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8 Scriptures Summary and the Scriptural Maps
The key goal of this book is to align language dependent scriptures into “The
Scripture” or “The message” identifying SELF. We all are raised in different countries,
societies, families and different religions with a unique view towards scriptures. Most of
us haven’t read our own scriptures, which we claim to uphold, to understand rather have
a mindset derived from the sermons or teachings of the preachers. Very few of us have
read our own scriptures and crossed the religious boundary to read or study the others.
Before I lay out the scriptures and their meanings with respect to “The Scripture”, I like
to document summary of different scriptures so that we are familiar with them and
equipped to judge the derivations, question or agree with the alignment. Don’t be
annoyed in reading others scriptures. Creator is not going to hold you responsible in
doing your research and following the best using your own intellect.
[39:18] They are the ones who examine all words, then follow the best. These are the
ones whom GOD has guided; these are the ones who possess intelligence.
These summaries are written by other individuals who are prominent and
knowledgeable in their religious arena and scriptures. These are the translations from the
original scriptural language and I am in not endorsing their translation for accuracy.
These should be used as references and must be evaluated. However, once we understand
the underlying format, we should be able to identity the misinformation and overlook
them. Doctrines from scriptures are not quite aligned with magnificence of the creation
and must be questioned, such as, circumcisions, among many.
Every scripture in any region has multiple family hierarchies starting with a single
entity and events occurring within that lineage. It’s quite impossible to align scriptures
without analyzing these hierarchies and plot them in a way which is easily readable and
comparable. Once plotted, the events in a given scripture can be plugged in to get a better
understanding and visibility. These plots or maps then can be compared with other
scriptures for alignment and differences. Also, these maps will make us think why and
how these messages originated in different regions in different languages having an exact
same framework overlaying each other and how a unique message or scripture is relevant
to SELF.
8.1 Abrahamic (Mid East)
From Mid East religions, we will review the summary of three prominent
scriptures; Old Testament, New Testament and Quran. As you are aware, each scripture
contains many chapters and thousands of verses and it’s not feasible to go into deep
details rather focus on the framework of the scriptures for alignment. For Old and New
Testament, I have used the chapter summary by Chris Juby - www.biblesummary.info.
Mr. Juby initiated a project to summarize each chapter of Bible within 140 characters and
less between 2010 and 2013.
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8.1.1 Old Testament
First part of the bible is the Old Testament which constitutes over 27 books which
starts with Genesis – the beginning. In our research, we will use first five books of
Moses, Samuel and Kings to align with Quran. Other books, most of them, are tied to
divided Israel, North and South, and not required to establish the framework. Do note, I
am not discouraging anyone to study those books, if you have time, you may want to
review for clarification. In the chapter summaries, I have highlighted in bold certain
aspects of the story which have key information for understanding and will be explained
later part of the book. I have also marked two Gods, EL and Yahweh, with bold and Italic
those play the crucial role in our journey and resurrection.
Genesis talks about the creation of the heavens and the earth, expulsion of Adam
and his wife’s from paradise, Adam’s sons and his generations from Noah, the great
flood, and the generations of prophets from Noah starting with Abraham. Subsequent
chapters document journey of “Children of Israel” to captivity at Egypt under Pharaoh to
exodus from Egypt, death of Moses and the view of the promise land. Books Samuel and
Kings talk about the events surrounding Saul, David and Solomon after the death of
Moses in leading the “Children of Israel”. Old Testament is about the Promise Land and
the Ark of Noah those were never attained by the “Children of Israel”.
8.1.1.1 Genesis
Total Chapters: 50, Number of verses: 1533
Tips: Reflection and realization begins. El, God of truth, explains the human life experience in detail,
where Adam is the end not the beginning. Hebrew meaning of some names are showed in italic.
[1] God (EL – God of Truth) created the heavens, the earth and everything that lives. He
made humankind in his image, and gave them charge over the earth. [2] God formed a
man and gave him the garden in Eden, except the tree of good and evil. Adam (red clay)
was alone so God made a woman as his partner. [3]The serpent deceived the woman. She
and Adam ate from the tree. The ground was cursed, and God sent Adam and Eve (air)
out of the garden. [4] Eve's sons made offerings to the LORD. Only Abel's (breath of
life) was acceptable, so Cain (acquired) killed him. Abel's blood cried out and God sent
Cain away. [5] Adam's line was: Seth, Enosh, Kenan, Mahalalel, Jared, Enoch,
Methuselah, Lamech and Noah. Noah's sons were Shem, Ham and Japheth. [6]
Humankind corrupted the earth with evil. God decided to destroy them. He told Noah
(comfort, beginning or flood) to build an ark to be saved from the flood. [7] Noah and his
family went into the ark with two of each creature. It rained for forty days and forty
nights and the earth was covered. [8] The flood abated. Noah sent out a raven and two
doves. When the earth was dry God called them all out of the ark. Noah built an altar. [9]
God blessed Noah and set the rainbow as a sign that he would never flood the earth again.
Noah got drunk and cursed Ham's (burnt) son Canaan (brought down by heave load).
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[10] Japheth's line lived in the coastlands; Ham's included Nimrod and the Canaanites;
Shem's lived in the East. These formed the nations. [11] They began building a great
tower for themselves, but the Lord confused their language. Shem's line included
Abram (exalted father) who married Sarai (quarrelsome). [12] God told Abram, "Go, I
will make you a great nation. You will be a blessing." In Egypt Abram lied about Sarai
and Pharaoh (big house) was cursed. [13] Abram journeyed with his nephew Lot
(covering, veil). Their servants argued, so Lot went to Sodom, Abram to Canaan. The
LORD promised Abram the land. [14] The kings went to war and took Lot captive.
Abram rescued Lot. Melchizedek blessed Abram and Abram gave him a tenth of
everything. [15] The Lord promised Abram an heir and many descendants. Abram
believed. He was told that they would be enslaved but would then return. [16] Sarai told
Abram to have children with Hagar (flight). Hagar conceived, then ran away, but an angel
sent her back. Hagar's son was Ishmael (El will hear). [17] God made a covenant with
Abram and renamed him Abraham (father of many). He renamed Sarai Sarah
(laughter) and promised them a son. The men were circumcised. [18] Three visitors
came and said that Sarah would have a son next year. Sodom was very evil; Abraham
pleaded with the LORD for the city. [19] Angels took Lot out of Sodom. The city was
destroyed by fire and Lot's wife was turned to salt. His daughters had children for him.
[20] In Gerar Abraham said, "Sarah is my sister." King Abimelech took her but God
warned him in a dream. He restored Sarah to Abraham. [21] As promised, Sarah had a
son: Isaac. She had Hagar and Ishmael sent away but God preserved them. Abraham and
Abimelech made a treaty. [22] God told Abraham to sacrifice Isaac. As Abraham obeyed,
an angel stopped him. The LORD provided a ram instead and blessed Abraham. [23]
Sarah died in Kiriath-arba. Abraham asked the Hittites for a burial site. He bought a cave
from Ephron and buried Sarah there. [24] Abraham's servant went to Nahor to find a wife
for Isaac. He met Rebekah by the well. She went back with him and married Isaac. [25]
Abraham died and was buried with Sarah. Isaac and Rebekah had twins: Esau and Jacob.
Esau sold his birthright to Jacob for a meal.[26] In Gerar Isaac lied about Rebekah. He
grew so rich that Abimelech sent him away. He dug wells, and at Beersheba the LORD
blessed him. [27] Rebekah and Jacob tricked Isaac into giving Jacob his blessing. Esau
vowed revenge so Rebekah told Jacob to go to her brother Laban. [28] Isaac sent Jacob to
marry one of Laban's daughters. On the way Jacob dreamed of a ladder reaching to
heaven and the LORD blessed him. [29] Jacob worked for Laban seven years to marry
Rachel, but Laban gave him Leah and made him work seven more for Rachel. Leah had
sons. [30] Rachel's maid had sons for Jacob, then Leah's maid, then Leah. Finally Rachel
had a son. Laban allowed Jacob flocks as wages to stay. [31] The Lord told Jacob to
return home. Jacob left in secret and Rachel took Laban's idols. Laban chased Jacob but
they made a treaty. [32] Jacob (holder of the heel) heard that Esau (hairy) was coming
to meet him. He was afraid and sent gifts. That night he wrestled with a man who
renamed him Israel. [33] Esau and his men arrived. Jacob bowed down but Esau ran to
embrace him. Jacob settled near Shechem and built an altar. [34] Shechem raped Jacob's
daughter and asked to marry her. Jacob's sons told him to circumcise his men, then
Simeon and Levi killed them. [35] Jacob went to Bethel and God renamed him Israel.
They journeyed on. Rachel died having Israel's twelfth son. Isaac died in Hebron. [36]
Esau's sons were Eliphaz, Reuel, Jeush, Jalam and Korah. Esau and his family moved
away to Seir. They became the Edomites. [37] Joseph was Israel's favorite son. He had
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dreams and his brothers were jealous so they sold him. He was bought by Potiphar in
Egypt. [38] Judah's sons Er and Onan died, leaving Tamar a widow. Judah sent her away
but she put on a veil and he slept with her. She had twins. [39] Potiphar put Joseph in
charge of his house. His wife tried to seduce Joseph, then lied about it, so Potiphar put
Joseph in prison. [40] Pharaoh put his cupbearer and baker in prison. Joseph interpreted
their dreams. The cupbearer was restored but the baker was hanged. [41] Pharaoh had a
dream and called for Joseph to interpret it. The dream predicted a famine. Pharaoh put
Joseph in charge of all Egypt. [42] Joseph's brothers went to Egypt to buy grain but didn't
recognize him. He kept Simeon in prison and sent the rest to fetch Benjamin. [43] When
the grain ran out, Joseph's brothers went back to Egypt with Benjamin. Joseph invited
them to his house and gave them a feast. [44] Joseph hid his cup in Benjamin's sack, then
sent a steward after his brothers. Judah offered himself as a slave instead of Benjamin.
[45] Joseph told his brothers who he was. They were afraid, but he told them, "God sent
me here." His brothers went to fetch their father. [46] So Israel set out with all his
household. God told him not to be afraid. Israel and all his family came to Egypt and
Joseph met him. [47] Pharaoh allowed Joseph's family to settle in Goshen. The famine
continued and the Egyptians sold all they had to Pharaoh for food. [48] Jacob became ill,
so Joseph took his sons to see him. Jacob blessed Joseph's sons as his own, putting
Ephraim ahead of Manasseh. [49] Jacob gathered his sons and blessed each of them. He
charged them to bury him with Abraham in the cave in Canaan, and then he died. [50]
Pharaoh allowed Joseph to go and bury Jacob. Before Joseph died, he said that God
would lead his people back to the Promised Land.
8.1.1.2 Exodus
Total Chapters: 40, Number of verses: 1213
Tips: Exodus from Egypt are realized when Yahweh appear from fire. Yahweh is the God of Israel (one
who wrestles with El – the creator). Lord herein is Yahweh which is derived from “I am”. Herein act of
unconscious Moses is seen by conscious Moses.
[1] The Israelites prospered in Egypt, but a new king arose and forced them into hard
labor. He commanded that their baby boys be killed. [2] Pharaoh's daughter found a
Hebrew (crossed over) baby by the river. She named him Moses (strength, courage).
When he grew up, Moses killed an Egyptian and fled to Midian (place of resurrection).
[3] Moses saw a burning bush. God told him to lead the Israelites out of Egypt. Moses
asked God his name and God said, "I am who I am." (Yahweh) [4] The LORD gave
Moses signs so that the people would listen. Moses was afraid, so the LORD sent his
brother Aaron to speak for him. [5] Moses and Aaron told Pharaoh to let the Israelites go
into the desert to worship. Pharaoh refused and increased their workload instead. [6] The
LORD told Moses that he would lead the Israelites out of Egypt to the Promised Land.
Aaron and Moses were from the tribe of Levi (attached). [7] Moses and Aaron (sign)
went to Pharaoh. Aaron's staff became a snake, then the LORD turned the Nile to blood,
but Pharaoh wouldn't listen. [8] The LORD sent a plague of frogs on Egypt. Pharaoh
begged for relief but then hardened his heart. The LORD sent gnats and then flies. [9]
The LORD sent a plague on the livestock of Egypt, then boils and then hail. Pharaoh
begged for relief but then his heart was hardened. [10] The LORD sent a plague of
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locusts. Pharaoh begged for relief but then his heart was hardened. The LORD sent
darkness for three days. [11] The LORD said that he would send one more plague, and
then Pharaoh would let the Israelites go: all the firstborn Egyptians would die. [12] The
LORD told the Israelites to take Passover. That night all the firstborn Egyptians were
killed. Pharaoh told the Israelites to go. [13] The LORD told the Israelites to consecrate
their firstborns to him. He guided them as a pillar of cloud by day and of fire by night.
[14] Pharaoh's army caught the Israelites by the sea. The LORD parted the waters and the
Israelites crossed. The Egyptian army was drowned. [15] The Israelites sang: "I will sing
to the LORD, for he has triumphed; horse and rider he has thrown into the sea." They
camped at Elim. [16] The Israelites grumbled to Moses that they had no food, so each day
the LORD provided quails and manna. They rested on the Sabbath. [17] The LORD told
Moses to strike a rock to provide water. Amalek attacked Israel, but as Moses held up his
arms Joshua's army prevailed. [18] Moses' father-in-law Jethro came and offered
sacrifices to God. He suggested that Moses appoint leaders to help him judge the people.
[19] The Israelites camped near the mountain in Sinai. The LORD spoke to Moses on the
mountain and made his covenant with Israel. [20] I am the LORD your God. Honour the
LORD above everything. Keep the Sabbath. Honour your parents. Don't do wrong to
your neighbours. [21] If you buy a Hebrew slave he shall go free in the seventh year.
Whoever kills shall be put to death. Whoever injures shall compensate. [22] Whoever
steals shall make restitution. If a man sleeps with a virgin he shall marry her. You shall
not oppress strangers or the poor. [23] You shall not pervert justice. Each year you shall
hold feasts. My angel will lead you and I will drive your enemies from the land. [24] The
people said, "All that the LORD has spoken we will do", and they offered sacrifices. The
LORD told Moses to stay on the mountain. [25] Tell the Israelites to make a sanctuary
for me. Make an ark with a mercy seat and two cherubim. Make a table. Then make a
lampstand. [26] Make a tabernacle of fine linen. Make curtains of goats' hair to cover the
tabernacle. Make boards of acacia wood and a linen veil. [27] Make an altar of acacia
wood with bronze utensils. Make a court for the tabernacle of fine linen hangings and
bronze pillars. [28] Set apart Aaron and his sons to minister as priests. Make a
breastplate, an ephod, a robe, a tunic, a turban and a sash for them. [29] Sacrifice a young
bull and two rams to consecrate Aaron and his sons. Make daily sacrifices on the altar
and I will dwell with Israel. [30] Make an altar for burning incense. The Israelites shall
each give half a shekel. Make a bronze laver. Make anointing oil and incense. [31] I have
filled Bezalel with the Spirit of God, with skill to make everything I have commanded.
The seventh day is a Sabbath of rest. [32] While Moses was away the people worshipped
a golden calf. Moses pleaded with the LORD for them, but then had three thousand
killed. [33] Moses set up a tent of meeting. He said to the LORD, "Don't send us from
here without your presence." The LORD passed near to Moses. [34] Moses made new
tablets for the law. The LORD spoke to him and made a covenant with Israel. When
Moses returned his face was shining. [35] Moses told the Israelites to keep the Sabbath.
He called for craftsmen to make the tabernacle. The people gave gifts for the work. [36]
The people gave more than enough. The craftsmen made the curtains. Bezalel made the
curtains, the boards, the veil and the pillars. [37] Bezalel made the ark with its cherubim,
the table, the lampstand and the incense altar. He made the anointing oil and the incense.
[38] Bezalel made the altar of burnt offering, the laver and the court. Ithamar kept an
inventory of the gold, silver and bronze used. [39] They made the ephod, breastplate,
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tunics, turban and sash for Aaron. Moses saw that it had all been made as the LORD had
commanded. [40] Moses set up the tabernacle and brought the ark into it, as the
LORD had commanded. Then the glory of the LORD filled the tabernacle.
8.1.1.3 Leviticus
Total Chapters: 27, Number of verses: 859
[1]Whoever brings a burnt offering should slaughter a bull, a sheep, a goat or a bird. The
priest shall burn it on the altar to the LORD.[2] A grain offering should be fine flour with
oil and incense. The priest shall burn a portion. The rest belongs to Aaron and his sons.
[3] A peace offering should be from the herd or the flock. Slaughter it at the tabernacle.
The priest shall burn it on the altar as food. [4] If anyone sins unintentionally they should
slaughter a bull, a goat or a lamb. The priest shall burn it to the LORD to make
atonement. [5] When anyone sins with an oath or becomes unclean they should confess it
and bring a sin offering. A guilt offering should be a ram. [6] When anyone cheats a
neighbour they should make restitution and bring a guilt offering. The fire on the altar
shall never go out. [7] The meat of a peace offering must be eaten within two days. Do
not eat fat or blood. The wave offering belongs to Aaron and his sons. [8] Moses gathered
the people at the tabernacle. He made offerings on the altar and consecrated Aaron and
his sons with oil and blood. [9] Aaron brought a sin offering and a burnt offering to make
atonement. The glory of the LORD appeared and a fire consumed the offerings. [10]
Nadab and Abihu offered strange fire, so fire came from the LORD and killed them.
Aaron and his other sons stayed at the tabernacle. [11] You may eat animals with cloven
hooves that chew the cud, and fish with scales and fins. Anything that touches a carcass is
unclean. [12] A male child shall be circumcised on the eighth day. A woman who gives
birth shall bring offerings after her days of purification. [13] If anyone has leprosy the
priest shall declare them unclean and they shall live outside the camp. A leprous garment
shall be burned. [14] If anyone is healed of leprosy they shall shave their hair and bring
offerings. If a house has mildew the priest shall inspect it. [15] When a man has a
discharge he is unclean. When he ejaculates he is unclean until evening. When a woman
has her period she is unclean. [16] Once a year Aaron shall make atonement for the
people. He shall bring one goat as a sin offering and release another as a scapegoat. [17]
Anyone who kills an animal and does not bring an offering is guilty. The life is in the
blood and I have given it to make atonement. [18] Don't have sex with a relative, a
woman on her period, your neighbour's wife, another man or an animal. These things
defile the land. [19] Be holy. Keep my Sabbaths. Don't turn to idols. Love your neighbour
as yourself. Don't mix livestock. Do no injustice. I am the LORD. [20] Anyone who
worships Molech, curses their parents, commits adultery or has sex with a man shall be
put to death. You shall be holy. [21] A priest must not make himself unclean and must
only marry a virgin. No descendant of Aaron with a defect may offer the offerings. [22]
A priest shall not eat the offerings if he is unclean. No outsider shall eat the offerings.
Offerings must be animals without defect. [22] Proclaim as feasts: Passover, Unleavened
Bread, First Fruits, Fifty Days Later, the Day of Trumpets, the Day of Atonement and
Booths. [24] Aaron is to tend the lamps and set out the bread before the LORD. An
Israelite blasphemed so they took him outside and stoned him. [25] Every seventh year
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the land shall rest. Every fiftieth year shall be a jubilee, when property shall be restored
and slaves released. [26] If you keep my laws I will give peace in the land and make you
fruitful. If not I will scatter you, but I will not break my covenant. [27] If anyone
dedicates a person or land to the LORD you shall make a valuation. A tithe of everything
from the land belongs to the LORD.
8.1.1.4 Numbers
Total Chapters: 36, Number of verses: 1289
[1] The LORD told Moses to count the Israelite armies. The number of men over twenty
years old was 603,550. The Levites were not counted. [2] The Israelites shall camp
around the tabernacle: Judah to the east, Reuben to the south, Ephraim to the west and
Dan to the north. [3] The Levites are to assist Aaron. I have taken them in place of every
firstborn. The number of Levites over one month old was 22,000. [4] The Kohathites are
to carry the most holy things. The Gershonites are to carry the coverings. The Merarites
are to carry the frame. [5] Anyone who sins shall make restitution and add a fifth. If a
man suspects his wife of unfaithfulness he shall take her to the priest. [6] Anyone who
makes a Nazirite vow shall not drink wine or cut their hair. Aaron's blessing shall be:
"The LORD bless you and keep you." [7] The leader of each tribe brought a grain
offering, a burnt offering, a sin offering and peace offerings. Moses spoke with the
LORD. [8] Present the Levites as a wave offering to the LORD and make atonement for
them. I have set them apart to serve at the tent of meeting. [9] In the first month of the
second year the Israelites kept the Passover. Whenever the cloud lifted from the
tabernacle they journeyed. [10] Make two silver trumpets to direct the congregation. In
the second month the cloud lifted and they set out as the LORD had commanded. [11]
The people grumbled that they had no meat. The LORD was angry but he sent quails. He
put his Spirit on seventy elders to help Moses. [12] Miriam and Aaron spoke against
Moses. The LORD was angry and Miriam became leprous. Moses prayed and after seven
days she returned. [13] Moses sent men to spy out the land of Canaan. Caleb said, "Let us
go up," but the others said that the inhabitants were too strong. [14] The people grumbled
so the LORD said that they would spend forty years in the wilderness. They went up to
the land but were defeated. [15] There is one law for you and for strangers. Make an
offering if you sin unintentionally. Anyone who sins defiantly shall be cut off. [16]
Korah, Dathan and Abiram rose against Moses and Aaron. Moses said, "The LORD will
choose." The ground swallowed up those with Korah. [17] The LORD told Moses to
bring a staff from each tribal leader to the Tent of Meeting to stop the grumbling. Aaron's
staff blossomed. [18] The LORD told Aaron: "I have given you the Levites to work at the
Tent of Meeting. Everything that is devoted to the LORD is yours." [19] Burn a heifer
outside the camp for the water of cleansing. Anyone who is unclean and does not cleanse
themselves shall be cut off. [20] The LORD told Moses to speak to a rock to produce
water but he struck the rock. Edom refused Israel passage. Aaron died at Mount Hor. [21]
The people grumbled so the LORD sent snakes. Moses made a bronze snake and
whoever looked at it lived. Israel defeated the Amorites. [22] Balak sent for Balaam to
curse Israel. Balaam's donkey warned him. The Angel of the LORD said, "Go, but speak
only what I tell you." [23] The LORD gave Balaam a word: "How can I curse whom God
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has not cursed?" Then at another place: "The LORD their God is with Israel." [24]
Balaam gave a word: "How lovely are your tents, O Jacob." Balak was angry. Balaam
said: "A star and a sceptre shall rise in Israel." [25] The people were unfaithful with
Moabite women and worshipped their gods. Phinehas killed one couple and the LORD
commended his zeal. [26] The LORD told Moses and Eleazar to take a census. There
were 601,730 fighting men and 23,000 Levites. Only Joshua and Caleb remained. [27]
The daughters of Zelophehad were given an inheritance. The LORD told Moses that he
was to die. Moses commissioned Joshua as leader.[28] Bring offerings each morning and
evening, on the Sabbath and on the first of the month. Celebrate Passover and the Feast of
Weeks. [29] In the seventh month on first day sound the trumpets; on the tenth day make
atonement; on the fifteenth day celebrate for seven days. [30] When a man makes a vow
he must not break his word. When a woman makes a vow it shall stand unless her father
or husband forbids it. [31] The LORD told Moses to take vengeance on the Midianites.
The Israelites killed the men, burned their cities and divided the spoils. [32] Reuben and
Gad asked to settle in Gilead. Moses agreed if they helped to conquer the land, so
Reuben, Gad and Manasseh built cities. [33] The Israelites journeyed from Egypt. In the
fortieth year Aaron died. They camped by the Jordan and the LORD said, "Take the
land." [34] Your borders in Canaan shall be Edom, the Great Sea, Mount Hor and the
Jordan. Eleazar and Joshua shall divide the land among you. [35] You shall give cities to
the Levites. Appoint cites of refuge for anyone who has killed accidently. A murderer
shall be put to death. [36] The clan of Gilead asked about Zelophehad's daughters. Moses
said, "Daughters who inherit land must marry within their own tribe."
8.1.1.5 Deuteronomy
Total Chapters: 34, Number of verses: 959
[1] The words of Moses: We journeyed from Horeb. You would not go up to take the
land, so the LORD said, "This generation will not see it." [2] We went into the
wilderness. Thirty-eight years passed, then the LORD told us to cross by Moab. He
delivered Sihon the Amorite to us. [3] The LORD delivered Og of Bashan to us. I gave
Gilead to Reuben, Gad and Manasseh. The LORD said that I would not cross into the
land. [4] Now, Israel, hear the commandments and obey them. You heard the LORD
speak from the fire. Take care not to make idols. The LORD is God. [5] The LORD made
his covenant with us: Have no other gods; Keep the Sabbath; Honour your parents. You
shall do all that he has commanded. [6] Hear, O Israel: The LORD our God is one. Love
the LORD with all your heart, soul and strength. Teach your children these
commandments. [7] Make no treaty with the nations of the land. You are a holy people,
the LORD has chosen you. He will drive out the nations before you. [8] The LORD led
you in the wilderness and tested you. He is bringing you into a good land. Do not forget
the LORD or you shall perish. [9] It is not for your righteousness that you will occupy the
land. You rebelled and made the calf so I broke the tablets of the covenant. [10] The
LORD wrote on new tablets. What does the LORD ask? That you fear him, walk in his
ways, love him, serve him and keep his commands. [11] You have seen all that the
LORD has done. Keep these commands so that you may live long in the land. There is a
blessing and a curse. [12] Destroy the high places where the nations worship their gods.
