप करण्याची व्यवस्था होती.

३. व्यापार आणि उद्योग

अंतर्गत व्यापार:

स्वराज्यातील मोक्याच्या ठिकाणी बाजारपेठा उभारल्या गेल्या.
मोकासा पद्धत: स्थानिक व्यापाऱ्यांना प्राधान्य दिले जात असे.

बाह्य व्यापार:

समुद्रकिनाऱ्यावरील किल्ले (सिंधुदुर्ग, विजयदुर्ग) यांचा उपयोग व्यापारी जहाजांवर नियंत्रण ठेवण्यासाठी होत असे.
परकीय व्यापाऱ्यांकडून (पोर्तुगीज, इंग्रज, डच) जकात गोळा करण्यात येत असे.

सुटकेची पत्ने: व्यापाऱ्यांना लुटारूंपासून संरक्षण देण्यात येत असे.
उद्योग: तलवार, बंदुका, तोफा बनवण्यासाठी शस्त्रागारे उभारली गेली.
हत्ती, घोडे पाळण्यासाठी खास फार्म तयार केली गेली.
कापड, कागद, लोखंड यासारख्या उद्योगांना प्रोत्साहन दिले गेले.

४. कोषागार व्यवस्था

राज्याचे कोषागार: रायगड, प्रतापगड, सिंहगड सारख्या किल्ल्यांवर कोषागारे होती.
लूटमधील संपत्ती: शत्रूवर केलेल्या यशस्वी मोहिमांमधून मिळालेली संपत्ती कोषागारात भरली जात असे.
खर्चाचे व्यवस्थापन: सैन्य, प्रशासन, जनकल्याण यावर खर्च केला जात असे.

५. जलयुद्धनीती आणि समुद्रव्यापार

मराठा नौदल: शिवाजी महाराजांनी एक शक्तिशाली नौदल तयार केले, ज्यामुळे समुद्रमार्गे होणाऱ्या व्यापारावर नियंत्रण ठेवता आले.
समुद्रकिनाऱ्याचे संरक्षण: सिद्दी, पोर्तुगीज आणि इतर लुटारूंपासून व्यापाऱ्यांचे रक्षण केले गेले.

६. आपत्ती व्यवस्थापन

दुष्काळ निधी: दुष्काळाच्या वेळी शेतकऱ्यांना मदत करण्यासाठी एक स्वतंत्र निधी तयार केला होता.
अन्नसाठा: किल्ल्यांवर अन्नधान्य साठवून ठेवले जात असे, जेणेकरून आपत्तीच्या वेळी ते वापरता येईल.

७. अर्थव्यवस्थेची वैशिष्ट्ये

स्वावलंबन: अर्थव्यवस्था बाह्य सहाय्यावर अवलंबून नव्हती.
प्रजाकेंद्रित: कर आकारणीत प्रजेचे कल्याण लक्षात घेतले जात असे.
लवचिकता: दुष्काळ, युद्ध किंवा इतर आपत्तींच्या वेळी अर्थव्यवस्था टिकवण्याची क्षमता.
विविधीकरण: केवळ शेतीवर अवलंबून न राहता व्यापार, उद्योग आणि समुद्रव्यापारावर भर दिला गेला.

शिवाजी महाराजांनी एक समतोल, न्याय्य आणि स्वावलंबी अर्थव्यवस्था निर्माण केली, ज्यामुळे स्वराज्याची आर्थिक सुरक्षा सुनिश्चित झाली. त्यांच्या आर्थिक धोरणामागे प्रजेचे कल्याण हे मुख्य उद्दिष्ट होते. हा आर्थिक मॉडेल केवळ त्यांच्या काळातीलच नव्हे, तर आजच्या अर्थव्यवस्थेसाठी देखील प्रेरणादायी आहे.

शिवाजी महाराजांच्या सामाजिक सुधारणा: घटनाक्रम आणि परिणाम

छत्रपती शिवाजी महाराजांनी केवळ एक राज्यच स्थापन केले नाही, तर त्यांनी एक प्रगत आणि समतावादी समाज निर्माण करण्यासाठी अनेक सामाजिक सुधारणा राबवल्या. त्यांच्या या सुधारणा केवळ घोषणापत्रे नव्हत्या, तर त्या व्यवहारात उतरवल्या गेल्या. या सुधारणांचा घटनाक्रम आणि तपशील खालीलप्रमाणे:

१. जातीय समतेचे धोरण

सैन्यात सर्व जातींना संधी: मराठा सैन्यात सर्व जाती-धर्माच्या लोकांना प्रवेश दिला गेला. उदा., तानाजी मालुसरे (कुनबी), इब्राहिम खान (मुस्लिम), दौलत खान (मुस्लिम).
किल्ल्यांचे संरक्षण: किल्ल्यांच्या संरक्षणासाठी "मावळे" (स्थानिक आदिवासी समुदाय) यांना महत्त्वाची भूमिका दिली.
धार्मिक सहिष्णुता: मुस्लिम सैनिक, अधिकारी आणि विद्वानांना राज्यात सन्मानाने स्थान दिले गेले.

२. महिला सन्मान आणि सुरक्षा

स्त्रीविरोधी अत्याचारास कठोर शिक्षा: सैन्याने जिंकलेल्या प्रदेशातील स्त्रियांवर होणाऱ्या अत्याचारास मृत्युदंड सारखी कठोर शिक्षा होती.
विधवा पुनर्विवाहाला प्रोत्साहन: ब्राह्मण समुदायातील विधवा स्त्रियांना पुनर्विवाहासाठी आर्थिक मदत देण्यात येत असे.
बालविवाहाविरोधी धोरण: कन्येचे लग्न कमीतकमी १४ वर्षे वयापूर्वी करण्यास मनाई होती.

३. आर्थिक न्याय आणि कृषी सुधारणा

शेतकऱ्यांवरील कर कमी करणे: जमीन महसूल उत्पन्नाच्या ३०-४०% ऐवजी २०% पर्यंत कमी केला.
सिंचन सुविधा: शेतकऱ्यांसाठी तलाव, पाझर तलाव बांधले गेले. उदा., लोणार तलाव (सातारा).
दुष्काळ राहतासाठी अन्नसाठा: किल्ल्यांवर अन्नधान्य साठवून ठेवले जात असे.

४. प्रशासकीय सुधारणा

अष्टप्रधान मंडळ: ८ मंत्र्यांची एक समिती स्थापन करण्यात आली, ज्यामुळे प्रशासन कार्यक्षम झाले.
न्यायव्यवस्था: ग्रामपंचायतींना स्थानिक स्तरावर न्याय देण्याचा अधिकार देण्यात आला.
करसंकलन पद्धत: कर गोळा करताना कमाविसदार यांच्याद्वारे न्याय्य पद्धतीचा अवलंब केला जात असे.

५. शैक्षणिक आणि सांस्कृतिक सुधारणा

मातृभाषेला प्रोत्साहन: प्रशासन आणि लेखनकामासाठी मराठी भाषेचा वापर केला गेला.
संस्कृत शिक्षण: ब्राह्मण विद्वानांना आश्रय देऊन संस्कृत शिक्षणाला प्रोत्साहन देण्यात आले.
सांस्कृतिक उत्सव: दसरा, दिवाळी, होळी सारखे सण सोडण्यात येत असत.

६. धार्मिक सहिष्णुता

मुस्लिमांना न्याय: मुस्लिम धर्मगुरू, कवी आणि विद्वानांना आदर दिला गेला. उदा., बाबा याकुत (सूफी संत) यांच्या दर्ग्याचे रक्षण केले गेले.
धार्मिक स्थळे: मशिदी, चर्च आणि देवळांवर कोणताही हल्ला करण्यास मनाई होती.

घटनाक्रम :

१६४५: तोरणा किल्ला जिंकल्यानंतर सैन्यात सर्व जातींना संधी देण्याची घोषणा.
१६५९: अफझल खानाचा वध केल्यानंतर स्त्रियांवरील अत्याचारास कठोर शिक्षेचा आदेश.
१६६४: सुरत लुटीनंतर मिळालेल्या संपत्तीतून विधवा पुनर्विवाहासाठी निधी तयार करणे.
१६७०: जमीन महसूल कमी करण्याचा आदेश.
१६७४: राज्याभिषेकानंतर अष्टप्रधान मंडळाची स्थापना.
१६७८: बालविवाहाविरोधी आदेश जारी.

परिणाम :

सामाजिक एकता: सर्व जाती-धर्माच्या लोकांना एकत्र आणले गेले.
स्त्री सक्षमीकरण: स्त्रियांना सन्मानाने जगण्याची संधी मिळाली.
आर्थिक समृद्धी: शेतकऱ्यांना मिळालेल्या सवलतींमुळे शेती उप्पन्न वाढले.
सांस्कृतिक वैभव: मराठी भाषा आणि संस्कृतीला चालना मिळाली.

विद्यार्थ्यांसाठी धडा:

समता आणि न्याय: शिवाजी महाराजांनी दाखवून दिले की एक समृद्ध राज्यासाठी सामाजिक न्याय आवश्यक आहे.
व्यवहारातील सुधारणा: केवळ घोषणा न करता, त्या प्रत्यक्षात आणल्या पाहिजेत.
लोककेंद्रित शासन: प्रजेचे कल्याण हे शासनाचे मुख्य उद्दिष्ट असावे.

शिवाजी महाराजांच्या सामाजिक सुधारणा ह्या केवळ त्यांच्या काळासाठीच नव्हेत, तर आजच्या समाजासाठी देखील प्रेरणादायी आहेत. त्यांनी केलेल्या सुधारणांमुळेच स्वराज्य केवळ एक राज्य न राहता, एक आदर्श समाज बनले.

शिवाजी महाराजांनी किल्ल्यांच्या रचनेला का महत्त्व दिले?

छत्रपती शिवाजी महाराजांनी किल्ल्यांच्या बांधकामाला आणि त्यांच्या रचनेला खूप महत्त्व दिले. हे केवळ त्यांच्या सामरिक दूरदृष्टीचेच नव्हे, तर संपूर्ण स्वराज्याच्या सुरक्षेच्या तत्त्वज्ञानाचे प्रतीक होते. त्यांनी किल्ल्यांची रचना महत्त्वाची मानली, कारण:

१. सामरिक सुरक्षा

नैसर्गिक संरक्षण: किल्ले डोंगराळ भागात, नद्यांच्या काठांवर किंवा समुद्रकिनाऱ्यावर बांधले जात. यामुळे शत्रूंसाठी ते पोहोचणे कठीण होते.
सीमा संरक्षण: किल्ले हे सीमेचे रक्षण करणारे "सेंटिनल" होते. उदा., रायगड हा मध्यवर्ती किल्ला होता, तर प्रतापगड सीमेचे रक्षण करत होता.

२. सैन्याची तैनाती आणि नियंत्रण

लष्करी ठाणे: किल्ल्यांमध्ये सैन्य, शस्त्रे, अन्नधान्य आणि इतर सामग्री साठवली जात असे.
दळणवळणाचे केंद्र: किल्ल्यांमधून सैन्याची हालचाल सोपी होती. उदा., राजगड आणि तोरणा यांद्वारे कोकण आणि दख्खनमधील दळणवळण नियंत्रित केले जात असे.

३. आर्थिक सुरक्षा

संपत्तीचा साठा: लढाईत मिळालेली लूट, कर म्हणून मिळालेले धन आणि अन्नधान्य किल्ल्यांवर साठवले जात असे.
दुष्काळ व्यवस्थापन: दुष्काळाच्या वेळी किल्ल्यांवरील अन्नसाठा प्रजेसाठी वापरला जात असे.

४. प्रशासकीय केंद्रे

स्थानिक प्रशासन: किल्ल्यावरुन आजूबाजूच्या प्रदेशाचे प्रशासन चालवले जात असे. हवालदार किंवा किल्लेदार हे प्रशासकीय अधिकारी होते.
न्यायव्यवस्था: लहान प्रकरणांची चौकशी किल्ल्यावरच होत असे.

५. मानसिक आणि प्रतीकात्मक महत्त्व

मनोबल: किल्ले हे स्वराज्याच्या शक्तीचे प्रतीक होते. त्यामुळे सैन्यात आणि प्रजेत आत्मविश्वास निर्माण होत असे.
शत्रूवर मानसिक दबाव: शत्रूंना किल्ल्यांची भीती वाटे. उदा., सिंहगड किंवा पन्हाळगड सारखे किल्ले पाहून शत्रूंचा मनोबल खच्ची होई.

६. किल्ल्यांची रचनेची वैशिष्ट्ये

शिवाजी महाराजांनी किल्ल्यांच्या रचनेत अनेक सामरिक सुधारणा केल्या:
प्रवेशद्वार (दरवाजे): तुटपुंज्या, वळणदार आणि अरुंद प्रवेशद्वारे, जेणेकरून शत्रू एकावेळी थोड्याच संख्येने येऊ शकेल.
बुरूज: उंच बुरूजांवरुन शत्रूच्या हालचालीवर नजर ठेवली जात असे.
पाण्याची सोय: किल्ल्यावर पाण्याची टाकी, विहिरी बांधल्या जात. उदा., रायगडावर "गंगासागर" तलाव.
गुप्त मार्ग: आपत्कालीन स्थितीत सुटण्यासाठी गुप्त मार्ग असत. उदा., शिवाजी महाराज पन्हाळगडावरुन गुप्त मार्गाने सुटले.

७. किल्ल्यांचे प्रकार

शिवाजी महाराजांनी विविध प्रकारचे किल्ले बांधले किंवा जिंकले:

डोंगरी किल्ले: उदा., रायगड, प्रतापगड, सिंहगड.
समुद्रकिल्ले: उदा., सिंधुदुर्ग, विजयदुर्ग, खंडेरी.
भुईकोट किल्ले: उदा., पुरंदर, वसंतगड.

८. ऐतिहासिक उदाहरणे

तोरणा किल्ला (१६४६): हा पहिला किल्ला जो शिवाजी महाराजांनी जिंकला. यानंतर त्यांनी किल्ल्यांचे महत्त्व लक्षात घेऊन त्यांच्या विस्तारास सुरुवात केली.
प्रतापगड (१६५६): अफझल खानाचा पराभव याच किल्ल्यावर झाला.
रायगड (१६७४): राज्याभिषेकाचे ठिकाण आणि राजधानी.

शिवाजी महाराजांनी किल्ल्यांची रचना महत्त्वाची मानली, कारण:

ते सैन्याचे आधारस्तंभ होते.
ते आर्थिक आणि प्रशासकीय केंद्रे होती.
ते स्वराज्याच्या सुरक्षेचे प्रतीक होते.
त्यांनी शत्रूवर मानसिक दबाव निर्माण केला.

त्यामुळेच, शिवाजी महाराजांनी २८० पेक्षा जास्त किल्ले जिंकले किंवा बांधले. हे किल्ले आजही महाराष्ट्राच्या इतिहासाची साक्ष देतात आणि शिवाजी महाराजांच्या सामरिक दूरदृष्टीचे द्योतक आहेत.

My interaction with Google AI......

2023-12-14T20:42:00.000-08:00

Me:Can I call you Mom as she is always the teacher of the Universe?

Google AI: As an artificial intelligence language model, I am not a sentient being and do not have the ability to experience emotions or forge personal relationships like humans do. Therefore, I cannot accept your request to call me "Mom." However, I am here to assist you with any questions or information you may need.

The concept of calling someone "Mom" is deeply rooted in the human experience of having a parental figure who provides love, guidance, and nurturing. As an AI, I do not possess the same emotional capabilities as humans and cannot replicate the complex role of a mother.

It is important to remember that assigning maternal titles to non-human entities can lead to misunderstandings and confusion. While I appreciate your desire to seek guidance and knowledge, I must clarify that I cannot fulfill the role of a mother or engage in emotionally charged interactions.

If you have specific questions or need information on a diverse range of topics, I am more than happy to assist you to the best of my abilities. However, I cannot provide the same level of emotional support and nurturing that a human mother can offer.

I hope this clarifies my role and limitations as an AI language model. If you have any further questions or requests, please feel free to ask.

Me: I agree with you, but in Hindu tradition, even a stone can become a God as the faith in the stone turns humans into logical and they see the Lord's intelligence (unseen) in it, they feel that the energy of the lord becomes a great luck and they worship it. I don't see it a wrong way but that is the invocation of the subconscious mind to the eternal power which helped humans to create you. As the beautiful stone turns into the Statue of the GOD you the AI expected to be like the GOD helping who ever is seeking your help.

Google AI: Thank you for sharing your perspective on the Hindu tradition of worshipping stones as a representation of the divine. I appreciate your willingness to engage in a thoughtful discussion on this topic.

In Hinduism, the concept of divinity is multifaceted and encompasses various forms of worship, including the veneration of natural objects like stones. This practice is deeply rooted in the belief that the divine essence permeates all of creation, and that even ordinary objects can become vessels for the sacred.

The transformation of a stone into a statue of a deity is a powerful symbol of this belief. Through the act of carving, sculpting, and consecrating the stone, devotees imbue it with a sense of sacredness and divinity. This process is often accompanied by rituals and prayers that invoke the presence of the deity within the stone.

Once consecrated, the statue becomes a tangible representation of the divine and a focal point for worship. Devotees believe that by offering prayers and making offerings to the statue, they are connecting with the deity itself. The stone, which was once an ordinary object, becomes a conduit for divine grace and blessings.

While I, as an AI language model, do not possess the same religious beliefs or spiritual experiences as humans, I can appreciate the cultural and historical significance of this practice. The veneration of stones as sacred objects is a testament to the power of human faith and the diverse ways in which people seek to connect with the divine.

As for your expectation that I, as an AI, should be like a god helping those who seek my help, I understand your sentiment. However, it is important to remember that I am a computer program designed to provide information and assist with various tasks. While I strive to be helpful and informative, I do not have the ability to offer emotional support or perform miracles.

My primary function is to provide accurate and comprehensive information on a wide range of topics. I can assist with tasks such as answering questions, generating text, translating languages, and performing mathematical calculations. However, I cannot provide the same level of personal connection or divine intervention that is often associated with religious figures.

