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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.

www.ScripturesAndI.com

http://www.biblesummary.info/


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).



[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



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


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



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,



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


[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



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


[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



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


[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.



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


[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]



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.



8.1.1.7 2 Samuel


[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.



8.1.1.8 1 Kings


[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




[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




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.



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.



Jesus met two on the road to Emmaus. He appeared to the disciples and opened the

Scriptures to them.

8.1.3 Quran


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



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



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


http://quranbrowser.org/quran/frames/ch1.html














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










































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




































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.
































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



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


http://www.meru.org/


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.
































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



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

















































































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












www.ScripturesAndI.com 28

Figure 8.2: Quran Chapters in play within conscious human experience

http://www.scripturesandi.com/


Figure 8.3: Conscious Life with recollection of 40 years, Paradise and the creator realization



Figure 8.4: Unconscious Life without recollection of 40 years, Hell realization and initiation of next cycle



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



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.





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



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”



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


https://en.wikipedia.org/wiki/Agnihotra

https://en.wikipedia.org/wiki/Agnihotra

https://en.wikipedia.org/wiki/Somayajna

https://en.wikipedia.org/wiki/Vishnu

https://en.wikipedia.org/wiki/Vajapeya

https://en.wikipedia.org/wiki/Rajasuya

https://en.wikipedia.org/wiki/Agnicayana

https://en.wikipedia.org/wiki/Yajna

https://en.wikipedia.org/wiki/Ashvamedha

https://en.wikipedia.org/wiki/Purusha

https://en.wikipedia.org/wiki/Max_Muller

https://en.wikipedia.org/wiki/Max_Muller

https://en.wikipedia.org/wiki/Yajurveda#cite_note-44


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


https://en.wikipedia.org/wiki/Moksha

https://en.wikipedia.org/wiki/Antyesti

https://en.wikipedia.org/wiki/Pravargya

https://en.wikipedia.org/wiki/Isha_Upanishad

https://en.wikipedia.org/wiki/Atman_(Hinduism)


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



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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https://www.gradesaver.com/the-ramayana/study-guide/character-list#kausalya

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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



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



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



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.



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



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



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



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,



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.



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



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



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.



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



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


http://www.enotes.com/


(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,



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.


http://www.wikipedia.org/


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



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)


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.



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



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.



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



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.



8.2.3.4 Chapter 4 – Virata Parva (Majestic)


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




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)





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



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



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



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.



8.2.3.6 Chapter 6 – Bishma Parva (Grudge)


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




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



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.




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)


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)


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.





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)


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



http://www.wikipedia.com/


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)


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




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)


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)


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





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)


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.






8.2.3.17 Chapter 17 – Mahaprasthanika Parva (Great departure)


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)


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.







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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