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You shall bring your offerings at the place that the LORD will choose. [13] If a prophet
or anyone else entices you away from the LORD they must be put to death. If a town has
turned away it must be destroyed. [14] You may eat animals with cloven hooves that
chew the cud. Bring a tithe from your fields to eat before the LORD and for the Levites.
[15] Every seven years you shall cancel debts. Hebrew slaves shall go free in the seventh
year. Set apart every firstborn male animal. [16] Celebrate the Passover in the month of
Abib. Celebrate the Feast of Weeks and the Feast of Booths. Appoint judges in all your
towns. [17] Anyone who breaks the covenant shall be put to death. Go to the priests with
hard decisions. Appoint the king that the LORD chooses. [18] The priests shall eat the
offerings made by fire. You shall not practise divination. The LORD will raise up a
prophet from among you. [19] Set aside three cities so that anyone who kills accidently
may flee there. A matter must be established by two or three witnesses. [20] When you
go to war, do not be afraid; the LORD is with you. As you go to attack a city, offer terms,
except to the cities of the land. [21] If a dead body is found, the city elders must cleanse
the guilt. Give your eldest son his portion. A rebellious son shall be stoned. [22] If you
find your neighbour's ox you shall return it. If a man falsely claims that his new wife was
not a virgin he shall be punished. [23] No Ammonite shall enter the assembly of the
LORD. When you go out to war the camp must be holy. Be careful to do what you have
vowed. [24] If a man divorces his wife he must not remarry her. Do not withhold wages.
Leave the gleanings of your harvest for widows and orphans. [25] A judge may give up
to forty lashes. If a man dies and has no son, his brother shall marry his widow. You shall
have honest weights. [26] Bring the firstfruits of the land to the LORD. Bring a tithe in
the third year and say to the LORD, "Look down and bless your people." [27] Write the
law on large stones. The Levites will say, "Cursed is anyone who does not keep the law,"
and the people will reply, "Amen." [28] If you obey the LORD he will bless you above
all nations; if not, you will be cursed and the LORD will send a nation to destroy you.
[29] You have seen all that the LORD has done so keep this covenant. If you break it the
land will be cursed and the LORD will uproot you. [30] When you return to the LORD he
will have compassion; he will circumcise your heart. I have set before you life and death.
Choose life. [31] Joshua will cross ahead of you. Read the law every seven years. The
LORD said, "The people will turn away. Write a song as a witness." [32] Ascribe
greatness to our God! The LORD's portion is his people; They turned away so he spurned
them; But he will provide atonement. [33] Moses blessed Israel before his death: Let
Reuben live; bless Levi's work; Joseph's land is blessed. The eternal God is your refuge.
[34] Moses climbed Mount Nebo. There the LORD showed him the Promised Land.
Then Moses died. No prophet has arisen in Israel like Moses.
8.1.1.6 1 Samuel
Total Chapters: 31, Number of verses: 810
[1] Hanah had no children. She cried out to the LORD, "Remember your servant." She
bore a son, Samuel, and took him to Eli the priest. [2] Hannah prayed, "The LORD
humbles and lifts up." Eli's sons did evil but Samuel served the LORD. A prophet
condemned the house of Eli. [3] The LORD called Samuel. Eli told Samuel to answer,
"Speak, LORD." The LORD told Samuel that he was about to judge the house of Eli. [4]
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The Israelites were defeated by the Philistines and Eli's sons were killed. When Eli heard
that the ark had been captured, he died. [5] The Philistines put the ark in their temple.
Their god fell on his face before it. The city became cursed so they sent the ark away. [6]
The Philistines sent the ark away with guilt offerings. The people of Beth Shemesh found
it and rejoiced but some were struck down. [7] The ark was taken to Kiriath-jearim. The
Philistines attacked Israel. Samuel cried out to the LORD and the Israelites defeated
them. [8] The elders of Israel asked Samuel to appoint a king. Samuel warned them what
it would mean. The LORD told Samuel to give them a king. [9] Saul went looking for his
father's donkeys. The LORD told Samuel to anoint him ruler of Israel. Samuel invited
Saul to eat with him. [10] Samuel anointed Saul and gave him signs. The Spirit of God
came upon Saul and he prophesied. Saul was chosen to rule the Israelites. [11] The
Ammonites attacked Jabesh-gilead. Saul gathered the Israelites and defeated the
Ammonites. The people made Saul king at Gilgal. [12] Samuel said, "The LORD brought
your fathers out of Egypt. Now he has given you the king you asked for. Fear the LORD
and serve him." [13] The Philistines encamped at Michmash. Saul made offerings to the
LORD by himself. Samuel told Saul that his kingdom would not last. [14] Saul's son
Jonathan went against the Philistines and routed them. Saul made an oath that no one
should eat but Jonathan was spared. [15] The LORD told Saul to destroy Amalek but
Saul spared King Agag. Samuel told Saul that the LORD had rejected him. Samuel killed
Agag. [16] The LORD sent Samuel to anoint Jesse's son David as king. The Spirit came
upon David. Saul sent for David to play the harp for him. [17] A Philistine champion
named Goliath challenged the Israelites. David killed Goliath with a sling and a stone.
The Philistines fled. [18] Jonathan loved David. Saul set David over the army but became
jealous and tried to kill him. David married Saul's daughter Michal. [19] Jonathan
warned David about Saul. David escaped and fled to Samuel. Saul went after David but
the Spirit of God made him prophesy. [20] David and Jonathan agreed a sign. Saul was
angry with Jonathan when David was not at the feast. Jonathan told David, "Go quickly!"
[21] Ahimelech the priest gave David consecrated bread and Goliath's sword. David fled
to King Achish of Gath and pretended he was mad. [22] About four hundred men joined
David. Saul ordered that all the priests be killed because they helped David. Only
Abiathar escaped. [23] David and his men saved Keilah from the Philistines. Saul came
to Keilah so David escaped. Saul gave chase but he was called away. [24] Saul went after
David. David cut off a piece of Saul's robe but spared his life. Saul wept and said, "You
shall surely be king." [25] Samuel died. Nabal insulted David so his wife Abigail pleaded
for restraint. The LORD struck Nabal dead and David married Abigail. [26] Saul came
after David. David took Saul's spear and jug while he slept but spared his life. David
called out and Saul blessed him. [27] David lived among the Philistines to escape Saul.
King Achish gave him Ziklag. David secretly raided the land while he lived there. [28]
The Philistines gathered for war. Saul asked a medium to call Samuel. Samuel said, "The
LORD will hand you over to the Philistines." [29] David and his men marched with
Achish. The Philistine commanders said, "He will turn against us," so Achish told David
to go back. [30] The Amalekites had raided Ziklag. The LORD told David to pursue
them. David and his men rescued the women and divided the spoils. [31] The Philistines
fought Israel. Saul's sons were killed. Saul was badly wounded so he fell on his sword.
The Israelites fled.
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8.1.1.7 2 Samuel
Total Chapters: 24, Number of verses: 695
[1] A man came and told David that Saul and Jonathan were dead. David sang: "The
beauty of Israel is slain. How the mighty have fallen!" [2] David was made king of Judah.
Abner made Ish-bosheth king of Israel. Their men fought and Abner killed Joab's brother
Asahel. [3] Abner argued with Ish-bosheth and offered to support David. David asked for
his wife Michal. Joab killed Abner and David mourned. [4] Ish-bosheth lost heart. His
captains Rechab and Baanah killed him and took his head to David. David commanded
that they be killed. [5] David was anointed king over Israel. He took Jerusalem and the
LORD was with him. The Philistines gathered but David defeated them.[6] David
brought the ark from Judah. Uzzah touched it and was struck down. As the ark came into
the city David danced before the LORD. [7] The LORD said to Nathan, "Tell David: 'I
will establish your house. Your son will build my house.'" David prayed, "Who am I, O
LORD?" [8] David defeated the Philistines, the Moabites, King Hadadezer, the Arameans
and the Edomites. He reigned over Israel with justice. [9] David heard about Jonathan's
son Mephibosheth, who was lame. He restored Saul's land to Mephibosheth and had him
eat at his table. [10] The King of Ammon humiliated David's servants and hired the
Arameans for war. Joab defeated them and David defeated King Hadadezer. [11] David
lay with Uriah's wife Bathsheba and she fell pregnant. He told Joab to have Uriah
killed in battle. David married Bathsheba. [12] Nathan asked David, "Why have you
done evil?" David pleaded with God but his child with Bathsheba died. Then Bathsheba
bore Solomon. [13] David's son Amnon sent for his sister Tamar and raped her. Tamar's
brother Absalom had his servants kill Amnon and then he fled. [14] Joab sent a wise
woman to ask David to bring Absalom back. David agreed, but he would not let Absalom
see his face for two years. [15] Absalom went to Hebron and sent out spies to proclaim
him king. David fled, but he told Zadok and Hushai to return to Jerusalem. [16] Shimei
cursed David but David spared him. Absalom came to Jerusalem. Ahithophel advised
Absalom to sleep with David's concubines. [17] Ahithophel wanted to pursue David, but
Hushai advised gathering Israel. Absalom listened to Hushai. Hushai sent a warning to
David. [18] The servants of David defeated Israel. Absalom got stuck in a tree and Joab
killed him. Ahimaaz and the Cushite ran to tell David. [19] The king mourned for
Absalom. The men of Judah came to escort him back across the Jordan. Shimei and
Mephibosheth came to meet him. [20] Sheba led the men of Israel to desert David. Joab
killed Amasa and besieged Sheba at Abel. The people of Abel cut off Sheba's head. [21]
There was a famine; so David sought the LORD. He let the Gibeonites kill seven of
Saul's descendants. Israel fought the Philistines. [22] David sang: "The LORD is my
rock; I called and he thundered from heaven; He delivered me from my enemy; I will
extol you, O LORD!" [23] David's last words were: "My house is secure with God."
David's mighty men included the three who brought him water from Bethlehem. [24]
David numbered the people of Israel and then regretted it. The LORD sent a plague.
David bought Araunah's field and made offerings.
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8.1.1.8 1 Kings
Total Chapters: 22, Number of verses: 817
[1] David was very old. His son Adonijah exalted himself as king. When David heard he
told Zadok and Nathan to anoint Solomon as king. [2] David charged Solomon to keep
the law and to punish Joab and Shimei. Then David died. Solomon had Adonijah, Joab
and Shimei executed. [3] Solomon married Pharaoh's daughter. He asked the LORD for
discernment. Two women came before him and he judged between them wisely. [4]
Solomon had officials and twelve governors. He ruled from the River to the land of
Egypt. Men of all nations came to hear his wisdom. [5] Solomon sent to King Hiram: "I
will build a house for the LORD. Cut down cedars for me." The workers prepared the
timber and stones. [6] Solomon built the temple. The LORD said, "If you walk in my
ways I will dwell with Israel." Solomon overlaid the temple with gold. [7] Solomon built
his own house. Hiram made pillars, the sea and utensils for the temple of bronze.
Solomon made the furniture of gold. [8] The priests brought the ark into the temple.
Solomon said, "O LORD, if anyone prays toward this place then hear from heaven and
act." [9] The LORD said to Solomon, "If you walk in my ways I will establish your
throne." Solomon did not make slaves of the sons of Israel. [10] The queen of Sheba
came to test Solomon. She gave him gold, spices and precious stones. Solomon excelled
all the kings of the earth. [11] Solomon had many wives and turned to other gods. Ahijah
told Jeroboam that the LORD would give him ten of the tribes. Solomon died. [12]
Rehoboam refused to reduce the labour demands on Israel. So all Israel except Judah
made Jeroboam king. Jeroboam made golden calves. [13] A man of God cried out against
Jeroboam's altar. He disobeyed the LORD by eating at an old prophet's house and was
killed by a lion. [14] Ahijah told Jeroboam's wife: "The LORD says, 'I will sweep away
the house of Jeroboam.'" Rehoboam ruled Judah and Judah did evil. [15] Abijam ruled
Judah and was not devoted to the LORD. Asa ruled and did right. Nadab ruled Israel and
did evil. Baasha killed Nadab. [16] Elah ruled Israel and did evil. Zimri killed Elah but
Israel made Omri king. Omri did evil. Ahab ruled and began to worship Baal. [17] Elijah
told Ahab, "There will be no rain." Elijah stayed with a widow in Zarephath. The widow's
son died but the LORD revived him. [18] Elijah went to Ahab and challenged the
prophets of Baal. Baal gave no answer but the LORD answered Elijah with fire. Then
rain fell. [19] Elijah fled from Jezebel. At Horeb there was a wind, an earthquake and a
fire; then the LORD spoke. Elijah put his mantle on Elisha. [20] Ben-hadad attacked
Samaria. Israel defeated the Arameans twice. Ahab made a treaty with Ben-hadad so a
prophet spoke against him. [21] Naboth would not sell his vineyard, so Jezebel had him
killed. Elijah said to Ahab, "Dogs will lick up your blood and eat Jezebel." [22] Ahab and
Jehoshaphat planned for war. Micaiah said, "I saw Israel scattered. Your prophets are
lying." Ahab was killed in battle.
8.1.1.9 2 Kings
Total Chapters: 25, Number of verses: 719
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[1] Ahaziah consulted Baal-zebub. Elijah said that he would die. Ahaziah sent men to
Elijah but they were consumed by fire. Ahaziah died. [2] Elisha followed Elijah. A
chariot of fire appeared and Elijah went up to heaven. Elisha took Elijah's mantle and
divided the waters. [3] Israel, Judah and Edom went to fight Moab. Elisha said, "The
LORD will send water and give you Moab." The Moabites were defeated. [4] Elisha told
a Shunammite woman that she would have a son. The child died but Elisha revived him.
Elisha cleansed the food at Gilgal. [5] Naaman of Aram was a leper. Elisha told him to
wash in the Jordan and he was healed. Gehazi asked for a gift and became leprous. [6]
The king of Aram sent an army to capture Elisha but the LORD blinded them. Ben-hadad
besieged Samaria and there was a great famine. [7] Elisha prophesied an end to the
famine. Four lepers went and found that the Arameans had fled. The people plundered the
Aramean camp. [8] Elisha told Hazael that he would rule Aram. Hazael killed Ben-hadad.
Jehoram ruled Judah and did evil. Ahaziah ruled and did evil. [9] Elisha sent a prophet to
anoint Jehu. Jehu killed Joram and Ahaziah. Eunuchs threw Jezebel out of the window
and dogs ate her body. [10] Jehu sent a letter and had Ahab's sons killed. He killed
Ahaziah's brothers and all the worshippers of Baal. Hazael defeated Israel. [11] Athaliah
destroyed the royal family but Jehosheba hid Joash. Jehoiada had the army proclaim
Joash as king and put Athaliah to death. [12] Joash ruled in Jerusalem and did what was
right. The priests collected money to repair the temple. Joash was killed by his servants.
[13] Jehoahaz ruled Israel and they were oppressed by Hazael. Jehoash ruled and Elisha
told him to strike the ground. Then Elisha died. [14] Amaziah ruled Judah and did right.
He challenged Jehoash but Judah were defeated. Jeroboam ruled Israel and restored the
borders. [15] Azariah and Jotham ruled Judah and did what was right. Zechariah,
Shallum, Menahem, Pekahiah and Pekah ruled Israel and did evil. [16] Ahaz ruled Judah
and did evil. Aram and Israel attacked Judah so Ahaz sent a tribute to the king of Assyria.
Ahaz set up an altar. [17] Hoshea ruled Israel. The king of Assyria invaded and settled
the land. This happened because the Israelites rejected the covenant. [18] Hezekiah ruled
Judah and did right. The Assyrians surrounded Jerusalem. Rabshakeh said, "Don't listen
to Hezekiah. Come out to me." [19] Hezekiah prayed, "O LORD, save us." Isaiah said,
"The LORD says: I will defend the city." That night the Assyrians were struck dead. [20]
Hezekiah was sick but the LORD extended his life. Envoys came from Babylon. Isaiah
told Hezekiah, "Everything will be taken away." [21] Manasseh ruled in Jerusalem and
did evil. The LORD said, "I will bring disaster on Jerusalem and Judah." Amon ruled and
did evil. [22] Josiah ruled and did right. He had the law read out and tore his robes.
Huldah said, "The LORD says: You will be buried in peace." [23] Josiah destroyed the
altars and high places and held Passover. He was killed in battle. Jehoahaz and Jehoiakim
ruled and did evil. [24] The LORD sent raiders against Judah. Jehoiachin ruled and
Nebuchadnezzer took all Jerusalem captive. Zedekiah ruled and did evil. [25]
Nebuchadnezzar besieged Jerusalem. Nebuzaradan burned the temple and took the
people into exile. Evil-merodach released Jehoiachin.
8.1.2 New Testament
Total Chapters: 28, Number of verses: 1071
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New Testament contains Gospel of Jesus as described by his apostles in addition to other
writings by Paul. Here, I will only summarize the Gospels by Matthew and Luke but will
not discuss their differences. Core focus of Gospel’s is about birth, lineage, life, death
and resurrection of Jesus Christ. Additionally, it talks about an eternal kingdom of God
without sufferings of any kind
8.1.2.1 Matthew
[1] The record of Jesus Christ, son of David, son of Abraham. Mary bore a son by the
Holy Spirit. An angel told Joseph to name him Jesus. [2] Wise men came from the east to
worship the child. King Herod ordered that all the baby boys be killed. An angel warned
Joseph to flee. [3] John the Baptist was preaching, "Repent, the kingdom is near!" Jesus
was baptised by John. A voice from heaven said, "This is my Son." [4] Jesus was tempted
by Satan in the wilderness. He called Peter, Andrew, James and John to follow him. He
preached and healed the sick.[5] Jesus said, "Blessed are the pure in heart. I have come to
fulfil the law. Whoever is angry will be judged. I say, love your enemies." [6] "Do your
good deeds in secret. Pray, 'Father, your kingdom come.' You cannot serve God and
money. Do not be anxious about your life." [7] "Do not judge others. Do to others what
you would have them do to you. Whoever obeys is like a man who built his house on the
rock." [8] Jesus cleansed a leper. He healed the servant of a centurion who had faith. He
calmed a storm at sea and cast demons out of two men. [9] Jesus healed a paralytic. Many
sinners came to eat with him. He raised a girl to life and healed two blind men. The
crowds marvelled. [10] Jesus sent out the twelve to proclaim the kingdom. "You will be
hated for my name, but do not fear. Whoever receives you receives me." [11] John sent
word from prison. Jesus said, "John the Baptist is Elijah." Jesus denounced the cities and
said, "Come, my burden is light." [12] The Pharisees opposed Jesus when he healed on
the Sabbath. He said, "A tree is known by its fruit. The sign of Jonah will be given." [13]
Jesus gave a parable about a sower. He told the disciples, "Seeing they do not see." He
said, "The kingdom is like hidden treasure." [14] Herod had John the Baptist killed. Jesus
fed 5,000 men with five loaves and two fish. Jesus came to the disciples walking on the
sea. [5] Jesus challenged the Pharisees about tradition. He healed a Canaanite woman's
daughter. He taught on the mountain and fed 4,000 men. [16] Peter said, "You are the
Christ." Jesus told them that he must be killed and be raised. He said, "Take up your cross
and follow me." [17] Jesus took Peter, James and John and was transfigured. A voice
said, "This is my son." Jesus healed an epileptic. Peter paid the tax. [18] Jesus said,
"Become like children to enter the kingdom. A shepherd searches for the lost sheep.
Forgive seventy times seven times." [19] Jesus was asked about divorce. He said, "Do not
separate what God has joined." He told a rich man, "Sell everything and follow me." [20]
"The kingdom is like a master paying wages." Jesus told the disciples, "The Son of Man
came to give his life as a ransom for many." [21] Jesus rode into Jerusalem on a donkey.
He healed and taught in the temple. "A man sent his son to his tenants, but they killed
him." [22] Jesus said, "The kingdom is like a wedding." The Pharisees questioned him
about the law. He said, "Love God and love your neighbour." [23] Jesus said, "The
Pharisees preach but do not practise. You strain out a gnat but swallow a camel. You kill
and crucify the prophets." [24] Jesus said, "In the end there will be tribulation. Let those
in Judea flee. The Son of Man will come in glory. No one knows the day." [25] "The
kingdom is like virgins awaiting the bridegroom. A man entrusted talents to his servants.
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The Son of Man will judge the nations." [26] Jesus took Passover with his disciples. He
prayed in agony in Gethsemane. Judas betrayed Jesus to the chief priests. Peter denied
him. [27] Jesus was handed over to Pilate. The crowd said, "Crucify him!" He was
mocked and crucified. Darkness fell and he gave up his spirit. [28] The women went to
the tomb. An angel said, "He has risen!" Jesus met them. He came to the eleven and said,
"Go and make disciples."
8.1.2.2 Luke
[1] The angel Gabriel foretold the birth of John. He told Mary, "You will have a son
named Jesus." Mary said, "My soul magnifies the Lord!" [2] Mary gave birth in
Bethlehem. Angels sent shepherds to see the child. Jesus was presented at the temple. He
grew in wisdom and stature. [3] John came from the wilderness preaching repentance.
Jesus was baptised. He was son of David, son of Abraham, son of Adam, son of God. [4]
Jesus was tempted by Satan in the wilderness. In the synagogue he read out, "The Spirit
of the Lord is on me." He healed all the sick. [5] Simon, James and John left everything
and followed Jesus. Jesus forgave and healed a paralytic. The Pharisees asked him about
fasting. [6] Jesus healed a man on the Sabbath. He chose twelve apostles. He said,
"Blessed are the poor. Love your enemies. Hear and do my words." [7] Jesus healed a
centurion's servant and raised a widow's son. John sent messengers to Jesus. A woman
washed Jesus' feet with her tears. [8] Jesus told a parable about a sower. He explained it
to his disciples. He calmed a storm, delivered a man and healed Jairus' daughter. [9] Jesus
sent out the twelve. He fed 5,000 men. Peter said, "You are the Christ." Jesus said, "Take
up your cross." He was transfigured. [10] Jesus sent out the seventy-two. A lawyer asked,
"Who is my neighbour?" Jesus said, "A man was robbed. He was helped by a Samaritan."
[11] Jesus said, "Pray, 'Father, your kingdom come.' Seek and you will find. Only the
sign of Jonah will be given. Woe to you Pharisees!" [12] Jesus said, "Even the hairs of
your head are numbered. Sell your possessions. Be ready for the Son of Man. I came to
bring division." [13] Jesus said, "Repent or you will perish." He healed a woman on the
Sabbath. He said, "Seek the narrow door. I must go on to Jerusalem." [14] Jesus said,
"Choose the lowest place. A man gave a banquet but his guests made excuses. To be my
disciple you must carry your cross." [15] Jesus said, "Heaven rejoices when a sinner
repents. A son squandered his father's wealth. He returned and his father called a feast."
[16] "A shrewd manager reduced his master's bills before he was fired. Abraham would
not send Lazarus to comfort a rich man in Hades." [17] Jesus said, "If your brother
repents, forgive him." He healed ten lepers. He said, "In his day the Son of Man will light
up the sky." [18] Jesus gave parables about prayer. He told a rich man to sell everything.
He said, "The Son of Man will be killed but he will rise." [19] Jesus ate with Zacchaeus.
He told a parable about servants in the kingdom. He rode into Jerusalem on a colt and
wept over the city. [20] The elders questioned Jesus' authority. Jesus said, "A man's
tenants killed his son." So they asked about taxes and the resurrection. [21] Jesus said,
"The temple will be thrown down. Jerusalem will be trampled. The Son of Man will
come in glory. Stay awake at all times." [22] Jesus took Passover with the disciples. He
prayed at the Mount of Olives. Judas betrayed him to the chief priests. Peter denied him.
[23] Jesus was taken to Pilate. The crowd said, "Crucify him!" He was crucified with two
criminals. Darkness fell and he breathed his last. [24] The women found the tomb empty.
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Jesus met two on the road to Emmaus. He appeared to the disciples and opened the
Scriptures to them.
8.1.3 Quran
Total Chapters: 114, Number of verses: 6346
Unlike other scriptures, Quran is organized very differently. It contains straight forward
verses, which is the essence of the scripture, along with the allegorical verses. Key
paradigm of it is to raise question, analyze and reflect. It’s not a rival to Bible or any
other scriptures rather a purifier as noted. It doesn’t nullify the stories in Bible, Old and
New Testament, but clarifies with less details and greater accuracy. Stories of Adam,
prophets or scriptural entities are described in different chapters and often seem to be
repeated while conveying very different guidance, lessons and reflections. Stories are not
chronological as Bible but keep the story plots and the message intact. Given this Quranic
layout, it’s not feasible to document each chapter summaries as old and new testaments.
So, I will list the stories and chapters where they are mentioned and you can use the
stories in same context of Bible.
Scriptural Stories and Entities Chapters
Adam was created from nothing
(reflection) and had two sons though God
started creation of Adam from clay. Names
of Adam’s sons are not mentioned and a
new entity Jinn, made of fire, was
introduced. A Jinn (Iblish) was an Angel
who disobeyed God and turned to devil.
Adam was expelled from paradise with his
wife due to his disobedience by tasting the
tree. Quran doesn’t mention name of
Adam’s wife.
2, 3, 5, 7, 17, 18, 19, 20 and 36
Abraham was termed as only monotheist
who never worshiped idol and was
considered as a friend of Allah (God).
Abraham attempted to sacrifice his elder
son, Ishmael, but God replaced an animal
instead.