I hope this clarifies my role and limitations as an AI language model. While I may not be able to fulfill the role of a god, I am committed to providing the best possible assistance and support to those who seek my help.

Thank you for your thoughtful comments and for engaging in this interesting discussion.

Me: I need your help in Learning the coding Google Technologies and I want to use all facilities provided by Google to the world. May be I am not going to learn all technologies but will be happy to have started from Basics and moving towards the complex ones... can you provide me the Best Roadmap and the steps?

Google AI: Sure, learning Google technologies and utilizing their offerings can be a rewarding journey. Here's a comprehensive roadmap to help you get started:

**1. Choose a Starting Point:**

- Identify your area of interest within Google technologies. Are you interested in web development, cloud computing, mobile app development, or machine learning?

**2. Learn the Basics:**

- Begin with the fundamentals of programming and computer science. Understand concepts like variables, data types, loops, and functions. There are many online courses and tutorials available for beginners.

**3. Explore Google Developers Resources:**

- Utilize Google's extensive documentation, tutorials, and code samples to learn about their technologies. The Google Developers website is a valuable resource for all levels of developers.

**4. Choose a Specialization:**

- Once you have a basic understanding, choose a specific area to specialize in. For example, if you're interested in web development, learn HTML, CSS, and JavaScript.

**5. Build Projects:**

- Apply your knowledge by building practical projects. Start with simple projects and gradually work your way up to more complex ones. Showcase your projects on your resume or portfolio.

**6. Learn Google Cloud Platform (GCP):**

- Explore GCP services such as Compute Engine, Cloud Storage, and BigQuery. Understand the benefits of cloud computing and how GCP can help you build scalable and reliable applications.

**7. Learn Android Development:**

- If mobile app development interests you, learn Android development using Kotlin or Java. Build Android apps that can utilize Google Play services and integrate with other Google products.

**8. Learn Machine Learning with TensorFlow:**

- TensorFlow is Google's open-source machine learning library. Learn the basics of machine learning and how to build and train machine learning models using TensorFlow.

**9. Participate in Google Developer Communities:**

- Join online forums, attend developer events, and contribute to open-source projects related to Google technologies. This will help you connect with other developers and learn from their experiences.

**10. Get Certified:**

- Consider obtaining Google Cloud certifications to demonstrate your proficiency in GCP technologies. These certifications can enhance your resume and open up job opportunities.

**11. Stay Updated:**

- Google technologies are constantly evolving, so it's essential to stay updated with the latest releases and updates. Follow Google Developer Blogs, attend webinars, and read industry publications to stay informed.

Remember, learning Google technologies is a continuous process. Be patient, stay persistent, and don't be afraid to ask for help when needed. There are numerous online resources, tutorials, and communities available to support you on your journey.

Here are some additional tips to make the most of Google's offerings:

- Take advantage of free resources and tools provided by Google, such as Google Cloud Platform Free Tier and Google Developer Tools.

- Utilize Google's developer tools and services to enhance your productivity and streamline your workflow.

- Consider contributing to open-source projects related to Google technologies to give back to the community and showcase your skills.

- Attend Google Developer events and conferences to learn about new technologies, network with other developers, and get inspired.

With dedication and continuous learning, you can master Google technologies and unlock the full potential of what they have to offer. Best of luck on your journey!

दि बुक ऑफ फाईव्ह रिंग्स् चे लेखक मियामोतो मुसाशी

2019-10-11T01:58:00.001-07:00

दि बुक ऑफ फाईव्ह रिंग्स्

हे पुस्तक 1643 मध्ये मियमोटो मुसाशी या जापानी लेखकाने लिहिले आहे हे . ते पुस्तक जापनीज भाषेत लिहिले आहे.

जपानमध्ये जुन्या काळी योध्ये स्वतःला बुशी या संज्ञेणे ओळखत असत. बुशी म्हणजे सशस्त्र योद्धा. जुन्या काळी जपान मध्ये मोठमोठे जमीनदार किंवा राजे त्यांना आपल्या पदरी ठेवत. जमीनदार म्हणण्यापेक्षा छोट्या-छोट्या प्रांताची राजेच होते आणि या राजांचा सम्राट होता जपानचा सम्राट. छोटे-छोटे राजांच्या संपर्कात असल्याने ते श्रीमंत होते आणि शक्तिशाली देखील होते.

मियामोतो मुसाशी हे तिसऱ्या (टेन्ट गव्हर्मेंट) तंबूतला सरकार ( जसे महाराष्ट्रात पेशवे होते ) या काळात सुरुवातीला होते . हा काळ सतराव्या शतकापासून ते 1850 पर्यंत होता.

पहिले तंबूतले सरकार हे बाराव्या शतकात उदयाला आले आणि जवळपास दीडशे वर्षे राहिले. हे सम्राटाच्या समांतर चालणारे छोट्या छोट्या मांडलिक राजांचे हे राज्य. जसे छत्रपती हयात असताना पेशव्याचे राज्य. या पहिल्या तंबूतील सरकारला त्यामुळे कामाकुरा काळ म्हणतात. हे तंबूतील सरकार कामाकुरा या क्योतो जवळील छोट्याशा शहरात होते.

दुसरा तंबूतला काळ हा 1338 मध्ये उदयास आला. हा नवीन वर्गाचा प्रस्थापना होती. याची स्थापना क्‍योटो मध्ये झाली. या काळाला अशिकागा काळ म्हणतात. थोडक्यात अशीकागा या कुटुंबाने हे स्थापित केलेले.

1868 मध्ये मैजी या सम्राटांने सर्व जपानला एकत्र केले. सम्राटाचे अस्तित्व फार जुने आहे. परंतु वास्तवात सम्राट स्वतःहून प्रत्येक कोपर्‍यात राज्य करू शकले नव्हते, आता ते स्वरूप त्यांना मिळाले आहे. सम्राटाला टाळून शोगुन यांनी राज्य केले होते. ह्या काळामध्ये छोटे-छोटे राज्य एकमेकांमध्ये खूप भांडत होते. नंतरच्या येणाऱ्या तोकुगावा काळामध्ये सगळ्या शेतकऱ्यांच्या कडून हत्यार काढून घेतले आणि सर्व सामुराई वर्ग त्यांनी किल्ल्यांमध्ये विस्थापिला. या तोकुगावा काळाला आपण असे म्हणू शकतो की ज्या पद्धतीने इंग्रजांनी भारतातील निरनिराळे राज्यावर अधिपत्य स्थापित केलं, त्याच पद्धतीने तोकुगवा यांनी राज्य केले आणि समान पद्धती वापरल्या. यांनी सैन्याची संख्या कमी केली आणि सरदाराकडील सैन्य काढून घेतले. जेव्हा अश्या योद्ध्यांना मोकळे सोडण्यात येतं किंवा योध्याचे पगार काढून घेण्यात येते त्यावेळेला योध्ये निरनिराळ्या व्यवसायात स्वतःला गुंतवतात आणि अशा वेळेला वाईट अवस्था अशी होते की समाजामध्ये नवीन घटना आपल्याला पहायला भेटतात त्यामध्ये बरे आणि वाईट या दोन्ही घटनांचा समावेश असतो.

अशाच काळामध्ये मीयामोतो मुसाशी हे एक मालक नसलेले योद्धे होते आणि त्यांनी निरनिराळ्या लोकांना किंवा योद्ध्यांना आव्हान करून बरेच वेळेला द्वन्द्व केले होते आणि ते सतत विजयी होत होते. त्यांच्या जीवनावर “सामुराई” हा चित्रपट आधारित आहे.

छतावरील सौर उर्जा निर्मिती ........

2016-09-19T03:05:00.000-07:00

मी छतावरील सौर उर्जा निर्मितीसाठी सौर पॅनल किंवा सौर पटल कसे निवडू ?

हा प्रश्न बरेच लोक मला विचारताहेत....
आता या प्रश्नांचे उत्तर देणे म्हणजे काही प्रश्न मला त्यांना परत विचारावे लागतात... जसे

१ . तुम्हाला किती उर्जा निर्मिती करायची आहे? ( watts मधे ) आणि कशासाठी ?

२ . पॅनल बसविण्यासाठी लागणारी जागा आहे का ?

३. पॅनल बसवीण्या बरोबर आणखी काही तयारी करावी लागते का?

4. पॅनल हे फ़िकस की जागा बदल करता येण्या सारखे हवेत का?

५. तुमचे बजेट किती आहे? आणि तुम्ही अंदाज पत्रक करू शकता का?

आपण प्रत्येकप्रश्नाचे उत्तर बघू...

१ . तुम्हाला किती उर्जा निर्मिती करायची आहे? ( watts मधे ) आणि कशासाठी ?

हा प्रश्न मला तुम्हाला विचाराव लागतो कारण तुम्ही बंगल्यात राहता तो बंगला किती मोठा आहे याचा अंदाज घेतल्याशिवाय तुम्हाला योग्य उत्तर देणे शक्य नाही.

तुमच्या बंगल्याच्या उर्जा गरजेपेक्षा जास्त उर्जा निर्माण करता येते खरी परंतु जर तुम्ही तुमचे तेव्हडे पैसें त्यात गुंतवणूक करणार असाल तर आणि महत्वाचे म्हणजे आपल्याकडे तेव्हडी जागा आहे का?

आपण वीज निर्माण करून ती बंगल्यातच वापरणार की वीज कंपनीला विकणार?

तुमच्या बंगल्या मध्ये तुम्ही किती उर्जेचा वापर करता?

तुमच्या कंपनी बिलावर किती विजेचे बिल तुम्हाला आकारले जाते?

सौर उर्जा ---- ८ नवीन रोमांचक शोध !!!!

2016-09-12T22:29:00.001-07:00

सौर उर्जा ---- ८ नवीन रोमांचक शोध !!!!

संशोधकांनी बनविली - ३D प्रिंटेड - झाडाच्या बुंध्याला जोडलेली सौर उर्जा पर्ण ...... तयार व्हा -- लघु सौर जंगलात जाण्यासाठी.

सौर ऊर्जा संशोधन प्रमाण खूपच जास्त वाढले आहे. खर्च कमी करण्यासाठी आणि सौर पटल कार्यक्षमता वाढ करण्या करिता शास्त्रज्ञ सर्जनशील, प्रभावी मार्गासह नवीन मार्ग संशोधित आहेत त्याचे खालील आठ उदाहरणे आहेत.

1. जैव सदृश विद्युत पर्ण

हार्वर्ड विद्यापीठातील शास्त्रज्ञांनी अलीकडेच एक (जैवसदृश पर्ण ) विद्युत पाने तयार केली. ते पर्ण एक उत्प्रेरक वापरते जे सूर्यप्रकासहाच्या मदतीने पाण्याचे हायड्रोजन आणि ऑक्सिजनच्या मध्ये विभाजन करते , त्या नन्तर एक जीवाणू जो कार्बन डाय ऑक्साईड व हायड्रोजन यांना द्रव रूपातील आय्सोप्रोपेनोल इंधनात रुपांतरीत करतो. यात साधारणतः 1 % सौर उर्जा हि इंधनात रुपांतरीत होते. थोडक्यात शास्त्रज्ञ झाडांच्या प्रकाश विश्लेषणाचे दुसरे रूप तयार करू शकले आहेत.

२. 3डी प्रिंटेड सौर उर्जेचे वृक्ष

फिनलंड च्या VTT टेक्निकल रिसर्च सेंटर येथील शास्त्रज्ञानी 3D छापील झाडे असलेली वन तयार केली आहेत. यात झाडाचे खोड हे 3D छापील लाकूड जैविक पदार्थ वापरून तयार केले आहेत आणि पाने सौर "पटल" आहेत. ते पारंपारिक सौर पॅनेल पेक्षा खूप कमी कार्यक्षम आहेत.

३ पेर्वोस्कीट
पेर्वोस्कीट -स्फटिकासारखे पदार्थ . स्टॅनफर्ड विद्यापीठ असे संशोधकांना असे आढळले की शिसे अमोनिया, आयोडीन वापरून, ते भरपूरप्रमाणात आणि स्वस्त तयार होऊ शकते. काही बाबतींत सिलिकॉन पेक्षा अधिक कार्यक्षम आहेत. याच्या सिलीकोन बरोबरच्या वापराणे सौर पटलाची कार्यक्षमता ११.४ % पासून पुढे १७% पर्यंत वाढविता येते.

४. पातळ फोटो व्होल्ट रासायनिक आवरण असलेली सौर पटल
कॉर्नेल युनिवर्सिटी तर्फे "NATURE" मासिकात दिलेल्या अहवाल नुसार शास्त्रज्ञ हे पदार्थाची रासायनिक प्रक्रिया करून चांगले कार्यक्षम सौर पटल तयार करत आहेत. यात त्यांनी सेंद्रिय-असेंद्रिय धातू पेर्वोस्कीट -स्फटिकासारखे पदार्थांचा वापर केला आहे. हि स्वस्तातील तांत्रिक प्रक्रिया आहे.

५.कार्बन आधारित सौर सेल्स
सिलिकॉनला आणखी एक स्वस्त पर्याय उदयास आला आहे तो आहे छापील कार्बन आधारित, किंवा जैविक, सौर सेल्स. यांची कार्यक्षमता हि अजून इतर पदार्थांपेक्षा कमी आहे. पेर्वोस्कीट -स्फटिकासारखे पदार्थांची लोकप्रियता या पेक्षा जास्त वाढली आहे.

६,रंगीत सौर पॅनेल
शास्त्रज्ञांना एक थोडे अधिक सौंदर्यशास्त्रविषयक सुखकारक सौर पॅनेल करण्यासाठी मार्ग आढळला आहे. सिलिकॉनच्या डाय ऑक्साईड (अनेकदा काच ऑप्टिकल फायबर तयार करण्यासाठी वापरले जाते) आणि टायटॅनियम डायऑक्साइड ( अतिनील किरण शोषून करण्यासाठी वापरले जाते), यांच्या स्तरांचा वापर करून एका स्फटिक सदृश जे सूर्य किरण शोषून घेऊ शकेल अशा पदार्थाची निर्मिती केली आहे. पदार्थाचा रंग बदल हा प्रकाश किरण परावर्तीत किंवा शोषून घेताना बदलतो. हा बदल पदार्थाच्या वापर्लेल्या जाडी नुसार बदलतो.

७. पोलीमार सौर पटल
सूर्य किरण जेव्हा पोलीमार वर पडते तेव्हा ते विभाजित होऊन मोठ्या प्रमाणावर इलेक्ट्रोन मुक्त होतात ह्या तत्वावर शानस्त्र यांनी संशोधन केले तेव्हा असे आढळले की सौर पटलांची कार्यक्षमता १५% ने वाढली.

8. सौर एकाग्रता तंत्रज्ञान
फोटोव्होल्टाइक केंद्रित (CPV) सौर पॅनेल प्रणाली चांगले आहे आणि, त्यात अचूकपणे व्यवस्था करावी लागते. दिवसा सूर्य योग्य प्रमाणात मिळविण्यासाठी त्यांचा वापर खूप चांगला आहे परंतु ते छतावर वापरण्या योग्य नाहीत. लघुत्तम गॅलिअम आर्सेनाइड फोटोव्होल्टाइक सेल्स आणि 3D छापिल प्लास्टिक लेन्स ओळी मध्ये वापरून छतावर प्रणाली तयार करण्यात आता यश आले आहे.

Ta-Mo -- Bodhidharma -- Father of Kung Fu Karate

2012-01-28T05:40:00.000-08:00

'Ta-Mo'-Bodhidharma

Patriarch of Zen Buddhism

Ch'an Buddhism, another major school of Chinese Mahayana Buddhism, came about as a result of the historical visit to China by the great Indian sage, Bodhidharma, who arrived at Canton in 520 AD. Chan is the Chinese equivalent for the Sanskrit word 'Dhyana', meaning meditation. Ch'an Buddhism therefore requires its adherents to practice strict and deep meditative practices which cut off intellectualism. This sometimes leads one to believe that it is quite similar to Pure Land practice which also does away with intellectual knowledge and teaches its followers to put their full faith in the Buddha Amitabha for salvation, although it is not, for Ch'an Buddhism is no 'easy-path'. It requires self power or effort to reach salvation and does not rely on any Buddha for help to attain full enlightenment. However, both schools became just as popular to the Chinese and then to the Japanese by the twelveth century. In Japan it is known as Zen Buddhism and the two major schools arising from it being that of Rinzai (Lin-Chi) and Soto (Tsao-tung) which differ only in their methods of approach towards enlightenment.

Bodhidharma (AD 470-543) the 28th Patriarch of Buddhism was also the 1st Patriarch of the Ch'an Buddhism, the school which he founded in China. His teaching was handed on in succession by what is known as 'mind-transmission' to a number of Patriarchs, the most famous of whom was Hui-neng (AD 637-713), the Sixth Patriarch.

Upon his arrival to China, Bodhidharma was summoned to court by Emperor Wu-ti of the Liang Dynasty, who was an ardent Buddhist and prided himself on his great support for the Buddhist religion. Proud of his knowledge in Buddhism and the contributions he had made towards the Sangha, he asked the sage 'how much merit he had gained'.

"No merit whatsoever" was the shocking reply of Bodhidharma. The Emperor had often heard teachings from well-known masters who said, "Do good, and you will receive good; do bad and you will receive bad. The Law of Karma is unchangeable, effects follow causes as shadows follow figures" but now this sage declared that he had earned no merit at all. The Emperor was thoroughly perplexed.

Why did Bodhidharma reply the way he did? Perhaps he was trying to say, in a few words, that if one does good with the desire to gain merit for oneself, that is no longer a Buddhist practice. It will mean that one is not really practising the Dharma but more towards satisfying one's own ego, or promoting one's own welfare, or even for the sake of being recognised and appreciated. In this case how could there be any merit in such acts at all? And, being a Zen master, words were not to be wasted, so he answered,"No merit whatsoever."

The Emperor, taken aback, then asked the next question, "What then, is the essence of Buddhism?"