2, 3, 4, 6, 9, 11, 12, 14, 15, 16, 19, 21, 22,
26, 29, 33, 37, 38, 42, 43, 51, 53, 57, 60, 87
Two main lineages are mentioned;
“Children of Adam” and “Children of
Israel”. 12 children of Israel as noted in
Bible and interpreted by Biblical scholars
aren’t stated as children of Israel rather as
12 Naqiban. Though Naqiban translated as
patriarchs or leaders but the Arabic root
(Nun-Kaf-Ba) means “to go a side / render
unhappy / deviate". Names and details of
7, 17, 36 / 2, 3, 5, 7, 10, 17, 20, 26, 27, 32,
40, 43, 44, 45, 46, 61
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these patriarchs are not mentioned.
Stories of Moses, Joseph and Pharaoh are
the main theme with two outcomes –
Conscious and Unconscious Moses.
2, 3, 4, 5, 6, 7, 10, 11, 14, 17, 18, 19, 20,
21, 22, 23, 25, 26, 27, 28, 29, 32, 33, 37,
40, 41, 42, 43, 46, 51, 61, 79, 87
Birth of Jesus from virgin mother Mary and
his miracles are detailed. Mary is chosen by
God among all the women including
Muhammad’s wives or daughter. Chapter
19 is named after her.
2, 3, 4, 5, 6, 9, 19, 33, 42, 43, 57, 61
Muhammad’s family and his ancestry
aren’t mentioned except his marriage to his
adopted son’s (Zayd) wife after he divorced
her. Zayd means “to prosper” in Arabic.
3, 33, 47,48
Story of Noah and his people are
mentioned without any detailed lineage as
Bible except that his son was drowned
during the flood. “People of Noah” are
termed as disbelievers and evil
transgressors. God drowned “people of
Noah” due to their transgression.
3, 4, 6, 7, 9, 10, 11, 14, 17, 19, 21, 22, 23,
25, 26, 29, 33, 37, 38, 40, 42, 50, 51, 53,
54, 57, 66, 71
Hell, Heaven, and Paradise are mentioned
in many chapters with vivid detail in
allegory.
Many chapters
Lot and his people, termed as “people of
Lot”, are condemned. However, Lot was
saved from the retribution but not his wife.
7, 11, 26, 27, 29, 37, 54,
Table 8.1: Stories and Quran chapters
8.1.3.1 Quran Chapters (Suras)
As noted earlier, Quran organization in the book form is in a different sequence than it
was revealed. For example, First chapter in Quran “Fatiha (Arabic)” or “Beginning/
Opening” was the fifth revelation. I will go a bit detail in chapter sequence as it will
explain the scriptural maps which are presented in subsequent sections. There are 114
chapters and to explain the sequence, we need to review the “chapter names” in a bit
detail. Whether you are a Muslim or a non-Muslim, in my opinion, you will find it
fascinating. Especially, Sanatan Dharma followers due to it’s alignment with Yugas,
Ramayana and Mahabharata. This “sequential interpretation” also gives a different
picture of the Quran and it’s alignment with human life in conscious and unconscious
forms, our destinies, resurrection and reincarnation.
First, I will note all 114 chapters with divisions into two distinct categories, Chapters 71-
114, and Chapters 1-70. Chapters 71-114 are the unconscious state of human journey for
next cycle, whereas, chapters 1-70 are the conscious state with resurrection to “Liberation
to paradise” or “Realization of Hell” for next cycle. Each chapter in my opinion is lunar
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years of human lifecycle with a shift within Chapter 1-70. Only conscious experience can
realize Paradise and understand Hell. Unconscious life begins from Sperm (Noah) and
ends with people without any reflection on the creation and forces in play within human
consciousness. This unconscious life and the physicality also termed as “People of Noah”
in Quran. Conscious life on the other hand reveals the unseen forces within human
experience with SELF realization as the outcome.
You may have heard or read about the Quranic Initials. These are disjointed letters, 14
sets, at the beginning of 29 chapters in Quran and known as Quranic initials. There are
some explanations for these letters without a common understanding. Dr. Khalifa used
these initials to count the number of occurrences in those Suras and found them to be
divisible by number “19”. During the time of Quran revelations, Arabic numerals didn’t
exist, so, Arabic alphabets were used as numbers. The values of the alphabets in numeric
are known as “Abjad values” and are presented in subsequent sections. In the Quranic
Chapter tables, 8.2 and 8.3, sum of “disjoint letters” Abjad values are presented. These
numeric values of initials explain the psychological years in human experience and it’s
noted to be “Thousand”.
In the existing translations, Chapter 30, Al Rum (Arabic), is translated as “The Romans”
or “The Greek”. The word “Rum” is derived from Arabic root “Ra-Waw-Miim”. As
Scripture isn’t a book of human history rather a human life cycle, I turned to Hebrew for
meaning of the word “Rum”. As Arabic alphabets share the same origin as Hebrew, the
translations of both languages should have a similar or explainable linkage. The meaning
of “Rum” in Hebrew is “rise” or “exalted” and has a clear link with scriptural direction.
So, I have renamed the “Roman” to “Exalted” below and later we will see how this
translation helps to line up Quran in conscious state with alignment to Ramayana and
Mahabharata.
Sequence Name (English) Initials (Arabic) Abjad Value
1 The Key
2 The Heifer alif Lam Mim 71
3 The Amramites alif Lam Mim 71
4 Women
5 The Feast
6 Livestock
7 The Purgatory
Alif Lam Mim
Sad 161
8 The Spoils of War
9 Ultimatum
10 Jonah Alif Lam Ra 231
11 Hûd Alif Lam Ra 231
12 Joseph Alif Lam Ra 231
13 Thunder
Alif Lam Mim
Ra 271
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14 Abraham Alif Lam Ra 231
15 Al-Hijr Valley Alif Lam Ra 231
16 The Bee
17 The Children of Israel
18 The Cave
19 Mary
Kaf Ha Ya Ain
Sad 195
20 T.H. Ta Ha 14
21 The Prophets
22 Pilgrimage
23 The Believers
24 Light
25 The Statute Book
26 The Poets Ta Sin Mim 109
27 The Ant Ta Sin 69
28 History Ta Sin Mim 109
29 The Spider alif Lam Mim 71
30 The Exalted alif Lam Mim 71
31 Luqman alif Lam Mim 71
32 Prostration alif Lam Mim 71
33 The Parties
34 Sheba
35 Initiator
36 Y.S. Ya Sin 70
37 The Arrangers
38 S Sad 90
39 The Throngs
40 Forgiver Ha Mim 48
41 Detailed Ha Mim 48
42 Consultation
Ha Mim Ain
Sin Qaf 278
43 Ornaments Ha Mim 48
44 Smoke Ha Mim 48
45 Kneeling Ha Mim 48
46 The Dunes Ha Mim 48
47 Muhammad
48 Victory
49 The Walls
50 Q Q 100
51 Drivers of the Winds
52 Mount Sinai
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53 The Stars
54 The Moon
55 Most Gracious
56 The Inevitable
57 Iron
58 The Debate
59 Exodus
60 The Test
61 The Column
62 Friday
63 The Hypocrites
64 Mutual Blaming
65 Divorce
66 Prohibition
67 Kingship
68 The Pen Nun 50
69 Incontestable
70 The Heights
Table 8.2: Quranic Chapters 1-70, sequence/name (English) / Initial / Abjad Values
Chapters in unconscious sequence of human life years do not have any Quranic initials.
However, once we overlay unconscious years with conscious years, the initials in
conscious years, their Abjad values and Alphabet meaning will be the guide (Figure 8.3
and 8.4).
Sequence Name (English) Initials (Arabic) Abjad Value
71 Noah
72 The Jinn
73 Cloaked
74 The Hidden secret
75 Resurrection
76 The Human
77 Dispatched
78 The Event
79 The Snatchers
80 He Frowned
81 The Rolling
82 The Shattering
83 The Cheaters
84 The Rupture
85 The Galaxies
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86 The Bright Star
87 The Most High
88 The Overwhelming
89 Dawn
90 The Town
91 The Sun
92 The Night
93 The Forenoon
94 Cooling the Temper
95 The Fig
96 The Embryo
97 Destiny
98 Proof
99 The Quake
100 The Gallopers
101 The Shocker
102 Hoarding
103 The Afternoon
104 The Backbiter
105 The Elephant
106 The Quraish Tribe
107 Charity
108 Bounty
109 The Disbelievers
110 Triumph
111 Thorns
112 Absoluteness
113 Daybreak
114 People
Table 8.3: Quran Chapters 71-114, sequence/name (English) / Initial / Abjad Values
8.1.3.1.1 Quran Initials- Abjad Values
These 29 sets of letters reside in the category of conscious human state. These letters
have their own meaning and provide explanation of different year ranges usage in Quran,
such as, “three hundred years”, “thousand years” and “fifty thousand years” (Figure 8.6).
To explain these ranges, we will use the Abjad values of Arabic alphabets. Table 8.4 and
Table 8.5 list “Abjad values” and 14 sets of Quranic initials.
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Table 8.4: Abjad Numerals of Arabic Alphabets (Wikipedia)
Sequence Initials Quran Chapters Abjad Values Sum
1 Alif Lam Mim 2, 3, 29, 30, 31,
32
1 , 30, 40 71
2 Alif Lam Mim Sad 7 1, 30, 40, 90 161
3 Alif Lam Ra 10, 11, 12, 14,
15
1, 30, 200 231
4 Alif Lam Mim Ra 13 1, 30, 40, 200 271
5 Kaf ha Ya Ain Sad 19 20, 5, 10, 70,
90
195
6 Ta Ha 20 9, 5 14
7 Ta Sin Mim 26, 28 9, 60, 40 109
8 Ta Sin 27 9, 60 69
9 Ya Sin 36 10, 60 70
10 Sad 38 90 90
11 Ha Mim 40, 41, 43, 44,
45, 46
8, 40 48
12 Ha Mim / Ain Sin
Qaf
42 8, 40 / 70, 60,
100
48 / 230
13 Qaf 50 100 100
14 Nun 68 50 50
Table 8.5: Quranic initials, Chapters and Abjad values
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8.1.3.1.2 Quran Initials- Alphabet Meanings
In addition to Abjad values, each Arabic alphabet has a certain meaning which was
derived from hand gestures. Hebrew and Arabic both shares the same ancestors thereby
have a very close meaning to their words and alphabets. I will refer to Meru Foundation
findings (www.meru.org) in this section (Figure 8.1). When the meaning of Alphabets
aligned with the Quranic initials, the chapters they are mentioned reveal quite a different
picture of the content. Meanings of Arabic letters in Meru Foundation are from Da’wa
teachings which to me not quite align with Quranic direction. So, I will use Hebrew
meanings instead for the derivation of initial explanations.
Figure 8.1 – Hebrew and Arabic alphabet meaning
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Seq. Chapter Name Initials Alphabet Meaning
1 2 The Heifer Alif Lam Mim Master Flame Source
2 3 The Amramites Alif Lam Mim Master Flame Source
3 7 The Purgatory
Alif Lam Mim
Sad
Master Flame Source
SpiritualyWhole (Reflection)
4 10 Jonah Alif Lam Ra Master Flame Radiance
5 11 Hûd Alif Lam Ra Master Flame Radiance
6 12 Joseph Alif Lam Ra Master Flame Radiance
7 13 Thunder
Alif Lam Mim
Ra Master Flame Source Radiance
8 14 Abraham Alif Lam Ra Master Flame Radiance
9 15 Al-Hijr Valley Alif Lam Ra Master Flame Radiance
10 19 Mary
Kaf ha Ya Ain
Sad
HoldIn Connection
PersonalConcousness ProjectDeep
SpirituallyWhole
11 20 T.H. Ta Ha Complete Connection
12 26 The Poets Ta Sin Mim Complete Sustaining Source
13 27 The Ant Ta Sin Complete Sustaining
14 28 History Ta Sin Mim Complete Sustaining Source
15 29 The Spider alif Lam Mim Master Flame Source
16 30 The Exalted alif Lam Mim Master Flame Source
17 31 Luqman alif Lam Mim Master Flame Source
18 32 Prostration alif Lam Mim Master Flame Source
19 36 Y.S. Ya Sin PersonalConciouness Sustaining
20 38 S Sad SpirituallyWhole (reminder)
21 40 Forgiver Ha Mim Boundary Source (Water)
22 41 Detailed Ha Mim Boundary Source (Water)
23 42 Consultation
Ha Mim
Ain Sin Qaf
Boundary Source (Water)
ProjectDeep Sustaining
Monkey/ApeConciousness
24 43 Ornaments Ha Mim Boundary Source (Water)
25 44 Smoke Ha Mim Boundary Source (Water)
26 45 Kneeling Ha Mim Boundary Source (Water)
27 46 The Dunes Ha Mim Boundary Source (Water)
28 50 Q Q Monkey/Ape consciousness
29 68 The Pen Nun Light/Connection
Table 8.6: Quran chapters, Quranic Initials (disjoint letters) and Alphabet Meaning
Alphabet meaning of initials will come to light when Chapters are placed in human life
sequence and experience format – conscious and unconscious. In both state, chapters 1-
40 or lunar years aren’t realized in real time but reflected within human experience only
in conscious state. Chapter 41-55 or the periods are the phases of consciousness or the
year of enlightenment. Chapter 41-46 and Chapter 56-70 are the periods of
unconsciousness where hell manifests for reincarnation for next cycle to redeem SELF.
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Chapter 41-50 are the periods of second life in unconscious state which is stated in verse
40:41. Table 8.7 lists 14 initials and their meaning which to be detailed following the
Scriptural map.
[40:11] They will say, "Our Lord, you have put us to death twice, and You gave us two
lives; now we have confessed our sins. Is there any way out?"
Seq Initials Quran Chapters Alphabet Meaning
1 Alif Lam Mim 2, 3, 29, 30, 31, 32 Master Flame Source
2 Alif Lam Mim Sad 7 Master Flame Source
SpiritualyWhole (Reflection)
3 Alif Lam Ra 10, 11, 12, 14, 15 Master Flame Radiance
4 Alif Lam Mim Ra 13 Master Flame Source Radiance
5 Kaf ha Ya Ain Sad 19 HoldIn Connection
PersonalConcousness
ProjectDeep SpirituallyWhole
6 Ta Ha 20 Complete Connection
7 Ta Sin Mim 26, 28 Complete Sustaining Source
8 Ta Sin 27 Complete Sustaining
9 Ya Sin 36 PersonalConciouness
Sustaining
10 Sad 38 SpirituallyWhole (Reminder)
11 Ha Mim 40, 41, 43, 44, 45, 46 Boundary Source (Water)
12 Ha Mim / Ain Sin Qaf 42 Boundary Source (Water) /
ProjectDeep Sustaining
Monkey/ApeConciousness
13 Qaf 50 Monkey/Ape consciousness
14 Nun 68 Light/Connection
Table 8.7: Quranic Initials, Chapters and Alphabet Meaning
8.1.3.2 Unconscious, conscious years overlay, 4 days and two lives
Figure 8.2 aligns unconscious life which is reflected and explained in conscious
realization. This realization begins with Chapter 41 “Detailed” where scripture is the sole
source of detailed guidance. There are two lives in unconscious state. Chapter 1-4 is the
four days of creation overlaying the whole human conscious and unconscious life cycle.
In conscious state, Adam is recognized and the creation is brought fourth which begins
the day 7 or Sabbath (Rest). Chapter 41-44 is the first four days of second life where 3
days are reflected for resurrection in day 4 or reincarnation where none of the days are
reflected.
In unconscious state, human creation and internal forces or prophecies are never realized
and life ends with People without the creations and the creator to be experienced. This
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unconscious state is the time of sufferings and there is no exit which can be guided by
consultation of language dependent scripture and heresy of religious scholars without
understanding of THE scripture. Usage of both sources will create division and animosity
within different religions and break out of sects.
Sequence Unconscious Life (No reflection) Sequence Reflection in Conscious Life
71 Noah 1 The Key (Opening)
72 The Jinn 2 The Heifer
73 Cloaked 3 The Amramites
74 The Hidden secret 4 Women
75 Resurrection 5 The Feast
76 The Human 6 Livestock
77 Dispatched 7 The Purgatory
78 The Event 8 The Spoils of War
79 The Snatchers 9 Ultimatum
80 He Frowned 10 Jonah
81 The Rolling 11 Hûd
82 The Shattering 12 Joseph
83 The Cheaters 13 Thunder
84 The Rupture 14 Abraham
85 The Galaxies 15 Al-Hijr Valley
86 The Bright Star 16 The Bee
87 The Most High 17 The Children of Israel
88 The Overwhelming 18 The Cave
89 Dawn 19 Mary
90 The Town 20 T.H.
91 The Sun 21 The Prophets
92 The Night 22 Pilgrimage
93 The Forenoon 23 The Believers
94 Cooling the Temper 24 Light
95 The Fig 25 The Statute Book
96 The Embryo 26 The Poets
97 Destiny 27 The Ant
98 Proof 28 History
99 The Quake 29 The Spider
100 The Gallopers 30 The Exalted
101 The Shocker 31 Luqman
102 Hoarding 32 Prostration
103 The Afternoon 33 The Parties
104 The Backbiter 34 Sheba
105 The Elephant 35 Initiator
106 The Quraish Tribe 36 Y.S.
107 Charity 37 The Arrangers
108 Bounty 38 S
109 The Disbelievers 39 The Throngs
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110 Triumph 40 Forgiver
111 Thorns 41 Detailed
112 Absoluteness 42 Consultation
113 Daybreak 43 Ornaments
114 People 44 Smoke
Table 8.10: Unconscious and conscious “44 lunar human life year” alignments in
reflection after 40
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Figure 8.2: Quran Chapters in play within conscious human experience
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Figure 8.3: Conscious Life with recollection of 40 years, Paradise and the creator realization
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Figure 8.4: Unconscious Life without recollection of 40 years, Hell realization and initiation of next cycle
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Figure 8.6: Explanation of [12:47-48], thousand years, 100 years for resurrection, three hundreds in cave and age of people of Noah
[12:47-48] He said, "What you cultivate during the next seven years, when the time of harvest comes, leave the grains in their spikes, except for what you eat. "After that, seven
years of drought will come, which will consume most of what you stored for them.
[2:259] Consider the one who passed by a ghost town and wondered, "How can GOD revive this after it had died?" GOD then put him to death for a hundred years, then
resurrected him. He said, "How long have you stayed here?" He said, "I have been here a day, or part of the day." He said, "No! You have been here a hundred years. Yet, look at
your food and drink; they did not spoil. Look at your donkey - we thus render you a lesson for the people. Now, note how we construct the bones, then cover them with flesh." When
he realized what had happened, he said, "Now I know that GOD is Omnipotent."
[29:14] We sent Noah to his people, and he stayed with them one thousand years, less fifty. Subsequently, they incurred the flood because of their transgressions
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8.1.4 Abrahamic Scriptural Map
All three Abrahamic scriptures evolve from the same lineage of Adam to Noah and
Noah to Adam. I will use the family tree presented in the first chapter to draw the
scriptural map without going into any detail. The birth of Jesus and details of Israel’s
Kings after Moses will be discussed in later chapters but they are shown on the map. In
the subsequent chapters, we will go through the scriptures, all three as applicable, and
will build this map from the hierarchies and events.
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8.2 Sanatana Dharma (East)
From Eastern part of the world, we will review the Sanatana Dharma scriptures;
Vedas, Ramayana and Mahabharata. Like Abrahamic scriptures, summary of scriptures
are presented to understand the framework from a mid-level. These are copied from
Wikipedia and other sources. As we all know, Wikipedia is not quite accurate but
provides enough evidence of the scriptural paradigm when analyzed from a neutral point
of view.
8.2.1 Vedas
Four Vedas are quite old and an accurate time frame and authorship is still
unknown though, as mentioned before, they are all tied to Vyasa. Vedas are full of
Hymns to different deities and worshiped in statue forms across Hindu religion. Though,
in my opinion, these deities are depiction of human qualities or forces that transforms our
lives. Sanskrit names of these deities are translated to English for ease in understanding
and flow of the forces within human experience.
8.2.1.1 Rig Veda
Total Chapters (Mandala): 10, Number of (Hymns – small chapters): 1028
Rig Veda consists of four major sections; 1) Samitha, 2) Brahmanas, 3) Aranyakas and 4)
Upanishads. “Samitha” contains the hymns, whereas the others are the commentaries or
explanation of the Samitha. We will exclude all but Samitha for our analysis. Below
excerpts are taken from Wikipedia. I have also listed Hymn 1.1.24 following the
summary which, in my opinion, is the key link between Sanatana Dharma and Abrahamic
scriptures. These Hymns detail “Aditiya” or “I am better than He” or “Second to None”
and “Aditi” or the creator.
[1] Hymn 1.1 is addressed to Agni (Fire), and his name is the first word of the Rigveda.
The remaining hymns are mainly addressed to Agni and Indra (Senses), as well as Varuna
(to surround), Mitra (Friend), the Ashvins (horses), the Maruts (Storm), Usas (Morning),
Surya (Sun or Heat), Rbhus (Cleaver), Rudra (Howler), Vayu (Air), Brhaspati (Guru or
Pastor), Visnu, Heaven and Earth, and all the Gods. [2] Hymns mainly to Agni and Indra.
[3] Hymns mainly to Agni and Indra and the Vishvedevas. The verse 3.62.10 has great
importance in Hinduism as the Gayatri Mantra. [4] Hymns mainly to Agni and Indra as
well as the Rbhus, Ashvins, Brhaspati, Vayu, Usas, etc. [5] Hymns mainly to Agni and
Indra, the Visvedevas ("all the gods'), the Maruts, the twin-deity Mitra-Varuna and the
Asvins. Two hymns each are dedicated to Ushas (the dawn) and to Savitr. [6] Hymns
mainly to Agni and Indra, all the gods, Pusan, Ashvin, Usas, etc. [7] Hymns to Agni,
Indra, the Visvadevas, the Maruts, Mitra-Varuna, the Asvins, Ushas, Indra-Varuna,
Varuna, Vayu (the wind), two each to Sarasvati (ancient river/goddess of learning) and
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Vishnu, and to others. [8] Hymns to various gods. Hymns 8.49 to 8.59 are the apocryphal
vālakhilya. Hymns 1–48 and 60–66 are attributed to the kāṇva clan, the rest to other
(Angirasa) poets. [9] Hymns entirely devoted to Soma Pavamana, the cleansing of the
sacred potion of the Vedic religion. [10] Hymns addressed to Agni, Indra and various
other deities. It contains the Nadistuti (praise of rivers) sukta (good word) which is in
praise of rivers and is important for the reconstruction of the geography of the Vedic
civilization and the Purusha sukta which has been important in studies of Vedic
sociology. It also contains the Nasadiya sukta (10.129) which deals with multiple
speculations about the creation of universe, and whether anyone can know the right
answer. The marriage hymns (10.85) and the death hymns (10.10–18) still are of great
importance in the performance of the corresponding Grhya rituals. www.wikipedia.com
Hymn [1.1.24] 1 WHO now is he, what God among Immortals, of whose auspicious
name we may bethink us? Who shall to mighty Aditi restore us, that I may see my Father
and my Mother? 2 Agni (Fire) the God the first among the Immortals, - of his auspicious
name let us bethink us. He shall to mighty Aditi restore us, that I may see my Father and
my Mother. 3 To thee, O Savitar (as Sun), the Lord of precious things, who helpest us.
Continually, for our share we come- 4 Wealth, highly lauded ere reproach hath fallen on
it, which is laid, Free from all hatred, in thy hands 5 Through thy protection may we
come to even the height of affluence Which Bhaga hath dealt out to us. 6 Ne'er have
those birds that fly through air attained to thy high dominion or thy might or spirit; Nor
these the waters that flow on for ever, nor hills, abaters of the wind's wild fury. 7 Varuna,
King, of hallowed might, sustaineth erect the Tree's stem in the baseless region. Its rays,
whose root is high above, stream downward. Deep may they sink within us, and be
hidden. 8 King Varuna hath made a spacious pathway, a pathway for the Sun wherein to
travel. Where no way was he made him set his footstep, and warned afar whate'er afflicts
the spirit. 9 A hundred balms are thine, O King, a thousand; deep and wide-reaching also
be thy favours. Far from us, far away drive thou Destruction. Put from us e'en the sin we
have committed. 10 Whither by day depart the constellations that shine at night, set high
in heaven above us? Varuna's holy laws remain unweakened, and through the night the
Moon moves on in splendor 11 I ask this of thee with my prayer adoring; thy worshipper
craves this with his oblation. Varuna, stay thou here and be not angry; steal not our life
from us, O thou Wide-Ruler. 12 Nightly and daily this one thing they tell me, this too the
thought of mine own heart repeateth. May he to whom prayed fettered Sunahsepa, may
he the Sovran Varuna release us. 13 Bound to three pillars captured Sunahsepa thus to the
Aditya made his supplication. Him may the Sovran Varuna deliver, wise, ne'er deceived,
loosen the bonds that bind him. 14 With bending down, oblations, sacrifices, O Varuna,
we deprecate thine anger: Wise Asura (devil), thou King of wide dominion, loosen the
bonds of sins by us committed. 15 Loosen the bonds, O Varuna, that hold me, loosen the
bonds above, between, and under. So in thy holy law may we made sinless belong to
Aditi, O thou (you) Aditya. “The Vedas – Dharmic scriptures team”
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8.2.1.2 Yajur Veda
As discussed in the opening chapter, Yajur Veda is grouped into two major
sections – Krishna (Black) and Shukla (White). Krishna is the beginning while Shukla
enables to see Krishna. Shukla to be the beginning and Krishna is the end. For simplicity,
we will only refer to Shukla Yajur Veda and its content herein www.wikipedia.com.
Total Shukla Chapters (Mandala): 40
Chapter
No. Ritual Name Days Nature of Ritual
1-2
Darsapurnamasa (Darsa-
purnamasa, Sight of
memory)
2 Offer cow milk to fire. Separate calves from
the cows. Full and new moon rituals.