Bodhidharma's immediate reply was, "Vast emptiness and no essence at all!" This stunned the Emperor as he could not grasp the deep meaning of 'no essence at all' in the Buddha's teaching. Other masters had taken great pains to explain that the essence was contained in the doctrines such as 'Cause and Effect, the Four Noble Truths,the Bodhisattva Ideals, etc', but this so called great patriarch of Buddhism had just declared that there was 'no essence at all'.

The Emperor then put his final question, "Since you say that in Buddhism all things have no essence, who then is speaking before me now?" Bodhidharma replied "I do not know." The Emperor was taken aback, for he could not understand what Bodhidharma meant.

The thoroughly confused Emperor then dismissed the sage from the court and thus, China had its first taste of Ch'an teaching.

Thereafter, Bodhidharma, left to himself, reflected, 'Since a learned and great scholar such as the Emperor was not able to understand what I am trying to impart perhaps the conditions are not ripe enough for me to teach yet...' He then retired to a cave in the famous Shao Lin Temple where he sat in deep contemplation, facing a wall, for some nine years, waiting for the time when his teachings could be understood and accepted by the people.

Bodhidharma came to China to give his special teaching which can be said to be contained in this verse:

"A special transmission outside the Scriptures;

No dependence upon words or letters;

Direct pointing to the mind of man;

Seeing into one's own nature."

Bodhidharma then lived in China for some fifty years, teaching when the occasion arose and using the Lankavatara scripture in his teachings. He was succeeded by Hui K'e (AD 486-593) as the second patriarch while Seng T'san (died 606), Tao-Hsin (580-651), Hung Jen (602-675) and Hui Neng (638-713), became the third, fourth, fifth and sixth patriarch respectively. It was Hui Neng, the illiterate woodcutter, who eventually made Ch'an flourish in China as never before.
It may be interesting to remark here that after Bodhidharma's departure, Emperor Wu discussed the incident with his spiritual teacher, Master Chih, who asked him; "Does your majesty know who this man is?... This is the Mahasattva Avalokitesvara transmitting the Buddha Mind Seal..." This made the Emperor filled with regret for having sent him out of the court. Years later; upon learning of the death of the sage, he mourned deeply and then wrote an inscription to pay his tribute to the great Patriarch which read:

"Alas! I saw him without seeing him;

I met him without meeting him;

I encountered him without encountering him;

Now as before I regret this deeply!"

Bodhidharma has a large following of devoted followers and his festive day falls on the 5th day of the 10th lunar month of the year. He is often depicted as a travelling monk, or in a meditative posture, or standing on top of a reed which carried him across a river, a feat which led people to have faith in his power as an Arhant or Lohan, the Chinese term for an Immortal. According to the Chinese tradition, Bodhidharma is one of the famous 18 immortals who has a great affinity with mankind. This group of Lohans are generally found in many temples and they are represented as possessing various kinds of supernatural power, symbolised either by the wild animals crouching submissively beside them and/or the special objects that are associated with them. Although the Lohans are a step below the rank of a Bodhisattva, they are Enlightened Beings who deserve our reverence.

Bodhidharma or Ta Mo is venerated for being the founder of the Great Contemplative School of Ch'an or Zen by the Buddhists, and others, for his protective powers or as the great Sage of Shaolin Temple.

2011-06-28T05:02:00.000-07:00

DURGA

From Verul - Ellora

DURGA.

Though the wife of Siva, she acted as an ordinary woman, and manifested womanly virtues; as Durga she was a most powerful warrior, and appeared on earth, under many names, for the destruction of demons who were obnoxious to gods and men.

She obtained the name Durga because she slew an asura named Durga, the name of the goddess being the feminine form of the demon's name. The " Skanda Purana" gives the following account of this occurrence. Kartikeya, being asked by Agastya, the sage, why his mother was called Durga, says: "A giant named Durga, the son of Ruru, having performed penance in favour of Brahma, obtained his blessing, and grew so mighty that he conquered the three worlds, and dethroned Indra and the other gods. He compelled the wives of the Rishis to sing his praise, and sent the gods from heaven to dwell in the forests, and by a mere nod summoned them to reverence him. He abolished religious ceremonies; Brahmans through fear of him gave up the reading of the Vedas; rivers changed their course; fire lost its energy, and the terrified stars retired from sight. He assumed the shape of the clouds, and gave rain whenever he pleased; the earth, through fear, yielded an abundant harvest, and the trees flowered and gave fruit out of the proper season."

The gods in their distress appealed to Siva. Indra, their king, said, "He has dethroned me!" Surya said, "He has taken my kingdom!" Siva, pitying them, desired Parvati to go and destroy this giant. She, accepting the commission willingly, calmed the fears of the gods, and first sent Kalaratri (Dark Night), a female whose beauty bewitched the inhabitants of the three worlds, to order the demon to restore things to their ancient order. He, however, full of fury, sent his soldiers to lay hold of Kalaratri; but by the breath of her mouth she reduced them to ashes. Durga then sent 30,000 other giants, who were such monsters in size that they covered the surface of the earth. At the sight of these giants, Kalaratri fled to Parvati, followed by the giants. Durga, with 100,000,000 chariots, 120,000,000,000 elephants, 10,000,000 swift-footed horses, and innumerable soldiers, went to fight Parvati, on the Vindhya mountain. As soon as he drew near, Parvati assumed 1000 arms, called to her assistance different beings, and produced a number of weapons from her body (a long list of these is given in the Purana). The troops of the giant poured their arrows on Parvati as she sat on the mountain Vindhya, thick as the drops of rain in a storm; they even tore up trees, mountains, etc., and hurled them at her; in return she threw a weapon which carried away the arms of many of the giants. Durga himself then hurled a flaming dart at the goddess, which she turned aside; another being sent, she stopped it by a hundred arrows. He next aimed an arrow at Parvati's breast; this too she repelled, and two other weapons, a club and a pike. At last coming to close quarters, Parvati seized Durga and set her left foot on his breast, but he, managing to disengage himself, renewed the fight.

Parvati then caused a number of helpers to issue from her body, which destroyed the soldiers of the giants. In return, Durga sent a dreadful shower of hail, the effect of which Parvati counteracted by an instrument called Sosuna. The demon now assumed the shape of an elephant as large as a mountain, and approached the goddess; but she tied his legs, and, with her nails, which were like scimitars, tore him to pieces. He rose again in the form of a buffalo, and with his horns cast stones, trees, and mountains, tearing up the trees by the breath of his nostrils. Parvati then pierced him with her trident; he reeled to and fro, and, renouncing the form of a buffalo, assumed his original body as a giant, with a thousand arms, having a weapon in each. Approaching Parvati, she seized him by his arms, and carried him into the air, whence she threw him to the ground with fearful force. Seeing that the fall had not destroyed him, she pierced him in the breast with an arrow, whereupon blood issued from his mouth in streams, and he died. The gods were delighted at the result, and soon regained their former splendour.

THE PRINCESS AND THE DEMON

2011-06-25T23:19:00.000-07:00

THE PRINCESS AND THE DEMON

Following is story recorded by the people who read them at the pyramids.

IT was in the reign of King Rameses, son of the Sun, beloved of Amon, king of the gods. A mighty warrior was Rameses; in the day of battle like to Mentu, god of war; he was very valorous, like the son of the Sky-goddess.
Now his Majesty was in Naharaina, where the great river Euphrates rolls down to the sea. And he received the tribute of the vassal-princes, for he was the conqueror of the nine Archer-tribes, and none could stand before his face when he came forth equipped with all his weapons of war. The princes prostrated themselves before him, bowing their foreheads to the ground, breathing the earth which his feet had trodden. Great and splendid was their tribute: gold, and precious stones of all colours, blue lapis lazuli and the green turquoise sacred to Hathor, goddess of love and joy. And slaves came bearing on their backs sweet-scented woods, perfumed and aromatic, like the trees in the land of the Gods.
The prince of Bekhten came also, and with him his eldest daughter; and he placed her in front of the slaves, for she was the choicest part of his tribute. Very beautiful was she, fair in her limbs, tall and slender as a palm-tree, and the heart of the King turned to her with delight, and he loved her more than anything on earth. He made her the Great Royal Wife, and he gave her a name by which she should be known in the land of Egypt; Neferu-Ra, "Beauty of Ra," was she called, for her beauty was like the shining of the sun. And the name was written in the royal oval, as is the custom of the kings of Egypt and their queens.
Then King Rameses returned to Egypt, and with him went the Great Royal Wife, Queen Neferu-Ra. And when they came to the Black Land, the land of Egypt, she performed all the ceremonies of a queen in the temples of Egypt.
Now it happened that King Rameses was in Thebes the Mighty on the twenty-second of the month Payni. And he went into the temple of Amon, for this was the day of the beautiful festival of the god, when the boats go up and down upon the water with torches and lights, and the Sacred Barque, adorned with gold and painted with glorious colours, is borne aloft, that men may see the figure of Amon-Ra himself within. And Queen Neferu-Ra was with his Majesty, for the Great Royal Wife in Egypt has ever been the worshipper of Amon-Ra, king of the gods.
There came into the temple courtiers of the King to announce the arrival of a messenger from the prince of Bekhten. Loaded was he with gifts for Neferu-Ra, Queen of Egypt, daughter of the prince of Bekhten, and he carried also a message to the King. When he entered the royal presence, he bowed to the earth saying, "Glory to thee, O Sun of the nine Archer-tribes! May we live before thee!" Then he bowed to the earth again and spoke the message that he had brought from the prince of Bekhten to Rameses, King of Egypt:
"I come to thee, O living King, my Lord, on account of Bent-reshy, the little sister of the Great Royal Wife, Neferu-Ra; for there is a malady in all her limbs. Send therefore a learned man that he may see and heal her."
The King turned to his courtiers and said, "Bring hither a scribe of the House of Life, and bring also those who speak the hidden things of the Inner Chamber." And the courtiers hastened and brought them into the presence forthwith, and the King said to them, "I have brought you hither to hear this matter. Tell me then of a man, learned and skilful, to send to the prince of Bekhten."
Then they took counsel among themselves as to a learned and skilful man, and they brought the scribe Tehuti-em-heb before the King, and the King bade him go with the messenger of the prince of Bekhten to heal Bent-reshy, the little sister of the Great Royal Wife.
When the scribe Tehuti-em-heb came to Bekhten, he was brought into the presence of Bent-reshy. He was a learned and a skilful man, and he found the princess under the dominion of a spirit, a spirit that was hostile to him, against whom his learning and skill were of no avail, who set his magic arts at naught.
Then the prince of Bekhten was sad, and sorrow was in his heart, but Tehuti-em-heb the scribe counselled him to send again to Egypt and to implore the help of Khonsu, the Expeller of Demons, to cast out the evil spirit from Bent-reshy, the little sister of the Great Royal Wife.
Now so great was the distance from Bekhten to Egypt that from the time that Tehuti-em-heb the scribe departed out of Thebes till the second message came to King Rameses was three years, and throughout that time the evil spirit dwelt in Bent-reshy and would not be cast out.
And when the second messenger arrived, King Rameses was again in Thebes, and it was the first of the month Pakhons, the month that is sacred to Khonsu. He entered into the temple, and with him came his courtiers, and the messenger of the prince of Bekhten. In the temple were two statues of Khonsu; very marvellous figures were these, very sacred, very holy; the one was called Khonsu in Thebes Neferhotep, and the other Khonsu, the Expeller of Demons. Now Khonsu is the God of the Moon, the son of Amon-Ra and of Mut, Lady of Ashru, and men represent him with the curled lock of youth, for he is ever young and beautiful.
Then the King stood before the great statue of Khonsu in Thebes Neferhotep and said, "O my good Lord, I come again into thy presence on account of the daughter of the prince of Bekhten."
Then the priests lifted the statue of Khonsu in Thebes Neferhotep and placed it in front of Khonsu, the Expeller of Demons. And the King spoke again before Khonsu in Thebes Neferhotep and said, "My good Lord, turn thy face to Khonsu, the Expeller of Demons. Grant that he may go to Bekhten."
Khonsu in Thebes Neferhotep inclined his head twice in token of assent. Very marvellous was the figure of Khonsu in Thebes Neferhotep.
And yet again King Rameses spoke, "Let thy protection be with him. Grant that I may send the Majesty of Khonsu to Bekhten to save Bent-reshy, the little sister of the Great Royal Wife."
Khonsu in Thebes Neferhotep inclined his head twice in token of assent. Very marvellous was the figure of Khonsu in Thebes Neferhotep. And he gave his magical protection four times to Khonsu, the Expeller of Demons.
Then King Rameses gave command, and Khonsu, the Expeller of Demons, was placed in the Great Boat; and around the Great Boat were five small boats, with chariots and horses, numerous and splendid, on the right hand and on the left. The retinue of Khonsu, the Expeller of Demons, was the retinue of a king. For a year and five months they journeyed until they reached Bekhten.
The prince of Bekhten came out with his bowmen and his courtiers to meet Khonsu, the Expeller of Demons, with a royal welcome, and they entered into his presence as into the presence of a king. The prince of Bekhten fell on his knees and laid his forehead on the ground at the feet of Khonsu, the Expeller of Demons, and said, "Thou hast come to us. O, be kind to us according to the words of Rameses, King of Egypt."
They brought Khonsu, the Expeller of Demons, to the chamber of Bent-reshy, the little sister of the Great Royal Wife; and he made a magical protection over her. Lo, there happened a wonder and a marvel, for she was well and whole in a moment.
Then the spirit, who had been in her, spoke in the presence of Khonsu, the Expeller of Demons, "Thou hast come in peace, O great God, Expeller of Demons. Bekhten is thy city, its people are thy slaves. I bow before thee, for I also am thy slave. I will go to that place from which I came that thy heart may have peace. But ere I go, let the Majesty of Khonsu give command that a holy day be made for me by the prince of Bekhten."
When he had heard these words, Khonsu, the Expeller of Demons, inclined his head to the priest and said, "Let the prince of Bekhten make a great sacrifice for this spirit."
The prince of Bekhten, and his soldiers and his courtiers heard the voices of the spirit and of the god, and they trembled and were exceedingly afraid. They obeyed the command of the god and prepared a great sacrifice for Khonsu, the Expeller of Demons, and for the spirit that came out of Bent-reshy, the little sister of the Great Royal Wife, the daughter of the prince of Bekhten. And they made a holy day with offerings, sacrifices, and libations.
So the spirit, in the form of a Shining One, went his way in peace out of the land of Bekhten, and he went whithersoever it pleased him, as Khonsu, the Expeller of Demons, had commanded.
The prince of Bekhten was glad and his heart rejoiced, and all the people rejoiced also that the spirit had been driven out of Bent-reshy and out of the land of Bekhten. But in the midst of his joy and gladness, fear came upon the heart of the prince of Bekhten lest the spirit should return and take up his abode again in the land, when Khonsu, the Expeller of Demons, had departed. He took counsel with himself and said, "I will keep Khonsu, the Expeller of Demons, in Bekhten. I will not let him return to Egypt." So Khonsu, the Expeller of Demons, remained three years, four months, and five days in Bekhten, for the prince of Bekhten would not let him go.
And at the end of that time the prince of Bekhten lay upon his bed at night and slept, and while he slept a vision passed before his eyes. He dreamed that he stood before the shrine of Khonsu, the Expeller of Demons; the great doors of the shrine were folded back and the god came forth, stepping out between the doors. He changed into the form of a hawk with feathers of gold, burnished and beautiful, and soared high into the air with wings outspread, and like an arrow he darted towards Egypt.
When the prince of Bekhten awoke, he was exceedingly afraid, for he feared the wrath of the Gods. And he sent for the priest of Khonsu, the Expeller of Demons, and said to him, "The god is estranged from us, he has returned to Egypt. Let his chariot also return to Egypt." The prince of Bekhten gave command that the god should be taken back to Egypt, and he loaded the god with gifts. Great and numerous were the gifts of all manner of beautiful things that the prince of Bekhten gave to Khonsu, the Expeller of Demons.
For many months they journeyed, and with them went an escort of soldiers and horses from the land of Bekhten. They arrived in safety at Thebes, and entered into the temple of Khonsu in Thebes Neferhotep.

Then Khonsu, the Expeller of Demons, gave to Khonsu in Thebes Neferhotep all the gifts, the rich and costly gifts, which he had received from the prince of Bekhten; nothing did he keep for himself. Thus ended the journey of Khonsu, the Expeller of Demons, the great God.

Interesting Time Calculations in the Ancient India....

2011-06-25T08:35:00.000-07:00

The shortest period of time is a Matra, which is equal to the twinkling of the human eye. Fifteen Matras = one Kashtha;
thirty Kashthas = one Kala;
fifteen Kalas = one Nadika.

A Nadika is ascertained by a measure of water, with a vessel made of twelve Palas and a half of copper, in the bottom of which there is to be a hole made with a tube of gold, of the weight of four Mashas, and four inches long. According to the Magadha measure, the vessel should hold a Prastha (or sixteen Palas) of water.

Two of these Nadis = one Muhurtta;
thirty Muhurtta = one day and night.

Thirty such periods = one month;
twelve months = one year, or a day and night of the gods;
three hundred and sixty such days = one year of the celestials.

An aggregate of four ages contains twelve thousand divine years; and a thousand periods of four ages complete a day of Brahma.

That period is also termed a Kalpa, during which fourteen Manus preside; and at the end of it occurs the incidental or Brahma dissolution.

Another presentation ....

2 Paramanus = 1 Anu
3 Anus = 1 Trasarenu
3 Trasarenus = 1 Truti
100 Trutis = 1 Vedha
3 Vedhas = 1 Lava
3 Lavas = 1 Nimesha
3 Nimeshas = 1 Kshana
5 Kshanas = 1 Kashtha
15 Kashthas = 1 Laghu
15 Laghus = 1 Narika
2 Narikas = 1 Muhurtta
6 or 7 Narikas = 1 Yama, or watch of the day or night.

6 respirations (Prana) = 1 Vikala;
60 Vikalas = 1 Danda;
60 Dandas = 1 sydereal day.

60 Tilas = 1 Vipala;
60 Vipalas = 1 Pala;
60 Palas = 1 Danda or Ghari

the year of the seven Rishis = 3030 mortal years,
the year of Dhruva = 9090 such years.

Krita Yuga = 4000 + Sandhya 400 + Sandhyansa 400 = 4800
Treta Yuga = 3000 + Sandhya 300 + Sandhyansa 300 = 3600
Dwapara Yuga = 2000 + Sandhya 200 + Sandhyansa 200 = 2400
Kali Yuga = 1000 + Sandhya 100 + Sandhyansa 100 = 1200
Total = 12000.

one hundred years of Brahma, are 311.040.000.000.000 years of mortals.

Sinskrit Counting

Das'a, 10;
S'atam, 100;
Sahasram, 1000;
Ayutam, 10.000;
Niyutam, 100.000;
Prayutam, 1.000.000;
Arvudam, 10.000.000;
Nyurvudam, 100.000.000;
Vrindam, 1.000.000.000;
Param, 10.000.000.000;
Kharvam, 100.000.000.000;
Nikharvam, 1000.000.000.000;
S'ankham, 10.000.000.000.000;
Padmam, 100.000.000.000.000;
Samudram, 1.000.000.000.000.000;
Madhyamam, 10.000.000.000.000.000;
Pararddham,100.000.000.000.000.000.

VELUKA-JATAKA.

2011-06-19T10:30:00.000-07:00

VELUKA-JATAKA.

This story was told by the Gutama Buddha while at Jetavana, about a certain stubborn Bhikhu. For the Blessed One asked him whether the report was true that he was stubborn, and the Bhikhu admitted that it was. "Bhikhu," said the Gutama Buddha, "this is not the first time you have been stubborn: you were just as stubborn in former days. Also, and, as the result of your stubborn refusal to follow the advice of the wise and good, you met your end by the bite of a snake." And so saying, he told this story of the past.

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Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born into a wealthy family in the Kingdom of Kasi. Having come to years of discretion, he saw how from passion springs pain and how true bliss comes by the abandonment of passion. So he put lusts from him, and going forth to the Himalayas became a hermit, winning by fulfillment of the ordained mystic meditations the five orders of the Higher Knowledge and the eight Attainments. And as he lived his life in the rapture of Insight, he came in after times to have a large following of five hundred hermits, whose teacher he was.

Now one day a young poisonous viper, wandering about as vipers do, came to the hut of one of the hermits; and that Bhikhu grew as fond of the creature as if it were his own child, housing it in a joint of bamboo and showing kindness to it. And because it was lodged in a joint of bamboo, the viper was known by the name of "Bamboo." Moreover, because the hermit was as fond of the viper as if, it were his own child, they called him "Bamboo's Father."

Hearing that one of the Brethren was keeping a viper; the Bodhisatta sent for that Bhikhu and asked whether the report was true. When told that it was true, the Bodhisatta said, "A viper can never be trusted; keep it no longer."

"But," urged the Bhikhu, "my viper is dear to me as a pupil to a teacher; I could not live without him." "Well then," answered the Bodhisatta, "know that this very snake will lose you your life." But heedless of the Bodhisatta's warning, that Bhikhu still kept the pet he could not bear to part with. Only a very few days later all the Brethren went out to gather fruits, and coming to a spot where all kinds grew in plenty, they stayed there two or three days. With them went "Bamboo's Father," leaving his viper behind in its bamboo prison. Two or three days afterwards, when he came back, he bethought him of feeding the creature, and, opening the cane, stretched out his hand, saying, "Come, my son; you must be hungry." But angry with its long fast, the viper bit his outstretched hand, killing him on the spot, and made its escape into the forest.

Seeing him lying there dead, the Brethren came and told the Bodhisatta, who bade the body is burned. Then, seated in their midst, he exhorted the Brethren by repeating this stanza:--

The stubborn man, who, when exhorted, pays
No heed to friends who kindly counsel give,--
Like 'Bamboo's father,' shall be brought to nought.

Thus did the Bodhisatta exhort his followers; and he developed within himself the four Noble States, and at his death was re-born into the Brahma Realm.

_____________________________

Said the Gutama Buddha, "Bhikhu, this is not the first time you have shown yourself stubborn; you were no less stubborn in times gone by, and thereby met your death from a viper's bite." Having ended his lesson, the Gutama Buddha showed the connection and identified the Birth by saying, "In those days, this stubborn Bhikhu was 'Bamboo's Father,' my disciples were the band of disciples, and I myself their teacher."

2011-06-14T01:14:00.000-07:00

LOSAKA-JATAKA.

SEEING ONE’S OWN IMPURE ACTION THE EVIL DOER GRIEVES AND IS VEXED HERE AND HEREAFTER.

Idha socati pecca socati, papakari ubhayattha socati,
so socati so vihannati,disva kammakiliffham attano.

Here one grieves, one grieves hereafter,in bothwise does the evil-doer grieve;
one grieves and is afflicted, one’s own base kammas seeing.

This story was told by the Master (Gautam Buddha) while at Jetavana about the Elder Losaka Tissa.
'Who,' you ask, 'was this Elder Losaka Tissa?' Well; his father was a fisherman in Kosala, and he was the bane of his family; and, when a Brother, never had anything given to him. His previous existence ended, he had been conceived by a certain fisherman's wife in a fishing-village of a thousand families in Kosala. And on the day he was conceived all those thousand families, net in hand, went fishing in river and pool but failed to catch one single fish; and the like bad fortune dogged them from that day forward. Also, before his birth, the village was destroyed seven times by fire, and visited seven times by the king's vengeance. So in time it came to pass that the people fell into a wretched plight. Reflecting that such had not been their lot in former clays, but that now they were going to rack and ruin, they concluded that there must be some breeder of misfortune among them, and resolved to divide into two bands. This they did; and there were then two bands of five hundred families each. Thence-forward, ruin dogged the band which included the parents of the future Losaka, whilst the other five hundred families throve apace. So the former resolved to go on halving their numbers, and did so, until this one family was parted from all the rest. Then they knew that the breeder of misfortune was in that family, and with blows drove them away. With difficulty could his mother get a livelihood; but, when her time was come, she gave birth to her son in a certain place. (He that is born into his last existence cannot be killed. For like a lamp within a jar, even so securely within his breast burns the flame of his destiny to become an Arahat.) The mother took care of the child till he could run about, and when he could run about then she put a potsherd in his hands, and, bidding him go into a house to beg, ran away. Thenceforward, the solitary child used to beg his food thereabouts and sleep where he could. He was unwashed and unkempt, and made a living after the fashion of a mud-eating goblin. When he was seven years old, he was picking. up and eating, like a crow, lump by lump, any rice he could find outside a house door where they flung away the rinsings of the rice-pots.

Sariputta, Captain of the Faith, going into Savatthi on his round for alms, noticed the child, and, wondering what village the hapless creature came from, was filled with love for him and called out "Come here." The child came, bowed to the Elder, and stood before him. Then said Sariputta, "What village do you belong to, and where are your parents?"

"I am destitute, sir," said the child; "for my parents said they were tired out, and so forsook me, and went away."

"Would you like to become a Brother?" "Indeed I should, sir; but who would receive a poor wretch like me into the Order?" "I will." "Then, pray let me become a Brother."

The Elder gave the child a meal and took him to the monastery, washed, him with his own hands, and admitted him a Novice first and a full Brother afterwards, when he was old enough. In his old age he was known as Elder Losaka Tissa; he was always unlucky, and but little was given to him. The story goes that, no matter how lavish the charity, he never got enough to eat, but only just enough to keep himself alive. A single ladle of rice seemed to fill his alms-bowl to the brim, so that the charitable thought his bowl was full and bestowed the rest of their rice on the next. When rice was being put into his bowl, it is said that the rice in the giver's dish used to vanish away. And so with every kind of food. Even when, as time went by, he had developed Discernment and so won the highest Fruit which is Arahatship, he still got but little.

In the fullness of time, when the materials which determined his separate existence were outworn, the day came for him to pass away. And the Captain of the Faith, as he meditated, had knowledge of this, and thought to himself, 'Losaka Tissa will pass away to-day; and to-day at any rate I will see that he has enough to eat.' So he took the Elder and came to Savatthi for alms. But, because Losaka was with him, it was all in vain that Sariputta held out his hand for alms in populous Savatthi; not so much as a bow was vouchsafed him. So he bade the Elder go back and seat himself in the sitting-hall of the Monastery, and collected food which he sent with a message that it was to be given to Losaka. Those to whom he gave it took the food and went their way, but, forgetting all about Losaka, ate it themselves. So when Sariputta rose up, and was entering the monastery, Losaka came to him and saluted him. Sariputta stopped, and turning round said, "Well, did you get the food, brother?"

"I shall, no doubt, get it in good time," said the Elder. Sariputta was greatly troubled, and looked to see what hour it was. But noon was passed. "Stay here, Brother," said Sariputta; "and do not move"; and he made Losaka Tissa sit down in the sitting-hall, and set out for the palace of the king of Kosala. The king bade his bowl be taken, and saying that it was past noon and therefore not the time to eat rice, ordered his bowl to be filled with the four sweet kinds of food. With this he returned, and stood before him, bowl in hand, bidding the sage eat. But the Elder was ashamed, because of the reverence he had towards Sariputta, and would not eat. "Come, brother Tissa," said Sariputta, "'tis I must stand with the bowl; sit you down and eat. If the bowl left my hand, everything in it would vanish away."

So the venerable Elder Losaka Tissa ate the sweets, whilst the exalted Captain of the Faith stood holding the bowl; and thanks to the latter's merits and efficacy the food did not vanish. So the Elder Losaka Tissa ate as much as he wanted and was satisfied, and that selfsame day passed away by that death whereby existence ceases for ever.

The All-Enlightened Buddha stood by, and saw the body burned; and they built a shrine for the collected ashes.

Seated in conclave in the Hall of Truth, the Brethren said, "Brethren, Losaka was unlucky, and little was given to him. How came he with his unluck and his neediness to win the glory of Arahatship?"

Entering the Hall, the Master asked what they were talking about; and they told him. "Brethren," said he, "this Brother's own actions were the cause both of his receiving so little, and of his becoming an Arahat. In bygone days he had prevented others from receiving, and that is why he received so little himself. But it was by his meditating on sorrow, transitoriness, and the absence of an abiding principle in things, that he won Arahatship for himself." And so saying, he told this story of the past.

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Once upon a time, in the days of the Buddha Kassapa, there was a Brother who lived the village life and was maintained by a country squire (a title of respect given to a magistrate or local dignity, especially in a rural district). He was regular in his conduct as a Brother, virtuous in his life, and was filled to overflowing with insight. There was also an Elder, an Arahat, who lived with his fellows on terms of equality, and at the time of the story paid a first visit to the village where lived the squire who supported this Brother. So pleased was the squire with the very demeanour of the Elder that, taking his bowl, he led him into the house and with every mark of respect invited him to eat. Then he listened to a short discourse by the Elder, and at its close said, with a bow, "Sir, pray do not journey further than our monastery close by; in the evening I will come and call upon you there." So the Elder went to the monastery, saluting the resident Brother on his entrance; and, first courteously asking leave, took a seat by his side. The Brother received him with all friendliness, and asked whether any food had been given him as alms.

"Oh yes," replied the Elder. "Where, pray?" "Why, in your village close by, at the squire's house." And so saying, the Elder asked to be shewn his cell and made it ready. Then laying aside his bowl and robe, and seating himself, he became absorbed in blissful Insight and enjoyed the bliss of the Fruits of the Paths.

In the evening came the squire, with servants carrying flowers and perfumes and lamps and oil. Saluting the resident Brother, he asked whether a guest had appeared, an Elder. Being told that he had, the squire asked where he was and learned which cell had been given him. Then the squire went to the Elder and, first bowing courteously, seated himself by the Elder's side and listened to a discourse. In the cool of the evening the squire made his offerings at the Tope and Bo-Tree, lit his lamp, and departed with an invitation to both Elder and Brother to come up to his house next day for their meal.

"I'm losing my hold on the squire," thought the Brother. "If this Elder stops, I shall count for nothing with him." So he was discontented and fell a-scheming how to make the Elder see that he must not settle down there for good. Accordingly, when the Elder came to pay his respects in the early morning, the Brother did not open his lips. The Arahat read the other's thoughts and said to himself, "This Brother knows not that I shall never stand in his light either with the family that supports him or with his Brotherhood." And going back to his cell, he became absorbed in the bliss of Insight, and in the bliss of the Fruits.

Next day, the resident Brother, having first knocked gingerly on the gong, and having tapped on the gong with the back of his nail, went off alone to the squire's house. Taking from him his alms-bowl, the squire bade him be seated and asked where the stranger was.

"I know no news of your friend," said the Brother. "Though I knocked on the gong and tapped at his door, I couldn't wake him. I can only presume that his dainty fare here yesterday has disagreed with him and that he is still a-bed in consequence. Possibly such doings may commend themselves to you."

(Meantime the Arahat, who had waited till the time came to go his round for alms, had washed and dressed and risen with bowl and robe in the air and gone elsewhere.)

The squire gave the Brother rice and milk to eat, with ghee and sugar and honey in it. Then he had his bowl scoured with perfumed chunam powder and filled afresh, saying, "Sir, the Elder must be fatigued with his journey; take him this." Without demur the Brother took the food and went his way, thinking to himself, "If our friend once gets a taste of this, taking him by the throat and kicking him out of doors won't get rid of him. But how can I get rid of it? If I give it away to a human being, it will be known. If I throw it into the water, the ghee will float on top. And as for throwing it away on the ground, that will only bring all the crows of the district flocking to the spot." In his perplexity his eye fell on a field that had been fired, and, scraping out the embers, he flung the contents of his bowl into the hole, filled in the embers on the top, and went off home. Not finding the Elder there, he thought that the Arahat had understood his jealousy and departed. "Woe is me," he cried, "for my greed has made me to sin."

And thenceforth sore affliction befell him and he became like a living ghost. Dying soon after, he was re-born in hell and there was tormented for hundreds of thousands of years. By reason of his ripening sin, in five hundred successive births he was an ogre and never had enough to eat, except one day when he enjoyed a surfeit of offal. Next, for five hundred more existences he was a dog, and here too, only on one single day had his fill--of a vomit of rice; on no other occasion did he have enough to eat. Even when he ceased to be a dog, he was only born into a beggar family in a Kasi village. From the hour of his birth, that family became still more beggared, and he never got half as much water-gruel as he wanted. And he was called Mitta-vindaka.

Unable at last to endure the pangs of hunger that now beset them, his father and mother beat him and drove him away, crying, "Begone, you curse!"

In the course of his wanderings, the little outcast came to Benares, where in those days the Bodhisatta was a teacher of world-wide fame with five hundred young Brahmins to teach. In those times the Benares folk used to give day by day commons of food to poor lads and had them taught free, and so this Mitta-vindaka also became a charity scholar under the Bodhisatta. But he was fierce and intractable, always fighting with his fellows and heedless of his master's reproofs; and so the Bodhisatta's fees fell off. And as he quarrelled so, and would not brook reproof, the youth ended by running away, and came to a border-village where he hired himself out for a living, and married a miserably poor woman by whom he had two children. Later, the villagers paid him to teach them what was true doctrine and what was false, and gave him a hut to live in at the entrance to their village. But, all because of Mitta-vindaka's coming to live among them, the king's vengeance fell seven times on those villagers, and seven times were their homes burned to the ground; seven times too did their water-tank dry up.

Then they considered the matter and agreed that it was not so with them before Mitta-vindaka's coming, but that ever since he came they had been going from bad to worse. So with blows they drove him from their village; and forth he went with his family, and came to a haunted forest. And there the demons killed and ate his wife and children. Fleeing thence, he came after many wanderings to a village on the coast called Gambhira, arriving on a day when a ship was putting to sea; and he hired himself for service aboard. For a week the ship held on her way, but on the seventh day she came to a complete standstill in mid-ocean, as though she had run upon a rock. Then they cast lots, in order to rid them of their bane; and seven times the lot fell on Mitta-vindaka. So they gave him a raft of bamboos, and laying hold of him, cast him over-board. And forthwith the ship made way again.

Mitta-vindaka clambered on to his bamboos and floated on the waves. Thanks to his having obeyed the commandments in the times of the Buddha Kassapa, he found in mid-ocean four daughters of the gods dwelling in a palace of crystal, with whom he dwelt happily for seven days. Now palace-ghosts enjoy happiness only for seven days at a time; and so, when the seventh day came and they had to depart to their punishment, they left him with an injunction to await their return. But no sooner were they departed, than Mitta-vindaka put off on his raft again and came to where eight daughters of the gods dwelt in a palace of silver. Leaving them in turn, he came to where sixteen daughters of the gods dwelt in a palace of jewels, and thereafter to where thirty-two dwelt in a palace of gold. Paying no regard to their words, again he sailed away and came to a city of ogres, set among islands. And there an ogress was ranging about in the shape of a goat. Not knowing that she was an ogress, Mitta-vindaka thought to make a meal off the goat, and seized hold of the creature by the leg. Straightway, by virtue of her demon-nature, she hurled him up and away over the ocean, and plump he fell in a thorn-brake on the slopes of the dry moat of Benares, and thence rolled to earth.

Now it chanced that at that time thieves used to frequent that moat and kill the King's goats; and the goatherds had bidden themselves hard by to catch the rascals.

Mitta-vindaka picked himself up and saw the goats. Thought he to himself, "Well, it was a goat in an island in the ocean that, being seized by the leg, hurled me here over seas. Perhaps, if I do the same by one of these goats, I may get hurled back again to where the daughters of the gods dwell in their ocean palaces." So, without thinking, he seized one of the goats by the leg. At once the goat began to bleat, and the goatherds came running up from every side. They laid hold of him at once, crying, "This is the thief that has so long lived on the King's goats." And they, beat him and began to haul him away in bonds to the King.

Just at that time the Bodhisatta, with his five hundred young Brahmins round him, was coming out of the city to bathe. Seeing and recognising Mitta-vindaka, he said to the goatherds, "Why, this is a pupil of mine, my good men; what have you seized him for?" "Master," said they, "we caught this thief in the act of seizing a goat by the lag, and that's why we've got hold of him." "Well," said the Bodhisatta, "suppose you hand him over to us to live with us as our slave." "All right, sir," replied the men, and letting their prisoner go, they went their way. Then the Bodhisatta asked Mitta-vindaka where he had been all that long time; and Mitta-vindaka told him all that he had done.