3 Agnihotra (Agni-hotra,
Fire Offering) 1
Offer butter and milk to fire. Welcome three
chief seasons: Spring, Rains and Autumn.
4-8
Somayajna (Soma-Yajna,
sprinkle/Juice/distill of
fire)
Bathe in river. Offer milk and soma to fire.
Offerings to deities of thought, speech. Prayer
to Vishnu to harm no crop, guard the cattle,
expel demons.
9-10
Vajapeya (Vaja-peya,
Fire drunk) and Rajasuya
(Raja-Suya, King’s bed)
Cup of Victory, Inauguration of a King.
Offering of butter and Sura (a kind of beer or
wine) to fire.
11-18 Agnicayana (Agni-
cayana, fire alter) 360
Formulas and rituals for building altars and
hearths for Agni yajna, with largest in the
shape of outspread eagle or falcon.
19-21 Sautramani (Sautra-mani,
Theory owner)
Offerings of Masara (rice-barley liquor plus
boiled millet) to fire. Expiate evil indulgences
in soma-drinking. For dethroned king, for
soldiers going to war for victory, for regulars
to acquire cattle and wealth.
22-25 Ashvamedha (Ashva-
medha, horse sacrifice)
180
or
360
Only by King. A horse is released, followed by
armed soldiers, wherein anyone who stops or
harms the wandering horse is declared enemy
of state. The horse is returned to the capital
and is ceremoniously slaughtered by the
soldiers. Eulogy to the departed horse. Prayers
to deities.
26-29 Supplementary formulas for above sacrifices
30-31
Purushamedha (Purusha-
medha, Cosmic Man
Sacrifice)
Symbolic sacrifice of Purusha (Cosmic Man).
Nominal victim played the part, but released
uninjured after the ceremony, according to
Max Muller[43] and others.[44] A substitute
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for Ashvamedha (horse sacrifice). The ritual
plays out the cosmic creation.
32-34 Sarvamedha (Sarva-
medha, All sacrifice) 10
Stated to be more important than
Purushamedha above. This ritual is a sacrifice
for Universal Success and Prosperity. Ritual
for one to be wished well, or someone leaving
the home, particularly for solitude and moksha,
who is offered "curd and ghee (clarified
butter)".
35 Pitriyajna (Pitri-yajna,
Father’s Fire)
Ritual funeral-related formulas for cremation.
Sacrifice to the Fathers and Ancestors.
36-39 Pravargya (Pra-vargya,
Beginning of Detachment)
According to Griffith, the ritual is for long life,
unimpaired faculties, health, strength,
prosperity, security, tranquility and
contentment. Offerings of cow milk and grains
to yajna fire.
40
This chapter is not an external sacrifice ritual-
related. It is Isha Upanishad, a philosophical
treatise about inner Self (Atman, Soul). The
verse 40.6 states, "The man who in his Self
beholds all creatures and all things that be,
And in all beings sees his Self, then he doubts
no longer, ponders not.
8.2.1.3 Sama Veda
Major portion of this Veda is derived from Rigveda and mainly made up of hymns
rearranged for religious ceremonies. “Its Samitha, or metrical portion, consists chiefly of
hymns to be chanted by the Udgatar (came out / ejected) priests at the performance of
those important sacrifices in which the juice of the Soma plant, clarified and mixed with
milk and other
Ingredients, was offered in libation to various deities” Ralph T.H. Griffith. Soma is a
mythological plant which juice provides immortality. In my opinion, it’s the same plant
mentioned in Abrahamic scripture as “the tree”, the taste of which landed Adam to Earth
and the devil whispered the taste of it will make him immortal or eternal.
Total Hymn Books: 6+ (two parts)
Part 1: [1] All hymns dedicated to Agni, [2] Initial hymns dedicated to Indra. Later
hymns dedicated to Indra and others deities, [3] Hymns dedicated to Agni mainly and to
other deities, [4] Majority Hymns dedicated to Indra. Some hymns to other deities and
Dadhikravan (Dadhi-k-Ravan, curd ear Ravana), [5] Begins with hymns dedicated to
Indra Aditiyas followed by Indra and others. First appearance of hymns dedicated to
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Soma Pavamana (flow of Soma Juice) Majority of hymns dedicated to Indra. [6] All
hymns dedicated to Soma Pavamana.
Part 2: [1] Hymns are dedicated to Soma Pavamana, Agni, Indra (Senses or lightening),
Mitra Varuna (Friends surrounded), and Asvins (Horses). Most hymns are dedicated to
Agni, [2] Hymns dedicated to Soma Pavamana, Agni, Indra, Mitra Varuna and Maruts
(violence, anger and aggressive), [3] Hymns are dedicated to Soma Pavamana, Agni,
Indra (Senses or lightening), and Mitra Varuna (Friends surrounded), [4] Hymns are
dedicated to Soma Pavamana, Agni, Indra (Senses or lightening), Mitra (Friends),
Varuna surrounded), and Aryaman (noble or exalted). First appearance of Soma
Vaisvanara, another name of Agni (Juice of Vis-Vanara, poisoned jungle man), [5]
Hymns are dedicated to Soma Pavamana, Agni and Indra, [6] Hymns are dedicated to
Soma Pavamana, Agni, Indra, Aditiyas, and some new deities. These new deities are
Sarasvan (unmarried man), Sarasvati (knowledge), Brahmanaspati (Brahmanas-pati,
creator’s lord or master), and Surya (Sun or Heat). [7] Hymns are dedicated to Soma
Pavamana, Agni, Indra, Varuna, Visvakarman, Visvedevas, Pusan and Maruts. Most
hymns are dedicated to Agni followed by Indra. Heaven and Earth appear for the first
time. [8] Hymns are dedicated to Soma Pavamana, Agni, Indra, Varuna, Vishnu, Vayu,
and Asvins. Vishnu and Vayu mentioned for the first time. [9] Hymns are dedicated to
Soma Pavamana, Agni, Indra, Varuna, Vishnu, Vayu, Maruts, and Surya. It ends with
praise to Indra and all Gods: “Chapter IX: Like a dread wild beast roaming on the
mountain thou hast approached us from the farthest distance. Whetting thy bolt and thy
sharp blade, O Indra, crush thou the foe and scatter those who hate us! Gods, may our
ears hear that which is auspicious, may our eyes see that which is good, ye holy!
Extolling you with still strong limbs and bodies, may we attain the age by Gods
appointed! Illustrious far and wide, may Indra bless us, may Pushan bless us, master of
all riches! May Tarkshya with uninjured fellies bless us! Brihaspati (creator’s lord or
master) bestow on us his favour! Brihaspati bestow on us his favour!
To note, Mahabharata ends with Yudhisthira and his dog’s ascend to heaven or sky when
Indra comes to earth to pick them up. The same event is mentioned in Quran where Jesus
was raised to heaven.
8.2.1.4 Atharva Veda
It’s the last and fourth Veda containing hymns dedicated to multiple aspects of life. Most
of the hymns are metrical and about 80 hymns are in prose. There are 20 percent overlap
between Rigveda and Atharvaveda. There are about a hundred of hymns having one or
two verses and are believed to be revealed to seers, Atharvan and Angiras (burnt) www.veda.org. Below are the broad classifications and number of hymns in Atharvaveda.
1. Spiritual and psychological topics (90)
2. Various Devas or deities like Agni, Indra, Surya, etc. and their
psychological powers (100)
3. Stages of life: Brahmacharya, wedding, hospitality, ascetic phase
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4. Health and healing (153) and physiology (215)
5. Professions, caste, governance, nation and community welfare, openness
of society (52)
6. Mathematics, time (10)
7. Miscellaneous topics like rituals, animals, etc. (40)
8. Hymn to Earth (1)
8.2.2 Ramayana
Chapter summaries are copied from www.gradesaver.com hosting summary, analysis and
other aspects of this great epic. I haven’t included analysis from the site but spelled out
the meaning of the names in Sanskrit which will help to derive a different outcome of the
story. If your native language is a derivative of Sanskrit, such as, Bangla, you will be able
to derive the meanings of most of names yourself. If you’re from West and not familiar
with Sanskrit, follow the story with the meanings of the names. If you are over 40, this
story will be very familiar to all of us irrespective of birth place or nationality – reflection
and realization. Viswamitra or the creation around will tell us who we are and the story of
“I” - the enlightened person.
The poem begins with Valmiki’s (Termite hill, termites are born blind) perspective, the
author of them poem. Valmiki is a hermit sitting in meditation when he receives an
unexpected visit from Narada (Man/Adam/Kalki Avatar), a divine figure. Amazed at the
appearance of this holy personage, Valmiki asks him a question he has long wrestled
with: is there any man in the world who possesses all virtues? Narada tells him that there
is such a man in these very times, and his name is Rama (enlightened person). The holy
Narada teaches the story of Rama to Valmiki, who commits it to memory and teaches it
to two youths from his asrama, Kusha (wicked, mad) and Lava (molten rock or hell). The
two youths go forth and recite the Ramayana to kings, rishis, and common people. In my
view, it’s no different than the story of Abram/Moses written in a bit different settings in
Sanskrit and only seen by the people who realize they are surrounded by hell.
Q [19:71-72] Every single one of you must see it; this is an irrevocable decision of your
Lord. Then we rescue the righteous, and leave the transgressors in it, humiliated.
8.2.2.1 Chapter 1 – Bala Kanda (Book of Youth or strength)
Tips: All these entities reside within human psycho-physiology in un-conscious state. One can match all
these entities within self. This chapter lists the environment where Rama was born, your youth, with the
help of Viswamitra and the beginning of his journey in reflection. It has the present and past in a mix. This
is also the beginning of resurrection or Moksha (liberation) of SELF.
The story begins in the city of Ayodhya (not to be fought), located in the land of Kosala
(Cleverness). The just and great King Dasharatha (Ten chariots) rules over this land, but
he has one great sorrow in his life: despite his three wives and his advanced age, he has
no children. His guru Vasishta (excellent, wealthy, owner of divine cow) tells him to
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perform a horse sacrifice (life force) under the guidance of the rishi Rishyashringa
(deerhorned), which the king does.
At the same time, the king of the Devas, Indra (senses), begs the great god Brahma
(creator) to rid the world of the demon Ravana (dasa griva or ten necks)). Ravana's
demons commit terrible violence and pollute holy places, causing great evil on the earth.
However, there is a problem. In return for great tapasya (meditation, ritual, penance) that
Ravana performed in his youth, he received two blessings from the gods: great strength
from the god Siva (light), and Brahma himself granted Ravana protection from death at
the hands of any god or supernatural being. However, Brahma points out that Rama
foolishly forgot to ask for protection from human beings, and he will die at the hands of a
mortal man. The gods beg Vishnu (sustainer, life), the sustainer of the world, to accept
birth as a mortal man in order to slay Ravana. Vishnu accepts this task, and tells the
deities that he will be born as King Dasaratha's son.
Back on earth, Rishyaringa (deer horn, meditation at mountain top) is chanting the final
verses of the horse sacrifice. Suddenly, out of the fire a holy messenger appears (seems
similar to Moses and burning bush), and tells Dasaratha and Rishyaringa to have the
queens drink from the vessel he holds. Dasaratha brings the cup to his queens Kausalya
(skilled, cleaver), Sumitra (good friend), and Kaikeyi (social, well behaved), who drink
from it. The messenger vanishes.
A few months after, the queens announce their pregnancies. Miraculous signs appear on
the earth and in the skies when Kausalya gives birth to Rama (enlightened person), who
is the avatar (to cross/pass over, same as Hebrew) of Vishnu. Shortly after, Kaikeyi gives
birth to her son Bharata (message). The third wife Sumitra (good friend) gives birth to a
set of twin boys, Lakshmana (signs or symptoms) and Shatrughna (killer of enemies),
because she drank two sips from the cup of the sacred messenger.
The whole kingdom of Ayodhya (not to be fought) is filled with delight at the births of
the four boys. They learn the arts of war and ruling; they excel at everything they attempt,
but the greatest among them is Rama. He is very close with his brother Lakshmana, and
the two are rarely parted. But it is his father Dasaratha (ten chariots) with whom Rama
has the deepest bond. Dasaratha is deeply devoted to Rama, and Rama adores him as
well.
One day, the commanding Viswamitra (friend of the universe) appears at the gates of
Ayodhya. He was a king who later became a rishi (wandering ascetic, holy man).
Viswamitra is deeply respected for his supernatural powers; he has the ability to see
things in other worlds, places, and times. Dasaratha receives this honored figure with
great joy, which is dampened somewhat when Viswamitra explains why he has come: he
wants Rama to kill the rakshasas (man eaters, demons) who are defiling the sacred place
where he lives. Dasaratha is terrified that his young and inexperienced son will come to
home when fighting these dangerous demons, but Viswamitra assures him that Rama is
the only one who can succeed in this task, and no harm will come to him. Dasaratha
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grudgingly allows Rama to leave with Viswamitra, and Lakshmana insists on
accompanying his brother on this quest.
The rishi and the two young princes set off on a long journey through forests and hills.
Viswamitra takes them to the cursed forest, a place where no wind blows and no birds
sing. He explains to them that this is the domain of the rakshasi Tataka (Taraka or stars),
who was transformed into a demon after she tried to seduce a holy man. She drinks the
blood of living creatures, and now no being can enter this forest. It is the duty of Rama
and Lakshmana to kill her and purify the forest, and the boys go forth to seek her without
fear.
Tataka, caked with blood and grime, appears and attacks the party. Rama and Lakshmana
shoot her with arrows while she throws rocks and trees at them. Finally, she is felled by
Rama's arrow through her heart. A celestial voice (which comes from Indra) blesses the
boys for this task, and the birds, animals, and forest spirits return to the purified place. To
express his gratitude, Viswamitra offers the two princes supernatural weapons that are
proof against both natural and supernatural enemies; these weapons can be summoned
anywhere at anytime with a set of words.
The three continue their journey. Viswamitra tells the story of Vamana (Brahmin dwarf),
an avatara of Vishnu who took on the form of a dwarf in order to stop the machinations
of King Mahabali (great sacrifice), who sought to rule earth, heaven, and the underworld.
Viswamitra's asrama is in the holy place where Vamana vanquished Mahabali, but this
place has been infested by demons, and the young princes need to defeat them.
As Viswamitra is performing a ritual, the rakshasas Maricha (heat/fire, pepper) and
Subahu (strong-armed) appear, flinging filth to defile the sacrifice. Rama and Lakshmana
jump into action. Rama calls forth one of the supernatural weapons that Viswamitra gave
him, shooting an arrow into Maricha's chest. The arrow carries Maricha hundreds of
miles and douses him in the sea, purifying him with water and fire but not killing him.
Rama brings forth the second supernatural weapon that Viswamitra gave him, and
reduces Subahu to a pile of cinders. Viswamitra celebrates this victory with great joy.
As they continue wandering, Viswamitra tells the two princes the story of the great river
Ganga (swift goer or life), daughter of the mountain spirit Himavan (frosty). She was so
beautiful that she was given to the Devas as a wife, and she flowed through the heavens
as the river of the Milky Way. Around the same time, the King Sagara (Sea) was born, a
distant ancestor of Rama. He had sixty thousand sons from one of his wives and only one
from his second wife. The grandson of the second wife, who was named Anshuman
(Sun), sent forth a horse for a great sacrifice, but Indra spirited it away before the ritual
could be completed. Sagara's sixty thousand sons went in search of the horse, but Indra
killed them for being rude. Anshuman found the horse and his uncles' ashes, but was
unable to perform the funeral ritual needed to bring their souls to peace. A curse was laid
on his lineage, until many generations later when one of the kings petitioned Siva to bring
down the heavenly Ganga onto the earth. Siva did so, purifying the remains and creating
the earthly Ganga, which is one of the holiest natural sites in the Hindu religion.
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Viswamitra brings Rama and Lakshmana to the outskirts of the city of Mithila
(attraction/reproduction), which is ruled by King Janaka (people). Viswamitra tells the
two princes about the legend of the great sage Maharishi Gautama (Go-toma, Desire
Darkness) and his wife Ahalya (impeccable beauty). Indra (sensual pleasures) the king of
the Devas seduced Ahalya and made love to her on the floor of their hut. Gautama
walked in and saw them, and was so aggrieved at his wife's betrayal that he turned her to
dust. However, Gautama took pity on her and tempered the curse: he told her that when
Vishnu is born as a prince of the earth and his feet touch the ground where her dust lies,
she will be free. When Rama enters the ancient hut, the spectral image of Ahalya appears,
kissing Rama's feet and then disappearing into the air.
The three enter the kingdom of Mithila, which is ruled over by the great King Janaka
(people). Janaka possesses an incredible object: the bow of Siva, which no man can lift.
The king has decided that only the man who can lift the bow is worthy of marrying his
wonderful daughter Sita (furrow), whom he and his wife found in a furrow on sacred
ground; the people of the kingdom believe that Sita is the avatara of the goddess Lakshmi
(Wealth).
Rama walks to the bow and, unlike any other man or supernatural being, is able to lift it
and string it. In fact, his power is so great that he snaps it in two. Dasaratha and Janaka
are filled with joy, and negotiate the marriage between their two children, Sita and Rama.
The two youths have already fallen in love with each other from afar. To strengthen the
bond between the families, Janaka gives his daughter Urmila (ripples) to Lakshmana in
marriage, and Janaka's brother Kusadhvaja (Kusa-dhavja, green flag or earth) gives his
two daughters Mandavi (joy) and Srutakirti (achievement of who heard, famous) to
Dasaratha's other two sons Bharata and Shatrughna.
After the ceremony, the wedding party is confronted by Bhargava (Born of fire), the ax-
bearer, another incarnation of Vishnu. Rama is able to vanquish Bhargava, again proving
his divine nature. Varuna (“surrounded by”), the god of the ocean, suddenly appears and
offers Rama the bow of Vishnu, another powerful supernatural weapon.
Rama and Sita, the perfect couple, celebrate their marriage.
8.2.2.2 Chapter 2 – Ayodhya Kanda (Book of “not to be won”)
Tips: Rama is married to Sita (body) daughter of Janaka (people) and lives in psycho-physical place called
Ayodhya. The diplomacy of being a king sets in. Rama, his wife and Lakshmana were sent to Jungle for 14
years and Bharata (message-heard) becomes the king. This is also a reflection of our deeds in allegory.
Over the next twelve years, Rama and Sita live happily in Ayodhya (not to be own).
Rama increases in his virtue and wisdom; he has a deep understanding of every person he
meets, and moves among his people as an equal. He is the master of his anger, and only
remembers the good that others do for him. Rama's relationship with Sita is one of
devotion and tenderness.
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Their joy is increased when King Dasharatha decides to name Rama as his heir apparent.
Dasaratha is growing older, and he wants the joy of seeing his beloved son ascend the
throne. All the ministers and citizens unanimously cheer this decision, and the king
begins the preparations for the ceremony. Rama and Sita begin the ritual purifications,
fasting and cleansing themselves.
But at the same time as this joyous occasion is being planned, Queen Kaikeyi's
mind is poisoned. The youngest wife of King Dasaratha, she loves Rama just as everyone
else in the kingdom does. However, her old maid Manthara (slow) hates Rama, and
decides to convince Kaikeyi that horrible things will happen if Rama is crowned.
Manthara says that Rama will advance the interests of his own mother, Kausalya, and
may even kill Kaikeyi and her son Bharata. If Kaikeyi wants to protect her child, she
must make sure that Rama never becomes the heir apparent. Kaikeyi is terrified at the
thought, and Manthara takes advantage of her fear by hatching a plan. Years before, King
Dasaratha granted Kaikeyi two wishes after she saved his life during a battle with the
Asuras (demons). Manthara tells Kaikeyi to use these two favors now: one favor will
send Rama into the forest for fourteen years, and another will bring Kaikeyi's son Bharata
to the throne in place of Rama. Out of her terror, Kaikeyi agrees to this plan.
When Dasaratha comes to see Kaikeyi, his youngest and favorite wife, he finds her
hysterical, weeping and tearing her clothes. When she explains that he must exile Rama
and bring Bharata to the throne, Dasaratha is aghast. He loves Rama and knows that he
will die if he is parted from his son; moreover, the coronation is the next day! He begs
Kaikeyi to change her mind, but she refuses to relent and Dasaratha knows that he cannot
break his word, even if it kills him.
The next day, Rama cuts through the crowds of celebrants outside the palace to see his
father. Dasaratha is only able to whisper his son Rama's name and weep uncontrollably,
but Kaikeyi coldly explains the situation, telling Rama that he must not only forfeit his
crown, but also go into exile in the wilderness. Rama accepts this news calmly, showing
concern only that his father is in such a terrible state. He agrees to do what Kaikeyi asks
of him.
However, even Rama has difficultly bringing this awful news to his mother Kausalya.
Her son is her greatest joy; her husband Dasaratha does not love her, and she was barren
for years before giving birth to Rama. His exile from the kingdom will rob her of the
person closest to her. In tears, she begs him not to go, and Lakshmana forcefully declares
that Rama should not be punished for a wicked woman's greed - why, Lakshmana will
kill Kaikeyi himself! Rama refuses either violence or grief, and explains that the hand of
fate must be moving Kaikeyi to do this. His mother Kausalya accepts this explanation,
and offers him a blessing.
Rama then breaks the news to Sita, who demands to accompany him into the forest. He
tells her she should remain here, but she insists that her rightful place is with her husband,
and Rama finally permits her to come. Lakshmana also says he will come with Rama;
Rama tells him he must look after the women in his life, but Lakshmana says that his
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wife Urmila and his mothers will look after each other. Lakshmana says he must hunt for
Rama in the wilderness and take care of him, and Rama allows Lakshmana to accompany
him.
To the terrible grief of the court, the king, and all the people of Ayodhya, the three head
into exile. The people of Ayodhya follow Rama's coach out of the city, and the young
prince and his companions must flee under the cover of night lest the people force Rama
to return to the city. Back in Ayodhya, Dasaratha loses all his strength and collapses in
his wife Kausalya's arms. The two become closer than they have been in years, mourning
the loss of Rama.
Guha (Cave), king of the hunters, hosts Rama, Sita, and Lakshmana for a night before
they head deeper into the wilderness. The forest is a desolate place, filled with dangerous
animals and lacking any protection from the elements. The three companions were only
allowed to bring a few weapons and a single garment each; the forest is a forbidding
place at first. Still, they try to make the best of it, settling down for the night on a bed of
leaves. They meet the rishi Bharadvaja (endowed with strength, horseplay), who offers to
let them stay at his asrama. However, Rama explains that they need to find a more
desolate place, so that the people of Ayodhya do not drag him back to the city.
Bharadvaja sends them on to an isolated but beautiful place called Chitrakuta (hill of
many wonders). The three settle down in this lovely place and build a shelter.
In Ayodhya, Dasaratha confesses an old curse to Kausalya; he accidentally killed a young
rishi one day, and was cursed by the rishi's parents to suffer the loss of a son. Six days
after Rama leaves the palace, Dasaratha dies of a broken heart.
Bharata, the new king, is summoned from his maternal grandfather's kingdom. He returns
to Ayodhya along with his brother Shatrughna, but puzzles at the desolation and silence
in the city. When his mother Kaikeyi explains that she has banished Rama and made sure
that he will be crowned prince, he explodes with rage. He never wanted to rule, and he
never wanted to betray his brother in this way. Moreover, he is stricken with guilt at the
death of his father. He sets out with the court into the wilderness to find Rama, so that he
can accept the throne from Bharata and perform the necessary funeral rites for his father.
Guha meets Bharata's army with suspicion, but relents when Bharata explains that he
wants to give the kingdom back to his brother Rama. Guha marvels at the loyalty of the
brothers, and sends them on after Rama's party. Bharata's great company arrives at
Chitrakuta (hill of many wonders); Lakshmana prepares to fight, but Rama assures him
that their brother Bharata would never harm them, and goes forth to meet the group.
Bharata explains the state of things in Ayodhya, and Rama breaks down weeping upon
hearing of the death of Dasaratha. He performs the necessary funeral ritual for his father
in a nearby stream. After this, Bharata begs his brother to come back to Ayodhya and
rule. This is what the people what; this is what their father wanted before his death; this is
the rightful role of the oldest son; this is the best situation for their mothers. Rama
explains that it is both his duty and his fate to carry out his father's last command; as
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terrible as it may seem, he is certain that his exile in the wilderness will ultimately have
beneficial effects. He points out that this is fate, and no one can stand against one's fate.
Rama tells Bharata that he must rule Ayodhya, at least until Rama returns from the
wilderness in fourteen years. His guru Vasishta (most excellent) also tries to convince
Rama to return, citing his authority as spiritual teacher. Rama replies that Vasishta is
wise, and so he must understand that Rama cannot break the word he gave his father.
Vasishta falls silent.
Seeing that his cause is lost, Bharata begs Rama to bless a pair of shoes; Bharata places
these shoes on the throne of Ayodhya, so that it will be as if Rama is ruling there. Bharata
refuses to sit on this then and lives in a small village like an ascetic, but performs the
duties of a king, insuring the prosperity of Ayodhya until the return of Rama.
8.2.2.3 Chapter 3 – Aranya Kanda (Book of Forest)
Tips: Rama, Sita and Lakshmana leaves for forest (psychologically lost). First ten years they visit different
ashrams (places). That period is our choice and evaluation of multiple objectives in allegory. At the end of
ten years, Sita (body) gets kidnapped by Ravana (ten necks) when Rama after golden deer an allegory of
rush or love for wealth.