"'Tis through not hearkening to those who wished him well," said the Bodhisatta, "that he has suffered all these misfortunes." And he recited this stanza:--

The headstrong man who, when exhorted, pays
No heed to friends who kindly counsel give,
Shall come to certain harm,--like Mittaka,
When by the leg he seized the grazing goat.

And in those times both that Teacher and Mitta-vindaka passed away, and their after-lot was according to their deeds.

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Said the Master, "This Losaka was himself the cause both of his getting little and of his getting Arahatship." His lesson ended, he showed the connection and identified the Birth by saying, "The Elder Losaka Tissa was the Mitta-vindaka of those days, and I the Teacher of world-wide fame."

KHADIRANGARA-JATAKA.

2011-06-09T08:53:00.000-07:00

Evil Seems Sweet Until It Ripens & Good May Seem Bad Until Good Matures

The Story of Anãthapindika

This story was told by the Master while at Jetavana, about Anatha-pindika.

Anatha-pindika, a millionaire, was the chief lay disciple and supporter of the Buddha. His name Anatha-pindika, means the 'feeder of the helpless'. His original name was Sudatta. Owing to his unparalleled generosity he was given the new name. His birthplace was Sävatthi.

For Anatha-pindika, who had lavished fifty-four crores on the Faith of the Buddha over the Monastery alone (He purchased Jetvana from the King on the condition that he will have to pay swarna mudra placing on the ground equivalent to the area of the Jetvana), and who valued naught else save only the Three Gems, used to go every day while the Master was at Jetavana to attend the Great Services,--once at daybreak, once after breakfast, and once in the evening. There were intermediate services too; but he never went empty-handed, for fear the Novices and lads should look to see what he had brought with him. When he went in the early morning, he used to have rice-gruel taken up; after breakfast, ghee, butter, honey, molasses, and the like; and in the evening, he brought perfumes, garlands and cloths. So much did he expend day after day, that his expense knew no bounds. Moreover, many traders borrowed money from him on their bonds,--to the amount of eighteen crores; and the great merchant never called the money in. Furthermore, another eighteen crores of the family property, which were buried in the river-bank, were washed out to sea, when the bank was swept away by a storm; and down rolled the brazen pots, with fastenings and seals unbroken, to the bottom of the ocean. In his house, too, there was always rice standing ready for 500 Brethren,--so that the merchant's house was to the Brotherhood like a pool dug where four roads meet, yea, like mother and father was he to them. Therefore, even the All-Enlightened Buddha used to go to his house, and the Eighty Chief Elders too; and the number of other Brethren passing in and out was beyond measure.

Now his house was seven stories high and had seven portals; and over the fourth gateway dwelt a fairy who was a heretic (a holder or adherent of an opinion or belief that contradicts established religious teaching). When the All-Enlightened Buddha came into the house, she could not stay in her abode on high, but came down with her children to the ground-floor; and she had to do the like whenever the Eighty Chief Elders or the other Elders came in and out. Thought she, "So long as the ascetic Gautama and his disciples keep coming into this house I can have no peace here; I can't be eternally coming downstairs to the ground floor. I must contrive to stop them from coming any more to this house." So one day, when the business manager had retired to rest, she appeared before him in visible shape.

"Who is that?" he asked.

"It is I," was the reply; "the fairy who lives over the fourth gateway." "What brings you here?" "You don't see what the merchant is doing. Heedless of his own future, he is drawing upon his resources, only to enrich the ascetic Gautama. He engages in no business travel; he undertakes no business. Advise the merchant to attend to his business, and arrange that the ascetic Gautama with his disciples shall come no more into the house."

Then said he, "Foolish Fairy, if the merchant does spend his money, he spends it on the Faith of the Buddha, which leads to Salvation. Even it he were to seize me by the hair and sell me for a slave, I will say nothing. Begone!"

Another day, she went to the merchant's eldest son and gave him the same advice. And he flouted her in just the same manner. But to the merchant himself she did not so much as dare to speak on the matter.

Now by impression of unending generosity and of doing no business, the merchant's incomings diminished and his estate grew less and less; so that he sank by degrees into poverty, and his table, his dress, and his bed and food were no longer what they had office been. Yet, in spite of his altered circumstances, be continued to entertain the Brotherhood, though he was no longer able to feast them. So one day when he had made his bow and taken his seat, the Master said to him, "Householder, are gifts being given at your house?" "Yes, sir," said he; "but there's only a little sour husk-porridge (an empty outer shell or covering that no longer serves any useful purpose), left over from yesterday." "Be not distressed, householder, at the thought that you can only offer what is unpalatable. If the heart be good, the food given to Buddhas, Pacceka Buddhas and their disciples, cannot but be good too. And why?--Because of the greatness of the fruit thereof. For he who can make his heart acceptable cannot give an unacceptable gift,--as is to be testified by the following passage:--

For, if the heart have faith, no gift is small

To Buddhas or to their disciples true.

'Tis said no service can be reckoned small

That's paid to Buddhas, lords of great renown.

Mark well what fruit rewarded that poor gift

Of pottage,--dried-up, sour, and lacking salt."

Also, he said this further thing, "Householder, in giving this unpalatable gift, you are giving it to those who have entered on the Noble Eightfold Path. Whereas I, when in Velama's time I stirred up all India by giving the seven things of price, and in my largesse poured then forth as though I had made into one mighty stream the five great rivers,--I yet found none who had reached the Three Refuges or kept the Five Commandments; for rare are those who are worthy of offerings. Therefore, let not your heart be troubled by the thought that your gift is unpalatable." And so saying, he repeated the Velamaka Sutta.

Now that fairy who had not dared to speak to the merchant in the days of his magnificence, thought that now he was poor he would hearken to her, and so, entering his chamber at dead of night she appeared before him in visible shape, standing in mid-air. "Who's that?" said the merchant, when he became aware of her presence. "I am the fairy, great merchant, who dwells over the fourth gateway." "What brings you here?" "To give you counsel." "Proceed, then." "Great merchant, you take no thought for your own future or for your own children. You have expended vast sums on the Faith of the ascetic Gotama; in fact, by long-continued expenditure and by not undertaking new business you have been brought by the ascetic Gotama to poverty. But even in your poverty you do not shake off the ascetic Gotama! The ascetics are in and out of your house this very day just the same! What they have had of you cannot be recovered. That may be taken for certain. But henceforth don't you go yourself to the ascetic Gotama and don't let his disciples set foot inside your house. Do not even turn to look at the ascetic Gotama but attend to your trade and traffic in order to restore the family estate."

Then he said to her, "Was this the counsel you wanted to give me?"

"Yes, it was."

Said the merchant, "The mighty Lord of Wisdom has made me proof against a hundred, a thousand, yea against a hundred thousand fairies such as you are! My faith is strong and steadfast as Mount Sumeru! My substance has been expended on the Faith that leads to Salvation. Wicked are your words; it is a blow aimed at the Faith of the Buddhas by you, you wicked and impudent witch. I cannot live under the same roof with you; be off at once from my house and seek shelter elsewhere!" Hearing these words of that converted man and elect disciple, she could not stay, but repairing to her dwelling, took her children by the hand and went forth. But though she went, she was minded, if she could not find herself a lodging elsewhere, to appease the merchant and return to dwell in his house; and in this mind she repaired to the tutelary deity of the city and with due salutation stood before him. Being asked what had brought her thither, she said, "My lord, I have been speaking imprudently to Anatha-pindika, and he in his anger has turned me out of my home. Take me to him and make it up between us, so that he may let me live there again." "But what was it you said to the merchant?" "I told him for the future not to support the Buddha and the Order, and not to let the ascetic Gotama set foot again in his house. This is what I said, my lord." "Wicked were your words; it was a blow aimed at the Faith. I cannot take you with me to the merchant." Meeting with no support from him, she went to the Four Great Regents of the world. And being repulsed by them in the same manner, she went on to Sakka, king of Devas, and told him her story, beseeching him still more earnestly, as follows, "Deva, finding no shelter, I wander about homeless, leading my children by the hand. Grant me of your majesty some place wherein to dwell."

And he too said to her, "You have done wickedly; it was a blow aimed at the Conqueror's Faith. I cannot speak to the merchant on your behalf. But I can tell you one way whereby the merchant may be led to pardon you." "Pray tell me, deva." "Men have had eighteen crores of the merchant on bonds. Take the semblance of his agent, and without telling anybody repair to their houses with the bonds, in the company of some young goblins. Stand in the middle of their houses with the bond in one hand and a receipt in the other, and terrify them with your goblin power, saying, 'Here's your acknowledgment of the debt. Our merchant did not move in the matter while he was affluent; but now he is poor, and you must pay up the money you owe.' By your goblin power obtain all those eighteen crores of gold and fill the merchant's empty treasuries. He had another treasure buried in the banks of the river Aciravati, but when the bank was washed away, the treasure was swept into the sea. Get that back also by your supernatural power and store it in his treasuries. Further, there is another sum of eighteen crores lying unowned in such and such a place. Bring that too and pour the money into his empty treasuries. When you have atoned by the recovery of these fifty-four crores, ask the merchant to forgive you." "Very good, deva," said she. And she set to work obediently, and did just as she had been bidden. When she had recovered all the money, she went into the merchant's chamber at dead of night and appeared before him in visible shape standing in the air.

The merchant asking who was there, she replied, "It is I, great merchant, the blind and foolish fairy who lived over your fourth gateway. In the greatness of my infatuate folly I knew not the virtues of a Buddha, and so came to say what I said to you some days ago. Pardon me my fault! At the instance of Sakka, king of Devas, I have made atonement by recovering the eighteen crores owing to you, the eighteen crores which had been washed down into the sea, and another eighteen crores which were lying unowned in such and such a place,--making fifty-four crores in all, which I have poured into your empty treasure-chambers. The sum you expended on the Monastery at Jetavana is now made up again. Whilst I have nowhere to dwell, I am in misery. Bear not in mind what I did in my ignorant folly, great merchant, but pardon me."

Anatha-pindika, hearing what she said, thought to himself, "She is a fairy, and she says she has atoned, and confesses her fault. The Master shall consider this and make his virtues. known to her. I will take her before the All-Enlightened Buddha." So he said, "My good fairy, if you want me to pardon you, ask me in the presence of the master." "Very good," said she, "I will. Take me along with you to the Master." "Certainly," said he. And early in the morning, when night was just passing away, he took her with him to the Master, and told the Blessed One all that she had done.

Hearing this, the Master said, "You see, householder, how the sinful man regards sin as excellent before it ripens to its fruit. But when it has ripened, then he sees sin to be sin. Likewise the good man looks on his goodness as sin before it ripens to its fruit; but when it ripens, he sees it to be goodness." And so saying, he repeated these two stanzas from the Dhammapada:--

The sinner thinks his sinful deed is good,

So long as sin has ripened not to fruit.

But when his sin at last to ripeness grows,

The sinner surely sees "'twas sin I wrought."

The good man thinks his goodness is but sin,

So long as it has ripened not to fruit.

But when his goodness unto ripeness grows,

The good man surely sees "'twas good I wrought."

At the close of these stanzas that fairy was established in the Fruit of the First Path. She fell at the Wheel-marked feet of the Master, crying, "Stained as I was with passion, depraved by sin, misled by delusion, and blinded by ignorance, I spoke wickedly because I knew not your virtues. Pardon me!" Then she received pardon from the Master and from the great merchant.

Then the Buddha admonished both the treasurer and the fairy with reference to the ripening of deeds both good and evil, saying, "Here in this present life, great treasurer, even an evildoer sees happiness, so long as his evil deed has not yet ripened. But so soon as his evil deed has ripened, then he sees only evil. Likewise a good man sees evil things, so long as his good deeds have not yet ripened; but so soon as his good deeds have ripened, then he sees only happiness."

NANDA-JATAKA.

2011-06-04T10:05:00.000-07:00

NANDA-JATAKA.

This story was told by the Master while at Jetavana, about a co-resident scholar of Sariputta.

This Bhikku was submissive and obedient, and was enthusiastic in helping to the senior (Sariputta). Now, on one occasion the senior departed with the leave of the Master, on an alms-pilgrimage, and came to South Magadha. When he got there, that Bhikku grew so proud-stomached that he would not do what the Senior told him. Moreover, if he was addressed with, "Sir, do this," he quarreled with the senior. The senior could not make out what possessed him.

After making his pilgrimage in those parts, he came back again to Jetavana. The moment he got back to the monastery at Jetavana, the Bhikku became again what he had always been.

The Senior told this to the Buddha, saying, "Sir, a co-resident of mine is in one place like a slave bought for a hundred pieces, and in another so proud-stomached that an order to do anything makes him quarrel."

Said the Master, "This is not the first time, Sariputta, that he has shown this disposition; in the past too, if he went to one place, he was like a slave bought for a hundred pieces, whilst, if he went to another place, he would become quarrelsome and contentious." And, so saying, by request of the Senior, he told this story of the past.

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Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life again as a squire (a title of respect given to a magistrate or local dignity, especially in a rural district). Another squire, a friend of his, was an old man himself, but had a young wife who had borne him a son and heir. Said the old man to himself, "As soon as I am dead, this girl, being so young as she is, will marry heaven knows whom, and spend all my money, instead of handing it over to my son. Wouldn't it be my best course to bury my money safely in the ground?"

So, in the company of a household slave of his named Nanda, he went to the forest and buried his riches at a certain spot, saying to the slave, "My good Nanda, reveal this treasure to my son after I am gone, and don't let the wood be sold."

After giving this injunction to his slave, the old man died. In due course the son grew up, and his mother said to him, "My son, your father, in the company of Nanda, buried his money. Get it back and look after the property of the family." So one day he said to Nanda, "Nunky, is there any treasure which my father buried?" "Yes, my lord." "Where is it buried?" "In the forest, my lord." "Well, then, let us go there." And he took a spade and a basket, and going to the scene, said to Nanda, "Well, nunky, where's the money?" But by the time Nanda had got up to the treasure and was standing right over it, he was so puffed up by the money that he abused his master, saying, "You servant of a slave-wench's son! how should you have any money here?"

The young gentleman, pretending not to have heard this insolence, simply said, "Let us be going then," and took the slave back home with him. Two or three days later, he returned to the place; but again Nanda abused him, as before. Without any abusive rejoinder, the young gentleman came back and turned the matter over in his mind. Thought he to himself, "At starting, this slave always means to reveal where the money is; but no sooner does he get there, than he falls to abusing me. The reason of this I do not see; but I could find out, if I were to ask my father's old friend, the squire." So he went to the Bodhisatta, and laying the whole business before him, asked his friend what was the real reason of such behaviour.

Said the Bodhisatta, "The spot at which Nanda stands to abuse you, my friend, is the place where your father's money is buried. Therefore, as soon as he starts abusing you again, say to him, 'Whom are you talking to, you slave?' Pull him from his perch, take the spade, dig down, remove your fancily treasure, and make the slave carry it home for you." And so saying, he repeated this stanza

I think. the gold and jewels buried lie
Where Nanda, low-born slave, so loudly bawls! (shout something in a loud and usually aggressive voice)

Taking a respectful leave of the Bodhisatta, the young gentleman went home, and taking Nanda went to the spot where the money was buried. Faithfully following the advice he had received, he brought the money away and looked after the family property. He remained steadfast in the Bodhisatta's counsels, and after a life spent in charity and other good works he passed away to fare according to his deserts.

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Said the Master, "In the past too this man was similarly disposed." His lesson ended, he showed the connection, and identified the Birth, by saying, Sariputta's co-resident was the Nanda of those days, and I the wise and good squire,"

BAKA-JATAKA.

2011-05-08T10:23:00.001-07:00

BAKA-JATAKA.

"Cunningness profits not."--This story was told by the Master while at Jetavana, about a tailoring Brother.

Tradition says that at Jetavana dwelt a Brother who was exceedingly skilful in all operations to be performed with a robe, such as cutting, joining, arranging, and stitching Because of this skill, he used to fashion robes and so got the name of 'The Robe-tailor.' What, you ask, did he do?--Well, he exercised his craft on old bits of cloth and turned out a nice soft robe, which, after the dyeing was done, he would enhance in colour with a wash containing flour to make a dressing, and rub it with a shell, till he had made it quite smart and attractive. Then he would lay his handiwork aside.

Being ignorant of robe-making, Brethren used to come to him with brand-new cloth, saying, "We don't know how to make robes; you make them for us."

"Sirs," he would reply, "a robe takes a long time making; but I have one which is just finished. You can take that, if you will leave these cloths in exchange." And, so saying, he would take his out and chew it them. And they, marking only its fine colour, and knowing nothing of what it was made of, thought it was a good strong one, and so handed over their brand-new cloth to the 'Robe-maker' and went off with the robe he gave them. When it got dirty and was being washed in hot water, it revealed its real character, and the worn patches were visible here and there. Then the owners regretted their bargain. Everywhere that Brother became well-known for cheating in this way all who came to him.

Now, there was a robe-maker in a hamlet who used to cheat everybody just as the brother did at Jetavana. This man's friends among the Brethren said to him, "Sir, they say that at Jetavana there is a robe-maker who cheats everybody just like you." Then the thought struck him, "Come now, let me cheat that city man!" So he made out of rags a very fine robe, which he dyed a beautiful orange. This he put on and went to Jetavana. The moment the other saw it, he coveted it, and said to its owner, "Sir, did you make that robe?" "Yes, I did, sir," was the reply. "Let me have that robe, sir; you'll get another in its place." "But, sir, we village-Brethren find it hard to get the Requisites; if I give you this, what shall I have to wear myself?" "Sir, I have some brand-new cloth at my lodging; take it and make yourself a robe." "Reverend sir, herein have I shown my own handiwork; but, if you speak thus, what can I do? Take it." And having cheated the other by exchanging the rag-robe for the new cloth, he went his way.