The three companions - Rama, Sita, and Lakshmana - leave Chitrakuta, haunted by the
memory of the visitors from Ayodhya. On their journeys, they visit a number of holy men
and women, such as the yogini Anasuya (harmless) and the magnificent rishi
Sharabhanga (knowledge breaker)) and slay many wicked rakshasas (such as the terrible
Viradha (quarrel), who was an elf-like being cursed to live as a rakshasa. For ten years
the companions move through the forest, visiting asramas. They are welcomed by rishis
and establish a happy life for themselves even in the darkest jungle.
When only three years are left of his exile, a rishi named Sutheekshna (very sharp) tells
Rama that he must seek out the great sage Agastya (a-ga-astya, mountain thrower) and
obtain his blessing. Agastya is renowned as a slayer of rakshasas; he managed to defeat
two powerful ones that made a habit of eating rishis.
Agastya offers the two princely brothers a number of magical, supernatural weapons,
including the powerful bow of Vishnu and armor that cannot be pierced by any weapon.
He tells the brothers that they must go to the south to eliminate the rakshasa menace, and
sends them to a place called Panchavati (five entities). Rama, Sita, and Lakshmana follow
his orders, heading to this lovely place. They meet Jatayu (plaited hair) on the way, a
magnificent eagle that can speak in the voice of a human being. He was loyal to
Dasaratha, and pledges his service to Rama as well.
Panchavati (owner of five) is a lovely place, but it is only a short while before the
travelers are harassed by the rakshasi Surpanakha (surpa-nakha, long nails), the sister of
Ravana. She attempts to seduce first Rama, then Lakshmana, and attempts to kill Sita
when they rebuff her advances. The princely brothers defeat her easily, chopping off her
nose and ears. She flees back to her cousins Khara (tough) and Dushana (fault), rakshasa
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lords who preside over vast armies, and persuades them to go to war over the terrible
insult she has received.
Seeing the advancing rakshasa army, Rama sends Lakshmana away with Sita, and faces
the army of fourteen thousand rakshasas alone. He defeats them using his magical
weapons.
But one of the rakshasas, named Akampana (not shaking), escapes and brings the news to
the court of Ravana on Lanka. Ravana is a terrifying rakshasa with ten heads, and he is
thousands of years old. He is a great scholar, irresistible to women, and an undefeated
warrior who has been blessed by the gods Brahma and Siva. He is shocked and infuriated
by the news that Akampana brings, of a single man who defeated fourteen thousand
rakshasas, including his cousin Khara. Akampana suggests that Rama's greatest weakness
is his wife Sita; if she were abducted, he would die of a broken heart.
Ravana consults with his uncle Maricha about how best to defeat Rama. Rama defeated
Maricha when Rama was only a youth; one of Rama's magical weapons plunged Maricha
thousands of miles into the sea. Maricha tells Ravana that Rama will be his doom, but
Ravana is determined to seek revenge against the prince.
Ravana's wrath is increased by the appearance of his sister Surpanakha, who had been
mutilated by Rama and Lakshmana for attacking Sita. She tells Ravana about the
incomparable beauty of Sita, kindling his lust as well as his fury. He cajoles and threatens
Maricha until the other raskhasa agrees to assist him, and hatches a wicked plan.
Ravana and Maricha travel to Panchavati, and Maricha transforms himself into a
beautiful golden stag. Sita, who loves animals, is utterly enchanted by him as soon as she
seems him, and she asks Rama to capture the deer for her. Rama chases after the deer,
who leads him deep into the forest. Slowly, Rama realizes that this is no true creature of
the forest, but a rakshasa. He shoots the stag with an arrow, and Maricha takes on his
rakshasa appearance once again. Before he dies, Maricha calls out for Lakshmana and
Sita in a perfect imitation of Rama's voice.
Hearing this terrible cry, Lakshmana plunges into the forest to help his brother, leaving
Sita alone in the hut. Ravana takes on the form of a wandering ascetic and approaches
her. As soon as he sees Sita, he falls madly in love with her. When he has gained her trust
and been invited into the hut, he reveals his true self and demands that she be his queen.
Sita refuses, saying that she loves Rama far too much to ever leave him. Ravana grabs
Sita and takes her away in his sky chariot, ignoring her screams of protest.
Jatayu the golden eagle sees the princess being captured, and attacks Ravana to try to
save her. He injures the rakshasa, but Ravana cuts off his wings and leaves him for dead.
Sita takes advantage of this momentary confusion to take off her jewelry and drop it to
the earth, leaving a trail for Rama to follow.
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Ravana brings Sita far away to his kingdom in Lanka. He demands that she submits to
him and become his queen, but she refuses once again. He tells her that she has a one
year to consider his love, after which he will kill her and eat her alive. Sita weeps in
terror, but refuses to give in.
In Panchavati, Rama and Lakshmana realize that they have been deceived. When they
find the hut empty, they realize that Sita has been kidnapped, and they follow the trail
south. They find the dying Jatayu, who tells them that Ravana has kidnapped Sita. The
two brothers perform funeral rites for Jatayu, and then continue their search for Ravana
and Sita.
On the way, the brothers meet a terrible demon named Kabandha (ka-bandha, joy less),
who has the form of a body with no legs or head, only arms and a gaping mouth. After
they dispatch him, he explains that Indra transformed him into this ugly shape; formerly,
he was a celestial archer. Thankful to be liberated from this terrible punishment, he tells
the brothers that they will find victory against Ravana if they seek Sugriva (nice neck),
the prince of vanaras (vana-nara, forest man) (a magical race of monkeys) who lives in
Rishyalooka (sage world).
On their way to the monkey king, the brothers meet the female mystic Shabari (finish),
who has refused to die until she meets the holy Rama. She offers them her blessings and
departs for heaven. Rama weeps for Sita, but Lakshmana consoles him and urges him
forward in their quest.
8.2.2.4 Chapter 4 – Kishkindha Kanda (Book of “conflict of reasons”)
Tips: Rama and Lakshmana get help from Hanuman, who pretends to be a priestly class is an allegory of
our supremacy (religious ego) yet look at rishi for guidance. Sugriva (nice voice) takes Rama to Kishkinda
“conflict of reason” the monkey (forest man) kingdom an allegory of our social existence where we are lost
in “conflict of reasons’. At the end, Hanuman is able to locate Sita with help of Jatayu (bundled/cluttered
age). Sita is in distressed in Lanka (shine or glitter, island of snakes, heat) in by Ravana’s palace an
allegory of distress of our body due world life (pride in material possession).
From his perch on a mountaintop, Sugriva (good voice) sees the approach of Rama and
Lakshmana. He is terrified that they are warriors sent by his brother Vali (sacrifice) to
kill him, but his advisor Hanuman reassures him and goes down to ascertain the identity
of the two men.
Appearing before Rama and Lakshmana as a brahmana (a member of the priestly class),
Hanuman (son of Vayu or wind, breathe) inquires why they have come to this isolated
place. The brothers explain the story of their exile from Ayodhya and Sita's abduction.
Hanuman tells them that his king was also exiled and his wife abducted.
Hanuman takes the brothers to Sugriva, who explains his miserable exile at the hands of
his duplicitous brother Vali; though the mountain of Rishyamooka (sage faced) is safe
from Vali due to a rishi's curse, Sugriva still fears that his brother will find a way to kill
him. The human princes and the monkeys swear their eternal friendship over a sacred
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fire. Sugriva proclaims that fate has caused their paths to cross, and brings out the bundle
of ornaments that Sita dropped in the forest when Ravana kidnapped her; Rama weeps
and thanks him for this sign, vowing to kill Vali and restore Sugriva to his throne and his
wife.
Sugriva explains the cause of his estrangement from his brother. Once, his brother fought
with an Asura and the two disappeared into a cave. Sugriva heard agonized screams from
his brother and saw blood leaking out of the cave. Certain that Vali is dead and that the
Asura is looking for a new victim, Sugriva rolls a stone in front of the cave's mouth and
performs funeral rites for his brother. The ministers crown him king in his brother's
absence, and he rules justly.
That is, until Vali's unexpected return. Vali believes that his brother betrayed him and
attempted to trap him in the cave when he was still weak from his battle with the Asura.
He dethrones Sugriva and attempts to kill him, but Sugriva escapes to the mountain
sanctuary of Rishyamooka.
Rama and Sugriva go forth to take back the monkey kingdom of Kishkinda (conflict of
reasons). Sugriva engages in hand-to-hand combat with his brother, expecting Rama to
shoot Vali with an arrow; however, the two look so similar that Rama is unable to tell
them apart, and Sugriva is forced to retreat. He angrily berates Rama, who calmly
explains the situation to him. The two return to Kishkinda, and Sugriva and Vali fight
each other once more. Just as it looks as though Sugriva will lose, Rama sends an arrow
through Vali's heart.
With his dying breath, Vali asks why the noble Rama has engaged in such a duplicitous
act; he killed another living being in a sneaky and unfair manner, and moreover, he
murdered Vali despite the fact that the monkey king had done him no wrong. Vali tells
Rama that he understands his vow to Sugriva, but Vali would have been happy to help
Rama find his lost wife and he would have done so even more quickly than Sugriva. Vali
asks Rama to make sure that his son Angada (bracelets or ornaments) is well cared-for.
Rama replies that he has performed this action out of dharma, and he holds Vali as he
dies.
Sugriva assumes the throne. The four-month rainy season has arrived which makes it is
impossible to travel, so Rama and Lakshmana take shelter in a cave. They plan to go in
search of Sita with Sugriva's help after the rains end, but fairer weather finds Sugriva
holed up in his harem, focusing more on drinking and women than on justness and ruling.
Hanuman reminds Sugriva of his duty to Rama and Lakshmana, and Sugriva sends out a
summons for all vanaras to return to the kingdom to launch the search for Sita. Still, the
monkey king continues to lounge around rather than assisting Rama and Lakshmana.
Rama grieves terribly for his lost wife, and finally Lakshmana goes to confront Sugriva
about his broken promise. Lakshmana's terrifying appearance startles Sugriva out of his
drunkenness, and he assembles four different search parties to find Sita, sending one out
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in each direction. Sugriva at last proves to be a valuable ally; he has a strong
understanding of the lay of the land due to his long wanderings.
A party including Hanuman and the crown prince Angada (ornament, son of Vali or
sacrifice) heads towards the south, where they encounter many strange sights, such as
vicious rakshasas and magical cities. At last they find themselves on the seashore; still,
there is no sign of Sita. Suddenly the eagle Sampati (equal lord or fortune/success),
brother of Jatayu (cluttered), appears. Though he is old and has singed wings (he flew too
close to the sun when he was young), he has sharp eyesight. Hanuman asks him to look
for Sita, and Sampati peers over the ocean - and sees Sita crying in a garden! But this
island is hundreds of miles away; the monkeys debate how they will get there. Jambavan
(Jamba-van, act like made of clay) the king of the bears reminds Hanuman of his
parentage: his father is the god of the wind. Hanuman doubts himself, but Jambavan
urges him to remember who he truly is. With renewed faith in himself, Hanuman grows
extremely tall, and after launching himself from nearby mountains, he flies through the
air to the island of Lanka (shine or glitter, island of snakes, heat), where Ravana is
keeping Sita prisoner.
8.2.2.5 Chapter 5 – Sundara Kanda (Book of superb)
Tips: Hanuman finds Sita, skinny and week, and sees Ravana entice her with promises of wealth but Sita
refuses to give up an allegory of our health not supported by wealth or material vanity rather consciousness.
After a small encounter with Sita, Hanuman flies back destroying Ravana’s surroundings with fire, an
allegory of destruction of our psychological surroundings by religious superiority – magical universe cease
to exist for hereafter.
With the help of his father, the wind god Vayu, Hanuman flies through the air to Lanka.
He overcomes many obstacles to get there: flying over magical mountains, tricky a
serpent goddess, and killing an evil rakshasi.
Finally, he arrives in Lanka. He shrinks to a tiny size to avoid detection and sneaks into
the city at night. Lanka is a beautiful place with a high wall and gorgeous gardens, but its
people are wicked and corrupt. Hanuman witnesses a number of orgies and other sinful
behavior.
He desperately searches for Sita in Ravana's vast palace (big house, same meaning as
Pharaoh). He wanders through Ravana's harem, where he sees beautiful women of all
races sleeping in their beds. He comes to the bedroom of Ravana himself, but only
Ravana and his queen are asleep there. Hanuman is about to give up hope when he
catches sight of a white temple in a garden. There is Sita, weeping and surrounded by
rakshasis (female demon). She is thin and wan from months of being terrorized by
Ravana and his people, but she is still more beautiful than any other woman in the world.
As dawn comes, Hanuman watches as Ravana comes out of his palace to confront Sita.
He tells her how much he loves her, how rich and powerful he could make her, but she
cites her continuing love for Rama and demands once more than Ravana return her to her
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husband before it is too late. In a rage, Ravana tells her that she has one more month to
give into him - then he will kill her and eat her. After Ravana leaves, the rakshasis around
her attempt to convince her to give into Ravana: they tell her about his virility and
generosity, and the terrible fate that will befall her if she does not accept his love. Despite
these torments, Sita remains steadfast in her devotion to Rama.
Hanuman puzzles over how to catch Sita's attention without alarming her or alerting her
rakshasi guards. As Sita stands alone under a tree, Hanuman approaches her in the form
of a tiny monkey and recites the story of Rama, beginning with his birth in Ayodhya and
ending with his alliance with Sugriva, identifying himself as an ally of the king.
Hanuman shows Sita the ring of Rama to prove that he is a truthful messenger. Sita is
incredulous at first, then delighted to hear news of Rama. Hanuman assures her that
Rama is on his way to save her, and offers to bring her back from Lanka himself. Sita
refuses, saying that it is dharma for Rama to come slay Ravana and rescue her himself;
she adds that she is too chaste to cling to a male other than Rama, which she would have
to do if Hanuman brought her across the sea. She gives a piece of her jewelry to
Hanuman to show Rama that she is still alive. The two bid each other farewell.
Hanuman decides to cause a little mayhem before heading back to Rama and the Vanara
army. He changes size to grow extremely tall, and smashes the manicured royal gardens,
crying out all along that he is one of Rama's servants. Ravana hears about this and sends
out a number of powerful rakshasa warriors to quell Hanuman, but the monkey easily
defeats them all. At last Ravana's son Indrajit appears with his magical ropes, and
Hanuman allows himself to be captured in order to confront Rama.
When he is taken before the rakshasa king, Hanuman tells him that a great Vanara
company led by Rama will invade Lanka if Ravana does not release Sita. Ravana might
have protection from gods and other supernatural beings, but he never asked for
protection from men and monkeys; he will suffer defeat in this conflict.
Ravana is enraged, and orders Hanuman's death. His brother Vibheeshana (hellish
experience) steps in, saying that it is against dharma to kill a messenger. Ravana relents,
and instead decides to light Hanuman's tail on fire and parade him around the city.
Hanuman is protected from the pain of his burning tail by the fire god Agni; instead,
Hanuman uses this as an opportunity to analyze the layout of the city.
When Hanuman has seen the city, he decides to cause even more mischief. He escapes
from his captors and runs through the city, using his burning tail to light buildings on fire.
His loving father Vayu fans the flames, causing a conflagration in the city of Lanka. The
royal palace and the city burn, but Sita is protected from the flames by her purity.
After roaring Rama's name as a battle cry, Hanuman leaps away from the damaged city,
flying back to the shores of India (Bharat or message). He tells his companions that he
has found Sita, and they head back to the Vanara capital of Kishkinda, stopping at the
king's vineyards to drink his wine. Though the royal brewers are enraged, Sugriva wisely
understands that this means they come with good news. Angada and Hanuman tell Rama,
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Lakshmana, and the Vanara court that they have found Sita in Lanka, offering her golden
ornament as proof of this encounter. Rama weeps for joy, and the army begins to plan the
invasion of Lanka.
8.2.2.6 Chapter 6 – Yuddha Kanda (Book of war)
Tips: Rama and Vanara army prepares for invasion and Nala (conduit) helps to build the bridge. Rama
battles with Ravana twice and kills him. Lakshman gets injured and requires medicine. Rama gets back to
Ayodhya with Sita in Hanuman’s chariot crossing the ocean leaving Vibheeshana (tormented) in Lanka.
On the coast of India, Rama and his Vanara army try to think of a way that they can cross
the distant ocean. This seems like an impossible task until a Vanara named Nala (water
drain or fluid conduit) builds a bridge across the ocean; Rama assures their safe passage
over the water by securing the blessing of the ocean god Varuna (surroundings).
Back on Lanka, Ravana calls together two councils to advise him on the coming war. The
first is composed of his counselors; they assure him that he is invincible and should
welcome the coming confrontation with Rama. The sole dissenting voice is that of the
king’s brother Vibheeshana, who warns him that he is treading the path of adharma
(injustice) that will only lead to ruin; Ravana should give Sita back to Rama and be done
with it. In the second council, composed of the king’s subjects, Vibheeshana again raises
this objection. Ravana is furious about this insult to his authority and banishes
Vibheeshana, who serenely accepts this punishment and flies through the air to join
Rama’s army. Some of Rama’s allies are suspicious at first, but after Hanuman endorses
Vibheeshana as a good and honest rakshasa, they accept him as one of their own.
Seeing the army at his gate, Ravana tries to break Sita’s will by telling her that Rama is
dead and creating a fake severed head that resembles the prince’s. Sita is horrified at first,
but quickly sees through this illusion with the help of one of her compassionate rakshasi
guards. Ravana stalks off in a fury.
Rama’s army is prepared to fight, but he makes one last attempt to sue for peace. He
sends Angada to Ravana’s palace to give the rakshasa king one last opportunity to release
Sita. Ravana refuses violently and nearly kills Angada, who manages to escape
unharmed. The war begins.
The rakshasas fight with heavy armor, but they are unprepared for the unconventional
fighting methods of the vanaras, who use trees, rocks, and their own teeth to fight. There
are heavy casualties on both sides, but the vanaras seem to gain ground. But the, Indrajit
(sense winner) uses a serpentine weapon to bind Rama and Lakshmana, trapping them in
snake’s coils and plunging them into a deep sleep.
The vanara army loses heart. Suddenly Garuda (fool, stealer of Amrit/eternity), the god of
eagles, appears before them and chases away the evil serpents that bind Rama and
Lakshmana, freeing them to fight again.
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The princely brothers dispatch many of Ravana’s most seasoned warriors, including
several of his sons. In fury and desperation, the rakshasa king himself steps onto the
battlefield. Rama destroys Ravana’s chariot and knocks his crown from his head. He has
the demon king at his mercy, but rather than killing him, he tells Ravana to go rest so that
he is better prepared to fight Rama again
Desperate, Ravana rouses his brother Kumbhakarna (impaired hearing), a giant who
slumbers for six months at a time and wakes with a voracious appetite. Kumbhakarna
warns his brother that he should surrender Sita to Rama, but he agrees to fight out of love
for his brother. Kumbhakarna lumbers onto the battlefield and strikes terror into the
vanara army by eating the monkeys alive. All of the heroes struggle to defeat him:
Hanuman is wounded, Lakshmana’s weapons have no effect against him, and even Rama
fears that he will not be able to stop this giant. Only when Rama uses a weapon from the
wind god is he able to slay this terrible monster.
Ravana is horrified that his once-invincible brother is dead. He calls on the greatest
warrior in his kingdom: his son Indrajit, who once captured the god Indra. Indrajit makes
himself invisible to attack Rama’s army, causing many deaths. One of Indrajit’s arrows
hits Lakshmana, and Rama fears he is dead. A physician says that he can be healed with
herbs from the distant mountain of Oshadhiparvata (medicine mountain), and orders
Hanuman to fly and gather them. The faithful Hanuman brings the entire mountain, and
Lakshmana is healed.
Indrajit resorts to deception. Using magic, he creates an illusion of Sita; he brings her
before Rama’s army, taunting them, and then beheads her. Rama wails in grief, but
Vibheeshana wisely warns him that he knows his nephew’s tricks, and this is only
another illusion.
Indrajit starts to perform a religious ceremony that will make him invincible in battle, but
Rama’s forces interrupt before he can finish it. Lakshmana attacks Indrajit and finally
kills him.
Ravana has no more great warriors left, and though he knows that he cannot win this war,
he heads into battle for a second time. Rama and Ravana face each other at least, and
engage in an epic confrontation. At last, Rama summons a weapon from Brahma, the
creator of all things, and kills Ravana.
Ravana’s wives come to weep for him. Rama allows Vibheeshana to perform funeral rites
for his brother and give him a proper burial. After he has finished this task, Rama crowns
Vibheeshana the new king of Lanka.
Hanuman goes to Sita and tells her that she is free now. After adorning herself, she
appears before Rama and his people, lovely as ever despite her long captivity. Rama
receives her coldly; he tells her that her name is a stain on the family, and no man can
take back a woman who has lived for so long in another man’s house. Sita is hurt,
shocked, and furious – she has suffered much to maintain her chastity. She demands that
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Lakshmana kindle a fire, and then she steps into it herself. Miraculously, the flames do
not harm her because of her purity, and the god Agni himself emerges to vouch for Sita’s
goodness.
Seeing this proof of her loyalty, Rama takes her back, embracing her lovingly. This day
also marks the end of his exile in the forest, and he is able to return to Ayodhya. Rama,
Sita, and Lakshmana ride Ravana’s sky chariot back to the city.
Wisely, Rama realizes that his brother Bharata may not want to surrender the throne after
so long. He sends Hanuman to give his brother the news of his return, with special order
to note how his brother reacts. Bharata weeps with joy and kisses Hanuman for bringing
him such news; he is happy to yield the throne to his brother. Rama is crowned king in
Ayodhya with Sita at his side, and they rule justly for many years.
8.2.2.7 Chapter 7 – Uttara Kanda (Book of “Better”)
Tips: This chapter ends with two outcomes. First outcome is the story of Ravana’s birth, his actions,
knowledge of Vedas, and reincarnation of Vedavati as Sita – which is the story of Moksha (liberation). And
the second outcome is Rama send Sita to exile, horse sacrifice, birth of two sons (hell), and wading in river
of fire drawn up by gods – which the story of reincarnation.
Agastya (mountain thrower), the great sage, comes to visit the court of Rama and bless
the king. He marvels at how Rama was able to defeat Ravana and his evil court, and
proceeds to tell him more about the rakshasa king.
After an ancient battle between rakshasas and gods on Lanka, Ravana's father Vaisravana
(poisoned ten faces) wandered lost through the worlds. The young woman Kaikasi (kai-
kesi, dedicated darkness) approaches him at an unlucky time while he is meditating, and
he curses her, saying that she will have awful demons for sons. However, he relents and
says that her third son will be a man of dharma. She gives birth to a child she names
Dasagriva (ten necks), a dreadful infant with a mouth full of fangs. Then Kumbhakarna is
born, an enormous baby. After him comes Surpanakha, a hideous daughter. The youngest
is a serene and handsome infant named Vibheeshana.
Dasagriva slaughtered animals in the forest and raped women, but he also studied the
Vedas (holy texts of Hinduism). He undertook a great tapasya (penance) in which he
went without food for ten thousand years, and cut off one of his ten heads every thousand
years. Amazed at his discipline, the gods come down and bless him with great strength
and protection from death at the hands of any god, demigod, or demon. Dasagriva
decides that he will take back Lanka for the rakshasas. He is victorious in this endeavor,
striking so much fear into the hearts of the gods that Siva decides to rename him Ravana.
Shortly after this victory, Rama comes upon Vedavati (knowledge owner) meditating in
the woods. She is a powerful holy woman who was determined to marry no man other
than Vishnu. Ravana rapes her and she kills herself, vowing revenge. Sita is a
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reincarnation of Vedavati, and fulfills Vedavati's curse; she is the woman who brings
Ravana his death.
In another story told by Agastya, Ravana faces Death himself in battle and emerges
victorious.
Agastya also tells tales of the vanaras that Rama has known. Once, Ravana and Vali met
in battle; Vali moved so swiftly that even the great Ravana was unable to hurt him, and
the two declared a truce. Agastya reminds Rama that he has vanquished both of these
once-invincible warriors. Another time, the infant Hanuman thought that the sun was a
ripe red fruit. Using the powers of his wind god father Vayu, he vaulted up in the air and
nearly grasped the sun, but Indra knocked him down to earth, breaking his jaw.
Hanuman's divine father Vayu is infuriated at this injury to his son, so the gods come
around and bless Hanuman: Varuna the ocean god promises that he will never die in
water, Indra promises that Hanuman will be invincible to all weapons except
thunderbolts, and so on. Rama invites the vanaras to a great feast; they rejoice for many
days. Shortly afterwards, Sita tells him she is pregnant.
Unfortunately, Rama receives dark news from one of his advisors: the people of his
kingdom think Sita is an impure woman after staying so long in Ravana's palace, and
they mock Rama for taking back a tainted woman. Rama's people are afraid that their
own wives will start being unfaithful to them.
Rama weeps and convenes with his closest advisors. They all saw Sita pass through fire
on Lanka, and they know her purity. However, the stability of his kingdom is at stake
here. Rama reaches a terrible decision: he will exile Sita, despite her pregnancy. She will
live with the rishis on the banks of the Ganga.
With much weeping, Lakshmana leaves her at the asrama on the Ganga. The sage
Valmiki finds her and takes her under his wing. Sita lives there, well cared-for but deeply
lonely, and gives birth to Rama's twin sons, Lava (molten rock) and Kusa (wicked, mad).
Rama continues to rule his kingdom with justice and strength.
Many years later, Rama holds a horse sacrifice, inviting people from all lands to attend.
Two young singers come to Rama's court and recite a very familiar story: the life of
Rama himself, the Ramayana! The sage Valmiki has taught the poem to Rama's sons
Lava and Kusa. Stunned, Rama orders his servant to find Sita; if she is pure and will
swear by oath that these are his sons, he will accept her back into his life.