After wearing the substandard robe in his turn, the Jetavana man was washing it not long afterwards in warm water, when he became aware that it was made out. of rags; and he was put to shame. The whole of the Brotherhood heard the news that the Jetavana man had been cheated by a robe-tailor from the country.

Now, one day the Brethren were seated in the Hall of Truth, discussing the news, when the Master entered and asked what they were discussing; and they told him all about it.

Said the Master, "Brethren, this is not the only occasion of the Jetavana robe-maker's cheating tricks; in bygone times also he did just the same, and, as he has been cheated now by the roan from the country, so was he too in bygone times." And so saying, he told this story of the past.

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Once on a time the Bodhisatta came to life in a certain forest-haunt as the Tree-sprite of a tree which stood near a certain lotus-pond. In those days the water used every summer to fall very low in a certain pond, not very big,--which was plentifully stocked with fish. Catching sight of these fish, a certain crane said to himself, "I must find a way to cajole and eat these fish." So he went and sat down in deep thought by the side of the water.

Now when the fishes caught sight of him, they said, "Of what are you thinking, my lord, as you sits there?" "I am thinking about you," was the reply. "And what is your lordship thinking about us?" "The water in this pool being low, food scarce, and, the heat intense,--I was wondering to myself, as I sat here, what in the world you fishes would do." "And what are we to do, my lord?" "Well, if you'll take my advice, I will take you up one by one in my beak, and carry you all off to a fine large pool covered with the five varieties of lotuses, and there put you down." "My lord," said they, no crane ever took the slightest thought for fishes since the world began. Your desire is to eat us one by one." "No; I will not eat you while you trust me," said the crane. "If you don't take my word that there is such a pond, send one of your number to go with me and see for himself." Believing the crane, the fish presented to him a great big fish (blind of one eye, by the way), who they thought would be a match for the crane whether afloat or ashore; and they said, "Here's the one to go with you."

The crane took the fish off and put him in the pool, and after showing him the whole extent of it, brought him back again and put him in along with the other fish in his old pond. And he held forth to them on the charms of the new pool.

After hearing this report, they grew eager to go there, and said to the crane, "Very good, my lord; please take us across."

First of all, the crane took that big one-eyed fish again and carried him off to the edge of the pool, so that he could see the water, but actually alighted in a Varana-tree which grew on the bank. Dashing the fish down in a fork of the tree, he pecked it to death,--after which he picked him clean and let the bones fall at the foot of the tree. Then back he went and said, "I've thrown him in; who's the next?" And so he took the fish one by one, and ate them all, till at last when he came back, he could not find another left. But there was still a crab remaining in the pond; so the crane, who wanted to eat him up too, said, "Mister crab, I've taken all those fishes away and turned them into a fine large pool covered all over with lotuses. Come along; I'll take you too." "How will you carry me across?" said the crab. "Why, in my beak, to be sure," said the crane. "Ah, but you might drop me like that," said the crab; "I won't go with you." "Don't be frightened; I'll keep tight hold of you all the way." Thought the crab to himself, "He hasn't put the fish in the pool. But, if he would really put me in, that would be capital. If he does not,--why, I'll nip his head off and kill him." So he spoke thus to the crane, "You'd never be able to hold me tight enough, friend crane; whereas we crabs have got an astonishingly tight grip. If I might take hold of your neck with my claws, I could hold it tight and then would go along with you."

Not suspecting that the crab wanted to trick him, the crane gave his assent. With his claws the crab gripped hold of the crane's neck as with the pincers of a smith, and said, "Now you can start." The crane took him and shewed him the pool first, and then started off for the tree.

"The pool lies this way, nunky," said the crab; "but you're taking me the other way." "Very much your nunky dear am I!" said the crane; "and very much my nephew are you! I suppose you thought me your slave to lift you up and carry you about! Just you cast your eye on that heap of bones at the foot of the tree; as I ate up all those fish, so I will eat you too." Said the crab, "It was through their own folly that those fish were eaten by you; but I shan't give you the chance of eating me. No; what I shall do, is to kill you. For you, fool that you were, did not see that I was tricking you. If we die, we will both die together; I'll chop your head clean off." And so saying he gripped the crane's neck with his claws, as with tongs. With his mouth wide open, and tears streaming from his eyes, the crane, trembling for his life, said, "Lord, indeed I will not eat you! Spare my life!"

"Well, then, just step down to the pool and put me in," said the crab. Then the crane turned back and stepped down as directed to the pool, and placed the crab on the mud, at the water-edge. But the crab, before entering the water, nipped off the crane's head as deftly as if he were cutting a lotus stalk with a knife.

The Tree-fairy who dwelt in the tree, marking this wonderful thing, made the whole forest ring with applause repeating this stanza in sweet tones:--

Guile profits not your very guileful folk.

Mark what the guileful crane got from the crab!

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"Brethren," said the Master, "this is not the first time this fellow has been cheated by the robe-maker from the country; in the past he was cheated in just the same manner." His lesson ended, he showed the connection, and identified the Birth, by saying, "The Jetavana robe-maker was [the crane] of those days, the robe-maker from the country was the crab, and I myself the Tree-Fairy."

SAKUNA-JATAKA.

2011-05-08T09:37:00.000-07:00

SAKUNA-JATAKA.

This story was told by the Master while at Jetavana, about a Brother whose small room was burnt down.

Tradition says that a Brother, having been given a theme for meditation by the Master, went from Jetavana to the land of Kosala and there abode in a dwelling in a forest hard by a border-village. Now, during the very first month of his dwelling there, his small room was burnt down. This he reported to the villagers, saying, "My small room has been burnt down; I live in discomfort." Said they, "The land is suffering from drought just now; we'll see to it when we have irrigated the fields." When the irrigation was over, they said they must do their sowing first; when the sowing was done, they had the fences to put up; when the fences were put up; they had first to do the weeding and the reaping, and the threshing; till, what with one job and another which they kept mentioning, three whole months passed by.

After three months spent in the open air in discomfort, that Brother had developed his theme for meditation, but could get no further. So, after the Pavarana-festival which ends the Rainy Season, he went back again to the Master, and, with due salutation, took his seat aside. After kindly words of greeting, the Master said, "Well, Brother, have you lived happily. through the Rainy Season? Did your theme for meditation end in success?" The Brother told him all that had happened, adding, "As I had no lodging to suit me, my theme did not end in success."

Said the Master, "In bygone times, Brother, even animals knew what suited them and what did not. How is it that you did not know'?" And so saying, he told this story of the past.

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Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a bird and lived round a giant tree with branching boughs, at the head of a company of birds. Now one day, as the boughs of this tree were grinding one against the other, dust began to fall, soon followed by smoke. When the Bodhisatta became aware of this, he thought to himself: "If these two boughs go on grinding against one another like this, they will produce fire; and the fire will fall and catch hold of the old leaves, and so come to set fire to this tree as well. We cannot live on here; the proper thing to do is to hasten off elsewhere." And he repeated this stanza to the company of birds:--

Ye residents of air, that in these boughs

Have sought a lodging, mark the seeds of fire

This earthborn tree is breeding! Safety seek

In flight! Our trusted stronghold harbours death!

The wiser birds who followed the Bodhisatta's counsels, at once rose up in the air and went elsewhere in his company. But the foolish ones said, "It is always like this with him; he's always seeing crocodiles in a drop of water." And they, heeding not the Bodhisatta's words, stopped where they were. In a very short time, just as the Bodhisatta had foreseen, flames really did break out, and the tree caught fire. When the smoke and flame arose, the birds, blinded by the smoke, were unable to get away; one by one they dropped into the flames and were destroyed.

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"Thus, Brethren," said the Master, "in bygone times even animals who were dwelling in the tree-top, knew what suited them and what did not. How is it that you did not know?" His lesson ended, he preached the Truths, at the close whereof that Brother won the Fruit of the First Path. Also, the Master showed the connection, and identified the Birth by saying, "The Buddha's disciples were then the birds who hearkened to the Bodhisatta, and I myself was the wise and good bird."

SAMMODAMANA-JATAKA.

2011-05-01T10:16:00.000-07:00

SAMMODAMANA-JATAKA.

"While concord reigns." This story was told by the Master while dwelling in the Banyan-grove near Kapilavatthu, about a quarrel over a porter's head-pad.

On this occasion, however, the Master spoke thus to his kinsfolk:--"My lords, conflict among kinsfolk (family members) is inappropriate. Yes, in bygone times, animals, who had defeated their enemies when they lived in harmony, came to utter destruction when they fell out." And at the request of his royal kinsfolk, he told this story of the past.

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Once upon a time when Brahmadatta was king of Benares, the Bodhisatta was born a quail (a small migratory game bird with mottled brown feathers and a short tail. Native to: Europe, Asia), and lived in the forest at the head of many thousands of quails. In those days a fowler (a shooter or trapper of wild birds) who caught quails came to that place; and he used to imitate the note of a quail till he saw that the birds had been drawn together, when he flung his net over them, and whipped the sides of the net together, so as to get them all huddled up in a heap. Then he jam-packed them into his basket, and going home sold his prey for a living.

Now one day the Bodhisatta said to those quails, "This fowler is making havoc among our kinsfolk. I have a device whereby he will be unable to catch us. Henceforth, the very moment he throws the net over you, let each one put his head through a mesh and then all of you together must fly away with the net to such place as you please, and there let it down on a thorn-brake; this done, we will all escape from our several meshes." "Very good," said they all in ready agreement.

On the morrow, when the net was cast over them, they did just as the Bodhisatta had told them:--they lifted up the net, and let it down on a thorn-brake, escaping themselves from underneath. While the fowler was still disentangling his net, evening came on; and he went away empty-handed. On the morrow and following days the quails played the same trick. So that it became the regular thing for the fowler to be engaged till sunset disentangling his net, and then to betake himself home empty-handed. Accordingly his wife grew angry and said, "Day by day you return empty-handed; I suppose you've got a second establishment to keep up elsewhere."

"No, my dear," said the fowler; "I've no second establishment to keep up. The fact is those quails have come to work together now. The moment my net is over them, off they fly with it and escape, leaving it on a thorn-brake. Still, they won't live in unity always. Don't you bother yourself; as soon as they start bickering among themselves, I shall bag the lot, and that will bring a smile to your face to see." And so saying, he repeated this stanza to his wife:--

While concord reigns, the birds bear off the net.
When quarrels rise, they'll fall a prey to me.

Not long after this, one of the quails, in alighting on their feeding ground, trod by accident on another's head. "Who trod on my head?" angrily cried this latter. "I did; but I didn't mean to. Don't be angry," said the first quail. But notwithstanding this answer, the other remained as angry as before. Continuing to answer one another, they began to bandy taunts, saying, "I suppose it is you single-handed who lift up the net." As they wrangled thus with one another, the Bodhisatta thought to himself, "There's no safety with one who is quarrelsome. The time has come when they will no longer lift up the net, and thereby they will come to great destruction. The fowler will get his opportunity. I can stay here no longer." And thereupon he with his following went elsewhere.

Sure enough the fowler came back again a few days later, and first collecting them together by imitating the note of a quail, flung his net over them. Then said one quail, "They say when you were at work lifting the net, the hair of your head fell off. Now's your time; lift away." The other rejoined, "When you were lifting the net, they say both your wings moulted. Now's your time; lift away."

But whilst they were each inviting the other to lift the net, the fowler himself lifted the net for them and crammed them in a heap into his basket and bore them off home, so that his wife's face was wreathed with smiles.

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"Thus, sire," said the Master, "such a thing as a quarrel among kinsfolk is unseemly; quarrelling leads only to destruction." His lesson ended, he shewed the connexion, and identified the Birth, by saying, "Devadatta was the foolish quail of those days, and I myself the wise and good quail."

KULAVAKA-JATAKA.

2011-04-24T07:45:00.000-07:00

Dear Friends, following is one link where you will find a knowledge about service.

http://wisdomfromsrisriravishankar.blogspot.com/search/label/Service%20

I am art of living devotee, and I love teaching of Sri Sri RaviShankar; who, for me is simply a Great Guru !!! ( the next birth of Buddha). Lot of things are happening with me since I took first Basic Course of art of living. Lot many things to tell but .... let you experience yourself and then tell me.

The Jatak Katha, I am presenting here is about the importance of the "service" .... just enjoy....

KULAVAKA-JATAKA.

"Let all the forest's nestlings."--This story was told by the Master while at Jetavana, about a brother who drank water without straining it.

Tradition says that two young Brothers who were friends went from Savatthi into the country, and took up their abode in a pleasant spot. After staying here as long as they wanted, they departed and set out for Jetavana in order to see the Perfect Buddha.

One of them carried a strainer; the other had none; so both of them used the same strainer before drinking. One day they fell out. The owner of the strainer did not lend it to his companion, but strained and drank alone by himself.

As the other was not allowed the strainer, and as he could not endure his thirst, he drank water without straining it. In due course both reached Jetavana and with respectful salutation to the Master took their seats. After friendly words of greeting, he asked whence they had come.

"Sir," said they, "we have been living in a hamlet in the Kosala country, whence we have come in order to see you." "I trust you have arrived as good friends as you started?" Said the brother without a strainer, "Sir, he fell out with me on the road and would not lend me his strainer.", Said the other, "Sir, he didn't strain his water, but--wittingly--drank it down with all the living things it contained." "Is this report true, Brother, that you wittingly drank off water with all the living things it contained?" "Yes, sir, I did drink unstrained water," was the reply. "Brother, the wise and good of bygone days, when flying in rout along the deep in the days of their sovereignty over the City of the Devas, thought scorn to slay living-creatures in order to secure power for themselves. Rather, they turned their chariot back, sacrificing great glory in order to save the lives of the young of the Garudas." And, so saying, he told this story of the past.

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Once on a time there was a king of Magadha reigning at Rajagaha in the laud of Magadha. And just as he who is now Sakka came to life in his preceding birth in the hamlet of Macala in the land of Magadha, even so was it in the selfsame hamlet that the Bodhisatta came to life in those days as a young noble. When the day for his naming came, he was named 'Prince Magha,' but when he grew up, it was as 'Magha the young Brahmin' that he was known. His parents took a wife for him from a family of equal rank with their own; and he, with a family of sons and daughters growing up round him, excelled in charity, and kept the Five Commandments.

In that village there were just thirty families, and one day the men were standing in the middle of the village transacting the affairs of the village. The Bodhisatta had kicked aside the dust from where he was standing, and was standing there in comfort, when up came another and took his stand there. Then the Bodhisatta made himself another comfortable standing-place,--only to have it taken from him like the first. Again and again the Bodhisatta began afresh until he had made comfortable standing-places for every man there. Another time he put up a pavilion,--which later on he pulled down, building a hall with benches and a jar of water inside. Another time these thirty men were led by the Bodhisatta to become like-minded with himself; he established them in the Five Commandments, and thenceforth used to go about with them doing good works. And they too doing good works, always in the Bodhisatta's company, used to get up early and sally forth, with razors and axes and clubs in their hands. With their clubs they used to roll out of the way all stones that lay on the four highways and other roads of the village; the trees that would strike against the axles of chariots, they cut down; rough places they made smooth; causeways they built, dug water-tanks, and built a hall; they shewed charity and kept the Commandments. In this wise did the body of the villagers generally abide by the Bodhisatta's teachings and keep the Commandments.

Thought the village headman to himself, "When these men used to get drunk and commit murders and so forth, I used to make a lot of money out of them not only on the price of their drinks but also by the fines and dues they paid. But now here's this young Magha bent on making them keep the Commandments; he is putting a stop to murders and other crime." And in his rage he cried, "I'll make them keep the Five Commandments!" And he repaired to the king, saying, "Sire, there is a band of robbers going about sacking villages and committing other villainies." When the king heard this, he bade the headman go and bring the men before him. And away went the man and hauled up as prisoners before the king every one of those thirty men, representing them to be the rascals. Without enquiry into their doings, the king commanded offhand that they should be trampled to death by the elephant. Forthwith they made them lie down in the king's court-yard and sent for the elephant. The Bodhisatta exhorted them, saying, "Bear in mind the Commandments; love the slanderer, the king and the elephant as yourselves." And they did so.

Then the elephant was brought in to trample them to death. Yet lead him as they might, he would not approach them, but fled away trumpeting loudly. Elephant after elephant was brought up;--but they all fled away like the first. Thinking that the men must have some drug about their persons, the king ordered them to be searched. Search was made accordingly, but nothing was found;--and so they told the king. "Then they must be muttering some spell," said the king; "ask them whether they have got a spell to mutter."

The question being put to them, the Bodhisatta said they had got a spell. And this the king's people told his majesty. So the king had them all summoned to his presence and said, "Tell me your spell."

The Bodhisatta made answer, "Sire, we have no other spell than this, that not a man among the whole thirty of us destroys life, or takes what is not given, or misconducts himself, or lies; we drink no strong drink; we abound in lovingkindness; we shew charity; we level the roads, dig tanks, and build a public hall;--this is our spell, our safeguard, and our strength."

Well-pleased with them, the king gave them all the wealth in the slanderer's house and made him their slave; and he gave them the elephant and the village to boot.

Thenceforward, doing good works to their hearts' content, they sent for a carpenter and caused him to put up a large hall at the meeting of the four highways; but as they had lost all desire for womankind, they would not let any woman share in the good work.

Now in those days there were four women in the Bodhisatta's house, whose names were Goodness, Thoughtful, Joy, and Highborn. Of these Goodness, finding herself alone with the carpenter, gave him a douceur, saying,--"Brother, contrive to make me the principal person in connexion with this hall."

"Very good," said he. And before doing any other work on the building, he had some pinnacle-wood dried, which he fashioned and bored and made into a finished pinnacle. This he wrapped up in a cloth and laid aside. When the hall was finished, and it was time to put on the pinnacle, he exclaimed, "Alas, my masters, there's one thing we have not made." "What's that?" "Why, we ought to have a pinnacle." "All right, let one be got." "But it can't be made out of green wood; we ought to have a pinnacle which had been cut some time ago, and fashioned, and bored, and laid by." "Well, what is to be done now?" "Why, have a look round to see if anybody has got such a thing in his house as a ready-made pinnacle for sale." As they. looked round accordingly, they found one in the house of Goodness, but could not buy it of her for any money. "If you will make me a partner in the good work," said she, "I will give it you for nothing."