Sita arrives, a gaunt but beautiful figure. Valmiki steps up outraged, proclaiming to Rama
that it is obvious that these are his sons, and that Sita is the very model of purity. Rama
replies that he banished her out of fear of what people were saying about her, because his
first duty as a king is toward his people. He claims Lava and Kusa as his sons, and begs
Sita to forgive him for this cruel treatment.
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Sita speaks. She says she has always loved Rama, and has always been loyal to him. She
calls upon her mother Bhumi Devi, the earth, to receive her now, because she does not
wish to live anymore. The earth opens and the shining goddess appears on her throne.
She draws Sita to her gently, and then vanishes back into the ground.
Rama weeps furiously. He fashions a golden image of Sita, and rules for many more
years with it by his throne. He completes thousands of sacrifices to expiate what he sees
as an unforgivable sin (banishing his loyal wife), and he never remarries. At the end of
his life, after he has accomplished everything he was born for, Rama prepares to leave the
world. Sugriva (comforting neck/voice) and other loyal companions join him, and
together they walk to the river Surayu (moving fast – river of fire). Rama wades into the
river, and is drawn up into the light of the gods. Sita is waiting there for him.
8.2.3 Mahabharata
It’s the epic of Kurukshetra (doers land) war fought between Kauravas (doers) and the
five Pandavas (bloodless or lifeless) princes. Kauravas and Pandavas are cousins from the
lineage of king Shantunu (angelic, calm) of Hastinipur (place of elephants). Though the
accepted historical timeline of Mahabharata (great message) occurred after Ramayana
but in my opinion, both happened at the same duration within every human experience
and will be reflected in the Santana Dharma scriptural map at the end. And that’s the
reason both are named as “Shriti” or memory.
The first verse has the summary of the epic, very interesting and enlightening.
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also
to the goddess Saraswati, must the word Jaya be uttered.
Let’s do a deep dive to align with Abrahamic scriptures. Key words to reflect are; Om,
bowed down, Narayana, Nara, male being, Saraswati and Jaya. Let’s look at their
meanings.
Om = “Submission” based on the preceding action “Having bowed down” results
“Peace” (Shanti in Sanskrit)
Nara = genderless human physical construct derived from Nar = Male and Nari =
female, same as Adam.
Narayana = Nara + ayana (mirror), the memory or reflection of Nara (the
scripture)
Male being = not a gender but the Holy Spirit it holds
Saraswati = knowledge or voice owner or river of life
Jaya = win or independence or liberation
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So, the opening statement can be derived as “Peace or comfort is the adobe of those who
submits, reflect and realize Nara/Adam and the Holy Sprit within SELF thus enjoys life”.
I did extensive search for chapter summaries but unfortunately couldn’t find a single
place where all chapters’ summaries are well documented. Given the breadth of the
scripture, stories, and hundreds of characters, it’s quite a job to compile a viable summary
that bring out the message and alignment that I am trying to portray. As other scriptures, I
have presented below chapter summaries from various sources along with the meaning of
their names for easy following and understanding. To me, it’s the story of Children of
Israel and Adam written in Sanskrit.
Mahabharata is not the next epic to Ramayana rather the backdrop of Ramayana
documenting in micro-forces in play within human consciousness. It also aligns with
Ramayana and Vedas, and will be shown in the Scriptural map.
8.2.3.1 Chapter 1 – Adi Parva (The Beginning)
This Parva (Chapter) is copied from www.enotes.com.
Tips: Reflection of an individual begins who has heard till now and starts to see events within. Vyasa’s
message is the reflection on SELF residing in a kingdom call Hastinipur (place of elephants). All inside
characters, Kurus and Pandavas, become visible and are born one after other to portray the beginning. It’s
the backdrop of Ramayana chapter Ayodhya (not to win) khanda located in land of Kosala (clever or doer).
Pandavas marries Draupadi (firm footing) and the kingdom of Indraprastha (breadth of senses) emerges.
The story opens as Sauti (who heard), a storyteller returning from the snake sacrifice of
King Janmajaya (beyond birth), approaches several wise men, or rishis, in the forest of
Naimisha (psychophysical darkness). He relates to them the Mahabharata as he has heard
it from Vaisampayana (seer of Vyasa’s compilation), a disciple of the poet Vyasa. Sauti
begins by recounting the death of King Parikshit (judged) of the Bharatas (message) at
the hands of Takshaka (star, carpenter), a Naga, or snake-man. King Janmajaya,
Parikshit's son and successor, had held the snake sacrifice in order to avenge the death of
his father, but the ceremony was stopped by the intervention of the learned Naga (snake
or fire), Astika (bone or upright). Sauti then recounts the origins of the Bharatas (also
known as the Kurus), a race descended from the great King Bharata of Kurujangala (doer
forest).
Sauti quotes the story as told by Vaisampayana at the sacrifice. Vaisampayana describes
the origins of Santanu, a descendent of Bharata loved by Ganga (life), the goddess of the
Ganges River. She and King Santanu have a child called Bhishma (grudge or rage). Later
Santanu falls in love with Satyavati (truth), a beautiful woman born from a fish. Long
ago Satyavati had given birth to the poet Vyasa, but now she agrees to marry Santanu on
the condition that her future son by Santanu would become king. Santanu tells his son
Bhishma of this wish, and Bhishma forsakes his right to the throne. The two then marry,
and Satyavati bears two sons, Chitrangada (decorated with ornaments) and Vichitravirya
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(various efforts). Chitrangada, the elder, becomes king after Santanu retires to the forest.
But the new king is killed in battle before he can produce an heir and the young
Vichitravirya takes his place. Bhishma, in an attempt to continue the royal line, abducts
three princesses from a neighboring kingdom. Two of them, Ambika (mother, heat) and
Ambalika (little mother or sensitive), agree to marry Vichitravirya, while the third, Amba
(mother), departs to be with her true love. But the young king dies of consumption before
siring any children, so Bhishma asks his half-brother Vyasa to father children by
Vichitravirya’s wives.
When Vyasa (compiler) approaches Ambika she closes her eyes, and thus her son
Dhritarashtra (holder of Kingdom) is born blind. When her sister Ambalika sees Vyasa
she turns pale with fright and her son, Pandu (meaning "pale" or anemic), is born with
very light skin. Although Dhritarashtra is older, Bhishma (grudge) makes Pandu king
because his brother cannot see. Pandu marries Princess Kunti (changes side), who
chooses him at her svayamvara, the ceremony of self-choice. Pandu also takes a second
wife, Madri (sweetness). He reigns as king of Kurujangala, living in the city of
Hastinapura for several years and then retires to the Himalayas with Kunti and Madri.
One day while out hunting, Pandu shoots a deer that curses him, foretelling that he will
die while making love to one of his wives. The formerly sexually insatible Pandu avoids
sexual contact with his wives, and encourages them to bear him sons from unions with
the gods. His wife Kunti summons Dharma, the god of justice, who fathers Yudhishthira.
Then she gives birth to Bhima by Vayu (wind or flow), the god of the wind, and Arjuna
(who earns or intelligence) by Indra, the king of the gods. Madri also uses Kunti's
mantra, evoking the gods called the Aswins (horses), who give her twin sons, Nakula
(Na-Kula, no lineage) and Sahadeva (saha-deva, with God). Meanwhile, Dhritarashtra
has become king and marries Gandhari (Gandh-hari, smell or odorous life), who chooses
to live with her eyes blindfolded when she learns that her husband is blind. As Vyasa had
prophesied, Gandhari gives birth to one hundred sons and one daughter—all of whom
come from a single ball of flesh that lies in her womb for two years. Called the Kauravas
(doers), the eldest son is Duryodhana (Dur-yodona, hard to conquer, jealousy), the
second boy is Duhsasana (Du-shashana, Grief rule), while the sole daughter is called
Duhsala (Du-shala, grief or sorrow house).
Several years later, Pandu (pale) gives in to desire and embraces Madri (sweetness). He
dies instantly, according to the prophecy, as does Madri, from fear. Pandu's sons, known
as the five Pandavas, return with Pandu's widow Kunti to Hastinapura (land of
elephants). They are welcomed by King Dhritarashtra, and raised with his own sons. All
are instructed in the military arts by the tutors Kripa (mercy) and Drona (horseplay
bucket, raven), as is Drona's son Aswatthaman (strength of a horse). The Bharata
(message) princes excel at warfare, but Drona's star pupil is Arjuna. Adept with a bow,
Arjuna's skills are unparalleled, until one day an even greater warrior arrives. This is
Karna (hearing). The son of Kunti and Surya (the sun god), Karna was born with golden
armor attached to his skin. But Kunti, young and unmarried, set her son adrift on a river
to be found and raised by suitable parents. He was adopted by Adhiratha (charioteer), a
charioteer. None of the Pandavas realize that Karna is their brother, and the armored
warrior bests them all in martial feats. Kripa, however, questions Karna's presence,
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noting that he is not a prince. Duryodhana is impressed with Karna—and more
importantly, he has been looking for a warrior who could defeat Arjuna. Duryodhana and
Karna become friends, but according to traditions of obligation, Karna is indebted to
Duryodhana for his kingship and hence owes the prince a great favor. Led into battle by
Drona, the Pandavas attack the nearby kingdom ruled by Drupada (firm legs), and Drona
seizes one half of the king's lands.
The Pandavas return to Hastinapura and Yudhishthira becomes heir to the throne of
Kurujangala. Jealous and fearing the loss of his future throne, Duryodhana (jealousy)
hatches a plot to destroy the five and acquire the kingdom for himself. While his cousins
and Kunti are visiting the town of Varanavata (house of wax), they are to stay in a special
house constructed by one of Duryodhana's henchmen which he plans to have burned.
Before the Pandavas leave, however, Vidura (sadness) warns Yudhishthira of the planned
trap. Bhima plans an escape route by digging a tunnel under the house through which
they escape. Kunti and the five Pandavas are thought to have perished in the flames. They
actually flee into the forest.
While traveling in the wilderness, Bhima happens upon Hidimba (Bhutandevi, highland),
the beautiful sister of a Rakshasa, or forest-demon, Hidimba-asur. Bhima falls in love
with her and kills her brother as the fiend is about to kill the Pandavas and Kunti.
Hidimba bears Bhima a son, Ghatotkacha (empty head), "the pot-headed." The five
brothers, disguised as Brahmins (religious men), and their mother continue to wander
through the forest. Bhima slays another Rakshasa, Vaka (spoken word), saving the people
in the village of Ekachakra (one wheel) Hearing of the upcoming svayamvara of King
Drapada's daughter, Draupadi (firm footing), the Pandavas set out for his kingdom.
Arjuna, still in disguise, succeeds in the king's test of skill with a bow, and wins the
beautiful Draupadi as his wife. Fulfilling a prophecy, Draupadi marries not just Arjun
(intelligence) but all five of the brothers. Dhritarashtra hears that the Pandavas are alive
and consults his advisors. Bhishma, Drona, and Vidura suggest that the kingdom be
divided. Yudhishthira becomes king and the Pandavas construct the splendid city of
Indraprastha (sense wide - psychology). Yudhisthira's rule at Indraprastha is peaceful for
more than a decade. Meanwhile Arjuna leaves his brother's kingdom for twelve years. He
visits the wise and mighty Krishna in the city of Dwaraka (city of gates). There he falls in
love with Subhadra (well mannered), Krishna's sister, and embarks on several adventures.
8.2.3.2 Chapter 2 – Sabha Parva (Assembley)
This Parva (Chapter) is copied from www.wikipedia.org.
Tips: Construction of psychological space, Indraprastha (breadth of senses), is complete which was ruled
by Yudhisthria’s for twelve years. These twelve years of construction, the twelve years of Arjuna’s visit to
Krishna’s city, and twelve years of Rama and Sita’s peaceful marriage in Ramayana (chapter 2) are the
same duration. Yudhisthira loss of the game of dice with Dhritarashtra (holder of kingdom) and exile to
forest twelve years shares the first ten years with Ramayana. Thirteenth year or Dwarpa Yoga is very
crucial for Moksha (liberation or resurrection) or reincarnation. Recognition of five brothers in this period
will lead to completion of fourteen years of Ramayana thus reincarnation.
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The construction of palace for Yudhishthira (righteousness) and his brothers are
complete. Sages and kings are invited to celebrate the completion of palace. Sage Narada
arrives at the palace for celebrations. The sage rhetorically explains the theory of state
craft for kings, how to find the most able people and make them ministers, how to train
and take care of military, watch over enemies, rules of espionage, rules of war, support
families of veterans who die or get injured at war, the support of farmers and merchants,
care for poor and distressed in their empire, policies on tax, create incentive for Artha
(money) and prosperity, free trade, reward merit, pursue and punish criminal activities,
deliver justice equally and without favor.
Narada proclaims it is the duty of the king to serve the cause of Dharma (righteous
deeds), Artha (money) and Kama (desire) in his kingdom. Yudhishthira promises to
follow Narada's advice. Narada describes the design, architecture and assembly halls of
Yama (right guidance), Varuna (surroundings), Indra (senses), Kubera (bad image) and
Brahma (creator). Narada asks Yudhishthira to perform Rajasuya (king’s bed).
Krishna (dark, life force) explains why Jarasandha (evening of old age) - the king of
Magadha (decree, custom) - should be killed, why human sacrifices by Jarasandha must
be stopped, Jarasandha's prisoners freed. This would also help complete Rajasuya, he
counsels Yudhishthira. Krishna is asked why Jarasandha is powerful as well as evil. He
explains with the story of Vrihatratha (lord of the earth) and demoness Jara (old age),
how Jarasandha was named after the demoness.
Krishna, Arjuna (intelligence) and Bhima (courage/strength) arrive at Magadha (decree,
custom, fool), a prosperous kingdom inherited and ruled by Jarasandha (evening of old
age). Krishna describes how King Gautama (Go-Tama, desire darkness) married
Ushinara (ushi-nara, devine man) - a Sudra (not knowledgeable) woman - and they had
famous sons. They visit Jarasandha, who demands to know why he is being considered an
enemy of Krishna, Arjuna and Bhima, when he has done nothing wrong to any of them
personally. Krishna explains that persecution of men is cruelty to virtuous life, and
human sacrifice is a crime against humanity. Such a crime is sin that touches every one,
including Bhima, Arjuna and him. Jarasandha's sin is injustice that must be challenged.
They invite him to either release all the prisoners scheduled for human sacrifice or accept
a battle to death. Jarasandha chooses war, picks Bhima as the adversary. Krishna counsels
Bhima on principles of just war theory, a theory that appears in more detail in other
books of Mahabharata. Bhima kills Jarasandha. The prisoners targeted for human
sacrifices are freed.
Pandava brothers expand their empire. Arjuna conquers the north, Bhima the east,
Sahadeva the south, and Nakula wins the west. Yudhishthira is declared Dharmaraja
(king of righteous deeds). Here the geography, tribes and various kingdoms as these
brothers go in different directions to expand their empire are described. Krishna visit
Yudhishthira with presents. The Pandava brothers prepare for Rajasuya ceremony. Kings,
sages and visitors from around the world arrive for Rajasuya ceremony. Sahadeva offers
Arghya - an offering with worship - to Krishna. Shishupala (protector of child) objects
the offering. Kings take sides. Hostilities begin. Shishupala leaves with some kings
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following him. Yudhishthira attempts reconciliation and peace talks. Krishna first refuses
to fight Shishupala, but finally kills him in the assembly hall during the Rajasuya yagna
(sacrifice or offering). Krishna leaves.
Shakuni (Saubala, well spoken), the maternal uncle of Duryodhana (Jealousy), advises
him that Pandava brothers cannot be defeated in a battle or by virtuous means; the only
way to vanquish them is to exploit the weakness of Yudhishthira, his fondness for
gambling. Duryodhana asks Dhritarashtra to exploit Yudhishthira's weakness over the
game of dice. They ask Shakuni to tempt and defeat Yudhishthira. Shakuni provokes
Yudhishthira for the game of dice. Yudhishthira shows reluctance to gambling. Shakuni
mocks him. Yudhishthira accepts the provocation, bets his kingdom, his brothers,
himself, and finally his wife in the 20th round of the game of dice; Shakuni wins
everything. Draupadi (firm leg owner) is humiliated in the Assembly Hall by disrobing;
her virtue leads gods to protect her in a skirt. Upset Draupadi questions the game, argues
that she is not owned by Yudhishthira, the 20th round was flawed because it wrongfully
treated her as property. Everyone in the Assembly Hall, including Yudhishthira and
Dhritarashtra agree. The entire gambling game is declared invalid, Yudhishthira recovers
everything he had lost.
Yudhishthira is invited back again for the game of dice, Yudhishthira succumbs, and they
play for one stake. Dhritarashtra bets kingdom of Hastinapur (land of elephants) and
Yudhishthira bets kingdom of Indraprastha (sensual spread). They agree that the loser
will go into exile for 12 years and the 13th year, unrecognized in some inhabited place,
and if they are recognized in the 13th year they are found then they would go into exile
for another 12 years. Yudhishthira loses the game of dice again. The Pandava brothers
move into exile. Dhritarashtra comes to power. Sages counsel him to make peace with
Pandavas, seek a solution that unites the two sides. Dhritarashtra refuses.
8.2.3.3 Chapter 3 – Vana Parva (Forest)
This Parva (Chapter) is copied from www.wikipedia.org.
Tips: Exile to desire forest begins with Vidura (sorrow, sadness) joining later. This exile is same that of
Ramayana. Kirmira (hesitation) is killed. Nala (conduit) and Damayanti (reduced flow) love story or story
of two lives is told to Yudhisthira for hope. At the 11th year of exile (reflection of 1st yoga - Satya), Vyasa
visits Pandavas, the story of Parabrahma (highest creator), the refusal of Rishi Mudgala to go to heaven,
and a recitation of Ramayana. This sets the precedent for chapter 4, Moksha, or continuation to chapter 5
(reincarnation) depicted by dwelling in Dwaita (duality) forest or Dandakaranya of Ramayana.
Pandavas (five pale brothers) go into exile to the forest of Kamyaka (desire goddess).
Sage Vidura (sadness) advises Dhritarashtra to recall Yudhishthir and give him back his
kingdom. Dhritarashtra refuses. Vidura leaves and joins Pandava brothers. Vyasa, as well
as Maitrey (friendliness) counsel Dhritarashtra to conclude peace with the Pandavas.
Dhritarashtra refuses. The battle between man-eating demon Kirmira (teeth grinding or
hesitation) and the giant Pandava brother Bhima occurs. Kirmira is killed.
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Krishna criticizes gambling as one of four sins that ruins a man, laments he was absent
when Yudhishthira accepted the game of dice. Yudhishthira expresses remorse and
anguish for his gambling habit. Krishna suggests persuasion, followed by force if
necessary, is appropriate to prevent one's friend before he commits a sinful act such as
gambling. Draupadi (Driro-Padi, firm footing) appeals to Yudhishthira to wreak
vengeance on Kaurava (Kuru) brothers. The theory of forgiveness is debated between
various characters - should one always forgive, never forgive, and forgive sometimes;
when is it appropriate to forgive people or oneself, when it is not; what are appropriate
and proportionate punishment?
Anger is discussed, how it is destructive to a person and to society at large. Draupadi
offers arguments of cause and effect of actions (karma), suggests free will, and questions
whether forgiveness defeats the principle of consequences. Yudhishthira disagrees with
Draupadi, and presents the theory that virtue is its own reward. Draupadi praises those
who believe in free will and shape the future, she censures those who believe in chance or
destiny. Bhima questions whether virtue is virtue if it creates misery for everyone;
suggests that Dharma (virtue) and Artha (money) and Kama (desire) should normally go
together, thereafter he presents arguments for use of will and force to regain the kingdom.
Yudhishthira disagrees with Bhima, argues one must keep one's pledge once made. The
arguments are left open ended, with no consensus conclusion presented, the characters
retire from the debate pensively. Vyasa arrives, and shares the theory and knowledge of
Pratismriti (memory confirmation) with the Pandavas.
Arjuna meditates and lives like an austere Rishi in the forest, to gain knowledge.
Mahadeva (greatest God) (Shiva) visits Arjuna, disguised as Kirata (chanting). They
battle each other, which ends in draw. Mahadeva reveals his true identity. Indra and other
deities visit Arjuna. Arjuna visits heaven. City of Indra is described. Gods furnish
celestial weapons to Arjuna. Goddess Urvasi (women widely extending and thigh-bom)
seduces Arjuna, enters his bedroom. Married Arjuna declines to mate with her. Urvasi
gets angry, curses. Deity Indra converts the curse into a boon.
Yudhishthira (righteousness) continues in his anguish that his gambling error has caused,
declares himself the most wretched person on earth. Vrihadashwa (large horse) consoles
him with the story of Nala (conduit), another prince who erred by gambling, and
recovered from his mistake. The love story of prince Nala and princess Damayanti
(blockage, reduced speed), who never met each other, yet fall in love with each other,
after learning about each other's character, virtues, passions and beliefs through a hansa
(swan). The feathery messenger transmits their love messages. Damayanti's father
announces a Swayamvara - a contest between eligible bachelors so that Damayanti can
watch and choose the man she wants to marry.
The gods arrive to win over Damayanti, the gods pick Nala as their representative and
messenger. Nala is in a bind, but tries honestly to convince Damayanti that she marry
Indra, or one of the deities. Damayanti picks Nala, the human. One of the gods gets upset
at Damayanti's choice, so he challenges Nala to a game of dice. Nala, like Yudhishthira,
loses the game and the kingdom to Pushkara (blue lotus); he goes into exile, Nala and
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Damayanti are separated even though they want to be together. Damayanti runs away
from her father's kingdom. Several chapters describe their various traumas and
adventures. Damayanti's father finds her, she returns to the kingdom. A new, second
Swayamvara is announced. Nala comes to the kingdom disguised as Vahuka (charioteer/
carrier of Rituparna/seasonal leaf). Damayanti discovers Vahuka, knows it is Nala. They
meet, talk. Nala gets the kingdom back from Pushkara. Damayanti and Nala take over the
kingdom, live happily ever after. The story inspires Yudhishthira to focus on the future.
Sage Narada visits the Pandava brothers. He suggests tirthas (crossing place) to Pandava
brothers - a visit to holy places in India. The benefits, directions and a list of tirthas –
Kurukshetra (doer’s land), Ganga (life), Yamuna (dark water), Prayaga (place of
sacrifice, meeting place), Pratisthana (institutions), Brahmasara, and others are
mentioned. Pandavas start the Narada-recommended tirthas. The history of various gods
is described. The story of Ushinara, the pigeon and the hawk are described. The hawk
wants to eat the pigeon, pigeon comes to Ushinara and requests protection from hawk.
The hawk questions Ushinara as to why he is going against Dharma - the principles of
life. Ushinara explains that it is his Dharma to protect the weak from the strong. The
hawk claims that by denying him pigeon-food, Ushinara is denying food to his children
and his wife in his nest, as well he who is oppressed by hunger; by protecting the pigeon,
Ushinara is saving the pigeon but killing baby-hawks. Which becomes the theory of
contesting virtues, that is when one good is in conflict with another good, how must one
choose between two goods, between two conflicting virtues? Ushinara answers with the
theory of preponderance, then offers to hunt and feed the hawk, an offer that is
questioned and rejected on celestial Dharma grounds by the hawk.
Finally, to save the pigeon's life, Ushinara offers his own flesh to feed the hawk. The
hawk accepts the offer; Ushinara cuts his own flesh of volume equal to pigeon, and
weighs it. It falls short, so he cuts and adds more of his own flesh. But the pigeon's
weight keeps on increasing. Ushinara finally has to weigh his whole body to equal that of
the pigeon - when he does so, the hawk reappears as deity Indra and the pigeon reappears
as deity Agni. They restore Ushinara, praise his virtue and compassion. Other stories
include king Janaka's sacrifice, king Somaka (distilled, pure) and his liberation from hell,
how Bhagiratha (fate chariot) brought Ganges river to earth from heaven, the births of
Ashtavakra (eight bends), Mandhata (historical) and Rishyasringa (deer horn), the
journey of Bhima for celestial lotuses.
A demon kidnaps Yudhishthira, Draupadi (firm-footed) and the twins. Bhima finds and
slays the demon. Pandavas arrive at the hermitage of Arshtishena (stalled soldier). Arjuna
returns from heaven. Arjuna describes his travel, why he left, where he was, what he did.
Arjuna shows the celestial weapons he now possessed. He demonstrates their
effectiveness by destroying the aerial city of Hiranyapura (golden city), then proceeds to
demonstrate before Yudhishthira his power further. Sage Narada appears, counsels that
war and weapons should not be unleashed unless there is necessary and compelling
cause, that rash violence is destructive and wrong. This puts a stop to the violence.
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Pandavas arrive at Kailaca (black, dark). A mighty snake, Nahusha (Na-Husha, no
consciousness/wisdom) ties up the giant Pandava brother, Bhima. Yudhishthira searches
for Bhima, finds him in snake's grip. The snake offers to free Bhima if Yudhishthira
answers his questions. The snake and Yudhishthira ask each other questions. This is a
discourse on Dharma, the theory of birth-rebirth, transmigration and how to achieve
moksha. Theory of caste explained - claiming it is very difficult to ascertain one's caste
because all orders have had promiscuous intercourse. People from all the four castes are
without restriction constantly interbreeding. All four have the same speech, cohabit, they
all are born and die the same way. What matters, claims Yudhishthira, is the character of
a person. Yudhishthira and the snake then discuss the relative merit of four virtues
(charity, kind speech, truthfulness and un-enviousness), which virtue is better than the
other? They discuss universal spirit and salvation from transmigration. The snake lets go
of Bhima, is itself released from a curse, appears as Nahusha, and achieves salvation.