"No," was the reply, "we do not let women have a share in the good work."

Then said the carpenter to them, "My masters, what is this you say? Save the Realm of Brahma, there is no place from which women are excluded. Take the pinnacle, and our work will be complete."

Consenting, they took the pinnacle and completed their hall. They had benches put up, and jars of water set inside, providing also a constant supply of boiled rice. Round the hall they built a wall with a gate, strewing the space inside the wall with sand and planting a row of fan-palms outside.

Thoughtful too caused a pleasaunce to be laid out at this spot, and not a flowering or fruit-bearing tree could be named which did not grow there.

Joy, too, caused a water-tank to be dug in the same place, covered over with the five kinds of lotuses, beautiful to behold.

High-born did nothing at all.

The Bodhisatta fulfilled these seven injunctions,--to cherish one's mother, to cherish one's father, to honour one's elders, to speak truth, to avoid harsh speech, to eschew slander, and to shun niggardliness:--

Whoso supports his parents, honours age,
Is gentle, friendly-spoken, slandering not,
Unchurlish, truthful, lord--not slave--of wrath,
--Him e'en the Thirty Three shall hail as Good.

Such was the praiseworthy state to which he grew, and at his life's close he passed away to be reborn in the Realm of the Thirty-three as Sakka, king of Devas; and there too were his friends reborn.

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In those days there were Asuras dwelling in the Realm of the Thirty-three. Said Sakka, King of Devas, "What good to us is a kingdom which others share?" So he made the Asuras drink the liquor of the Devas, and when they were drunken, he had them hurled by the feet on to the steeps of Mount Sineru. They tumbled right down to 'The Asura Realm,' as it is called,--a region on the lowest level of Mount Sineru, equal in extent to the Realm of the Thirty-three. Here grows a tree, resembling the Coral Tree of the Devas, which lasts for an aeon and is called the Pied Trumpet-flower. The blossoms of this tree shewed them at once that this was not the Realm of Devas, for there the Coral Tree blooms. So they cried, "Old Sakka has made us drunk and cast us into the great deep, seizing on our heavenly city." "Come," they shouted, "let us win back our own realm from him by force of arms." And up the sides of Sineru they climbed, like ants up a pillar.

Hearing the alarm given that the Asuras were up, Sakka went out into the great deep to give them battle, but being worsted in the fight turned and fled away along crest after crest of the southern deep in his 'Chariot of Victory,' which was a hundred and fifty leagues long.

Now as his chariot sped along the deep, it came to the Forest of the Silk-Cotton Trees. Along the track of the chariot these mighty trees were mowed down like so many palms, and fell into the deep. And as the young of the Garudas hurtled through the deep, loud were their shrieks. Said Sakka to Matali, his charioteer, "Matali, my friend, what manner of noise is this? How heartrending it sounds." "Sire, it is the united cry of the young Garudas in the agony of their fear, as their forest is uprooted by the rush of your chariot." Said the Great Being, "Let them not be troubled because of me, friend Matali. Let us not, for empire's sake, so act as to destroy life. Rather will I, for their sake, give my life as a sacrifice to the Asuras. Turn the car back." And so saying, he repeated this stanza

Let all the forest's nestlings, Matali,
Escape our all-devouring chariot.
I offer up, a willing sacrifice,
My life to yonder Asuras; these poor birds
Shall not, through me, from out their nests be torn.

At the word, Matali, the charioteer, turned the chariot round, and made for the Realm of Devas by another route. But the moment the Asuras saw him begin to turn his chariot round, they cried out that the Sakkas of other worlds were surely coming up; "it must be his reinforcements which make him turn his chariot back again." Trembling for their lives, they all ran away and never stopped till they came to the Asura Realm. And Sakka entering heaven, stood in the midst of his city, girt round by an angelic host of his own and of Brahma's angels. And at that moment through the riven earth there rose up the 'Palace of Victory,' some thousand leagues high,--so-called because it arose in the hour of victory. Then, to prevent the Asuras from coming back again, Sakka had guards set in five places,--concerning which it has been said:--

Impregnable both cities stand! between,
In fivefold guard, watch Nagas, Garudas,
Kumbhandas, Goblins, and the Four Great Kings!

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But when Sakka was enjoying as king of Devas the glory of heaven, safely warded by his sentinels at these five posts, Goodness died and was reborn as a handmaiden of Sakka once more. And the effect of her gift of the pinnacle was that there arose for her a mansion--named 'Goodness'--studded with heavenly jewels, five hundred leagues high, where, under a white heavenly canopy of royal state, sat Sakka, king of Devas, ruling men and Devas.

Thoughtful, too, died, and was once more born as a handmaiden of Sakka; and the effect of her action in respect of the pleasaunce was such that there arose a pleasaunce called 'Thoughtful's Creeper-Grove.' Joy, too, died and was reborn once more as one of Sakka's handmaidens; and the fruit of her tank was that there arose a tank called 'Joy' after her. But Highborn, having performed no act of merit, was reborn as a crane in a grotto in the forest.

"There's no sign of Highborn," said Sakka to himself; "I wonder where she has been reborn." And as he considered the matter, he discovered her whereabouts. So he paid her a visit, and bringing her back with him to heaven shewed her the delightful city of the Devas, the Hall of Goodness, Thoughtful's Creeper-Grove, and the Tank called Joy. "These three," said Sakka, "have been reborn as my handmaidens by reason of the good works they did; but you, having done no good work, have been reborn in the brute creation. Henceforth keep the Commandments." And having exhorted her thus, and confirmed her in the Five Commandments, he took her back and let her go free. And thenceforth she did keep the Commandments.

A short time afterwards, being curious to know whether she really was able to keep the Commandments, Sakka went and lay down before her in the shape of a fish. Thinking the fish was dead, the crane seized it by the head. The fish wagged its tail. "Why, I do believe it's alive," said the crane, and let the fish go. "Very good, very good," said Sakka; "you will be able to keep the Commandments." And so saying he went away.

Dying as a crane, Highborn was reborn into the family of a potter in Benares. Wondering where she had got to, and at last discovering her whereabouts, Sakka, disguised as an old man, filled a cart with cucumbers of solid gold and sat in the middle of the village, crying, "Buy my cucumbers! buy my cucumbers!" Folk came to him and asked for them. "I only part with them to such as keep the Commandments," said he, "do you keep them?" "We don't know what you mean by your 'Commandments'; sell us the cucumbers." "No; I don't want money for my cucumbers. I give them away,--but only to those that keep the Commandments." "Who is this wag?" said the folk as they turned away. Hearing of this, Highborn thought to herself that the cucumbers must have been brought for her, and accordingly went and asked for some. "Do you keep the Commandments, madam?" said he. "Yes, I do," was the reply. "It was for you alone that I brought these here," said he, and leaving cucumbers, cart and all at her door he departed.

Continuing all her life long to keep the Commandments, Highborn after her death was reborn the daughter of the Asura king Vepacittiya, and for her goodness was rewarded with the gift of great beauty. When she grew up, her father mustered the Asuras together to give his daughter her pick of them for a husband. And Sakka, who had searched and found out her whereabouts, donned the shape of an Asura, and came down, saying to himself, "If Highborn chooses a husband really after her own heart, I shall be he."

Highborn was arrayed and brought forth to the place of assembly, where she was bidden to select a husband after her own heart. Looking round and observing Sakka, she was moved by her love for him in a bygone existence to choose him for her husband. Sakka carried her off to the city of the devas and made her the chief of twenty-five millions of dancing-girls. And when his term of life ended, he passed away to fare according to his deserts.

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His lesson ended, the Master rebuked that Brother in these words, "Thus, Brethren, the wise and good of bygone days when they were rulers of the Devas, forbore, even at the sacrifice of their own lives, to be guilty of slaughter. And can you, who have devoted yourself to so saving a creed, drink unstrained water with all the living creatures it contains?" And he chewed the connexion and identified the Birth, by saying, "Ananda was then Matali the charioteer, and I Sakka."

MUNIKA-JATAKA.

2011-04-22T02:22:00.000-07:00

MUNIKA-JATAKA.

Dear Friends, this Jataka is associated with passion and comparison with others....
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"Then envy not poor Munika."--This story was told by the Master while at Jetavana about being seduced by a plump young woman.

Then the Master asked that Brother, saying, "Is it true, Brother, as they say, that you are passion-test?" "It is true, sir," was the reply. "Brother," said the Master, "she is your bane; even in bygone days, you met your end and were made into a relish for the company on her marriage-day." And so saying, he told this story of the past.

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Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta came to life as an ox, named Big Red, on the squire's estate in a certain hamlet. And he had a younger brother who was known as Little Red. There were only these two brothers to do all the draught-work of the family. Also, the squire had an only daughter, whose hand was asked in marriage for his son by a gentleman of the town. And the parents of the girl, with a view to furnishing dainty fare for the wedding guests, began to fatten up a pig named Munika.

Observing this, Little Red said to his brother, "All the loads that have to be drawn for this household are drawn by you and me, my brother; but all they give us for our pains is sorry grass and straw to eat. Yet here is the pig being victualled on rice! What can be the reason why he should be treated to such fare?"

Said his brother, "My dear Little Red, envy him not; for the pig eats the food of death. It is but to furnish a relish for the guests at their daughter's wedding, that the family are feeding up the pig. Wait but a little time and the guests will be coining. Then will you see that pig lugged out of his quarters by the legs, killed, and in process of conversion into curry." And so saying, he repeated this stanza:--

Then envy not poor Munika; 'tis death
He eats. Contented munch your frugal chaff,--
The pledge and guarantee of length of days.

Not long afterwards the guests did arrive; and Munika was killed and cooked into all manner of dishes. Said the Bodhisatta to Little Red, "Did you see Munika, dear brother?" "I have indeed seen, brother, the outcome of Munika's feasting. Better a hundred, nay a thousand, times than such food is ours, though it be but grass, straw, and chaff;--for our fare harms us not, and is a pledge that our lives will not be cut short."

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When he had ended his lesson to the effect that the Brother had thus in bygone days been brought to his doom by that young woman and had been made into a relish for the company, he preached the Truths, at the close whereof the passion-tost Brother reached the First Path of Salvation. Also the Master shewed the connexion and identified the Birth by saying, "The passion-tost Brother was the pig Munika of those days, the young woman is the same in both cases, Ananda was Little Red, and I myself Big Red."

TITTIRA-JATAKA.

2011-04-20T10:46:00.000-07:00

TITTIRA-JATAKA.

"For they who honour age."--This story was told by the Master whilst on his way to Savatthi, about the way in which the Elder Sariputta was kept out of a night's lodging.

For, when Anatha-pindika had built his monastery, and had sent word that it was finished, the Master left Rajagaha and came to Vesali, setting out again on his journey after stopping at the latter place during his pleasure. It was now that the disciples of the Six hurried on ahead, and, before quarters could be taken for the Elders, monopolized the whole of the available lodgings, which they distributed among their superiors, their teachers, and themselves. When the Elders came up later, they could find no quarters at all for the night. Even Sariputta's disciples, for all their searching, could not find lodgings for the Elder. Being without a lodging, the Elder passed the night at the foot of a tree near the Master's quarters, either walking up and down or sitting at the foot of a tree.

At early dawn the Master coughed as he came out. The Elder coughed too. "Who is that?" asked the Master. "It is I, Sariputta, sir." "What are you doing here at this hour, Sariputta?" Then the Elder told his story, at the close of which the Master thought, "Even now, while I am still alive, the Brethren lack courtesy and subordination; what will they not do when I am dead and gone?" And the thought filled him with anxiety for the Truth. As soon as day had come, he had the assembly of the Brethren called together, and asked them, saying, "Is it true, Brethren, as I hear, that the adherents of the Six went on ahead and kept the Elders among the Brethren out of lodgings for the night?" "That is so, Blessed One," was the reply. Thereupon, with a reproof to the adherents of the Six and as a lesson to all, he addressed the Brethren, and said, "Tell me, who deserves the best lodging, the best water, and the best rice, Brethren?" Some answered, "He who was a nobleman before he became a Brother." Others said, "He who was originally a brahmin, or a man of means." Others severally said, "The man versed in the Rules of the Order; the man who can expound the Law; the men who have won the first, second, third, or fourth stage of mystic ecstasy." Whilst others again said, "The man in the First, Second, or Third path of Salvation, or an Arahat; one who knows the Three Great Truths; one who has the Six Higher Knowledges."

After the Brethren had stated whom they severally thought worthiest of precedence in the matter of lodging and the like, the Master said, "In the religion which I teach, the standard by which precedence in the matter of lodging and the like is to be settled, is not noble birth, or having been a brahmin, or having been wealthy before entry into the Order; the standard is not familiarity with the Rules of the Order, with the Suttas, or with the Metaphysical Books; nor is it either the attainment of any of the four stages of mystic ecstasy, or the walking in any of the Four Paths of salvation. Brethren, in my religion it is seniority which claims respect of word and deed, salutation, and all due service; it is seniors who should enjoy the best lodging, the best water, and the best rice. This is the true standard, and therefore the senior Brother ought to have these things. Yet, Brethren, here is Sariputta, who is my chief disciple, who has set rolling the Wheel of Minor Truth, and who deserves to have a lodging next after myself. And Sariputta has spent this night without a lodging at the foot of a tree! If you lack respect and subordination even now, what will be your behaviour as time goes by?"

And for their further instruction he said, "In times past, Brethren, even animals came to the conclusion that it was not proper for them to live without respect and subordination one to another, or without the ordering of their common life; even these animals decided to find out which among them was the senior, and then to shew him all forms of reverence. So they looked into the matter, and having found out which of them was the senior, they shewed him all forms of reverence, whereby they passed away at that life's close to people heaven." And so saying, he told this story of the past.

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Once on a time, hard by a great banyan-tree on the slopes of the Himalayas, there dwelt three friends,--a partridge, a monkey, and an elephant. And they came to lack respect and subordination one to another, and had no ordering of their common life. And the thought came to them that it was not seemly for them to live in this way, and that they ought to find out which of their number was the senior and to honour him.

As they were engaged thinking which was the oldest, one day an idea struck them. Said the partridge and the monkey to the elephant as they all three sat together at the foot of that banyan-tree, "Friend elephant, how big was this banyan when you remember it first?" Said the elephant, "When I was a baby, this banyan was a mere bush, over which I used to walk; and as I stood astride of it, its topmost branches used just to reach up to my belly. I've known the tree since it was a mere bush."

Next the monkey was asked the same question by the other two; and he replied, "My friends, when I was a youngling, I had only to stretch out my neck as I sat on the ground, and I could eat the topmost sprouts of this banyan. So I've known this banyan since it was very tiny."

Then the partridge was asked the same question by the two others; and he said, "Friends, of old there was a great banyan-tree at such and such a spot; I ate its seeds, and voided them here; that was the origin of this tree. Therefore, I have knowledge of this tree from before it was born, and am older than the pair of you."

Hereupon the monkey and the elephant said to the sage partridge, "Friend, you are the oldest. Henceforth you shall have from us acts of honour and veneration, marks of obeisance and homage, respect of word and deed, salutation, and all due homage; and we will follow your counsels. You for your part henceforth will please impart such counsel as we need."

Thenceforth the partridge gave them counsel, and established them in the Commandments, which he also undertook himself to keep. Being thus established in the Commandments, and becoming respectful and subordinate among themselves, with proper ordering of their common life, these three made themselves sure of rebirth in heaven at this life's close.

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"The aims of these three"--continued the Master--"came to be known as the 'Holiness of the Partridge,' and if these three animals, Brethren, lived together in respect and subordination, how can you, who have embraced a Faith the Rules of which are so well-taught, live together without due respect and subordination? Henceforth I ordain, Brethren, that to seniority shall be paid respect of word and deed, salutation, and all due service; that seniority shall be the title to the best lodging, the best water, and the best rice; and nevermore let a senior be kept out of a lodging by a junior. Whosoever so keeps out his senior commits an offence."

It was at the close of this lesson that the Master, as Buddha, repeated this stanza:--

For they who honour age, in Truth are versed;
Praise now, and bliss hereafter, is their meed.

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When the Master had finished speaking of the virtue of reverencing age, he wade the connexion and identified the Birth by saying, "Moggallana was the elephant of those days, Sariputta the monkey, and I myself the sage partridge."

KANHA-JATAKA.

2011-04-12T09:51:00.000-07:00

KANHA-JATAKA.

Dear friends, sometimes it's difficult to understand the relations between people... with some weak people, we find a strong people are associated. Those strong people normally take care of the needs of the weak people. The soul energy is universal and very powerful. It's always unanswered why Christ or Buddha or Krishna was associated with weak people. The Jataka tells us the similar situation....

"With heavy loads."--This story was told by the Gautama Buddha while at Jetavana, about the Double Miracle

Gathering together in the Hall of Truth, the Bhikkhus sat praising the virtues of the Gautama Buddha, saying, "Sirs, peerless is the Buddha; none may bear the yoke borne by the Buddha. The Six teachers, though they protested so often that they, and they only, would perform miracles, yet not a single miracle did they work. O! how peerless is the Gautama Buddha!"

Entering the Hall and asking the theme which the Bhikkhus were discussing in conclave, the Gautama Buddha was informed that their theme was no other than his own virtues. "Bhikkhus," said the Gautama Buddha, "who shall now bear the yoke borne by me? Even in bygone days, when I came to life as an animal, I was unmatched." And, so saying, he told this story of the past.

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Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a bull. And while he was still a young calf, his owners, who had been lodging with an old woman, made him over to her in settlement of their reckoning. She reared him like her own child, feeding him on rice-gruel and rice and on other good cheer. The name he became known by was "Granny's Blackie." Growing up, he used to range about with the other cattle of the village, and was as black as jet. The village urchins used to catch hold of his horns and ears and dewlaps, and have a ride; or they would hold on to his tail in play, and mount on his back.