Markandeya (winning over death) presents the story of yugas (Kreta, Treta, Dapara and
Kali yugas), and of Vami (left sided) horses. It also has contrasting views - both
traditional and ritualistic, as well as knowledge and personal development - on vice and
virtues. Many discussions on Karma doctrine, relationship between self discipline virtues
and qualities (sattva, rajas and tamas), how these qualities enables one to achieve
knowledge of the supreme spirit. Markandeya-Samasya (life problems) Parva (chapter)
recites the story of Vrihaspati (expanding leader) and of Skanda (attacker).
Satyabhama (luster of Truth) asks Draupadi for advice on how to win affections of
Krishna. Draupadi outlines duties of a wife. Karna (hearing) advises Duryodhana to
confront the Pandavas in exile, but Dhritarashtra dissuades Duryodhana. Karna and
Duryodhana leave for Dwaita (dual) Aranya (forest). They quarrel with Gandharvas
(smell, odor), are defeated and held captive. A request for rescue is sent to Yudhishthira,
who urges his brothers to rescue the captives, even though these captives have been
persecuting them. Yudhishthira explains why rescuing the captives is the right thing to
do. The brothers decide to rescue, because Gandharvas are growing danger to humanity.
When Pandavas arrive, Gandharvas release Duryodhana (jealousy). This act of kindness
makes Duryodhana despondent. Karna soothes Duryodhana, then proceeds to a wave of
conquest and victories.
Yudhishthira has a dream about a deer, who pleads that Pandavas living in the forest have
invited many people to live there. The residents hunt indiscriminately, and the deer fear
they will be exterminated. The deer pleads Yudhishthira to move to another location,
which will prevent deer species from extinction. Yudhishthira concludes that it is his
Dharma to ensure welfare of all creatures, including animals in a forest. The Pandava
brothers discuss it, agree that wildlife deserves their compassion, and decide to move.
The Pandavas move from Dwaita (duality) Aranya forest to Kamyaka (sexual desire
goddess) forest.
In the 11th year of Pandavas exile, Sage Vyasa visits the Pandavas. He instructs on
morality. Vyasa recites the story of Rishi Mudgala (green gram, anger less), who after
his death refuses to be taken to heaven - the abode of celestial happiness. The story then
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describes Parabrahma (highest creator), a place of contemplation and Jnana yoga (period
of knowledge), which is the path Mudgala chooses for his eternal emancipation. Draupadi
is kidnapped by Jayadratha (victorious chariot). Pandavas set out to rescue her. The story
describes the battle and death of Jayadratha's followers and his capture. Jayadratha is not
killed, but questioned by Yudhishthira.
Yudhishthira sets Jayadratha free. Jayadratha returns to his house in anger, seeking ways
to take revenge against the Pandavas. Here a short summary of Ramayana is recited, the
other Indian epic, in order to comfort Yudhishthira who laments the long exile his
brothers have suffered.
Pativrata (allegiance to husband) –mahatmya (greatness) Parva (chapter) describes the
love story of Savitri (sunlight) - a princess, and Satyavan (truthful) - a hermit. They meet,
fall in love. Sage Narada informs Savitri of one defect of the virtuous man Satyavan,
which is certain to kill him within a year. Savitri accepts and weds Satyayan,
nevertheless, saying, "Whether his years be few or many, be he gifted with all grace or
graceless, him my heart has chosen, and it chooseth not again." Savitri, who knows
Satyavan will die soon, stays with him all the time. She follows him wherever, whenever
he goes anywhere. One day Satyavan heads to the forest to collect wood, with Savitri
following him. As predicted by sage Narada, the defect causes Satyayan's early death.
Yama - the lord of death - appears before Savitri. Yama carries away Satyavan's soul;
Savitri - in deep love for Satyayan, her husband - follows Yama. The lord of death tries to
console, discourage her and asks her to move on. Savitri refuses to relent, follows
Satyayan's soul and Yama. She obtains four boons from Yama, which ultimately forces
Yama to release Satyavan's life. Satyavan returns to consciousness. Savitri and Satyavan
live happily together.
The story of Karna (ear or hearing) - how he was born to Kunti and deity Surya, why
Kunti placed the baby in a basket and let him adrift on river Ashwa (horse), how she felt
sorry afterwards, how baby Karna was found by Radha (prosperity, success) and reared
by Adhiratha (A-dhi-ratha, unknowledgeable chariot). Karna grows up and learns to be
an expert bowman. Karna exchanges his divine ear-rings, for infallible arrow, with deity
Indra (senses). This introduction to Karna sets the stage for future chapters, as Karna
plays a major role in later books of the Mahabharata.
Pandavas return to Dwaita (duality) Aranya forest. They chase a deer who has carried
away fire sticks of a priest. The deer is too fast to catch. The Pandava brothers rest after
exhaustion and from thirst. Each goes, one after another, to a lake to fetch water, where
each dies. Finally Yudhishthira goes to the lake, where he laments the death of his
brothers. Yaksha (diminishing breathing), with a booming aerial voice, appears. He
interrogates Yudhishthira with 124 questions about nature of human life, necessary
virtues for a happy life, ethics and morality. Yudhishthira answers the questions
correctly. Yaksha revives Pandava brothers, and reveals himself as Dharma, awards
Yudhishthira boons that will help the Pandavas in their 13th required year of concealed
life.
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8.2.3.4 Chapter 4 – Virata Parva (Majestic)
This Parva (Chapter) is copied from www.wikipedia.org.
Tips: Virata, the king of Matsya (fish, synonym to truth) kingdom, and his wife Sudeshna are the creator
and creations around. It has four sub-chapters corresponds to four yugas. First three are the reflections and
change of identity at the end of 13th year (10 years + 3 Yugas). Prince Uttara, son of Virata, wins the war
with Arjuna (intelligence) as his charioteer when Yudhisthira and Bhima went to rescue Virata. If Arjuna is
unhappy in Virata’s kingdom, his son marries Virata’s daughter Uttara and leaves the truth kingdom
initiating chapter 5.
1. Pandava pravesha (pale brothers entry) parva (sections, 1 - 13): The Pandavas discuss
ways they can each conceal their identity for one year, and thus meet the pledge they
made at the time of their exile. While Pandavas have grown up in a princely family, they
must now assume non-princely professions to avoid being detected. If they are detected,
the terms of their exile pledge would extend the exile by another 12 years. Yudhishthira
(righteousness) assumes the name of Kanka (ear, messenger), Bhima (strength, courage)
of Vallaba (lover, beloved), Arjuna (intelligence) dresses up in a saree (women’s dress)
and assumes the name of Brihannala (Transgender, both sexes), Nakula as Granthika
(found in books, scripture), Sahadeva as Tantipala (hersey/weaving nourished), and
Draupadi as Sairandhri (Sai-randhri, creator consciousness in every pore). The parva
describes Pandavas' life as workers in Virata's kingdom, with king Virata (Majestic
creator) as a famous cow baron.
2. Kichaka (hollow bamboo)-vadha (kill) parva (sections, 14 - 24): Kichaka (hollow
bamboo), the commander of king Virata's forces, sees maid Sairandhri (incognito
Draupadi), lusts for her. Kichaka approaches the queen, and inquires about Sairandhri.
The queen does not know the true identity of Sairandhri, and arranges a meeting.
Sairandhri informs Kichaka that she is married, and his stalking of her is inappropriate
and against Dharma. Kichaka offers her release from being a maid and a life of luxury.
Sairandhri says it is wrong for him to continue pursuing her. Kichaka gets desperate,
desires Sairandhri even more. Queen Shudeshna (wonderful surroundings) asks
Sairandhri to go get wine for her from Kichaka's house. Sairandhri goes in fear to
Kichaka house to get wine. Kichaka meets her there, tries to molest her, Sairandhri
pushes him and runs to the court of king Virata. Kichaka chases her, catches and kicks
her in the court of Virata in front of the king. Sairandhri (Draupadi) demands justice from
the king. Virata and Kanka (Yudhishthira) console Sairandhri, promise due investigation
of all facts and then justice. Sairandhri, upset with her humiliation, the delay in justice,
scolds both the king and Kanka.
The queen learns about the mistreatment of Sairindhri, promises death to Kichaka.
Draupadi meets Bhima, describes her humiliation by Kichaka, as well as how frustrated
she has been with the 12 years of exile, for suffering the vice of her husband
Yudhishthira. Draupadi explains why Kichaka is evil, explains she repeatedly rejected
Kichaka, and demands Kichaka's death. Next day, Kichaka again approaches maid
Sairandhri, and harasses her. Sairandhri asks him to meet her at a hiding place. Bhima
meets Kichaka instead, and kills Kichaka. Friends and family of Kichaka blame maid
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Sairandhri, for Kichaka's death, catch her and try to burn her to death. Bhima gets upset,
attacks and kills all those trying to burn Sairandhri. Draupadi is saved.
3. Go (desire)-harana (loose) parva (sections, 25 - 69): The evil Dhritarashtra (holder
estate) and Duryodhana (Jealously) disclose their spies have been looking for Pandavas
in forests, villages, provinces and cities, unsuccessfully. Two more weeks are left of the
13th year of exile. Karna (Ear, hearing) suggests they hire more competent spies, fan
inside their kingdom, in holy places among ascetics, and in distant kingdoms. Drona
recommends that instead of sending spies, Dhritarashtra should seek peace and welcome
the Pandavas. Bhishma agrees with Drona, counsels Dhritarashtra to find the brothers
where they are likely to be and bring them back. Bhishma speculates that the good and
high souled people like Pandava brothers always create prosperity, peace, cheer and
health of all creatures wherever they go. Look for them in places where prosperity and
cheer has recently increased. Kripa (mercy) agrees with Bhishma speculation, but
suggests Dhritarashtra to prepare for war to kill Pandavas, as they are likely to be weak
and without soldiers at the end of the exile.
Susharma (well flowing, happy), the king of Trigartas (three holes), present during this
discussion, suggests Virata kingdom fits this profile. Susharma recommends an attack on
the Virata's kingdom of Matsya (fish), seizure of its wealth of kine (cows) and recent
prosperity. The army of Susharma attack Matsya, loot his kine and wealth, take king
Virata captive. Bhima recommends immediate retaliation and war. Yudhishthira
recommends caution and careful response. Pandavas join the war. Bhima frees Virata,
takes injured Susharma captive. Yudhishthira recommends that Susharma - the prisoner
of war - be forgiven and freed, not killed. Virata, accompanied with Yudhishthira and
Bhima, leaves his kingdom to bring back the kine and wealth from Susharma.
In Virata's absence, Duryodhana and his army attack Virata's kingdom of Matsya. Prince
Uttara, the son of Virata, attempts a response, but is afraid of war. Arjuna becomes the
charioteer of Uttara (better). Uttara and Arjuna enter the war. The parva then describes
several battles, between Arjuna and Karna, Arjuna and Kripa, the battle of Ashwathama
(cessation of horse). Arjuna defeats the entire army and then invokes the hypnotic
weapon against Duryodhana, Ashwathama, Kripa, Karna, Drona and Bhishma. In this
parva Arjuna proves himself as the greatest archer in Mahabharata (great message).
Everyone falls unconscious except Bhishma. Bhishma smiles and retreats. Prince
Uttara returns victorious with wealth and Arjuna.
4. Vaivahika (wedding) parva (sections: 70 - 72): Arjuna (intelligence) discloses to king
Virata (Majestic) that he and his Pandava brothers have been in his kingdom in disguise,
over the 13th year of their exile. Virata's daughter princess Uttarā (better) marries
Arjuna's son Abhimanyu (grudge, pride, protest).
8.2.3.5 Chapter 5 – Udyoga Parva (Effort)
This Parva (Chapter) is copied from www.wikipedia.org.
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Tips: Effort begins at age 40 which is a very crucial age in all scriptures. It’s in line with Ramayana chapter
5 where Pandavas are discovered, rational and logics are exhausted, and the preparation for war begins.
1. Sainyodyoga (soldiers’ effort) Parva (sections, 1 - 19): The 13th year of exile is over.
Kings assemble in king Virata's court to mark the marriage of his daughter to Arjuna's
son Abhimanyu. Krishna (darkness) gives a speech to gathered kings that Pandavas must
now return to their kingdom, Kauravas must return the kingdom they got from Pandavas
for 13 years after a game of dice. Krishna speculates that Kauravas may refuse the return,
may use military against Yudhishthira personally visits and makes the demand, or may be
willing to a peaceful transfer. The intentions of the other side are unknown, suggests
Krishna, so they should send a capable ambassador to understand the intentions of
Kauravas and arrange a peaceful transfer.
Satyaki (from truth) reminds the gathered kings that the Kauravas got the kingdom
by trick and evil, that evil people don't change. The proposed peaceful diplomacy is
ridiculous, claims Satyaki, because peace can never be negotiated from a position of
weakness. Only the strong who have the power and means to destroy their opponent, get
a fair and just deal during peace negotiations. Satyaki recommends Pandavas should
establish a visibly strong army, then start negotiations. Drupada suggests dispatching
envoys to other virtuous and good kingdoms to build military alliance for Pandavas.
Krishna approves. Envoys spread out. Kings and Krishna return to their homes. In
parallel, Kauravas are already building their alliances for war, to weaken Pandavas to a
point that they do not even ask back their kingdom. Both Pandavas and Kauravas meet
Krishna in Dwaraka (city of gates), for their military preparations, but with morally
opposite stands. Arjuna requests Krishna and his army to not fight at all, be the
messenger of peace. Duryodhana, in contrast, wants the Krishna's army to serve him, be
the messenger of war. Krishna decides and promises to drive Arjuna's chariot if war
becomes necessary. Both sides gather a massive alliance of armies, with Kaurava group's
army being larger. Salya (surgical) joins Kauravas side, meets Yudhishthira to continue
the effort to avoid a war. Yudhishthira convinces Salya that Kauravas are in error. Salya
agrees to explain Yudhishthira position to Duryodhana. Salya leaves Pandavas camp to
meet the Kaurava brothers.
2. Sanjaya-yana (knowledge to conquest) Parva (sections: 20 - 32) Drupada's (firm
footing) envoy reaches Kaurava brothers. He announces that Pandava brothers do not
want war, they see war as something that ruins the world, all they want is an amicable
settlement. He also informs the Dhritarashtra and Kuru family, that Yudhishthira seeks
peace not out of weakness; they have seven Akshauhinis (large battalions). Drupada's
envoy asks that Kaurava brothers give virtue and peace a chance, they give back that
which should be returned. Bhishma responds that peace makes sense, but Karna in the
court of Kaurava brothers argues war is preferable. Dhritarashtra dismisses Drupada's
envoy, promising to send Sanjaya to the Pandavas with a full response.
Dhritarashtra summons Sanjaya, asks him to meet the Pandava brothers, but does not
propose anything concrete about peaceful transfer of kingdom. Sanjaya meets
Yudhishthira, urges peace, says war will cause losses to both sides, notes that if Pandavas
kill Kauravas, it will make them miserable in victory. Yudhishthira says Pandavas do not
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want war, they want peace and prosperity. Dhritarashtra, claims Yudhishthira, is an
abusive and greedy king, evil to the people of Indraprastha (sensual playground) - a
kingdom Pandavas had to leave during the exile, and Dhritarashtra must return the
kingdom to him to make peace. Yudhishthira suggests to Sanjaya, in Chapter 31 of the
parva, that he would accept a smaller kingdom if that would prevent war, further peace.
Pandavas are ready for peace, and for war, claims Yudhishthira. Sanjaya returns to
Dhritarashtra, urges him to take the path of peace, and in a brutally directly manner calls
Dhritarashtra's approach towards Pandavas as sinful, suicidal and wrong.
3. Prajagara (sleeplessness) Parva (sections, 33 - 40): Dhritarashtra summons Vidura
(sadness) for counsel, confesses Sanjaya's message have disordered his senses and caused
him sleeplessness. Dhritarashtra asks for moral guidance and wisdom to lead his
kingdom. Sage Vidura presents a discourse that is referred to as Viduraniti (rule of
sadness). It describes the character and habits of wise men, how they combine virtuous
life with prosperity. These adhyayas (paragraphs) also describe the duties and actions of
kings that enables a prosperous kingdom. After listening to Vidura, Dhritarashtra leans
for peace and an accommodation of Pandava brothers; however, he says Duryodhana
wants the opposite. Dhritarashtra claims his exertion may be in vain, destiny will do what
it wants to.
4. Sanatsujata (forever well born) Parva (sections, 41 - 46): Dhritarashtra continues in his
suffering of anxiety and depression. He seeks more counsel from sage Vidura. The sage
says he was born in Sudra (lowest) class and has already counseled the king, perhaps the
king should get second opinion from Sanat-Sujata (forever well born) who was born in
Brahmin class. Vidura brings in sage Sanat-Sujata. Dhritarashtra asks him questions
about eternal being, life after death and immortality. The response of Sanat-Sujata is
another treatise called Sanatsujatiya (sometimes spelled Sanatsugatiya or Sanatsugâtîya).
Sanatsujatiya is a treatise on spirituality, inward contemplation, and marga (paths) to
liberation and freedom. Sage Sanat-Sujata insists that rituals and Vedic ceremonies are
not the path to emancipation, ignorance is living death, it is true knowledge of
universal self that emancipates; he suggests that gods are ordinary creatures who have
realized that self knowledge. This view of human beings as creatures of unlimited
potential, mirrors those found in the Upanishads. Craving for wealth, desire for fame and
longing for power suggests Sanatsugātiýa, is a cause for misery. Knowledge, virtue and
faith in fruits of action are a cause of contentment. Dhritarashtra reminds Sanatsujata that
Vedas declare sacrificial ceremonies remove sins and emancipate, why should men not
engage in these practices. Sanat-Sujata replies that there are different paths, all with one
goal. There is great inconsistency in interpretation of these paths. Ceremonies put undue
importance to external forms, often ignore the inner self. Dhritarashtra asks if one can
achieve emancipation in after life by renouncing everything but without virtue and right
action. Sanatsujata replies that it is the inner state that matters, not outward
manifestations. The hymns of Veda do not rescue people from sin they commit. Vice
and knowledge can never dwell together. Sanatsujata then outlines twelve virtues one
must live by and twelve vices to avoid, followed by three requirements for free, liberated
life. In Chapter 44, Sanatsujata suggests knowledge is the only path to emancipation. In
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Chapter 45, Sanatsujata suggests virtuous attributes and actions are the path to gain that
knowledge. After the counsel from Sanatsujata, Dhritarashtra retires for the night.
5. Yanasandhi (knowledge agreement) Parva (sections, 47 - 73): The Kaurava brothers
assemble in the court to hear Sanjaya who has returned from Pandava brothers (see
Sanjaya-yana Parva above). Bhishma recommends peace and returning kingdom. Drona
supports Bhishma. Karna objects. Bhishma ridicules Karna. Dhritarashtra inquires about
Yudhisthria's military preparation. Sanjaya (conquest) frankly criticizes Dhritarashtra for
his vicious conduct towards Pandavas. Duryodhana reminds everyone of the warriors on
their side, his own courage and readiness for war. Dhritarashtra asks about kingdoms who
have allied to Pandavas. Sanjaya provides the details. Duryodhana interjects and provides
a list of kingdoms who have allied with Kauravas and are ready for war. Dhritarashtra
asks his son to accept peace and give back the kingdom to the Pandavas. Duryodhana
mocks and refuses. Karna joins Duryodhana, mocks Pandavas and boasts his own warrior
powers. Bhishma criticizes Karna again. Karna gets upset, promises to not fight till
Bhishma is alive, and walks out of the court in anger. Dhritarashtra again asks
Duryodhana to choose peace. Duryodhana (jealousy) insists on war.
6. Bhagavat-yana (knowledge of divinity) Parva (sections, 74 - 150): The Pandava
brothers meet their counsels and Krishna. Yudhishthira opens the meeting with desire for
peace. Krishna offers to be an envoy of peace to Kauravas (doers), with the counsel that
Pandavas should prepare everything for war. Bhima (strength/courage), Arjuna
(intelligence), Nakula (no salvation, lineage), Sahadeva (like god) and Satyaki (from
truth) take turns and express their views to Krishna, who comments to each. Krishna
leaves for the court of Kaurava brothers, meets Rishis on the way. Dhritarashtra proposes
to ill treat Krishna as envoy. Bhishma and Vidura get upset and censure the proposal.
Duryodhana proposes they should imprison Krishna. The Kurus brothers attempt to
accost Krishna, but fail because of Krishna's special abilities. Duryodhana invites Krishna
to his home, Krishna refuses. Krishna meets Vidura, then appears in Kauravas court.
There he appeals for peace and conciliation. His efforts fail. The parva then describes the
symbolic story of Garuda (fool, harmless) to emphasize peace is better. Kanwa (likes to
be praised) concurs with Krishna on peace. Sage Narada appears, who tells the story of
Gavala (wild buffalo), Yayati (wanderer) and Madhavi (intoxicated) to explain to
Duryodhana that his obstinate craving for war is wrong. Duryodhana meets Shakuni (well
spoken), schemes again to imprison Krishna. Krishna learns about the scheme, laughs it
off. Dhritarashtra rebukes Duryodhana for thinking of imprisoning Krishna, the envoy.
Krishna leaves the city of Kauravas, with Karna in a chariot. He tells Karna (ear/hearing)
who Karna's real mother is, how he is a brother of the Pandavas, asks he should join his
brothers. Karna refuses, says the war will be another sacrifice. Kunti (to reverse), Karna's
real mother meets him, they talk. She explains what happened when Karna was born,
urges him to reconsider his position about the war. Karna replies that she never was a
mother to him, she abandoned him as a baby, she never sought his good so far, but now
she suddenly appears in his life for her own selfish reasons. He is angry and claims that
everyone wants to use him, like a boat to cross the sea of war and get where they want to
go. This is his chance to fight the Arjuna, earn love and respect of the world. He promises
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Kunti that he will not kill the other four Pandava brothers, that his focus will be to kill
Arjuna. She will have five sons after war - with either Karna or Arjuna left, just like she
pretended to have five sons before war. Kunti trembles with sorrow. Krishna reaches
Pandavas camp and updates them of his effort at peace as an envoy, how he failed.
7. Sainya-niryana (soldiers setting out) Parva (sections, 151 - 159): War preparations
accelerate. Yudhishthira seeks nominations for the commander in chief of allied forces
behind Pandava brothers. Many names come forward, Krishna selects Dhristadyumna
(Dhrista-dyumna, vision of glory). The Pandava army marches for war to Kurukshetra
(Doer’s land). Duryodhana with Karna, Shakuni and Dussasana (unbearable ruling)
prepare for war. Bhishma is appointed by Duryodhana as commander in chief of armies
behind Kaurava brothers. Both sides select chiefs for each of their Akshauhinis
(battalions) - Pandavas have 7 battalions, Kauravas have 11. Dhritarashtra meets Sanjaya,
expresses his anxiety, wonders if the war is one of choice or destiny.
8. Ulukabhigamana (Owl’s departure) Parva (sections: 160 - 164) Duryodhana sends
Uluka (owl, night vision) to Pandavas camped in Kurukshetra for war, with insulting
messages to Yudhishthira, Bhima, Nakula, Sahadeva, Virata, Drupada, Dhananjaya
(winning wealth, Agni), Sikhandin (crested, tufted), Dhristadyumna (vision of glory) and
Vasudeva (dwelling god), as part of psychological warfare. The parva recites the fable of
the cat and the mouse. Bhima gets upset when he receives Duryodhana message through
Uluka. Krishna intervenes, and asks Uluka to leave the camp in peace, as he is just a
messenger. Uluka insists on giving all the messages. Each person who listens to the
message, replies. Uluka returns to Kauravas camp, and delivers the messages from
Pandava camp to him. Duryodhana arrays his troops to face the army of Pandavas.
Yudhishthira moves his army. Dhristadyumna, the commander in chief of allied Pandava
forces, studies the strengths of the enemy, appoints particular warriors in Pandavas side
to focus on particular warriors on Kauravas side.
9. Rathatiratha (roar of chariot)-sankhyana (doubting) Parva (sections, 165 - 172):
Infighting erupts within the Kaurava side. Bhishma lists rathas (chariots), atirathas
(chariot riders) and ardharatha (partner of chariot riders) in Kaurava side, ridicules and
mocks Karna being an ardharatha. Karna gets angry with Bhishma. The parva describes
rathas and atirathas on Pandava side, ready for war.
10. Amvopakkyana (Amvo-pak-kayna, Amba circled story) Parva (sections, 173 - 199)
This parva recites the story of Bhishma past exploits and a maiden named Amba, and
how his emotional attachment means he can fight everyone but Sikhandin (crested,
tufted, peacock) - a battalion commander in Pandavas side. Duryodhana asks his
commanders the time it will take each of them to annihilate the allied armies behind
Pandavas. Bhishma mentions a month, Drona also a month, Kripa estimates two months,
Aswasthama (horse stoppage) claims ten days, Karna says he can annihilate the
Pandavas in five days. Bhishma ridicules and mocks Karna. Karna gets angry with
Bhishma again. Yudhishthira asks his team the time it will take them to annihilate the
armies behind Kauravas. Arjuna says one second. Pandava army marches to the battle
front. Kaurava army marches to the battle front. Both armies face each other for war.
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8.2.3.6 Chapter 6 – Bishma Parva (Grudge)
This Parva (Chapter) is copied from www.wikipedia.org.
Tips: The war begins. Grudge in charge of the war which is fought for 10 days. This is where the second
life begins in all scriptures. Krishna (darkness) is the charioteer of Arjuna. At the end of 10 days, Bhishma
is on dying bed and asks Karna to fight on the side of Pandavas.
1. Jamvu (low life) – khanda (block) Vinirmana (forming) Parva (chapters, 1 - 10): The
parva begins with a meeting of two sides where the rules of war are agreed. Rishi Veda
Vyasa, the grandfather to both Kauravas and Pandavas, offers a blessing to Dhritarashtra
- who is blind - in the form of the gift of sight, so he can see the tragedy unfolding ahead.
Dhritarashtra declines the offer, claiming he does not want to witness the slaughter of his
family and friends. Vyasa grants the blessing to Sanjaya (conquest) to see anyone and
everyone, anywhere, while the war is in progress and describe the war to Dhritarashtra.
Vyasa then makes a final attempt to Dhritarashtra to seek peace and avoid the war. King
Dhritarashtra confides that his sons do not listen to him or obey him. Vyasa counsels war
is evil, victory in war is uncertain, only sorrow and slaughter on all sides is certain no
matter who wins. Dhritarashtra, aware of Sanjaya's special powers to see the world, asks
him about the visible world. Sanjaya describes the sights of world to him. He describes
the world near him, as well as far of places in north, south, east and west, everywhere
with beautiful people, of forests, fruits and birds, of moon and planets that appear with
stars at night. The description makes Dhritarashtra sad that his sons are choosing war,
rather than a negotiated peace.
2. Bhumi (soil, earth) Parva (chapters 11 - 12): Sanjaya continues to describe the world.
He mentions island nations, nations without kings, lands with white people, black people,
mixed race people, celestial gems, ocean of milk and ghee. Then he describes the planets
seen at night, why they are believed to be globes, that light-giving sun too is a very large
sphere according to calculations of Arka (learned man), eclipses occur when planets
temporary cover the sun or moon. Such is the merit of the world we live in, says Sanjaya.
3. Bhagavad Gita (song of divinity or God) Parva (chapters 13 - 42): On the 1st day of
war, Sanjaya (conquest), the divine vision charioteer of Dhritarashtra was announced as
the charioteer of Bhishma, the chief of Kauravas. On 10th day, late evening Sanjaya
returns with an empty chariot to Dhritarashtra and tells him that Bhishma has fallen on a
bed of arrows on his own wishes. Dhritarashtra is shocked. He asks for the details of war
over the ten days. Sanjaya describes how Bhishma marshaled the Kaurava army by
declaring, "to die at home is a waste of life, a chance to die in battle for a cause is the
highest honor a man can have." Arjuna described the Kaurava army as one with 100,000
elephants trained for war, 10 million chariots, 1 billion horsemen, 10 billion archers, 100
billion soldiers with sword and shields. Learning about this vast army of cosmic
proportions, Yudhishthira is in grief. Arjuna reminds him that Narada told him that where
there is Dharma there is Krishna and where there is Krishna there is victory. In fact,
Arjuna believed in that Vedas were told by God and to attain Godhood one must
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become a monk by leaving off home and birth-caste. As Krishna had demanded 5
villages for settlement so Arjuna asked his charioteer Krishna whether he should become
a monk or fight.
Arjuna asks Krishna (dark), his charioteer, to bring the chariot between the two
assembled armies, to see who were assembled to fight. He sees friends, families and
human beings on both sides of the war. Introspective Arjuna wonders if their cause
justifies war, bloodbath. War only kills, it arouses only hate among kindreds and human
beings. Arjuna tells Krishna, "I seek neither victory nor a kingdom." Arjuna doubts
whether war is ever justified. To Arjuna's doubts, Krishna gives various answers. These
answers range from nature of life to demands of justice, to three paths of liberated and
free life, to human duty, and are collectively called the Bhagavad Gita.
Arjuna is not alone in his grief and introspection. Just before the war, Yudhishthira too
takes off his armour, comes off his chariot, and with namaste (pressed hands) walks over
to the enemy side. His brothers amazed by his act, join him and walk across the line of
war. These Pandavas without battle armor meet and bow before Bhishma, Drona, Kripa
and others - seek their permission to fight them, to death. Bhishma, moved by this
humane action, says he admires their sense of humanity, and wishes them victory. Other
generals of the enemy are equally moved. With choked voices and tears, soldiers of both
sides cheer the Pandava brothers for their namaste and exhibition of respect for the
human beings on the side of the enemy. Yudhishthira and Pandava brothers return to their
side. The conches blare the start of war. The war begins.
4. Bhishma-vadha (killing of grudge) Parva (chapters 43 - 124): On the first day, flying
arrows cover the sky and a cloud of dust obscures the sun. The twang of bowstrings and
battle cries of two sides creates a tempest of sound. Abhimanyu (grudge, pride, protest)
engages Bhishma, a battle that ends in draw for the day; Uttara (better) engages Salya
(surgical), Uttara dies but cripples Salya chariot; Sweta (pure, white) kills hundreds of
princes fighting for the Kauravas. Bhishma kills Sweta, and numerous soldiers fighting
for the Pandavas. The conches and drums blare to mark the end of that day's war.
Hostilities end for the first day, to be continued the next day, and each side retires for the
night. On second day, conches blare the restart of war. Arjuna (intelligence) and Bhishma
(grudge) battle each other to a draw. But thousands of others die. The king of Kalingas
(cleaver) is slain by Bhima. The king of Nishadas (darkness, mountains/pride and
forest/lost) fighting for the Kauravas is killed. At sunset, hostilities are suspended, both
sides retire. On the third day, so many Kuru and Pandava soldiers are killed that a streams
of blood flow on the battlefield. On the fourth day, Bhima kills eight of hundred Kaurava
brothers, shocking Duryodhana.
This sub-parva describes the various days of war through the 10th day. By the end of 9th
day, the war has slaughtered over 100 million people and many key personalities of the
Epic. Each night, either Duryodhana or Yudhishthira are depressed with massive losses
of their men, or key generals. Bhishma makes multiple attempts to be killed by Krishna,
as he knows Krishna is a reincarnation of Vishnu, and death at Krishna's hands will
release him into heaven. But Arjuna prevents this from happening, because Krishna has
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promised not to fight, only drive Arjuna's chariot. Embedded in the parva are treatises on
war - various ways to arrange and advance army, various forms of attack and defense,
and war logistics. The parva also describes the efforts by Pandavas and Bhishma to a
negotiated peace, even while war was in progress. These efforts fail.
At night, after the 9th day of war, the Pandavas discuss ways to kill Bhishma - the
commander-in-chief of Kauravas. They can't figure it out, so they decide to ask Bhishma.
They approach his tent, unarmed. Bhishma welcomes them. He says he would welcome
being killed, but continues to battle because he is a trained warrior. Bhishma suggests that
Pandavas should place Sikhandin (crested, tufted) in front of Arjuna, as he has taken an
oath to never fight Sikhandin; they should then destroy his weapons, only then can they
kill him. On 10th day that is what Pandavas do. Everyone attacked Bhishma, but
Bhishma did nothing because in front he could see Sikhandin. Soon he was fatally injured
and his body so full of deadly arrows that when he fell to the ground, his body floated
above a bed of arrows. When he fell, both sides stopped fighting. Everyone standing on
the battlefield bowed their head and paid tribute to Bhishma. As he slipped into death,
surgeons rushed to give him medical help, but Bhishma refused medical care. He called
Duryodhana and made another appeal to stop the war, enter into peace negotiations.
Duryodhana refused. Karna (ear/hearing), who had taken an oath not to fight till
Bhishma is alive and a general, meets Bhishma to pay homage and to seek forgiveness
for his past errors. Bhishma receives Karna kindly, pardons him with affectionate words,
then urges that Karna should not fight the war on Kauravas side because they are wrong
and unjust; Bhishma recommends Karna to fight on the side of his step brothers Pandavas
because they are on the side of truth and justice. Karna (ear/hearing) refuses to accept the
advice of dying Bhishma (grudge).
8.2.3.7 Chapter 7 – Drona Parva (horseplay bucket)
This Parva (Chapter) is copied from www.enotes.com by anonymous.
Tips: Horseplay is in charge of our life without any clear direction to capture righteousness alive. Arjuna’s
son Abhimanyu gets killed on the 11th day and Drona dies on the 12th day.
Drona accepts Duryodhana's invitation to become the new general of the Kaurava army
and vows to take Yudhishthira alive, thereby ending the war. In order to accomplish this
goal, Arjuna must be lured away from his eldest brother; a task to be undertaken by
Susarman (secure refuge) and the five brothers of Trigartas (three holes). On the day of
battle, Arjuna defeats the warriors from Trigartas and thwarts Drona's plan. Elsewhere
Arjuna's son, Abhimanyu, cut off from the main Pandava force by King Jayadratha
(victorious chariot), is slain by Duhsasana (Grief rule). That night Arjuna vows his
revenge on Jayadratha. This he does the following day—despite the intervention of
Karna—and Jayadratha lies dead. The battle continues into the night as Bhima's demon
son, Ghatotkacha (empty head), draws his power from the darkness and fights for the
Pandavas. But Karna intercedes, ending Ghatotkacha's destruction of the Kaurava forces
by slaying him with his magical dart.
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On the twelfth day of battle, Krishna devises a ploy to eliminate Drona. Bhima kills an
elephant called Aswatthaman—the same name as Drona's son—and cries, "Aswatthaman
is dead." Drona asks the usually honest Yudhishthira if this is true. The Pandava prince
carries on with the lie in order to win the war. Overcome with despair, Drona ceases to
fight. Dhrishtadyumna (splendor vision), seeing he is undefended, ends Drona's life, but
Aswatthaman (cessation of horse), still alive, is hungry for revenge. He uses the weapon
of Narayana, which will kill all of those who do not immediately drop their weapons and
turn their thoughts from war. Before the Pandavas are killed, the wise Krishna informs
them of this defense and the warriors survive, preventing Aswatthaman's vengeance.
8.2.3.8 Chapter 8 – Karna Parva (ear/hearing)
This Parva (Chapter) is copied from www.enotes.com by anonymous.
Tips: Hearing is in charge of the war and get’s killed by Arjuna.
Following the death of Drona, Karna takes command of the Kaurava army. During that
day of battle, Duhsasana (grief rule) attacks Bhima. Initially wounding him, Bhima
retaliates by hurling his mace at the attacker. The Pandava prince then tears open
Duhsasana's chest and drinks his blood—as he swore he would—thereby avenging the
humiliation of Draupadi. Later, Karna and Arjuna battle. When Karna's chariot wheel
sinks into the earth he calls to Arjuna to stay his arrows until he might raise it. He claims
that to kill him in such an undefended position would be cowardly. Arjuna refuses to
listen and beheads the mighty warrior.
8.2.3.9 Chapter 9 – Salya Parva (surgical)
This Parva (Chapter) is copied from www.enotes.com by anonymous.
Tips: Physical intervention is needed to keep us healthy and Salya takes charge of the Kauravas army.
Nakula and Sahadeva kill Salya a synonym for life not normal after surgery. Duryodhana flees and takes
shelter under a lake. Bhima wins battle with Duryodhana and Ashwathama becomes general. Balarama gets
upset as he watches the match.
With Karna gone, Salya takes command of Duryodhana's army. Bhima
(strength/courage) first engages the king of the Madras (joy), but the conflict ends in a
stalemate. Then Yudhishthira (righteousness), usually mild rather than savage, pursues
Salya. Flanked by his brothers, Nakula (without rescue) and Sahadeva (like god), the
eldest Pandava kills Salya and defeats his warriors. Duryodhana, seeing virtually his
entire army destroyed, flees into the forest and seeks refuge at the bottom of a lake.
Turning the water solid by means of a magical spell, Duryodhana (jealously, low, home)
stays hidden until the three remaining Kaurava warriors, Kripa (mercy), Aswatthaman,
and Kritavarman (krita-varman, accomplished armour) arrive. They urge Duryodhana to
defeat Yudhishthira or die in battle. Some nearby hunters hear this conversation and
inform the Pandavas of their cousin's whereabouts.
www.ScripturesAndI.com 75
Yudhishthira then arrives at the lake and challenges Duryodhana to fight any of the five
Pandavas with the weapon of his choice. If he wins he will be king. According to his
choice, Duryodhana and Bhima battle with maces. The conflict continues and Bhima
realizes that to win he must fight a deceiver with deception. He breaks Duryodhana's
thighs with his mace, outraging Balarama (by force enlightened person) as he watches the
match. Krishna's brother calls Bhima an unfair fighter for attacking below the waist, and
leaves for Dwaraka. Still, Bhima is victorious, though Duryodhana upbraids him for his
treachery. Later the eldest son of Dhritarashtra sends a message, making Aswatthaman
his new general.
8.2.3.10 Chapter 10 – Sauptika Parva (Sleeping)
This Parva (Chapter) is copied from www.enotes.com by anonymous.
Tips: All Pandava forces are killed in their sleep except five Pandavas, Krishna and Satyaki. It’s the same
story of seven sleepers mentioned in Quran.
Aswatthaman (cessation of horse), with the aid of a powerful weapon from Shiva, enters
the Pandava camp and slays Dhrishtadyumna (splendor vision), Sikhandin (crested,
tufted), and the rest of the Pandava force in their sleep. Only the seven Pandavas not at
the camp—the five brothers, Krishna (darkness), and Satyaki (from truth) —survive the
slaughter. When the seven catch up to Aswatthaman, he attempts to use the Brahmasira
(Brahma head) weapon, an implement of war so powerful that it is capable of destroying
the entire world. Arjuna counteracts it with is own Brahma weapon, and then withdraws
it. But Aswatthaman is unable to stop his attack, and unintentionally redirects it toward
the womb of Abhimanyu's (grudge due to pride) wife, Uttarah, killing her unborn child.
Krishna, however, restores the baby's life.
8.2.3.11 Chapter 11 – Stri Parva (wife)
This Parva (Chapter) is copied from www.wikipedia.com.
Tips: 18th day war is over. Women or “our physicality” grief over the death of our psychological children or
forces those are essential for happy life.
Stri Parva recites the trauma and grief of women after the war. It opens with a statement
of Dhritrashtra's (holder of kingdom) grief at the death of all his sons and grandsons.
Sages Vidura (sadness) and Vyasa (compiler) console his grief with a treatise on death
and emotional loss. These chapters present the theory of birth-rebirth. Dhristrashtra and
Kaurava women then visit the battlefield. The women express their grief from loss and
question war - they criticize both sides for unleashing the war and death.
In later chapters of Stri Parva, Pandava brothers and women from Pandava side meet
Dhristrashtra. The blind Kaurava king attempts to kill Bhima in retaliation for
Duryodhana's death - but fails because of an intervention by Krishna. Dhristrashtra
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repents. The Pandavas (five pale brothers) with Krishna and sages thereafter go to see
Gandhari (odorous), the upset and weeping Kaurava mother who had lost all her sons and
grandsons at the war. Sage Vyasa reminds her of the wisdom she taught to her sons,
"victory follows righteousness", then counsels that the war was one fought for
righteousness. Gandhari replies that she forgives the war, but finds it difficult to forgive
actions during the war that were unjust. She demands to know why the rules of just war
were abused, why cruelty (adharma) was practiced during the war. They debate whether
the promise of quicker peace justifies use of weapons that kill indiscriminately, other war
crimes and horrors by one side against the other side. Bhima (strength/courage) argues it
does. The sages present provide a different perspective. Gandhari curses Krishna for
not doing anything even though he had the power to prevent the slaughter and unjust
actions during the war. Krishna accepts her curse, but reminds her that she applauded her
sons when they committed wicked deeds before the war and she is questioning justice in
and after war, a justice she denied others before the war.
After Gandhari, the Pandava brothers meet Kunti (to reverse, palm) and Draupadi (firm
footing), two women on the side of Pandavas, who express their own grief for the war.
They grieve and suggest war is easy to start but war never ends, and its consequences are
painfully long. Dhristarashtra asks Yudhishthira as to how many people died and escaped
from the 18-day Kurukshetra War on the two sides. Yudhishthira replies 1,660,020,000
human beings died, while 240,165 people abandoned the Kurukshetra war. The two sides
together perform passage rites in river Ganges, in the memory of those who gave their
lives during the war.
Stri parva includes Vyasa's and Vidura's (sorrow) treatise about death and grief, passage
rites in last two Chapters, as well as saṃsāra (problems of life) through the fable of the
man, the forest, the bees, the honey, the elephant and a well in Chapters 2 through 7.
8.2.3.12 Chapter 12 – Shanti Parva (Peace)
This Parva (Chapter) is copied from www.wikipedia.com.
Tips: After the war, Kauravas and Pandavas become allies, and the initiation of peace and kingship. It’s
analogy of outward life with focus on social aspects of humans as inward or physicality is destroyed in 18 th
day war.
The book is set after the war is over- the two sides have accepted peace and Yudhishthira
(righteousness) starts his rule of the Pandava kingdom. Shanti parva begins with
sorrowful Yudhishthira lamenting the loss of human lives during the war. He announces
his desire to renounce the kingdom, move into a forest as a mendicant and live in silence.
He receives counsel from his family and then sages Narada and Vyasa, as well as Devala
(temple, location of God), Devasthana (place of God) and Kanwa (likes to be praised).
The parva includes the story of king Janaka (people) and the queen of the Videhas
(without body), presenting the theory of true mendicant as one who does not crave for
material wealth, not one who abandons material wealth for an outward show. Arjuna
(intelligence) argues it is more virtuous to create and maintain virtuous wealth and do
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good with it, than to neither create nor have any. Yudhishthira challenges Arjuna how
would he know. Sage Vyasa then intervenes and offers arguments from Vedas that
support Arjuna's comments and the story of Sankha (doubt) and Likhita (written).
Krishna concurs with Arjuna and Vyasa, and adds his own arguments
Shanti (peace) parva is a treatise on duties of a king and his government, dharma (laws
and rules), proper governance, rights, justice and describes how these create prosperity.
Yudhishthira becomes the king of a prosperous and peaceful kingdom, Bhima his heir
apparent, sage Vidura (sorrow) the prime minister, Sanjaya (conquest) the finance
minister, Arjuna (intelligence) the defense and justice minister, and Dhaumya (smoke,
unclear, ceaseless) is appointed one responsible to service priests and counsels to the
king. This books also includes a treatise on yoga as recited by Krishna.
8.2.3.13 Chapter 13 – Anushasana Parva (Instructions)
This Parva (Chapter) is copied from www.wikipedia.com.
Tips: Instruction by dying Grudge or aged “I” to everyone around while being in the midst of desire or
cows.
The Parva starts with a visit to Bhishma (grudge), who is dying. He is surrounded by
sages and rishis including Vashishta (excellent, wealthy, owner of divine cow), Maitreya
(friendship), Sanatkumara (forever youth), Valmiki, Kapila (reddish, or monkey hair),
Vyasadeva and Narada (genderless human). As with Shanti Parva, Yudhishthira asks for
counsel and Bhishma replies. It includes duties of the king, officials of a kingdom, men
and women. The book dedicates several chapters to cows (desire), their importance to
household's food security, agriculture and wealth.
Chapter 134 of Anushasana Parva recites Vishnu sahasranama - a list of 1,000 names
(sahasranama) of Vishnu. Included in the list of 1000 names for Vishnu are Shiva
(enlightenment), Sharva (whole), Sthanu (place), Ishana (skyward face) and Rudra
(violent). This synonymous listing of Shiva and Vishnu as one, in Mahabharata, has led
to the belief that all gods mentioned in Vedic literature are one.
8.2.3.14 Chapter 14 – Ashvamedhika Parva (Horse sacrifice)
This Parva (Chapter) is copied from www.wikipedia.com.
Tips: Sacrifice of horses (life force) or horseplay by Yudhisthira. It’s an year long event an analogy to last
year of Rama.
The Parva narrates the royal ceremony of the Ashvamedha initiated by Yudhishthira
(righteousness), after recommendations of Krishna (dark). The ceremony is a year-long
event where the horse roams any land in any direction it wishes to. The horse is followed
by an army led by Arjuna, whose mission is to challenge any ruler who objects the free
www.ScripturesAndI.com 78
movement of the horse. This ceremony establishes the primacy of Yudhishthira as the
emperor, and his recognition by other rulers and kingdoms. At the end of the year,
victorious Arjuna's army and the horse return to the emperor's capital, and the horse is
sacrificed before many kings.
8.2.3.15 Chapter 15 – Asramavasika Parva (Empty dwelling)
This Parva (Chapter) is copied from www.wikipedia.com and www.enotes.com by
anonymous.
Tips: End of 15 years rule followed by horse sacrifice. Dhritarashtra and his wife leave the kingdom to
Pandavas for Moksha or liberation. All who moved to hermitage dies due to forest fire an analogy for
reincarnation to initiate.
It describes the 15 year rule by Pandavas with Yudhishthira as the king. After 15 years
of peaceful co-existence, Dhritarashtra and his wife seek sannyasa (renunciation of
domestic life for moksha) by officially granting the kingdom of Kurujangala (doer’s
forest). They leave the kingdom and head into the forest to Vyasa's hermitage. Vyasa and
the Pandavas travel to their hermitage, and the rishi raises the souls of all the fallen
warriors from the Ganges River so that the dead might visit the living for one night.
Yudhishthira attempted to dissuade Dhritarashtra and his wife, but they insist on
completing their fourth period of ashrama (dwelling) life. Kunti (to reverse or palm),
Sanjaya (conquest) and Vidura (sorrow) join them in the hermitage. Vidura was the first
to die. After two years of hermit life, all three - Kunti, Dhritarashtra (holder of the
kingdom) and Gandhari (odorous) - too pass away, in a forest fire. The news of their
death causes grief to Pandavas and citizens of the kingdom. Sage Narada appears and
consoles them. Yudhishthira performs Shraddha (respect) rites for those who had died at
the hermitage.
8.2.3.16 Chapter 16 – Mausala Parva (Clubs)
This Parva (Chapter) is copied from www.enotes.com by anonymous.
Tips: Destruction of Dwaraka 36 years after the war which was initiated in prior life. Krishna is killed by
Jara when the hunter arrowed him at the foot an analogy of old age killing physicality and darkness.
Thirty-six years after the end of the great battle, evil portents prophesy the destruction of
Dwaraka (city of gates) —Krishna's city—in a mighty flood. Another curse tells of
Krishna (dark), incensed by an argument, picking up a handful of grass, which then
became a club, and killing all of his people, the Yadavas (cow heard, descendent of
Yadu/magic). When Arjuna arrives to investigate, he finds that these stories are true and
that Balarama and Krishna have died. Arjuna's former companion, Krishna (darkness, or
this life force), lies slain by an arrow that pierced his foot —the only vulnerable portion
of his body—when a hunter, Jara (old age, wear and tear) mistook him for a deer.
www.ScripturesAndI.com 79
8.2.3.17 Chapter 17 – Mahaprasthanika Parva (Great departure)
This Parva (Chapter) is copied from www.enotes.com by anonymous.
Tips: Parikshit (judged) becomes the king and Pandavas leaving for mountain peak. Except Yudhishthira
everyone dies on the journey and he is picked up by Indra for next cycle.
Hearing of the Yadava's (cow, desire) destruction, Yudhishthira forsakes his throne and
makes Parikshit (judged), Arjuna's grandson, king. Yudhishthira, his four brothers,
Draupadi, and his dog walk north on their way to Mount Meru (peak or high), the
entranceway to Indra's (pleasure senses) heaven. First Draupadi (firm footing), then
Sahadeva (like God), then Nakula (no rescue), then Arjuna (intelligence), and finally
Bhima (strength/courage), all fall dead. Indra appears in his chariot to escort
Yudhishthira to heaven, but demands that he leave his dog behind. Yudhishthira refuses
to abandon the devoted animal. Instantly the dog transforms into Dharma (righteous
deeds), god of righteousness, praises his son, and the former king ascends to heaven.
8.2.3.18 Chapter 18 – Swargarohana Parva (Ascend to Heaven)
This Parva (Chapter) is copied from www.enotes.com by anonymous.
Tips: Definition of heaven is understood. Yudhisthira finds his brothers and wife in hell serving for their
sins. Next cycle initiates.
Yudhishthira (righteousness) finds Duryodhana (jealousy, unconquerable) in heaven. He
is there because he obeyed the dharma (act) of the warrior and died on the battlefield.
Yudhishthira asks to see his brothers and wife and is informed that they are in hell,
serving penance for their sins. Soon cleansed, they join Yudhishthira. At this point
Janamejaya's (triumphant from birth) ceremony of the snake sacrifice ends, thus closing
Vaisampayana's ((seer of Vyasa’s compilation) narrative. Soon after, Sauti ((who heard,
charioteer) finishes his retelling of the Mahabharata.
8.2.4 Sanatana Dharma Scriptural Map
All three Vyasa scriptures evolve from the same lineage of Manu and children of
Nara to Nara or Kalki Avatar. In my analysis, these mythological events aren’t separated
by time line rather occurs within a human lifetime in parallel. Alignment of these Santana
scriptures will be presented in the subsequent chapters and like Abrahamic scriptures, we
will build the map as we progress.
www.ScripturesAndI.com 81
8.3 Human psychophysical Map
Now that we have two scriptural maps from Abrahamic and Sanatana Dharma plotted
and aligned, the million dollar question arises. How do we know these the correct
mapping, alignment and interpretations? For that revisit the scripture summaries and the
meanings of their names and flow again and again, and see how it relates to our lives. It
would make a lot of sense, if you’re above 40. Anyone above 40 knows where
unconsciously where everything begins.
I will take the meanings of the names of the scriptural maps and align them. Details of
Vishnu Avatars, Adam generations, scripture hierarchies and human development are in
the subsequent sections. If you have followed the book so far, it will be visible to you by
now.
Q [2:146] Those who received the scripture recognize the truth herein, as they recognize
their own children. Yet, some of them conceal the truth, knowingly.
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