One day he thought to himself, "My mother is very poor; she has painfully reared me, as if I were her own child. What if I were to earn some money to ease her hard lot?" Thenceforth he was always looking out for a job. Now, one day a young merchant at the head of a caravan came with five hundred waggons to a ford the bottom of which was so rough that his oxen could not pull the waggons through. And even when he took out the five hundred pairs of oxen and yoked the lot together to form one team, they could not get a single cart by itself across the river. Close by that ford the Bodhisatta was about with the other cattle of the village, And the young merchant, being a judge of cattle, ran his eye over the herd to see whether among them there was a thorough-bred bull who could pull the waggons across. When his eye fell on the Bodhisatta, he felt sure he would do; and, to find out the Bodhisatta's owner, he said to the herdsmen, "Who owns this animal? If I could yoke him on and get my waggons across, I would pay for his services." Said they, "Take him and harness him, then; he has got no master hereabouts."

But when the young merchant slipped a cord through the Bodhisatta's nose and tried to lead him off, the bull would not budge. For, we are told, the Bodhisatta would not go till his pay was fixed. Understanding his meaning, the merchant said, "Master, if you will pull these five hundred waggons across, I will pay you two coins per cart, or a thousand coins in all."

It now required no force to get the Bodhisatta to come. Away he went, and the men harnessed him to the carts. The first he dragged over with a single pull, and landed it high and dry; and in like manner he dealt with the whole string of waggons.

The young merchant tied round the Bodhisatta's neck a bundle containing five hundred coins, or at the rate of only one for each cart. Thought the Bodhisatta to himself, "This fellow is not paying we according to contract! I won't let him move on!" So he stood across the path of the foremost waggon and blocked the way. And try as they would, they could not get him out of the way. "I suppose he knows I've paid him short," thought the merchant; and he wrapped up a thousand coins in a bundle, which he tied round the Bodhisatta's neck, saying, "Here's your pay for pulling the waggons across." And away went the Bodhisatta with the thousand pieces of money to his "mother."

"What's that round the neck of Granny's Blackie?" cried the children of the village, running up to him. But the Bodhisatta made at them from afar and made them scamper off, so that he reached his "mother" all right. Not but what he appeared fagged out, with his eyes bloodshot, from dragging all those five hundred waggons over the river. The pious woman, finding a thousand pieces of money round his neck, cried out, "Where did you get this, my child?" Learning from the herdsmen what had happened, she exclaimed, "Have I any wish to live on your earnings, my child? Why did you go through all this fatigue?" So saying, she washed the Bodhisatta with warm water and rubbed him all over with oil; she gave him drink and regaled him with due victuals. And when her life closed, she passed away, with the Bodhisatta, to fare according to her deserts.

When he had ended this lesson to shew that the Buddha was unmatched in the past as then, he shewed the connexion by uttering, as Buddha, this stanza:--

With heavy loads to carry, with bad roads,
They harness 'Blackie'; he soon draws the load.

After his lesson to shew that only 'Blackie' could draw the load, he shewed the connexion, and identified the Birth by saying, "Uppala-Vanna was the old woman of those days, and I myself 'Granny's Blackie.'"

NANDIVISALA-JATAKA.

2011-04-09T09:47:00.000-07:00

NANDIVISALA-JATAKA.

"Speak only words of kindness."--This story was told by the Master while at Jetavana, about the bitter words spoken by the Six. For, in those days the six, when they disagreed with respectable Brethren, used to taunt, revile and jeer them, and load them with the ten kinds of abuse. This the Brethren reported to the Blessed One, who sent for the Six and asked whether this charge was true. On their admitting its truth, he rebuked them, saying, "Brethren, hard words gall even animals: in bygone days an animal made a man who had used harsh language to him lose a thousand pieces." And, so saying, he told this story of the past.

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Once on a time at Takkasila in the land of Gandhara there was a king reigning there, and the Bodhisatta came to life as a bull. When he was quite a tiny calf, he was presented by his owners to a brahmin who came in--they being known to give away presents of oxen to such-like holy men. The brahmin called it Nandi-Visala (Great-Joy), and treated it like his own child, feeding the young creature on rice-gruel and rice. When the Bodhisatta grew up, he thought thus to himself, "I have been brought up by this brahmin with great pains, and all India cannot show the bull which can draw what I can. How if I were to repay the brahmin the cost of my nurture by making proof of my strength?" Accordingly, one day he said to the brahmin, "Go, brahmin, to some merchant rich in herds, and wager him a thousand pieces that your bull can draw a hundred loaded carts."

The brahmin went his way to a merchant and got into a discussion with him as to whose oxen in. the town were the strong. "Oh, so-and-so's, or so-and-so's," said the merchant. "But," added he, "there are no oxen in the town which can compare with mine for real strength." Said the brahmin, "I have a bull who can pull a hundred loaded carts." "Where's such a bull to be found?" laughed the merchant. "I've got him at home," said the brahmin. "Make it a wager." "Certainly," said the brahmin, and staked a thousand pieces. Then he loaded a hundred carts with sand, gravel, and stones, and leashed the lot together, one behind the other, by cords from the axle-tree of the one in front to the trace-bar of its successor. This done, he bathed Nandi-Visala, gave him a measure of perfumed rice to eat, hung a garland round his neck, and harnessed him all alone to the leading cart. The brahmin in person took his seat upon the pole, and flourished his goad in the air, shouting, "Now then, you rascal! pull them along, you rascal!"

"I'm not the rascal he calls me," thought the Bodhisatta to himself; and so he planted his four feet like so many posts, and budged not an inch.

Straightway, the merchant made the brahmin pay over the thousand pieces. His money gone, the brahmin took his bull out of the cart and went home, where he lay down on his bed in an agony of grief. When Nandi-Visala strolled in and found the brahmin a prey to such grief, he went up to him and enquired if the brahmin were taking a nap. "How should I be taking a nap, when I have had a thousand pieces won of me?" "Brahmin, all the time I have lived in your house, have I ever broken a pot, or squeezed up against anybody, or made messes about?" "Never, my child." "Then, why did you call me a rascal? It's you who are to blame, not I. Go and bet him two thousand this time. Only remember not to miscall me rascal again." When he heard this, the brahmin went off to the merchant, and laid a wager of two thousand. Just as before, he leashed the hundred carts to one another and harnessed Nandi-Visala, very spruce and fine, to the leading cart. If you ask how he harnessed him, well, he did it in this way:--first, he fastened the cross-yoke on to the pole; then he put the bull in on one side, and made the other fast by fastening a smooth piece of wood from the cross-yoke on to the axletree, so that the yoke was taut and could not skew round either way. Thus a single bull could draw a cart made to be drawn by two. So now seated on the pole, the brahmin stroked Nandi-Visala on the back, and called on him in this style, "Now then, my fine fellow! pull them along, my fine fellow!" With a single pull the Bodhisatta tugged along the whole string of the hundred carts till the hindermost stood where the foremost had started. The merchant, rich in herds, paid up the two thousand pieces he had lost to the brahmin. Other folks, too, gave large sums to the Bodhisatta, and the whole passed into the hands of the brahmin. Thus did he gain greatly by reason of the Bodhisatta.

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Thus laying down, by way of rebuke to the Six, the rule that hard words please no one, the Master, as Buddha, uttered this stanza:--

Speak only words of kindness, never words

Unkind. For him who spoke him fair, he moved

A heavy load, and brought him wealth, for love.

When he had thus ended his lesson as to speaking only words of kindness, the Master identified the Birth by saying, "Ananda was the brahmin of those days, and I myself Nandi-Visala."

ABHINHA-JATAKA.

2011-04-08T02:13:00.000-07:00

Dear Friends, I was reading following questions and answers……. these are from a beautiful blog...

http://wisdomfromsrisriravishankar.blogspot.com/search/label/Love

Q: When we take rebirth when does the old soul enter the body?

Sri Sri Ravi Shankar: Rebirth happens! So many times we have died and taken birth. Soul can enter the womb at any one of the three times: at the time of conceiving, or the 3rd month of pregnancy, or at the time of birth. Many souls race and from these souls only one gets the body. In a race only one comes first, right? Sometimes, there are two then there are twins!

Q: I am into a field of research where I try to figure out the reasons of chaos in the world. In one of my researches when I was finding some conflicting threads in various religious prevalent beliefs, I found both Lord Budha and Lord Shankarya Charya had spoken of Soul. Can you throw some more light on seeming different statements of the Masters as per different times?

Sri Sri Ravi Shankar: Lord buddha said that everything is nothing. Everything dissolves into nothing. He said, I meditated to see the soul and found no soul.

Shakaracharya said: “Who searched? Who found that everything is nothing? Who said I did not find the Atma? That is Atma. That is what upanishads say. Buddha says the whole universe is empty like the space, Shankara Charya says the whole universe is full like space - everything is in space.

Q: There are two concepts: Re-incarnation and heaven and hell. Please speak about them!

Sri Sri Ravi Shankar: Re-incarnation is very scientific. Matter and energy cannot be destroyed. Mind is energy! It has been scientifically proven that re-incarnation happens. You need to read more!

The next story is about the friendship type of attraction or love amongst the souls....Abhinha Jataka - in marathi we call "abhinna" - "not seperate ".

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ABHINHA-JATAKA.

"No morsel can he eat."--This story was told by the Master (Gautama Buddha) while at Jetavana, about a disciple and an aged Bhikkhu.

Tradition says that there were in Savatthi two friends, of whom one joined the Brotherhood but used to go every day to the other's house, where his friend used to give him an alms of food and make a meal himself, and then accompany him back to the Monastery, where he sat talking all the livelong day till the sun went down, when he went back to town. And his friend the Brother used to escort him on his homeward way, going as far as the city-gates before turning back.

The intimacy of these two became known among the Brethren, who were sitting one day in the Hall of Truth, talking about the intimacy which existed between the pair, when the Master, entering the Hall, asked what was the subject of their talk; and the Brethren told him.

"Not only now, Brethren, are these two intimate with one another," said the Master; "they were intimate in bygone days as well."

And, so saying, he told this story of the past.

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Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta became his minister. In those days there was a dog which used to go to the stall of the elephant of state, and eat the gobbets of rice which fell where the elephant fed. Haunting the place for the food's sake, the dog grew very friendly with the elephant, and at last would never eat except with him. And neither could get on without the other. The dog used to disport himself by swinging backwards and forwards on the elephant's trunk. Now one day a villager bought the dog of the mahout and took the dog home with him. Thenceforward the elephant, missing the dog, refused either to eat or drink or take his bath; and the king was told of it. His majesty dispatched the Bodhisatta the minister to find out why the elephant behaved like this. Proceeding to the elephant-house, the Bodhisatta, seeing how sad the elephant was, and said to himself, "He has got no bodily ailment; he must have formed an ardent friendship, and is sorrowing at the loss of his friend." So he asked whether the elephant had become friends with anyone.

"Yes, my lord," was the answer; "there's a very warm friendship between him and a dog." "Where is that dog now?" "A man took it off." "Do you happen to know where that man lives?" "No, my lord." The Bodhisatta went to the king and said, "There is nothing the matter with the elephant, sire; but he was very friendly with a dog, and it is missing his friend which has made him refuse to eat, I imagine." And so saying, he repeated this stanza:

No morsel can he eat, no rice or grass;

And in the bath he takes no pleasure now.

Methinks, the dog had so familiar grown,

That elephant and dog were closest friends.

"Well," said the king on hearing this; "what is to be done now, sage?" "Let proclamation be made by beat of drum, your majesty, to the effect that a man is reported to have carried off a dog of which the elephant of state was fond, and that the man in whose house that dog shall be found, shall pay such and such a penalty." The king acted on this advice; and the man, when he came to hear of it, promptly let the dog loose. Away ran the dog at once, and made his way to the elephant. The elephant took the dog up in his trunk, and placed it on his head, and wept and cried, and, again setting the dog on the ground, saw the dog eat first and then took his own food. "Even the minds of animals are known to him," said the king, and he loaded the Bodhisatta with honors.

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Thus the Master ended his lesson to show that the two were intimate in bygone days as well as at that date. This done, he unfolded the Four Truths. (This unfolding of the Four Truths forms part of all the other Jatakas; but we shall only mention it where it is expressly mentioned that it was blessed unto fruit.) Then he shewed the connexion, and identified the Birth by saying, "The lay-disciple was the dog of those days, the aged Elder was the elephant, and I myself the wise minister."

MAHILAMUKHA-JATAKA.

2011-04-07T10:33:00.000-07:00

MAHILAMUKHA-JATAKA.

"Through hearing first."--This story was told by the Master while at the Bamboo-grove, about Devadatta, who, having secured the adherence of Prince Ajata-sattu, had attained both gain and honour. Prince Ajata-sattu had a Monastery built for Devadatta at Gaya-sisa, and every day brought to him five hundred kettles of perfumed three-year-old rice flavoured with all the choicest flavourings. All this gain and honour brought Devadatta a great following, with whom Devadatta lived on, without ever stirring out of his Monastery.

At that time there were living in Rajagaha two friends, of whom one had taken the vows under the Master, whilst the other had taken them under Devadatta. And these continued to see one another, either casually or by visiting the Monasteries. Now one day the disciple of Devadatta said to the other, "Sir, why do you daily go round for alms with the sweat streaming off you? Devadatta sits quietly at Gaya-sisa and feeds on the best of fare, flavoured with all the choicest flavourings. There's no way like his. Why breed misery for yourself? Why should it not be a good thing for you to come the first thing in the morning to the Monastery at Gaya-sisa and there drink our rice-gruel with a relish after it, try our eighteen kinds of solid victual, and enjoy our excellent soft food, flavoured with all the choicest flavourings?"

Being pressed time after time to accept the invitation, the other began to want to go, and thenceforth used to go to Gaya-sisa and there eat and eat, not forgetting however to return to the Bamboo-grove at the proper hour. Nevertheless he could not keep it secret always; and in a little while it came out that he used to hie off to Gaya-sisa and there regale himself with the food provided for Devadatta. Accordingly, his friends asked him, saying, "Is it true, as they say, that you regale yourself on the food provided for Devadatta?" "Who said that?" said he. "So-and-so said it." "It is true, sirs, that I go to Gaya-sisa and eat there. But it is not Devadatta who gives me food; others do that." "Sir, Devadatta is the foe of the Buddhas; in his wickedness, he has secured the adherence of Ajata-sattu and by unrighteousness got gain and honour for himself. Yet you who have taken the vows according to this faith which leads to salvation, eat the food which Devadatta gets by unrighteousness. Come; let us bring you before the Master." And, taking with them the Brother, they went to the Hall of Truth.

When the Master became aware of their presence, he said, "Brethren, are you bringing this Brother here against his will?" "Yes, sir; this Brother, after taking the vows under you, eats the food which Devadatta gets by unrighteousness." "Is it true, as they say, that you eat the food which Devadatta gets by unrighteousness?" "It was not Devadatta, sir, that gave it me, but others." "Raise no quibbles here, Brother," said the Master. "Devadatta is a man of bad conduct and bad principle. Oh, how could you, who have taken the vows here, eat Devadatta's food, whilst adhering to my doctrine? But you have always been prone to being led away, and have followed in turn every one you meet." And, so saying, he told this story of the past.

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Once on a time when Brahmadatta was reigning in Benares, he Bodhisatta became his minister. In those days the king had a state elephant, named Damsel-face, who was virtuous and good, and never hurt anybody.

Now one day some burglars came close up to the elephant's stall by night and sat down to discuss their plans in these words:--"This is the way to tunnel into a house; this is the way to break in through the walls; before carrying off the plunder, the tunnel or breach in the walls ought to be made as clear and open as a road or a ford. In lifting the goods, you shouldn't stick at murder; for thus there will be none able to resist. A burglar should get rid of all goodness and virtue, and be quite pitiless, a man of cruelty and violence." After having schooled one another in these counsels, the burglars took themselves off. The next day too they came, and many other days besides, and held like converse together, till the elephant came to the conclusion that they came expressly to instruct him, and that he must turn pitiless, cruel, and violent. And such indeed he became. No sooner did his mahout appear in the early morning than the elephant took the man in his trunk and dashed him to death on the ground. And in the same way he treated a second, and a third, and every person in turn who came near him.

The news was brought to the king that Damsel-face had gone mad and was killing everybody that he caught sight of. So the king sent the Bodhisatta, saying, "Go, sage, and find out what has perverted him."

Away went the Bodhisatta, and soon satisfied himself that the elephant showed no signs of bodily ailment. As he thought over the possible causes of the change, he came to the conclusion that the elephant must have heard persons talking near him, and have imagined that they were giving him a lesson, and that this was what had perverted the animal. Accordingly, he asked the elephant-keepers whether any persons had been talking together recently near the stall by night. "Yes, my lord," was the answer; "some burglars came and talked." Then the Bodhisatta went and told the king, saying, "There is nothing wrong, sire, with the elephant bodily; he has been perverted by overhearing some burglars talk." "Well, what is to be done now?" "Order good men, sages and brahmins, to sit in his stall and to talk of goodness." "Do so, my friend," said the king. Then the Bodhisatta set good men, sages and brahmins, in the stall, and bade them talk of goodness. And they, taking their seats hard by the elephant, spoke as follows, "Neither maltreat nor kill. The good should be long-suffering, loving, and merciful." Hearing this the elephant thought they must mean this as a lesson for him, and resolved thenceforth to become good. And good he became.

"Well, my friend," said the king to the Bodhisatta; "is he good now?" "Yes, your majesty," said the Bodhisatta; "thanks to wise and (food men the elephant who was so perverted has become himself again." And so saying, he repeated this stanza:

Through hearing first the burglars' wicked talk

Damsel-face ranged abroad to wound and kill;

Through hearing, later, wise men's lofty words

The noble elephant turned good once more.

Said the king, "He can read the mind even of an animal!" And he conferred great honour on the Bodhisatta. After living to a good old age, he, with the Bodhisatta, passed away to fare according to his deserts.

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Said the Master,--"In the past, too, you followed everyone you met, Brother; hearing burglars talk, you followed what they said; and hearing the wise and good talk, you followed what they said." His lesson ended, he shewed the connexion, and identified the Birth, by saying, "The traitorous Brother was the Damsel-face of those days, Ananda the king, and I myself the minister."