Krsna! Krsna! Krsna! Krsna! Krsna! Krsna! Krsna!
he
Krsna! Krsna! Krsna! Krsna! Krsna! Krsna! Krsna! he
Krsna! Krsna! Krsna! Krsna! Krsna! Krsna! raksa mam
Krsna! Krsna! Krsna! Krsna! Krsna! Krsna! pahi mam
Rama! Raghava! Rama! Raghava! Rama! Raghava! raksa mam
Krsna! Kesava! Krsna! Kesava! Krsna! Kesava! pahi mam
Caitanya-caritamrta (Madhya 7.96)
O Lord Krishna, please protect Me and maintain Me.
O Lord Rama, descendant of King Raghu, please protect Me.
O Krishna, O Kesava, killer of the Kesi demon, please maintain Me.
SRI JIVA GOSVAMI
[Glimpses of life]
Sri Jiva Goswami
Sri Jiva
Gosvami was born in Ramkeli, situated near the
kingdom of Hussen Shah, the then king of Gaud
(Bengal) most probably between 1530 and 1540
A.D. His father was Anupama [alias Ballavadeva]
the younger brother of India-famous Rupa and
Sanatana, the two high officials under Hussen
Shah and later on, the two pillars of Vaisnava-movement
of Sri Krishna Chaitanya. Anupama, the father of
Sri Jiva Gosvami, too, was a high official under
Hussen Shah.
Sri Jiva inherited not the huge wealth of the
royal family but the invaluable spiritual
treasure of his parents and two uncles, Rupa and
Sanatana. He lost his father in his childhood.
After the resignation of Rupa and Sanatana from
worldly life and [after the] death of Anupama,
the family lost its glamour of wealth and social
status. Thereafter, Sri Jiva was brought to
Chandradwipa in the District of Barisal (now in
Bangladesh). Sri Jiva had to live there with his
mother in a lonely, big-old palace. Sri Jiva's
mother was a very pious lady, and orthodox in
performing the rituals in the day long.
Basically a Bhakta of Mahaprabhu Sri Chaitanya,
she did not forget to narrate the details of the
glorious lives of the trio Rupa, Sanatana and
Anupama — to her son; [and] as a result the boy Sri Jiva grew while playing with mates, with deepest
respect for his parents and uncles and a zest
for a life of other worldly happiness.
Sri Jiva was an
extraordinarily brilliant and a handsome boy of
pleasing and charming personality, and as a
result was loved by all. At the age of only
twenty (within a very short span of time
indeed! Sri Jiva completed the studies of
Sanskrit grammar and other primary courses of
[the] vast Sanskrit language. From the very boyhood
days [of his life] Sri Jiva was docile, indifferent and
introvert; his eyes were fixed on the horizon;
he was a born denizen of the deep and a citizen
of an utterly different world. At the age of
twenty, Sri Jiva determined to renounce the
worldly life and to follow the footprints of his
uncles, Rupa & Sanatana. With an intention of
higher studies Sri Jiva left for Navadwipa, the
then Oxford of India. On the way he dressed
himself as a conventional Vaisnava monk and
reached Navadwipa to meet Sri Nityananda, the
right hand of Chaitanya Mahaprabhu and the
embodiment of forgiveness, kindness, and faith.
Sri Jiva left home for ever.
In Navadwipa he was most welcomed by Vaisnavas
and was introduced to Nityananda Mahaprabhu. Sri Nityananda embraced Sri Jiva with deep
affection and readily recognized him as the
future leader of Vaisnavism and founder of
[the] theoretical basis of [the] Chaitanya-cult. His joy
knew no bounds; Nityananda was Sri Jiva's guide
and [He] showed him every nook and corner of Navadwipa — the sacred site of Mahaprabhu Sri
Chaitanya. Then Nityananda Mahaprabhu
sent Sri Jiva to Banaras for the studies of
Vedanta and other higher treatises of Indian
philosophy.
Sri Jiva reached Banaras — the greatest centre
of Sanskrit culture in India for ages, and went
to Madhusudana Vachaspati — the then best
scholar of Vedanta and the most favorite
disciple of Vasudeva Sarbabhauma, another famous
scholar of Vedanta and later on a staunch
follower and devotee of Mahaprabhu. The
Vachaspati admitted him as his student and gave
him lessons on Vedanta. Within very short span
of time Sri Jiva had the loftiest academic
attainment. Soon he became famous in Banaras as
a scholar of uncommon talent. He acquired great
proficiency in all schools of philosophic thought
known at that time in India. Also, he became well
versed in the vast lore of sacred literatures.
After finishing his studies,
Sri Jiva went to Vrindavan - the sacred place of
divine sports of Lord Sri Krisna, the dreamland
of the Vaisnavas of all time. Sri Jiva rubbed
the golden dust of Vrindavan on his forehead;
the fond tales of Krisna's sports with cowboys
and gopis captivated his imagination at this
romantic perspective. Sri Jiva observed the
sublime beauty of the dancing blue waves of the
river Jamuna under the azure, the green wood,
the flowers, the birds. The Bhakta reached his
abode Vrindavan — Vrindvan got her true
inhabitant — the Emperor of Bhaktas and
Bhakti.
Sri Jiva met his uncles. They embraced their
affectionate Sri Jiva — the only son of their
family, who in time would be the only heir of
their spiritual wealth and kingdom of Bhakti.
Sri Jiva gradually became acquainted with all
the fellow travelers on the way, the dwellers of
Vrindavan - the Messiahs in the world. All became
highly pleased with his scholarship, simplicity,
renunciation, and determination, and blessed him
from the core of their hearts.
Sri Jiva began [a] new chapter of his life. Rupa
set the ideals and gave the initiation; Sanatana
and Raghunatha provided the support and
encouragement of kindred soul. Sri Jiva began
Sadhana (religious practice) — the practice of
blossoming of self, and realizing the `Sat-Chit-Ananda',
with keenness and determination. Soon he became
an expert on Vaishnava theology. The spiritual
wealth and experience of Rupa and Sanatana was
added to the inborn talent of Sri Jiva.
Rupa & Sanatana Goswami
This was the golden age of Vrindavan. She soon
became famous with her galaxy of saints and
scholars. Students and scholars from different
parts of the country began to come there seeking
instructions, knowledge, spiritual guidance, discussion, and debate on different issues.
There was a popular practice amongst the Indian
scholars in those days that a scholar wishing to
establish himself as the best scholar could
invite other scholars in a debate. The defeated
one used to admit the winner's victory in black
and white [writing]. Rupa Gosvami, the then leader of
Vaisnava scholars of Vraja, would never accept
such invitation from any proud Scholar;
he was rather used to admit[ing] the supremacy
of the scholar in writing without any debate and
hesitation. Rupa, a rare combination of a
philosopher and a poet, fully blossomed beyond
his ego in the love and light of Krishna; and a
dweller of mystic world, was usually
underestimated by the proud scholars. But Sri
Jiva knew the vastness of scholarship of Rupa
and he became aggrieved to see that the most
substandard egoistic scholars underestimated
Rupa. This was unbearable to him. When Sri Jiva
found such pedants in the absence of Rupa, he
used to teach them good lessons; and they were
astonished at the sparkling talent of Sri Jiva.
This attempt of Sri Jiva caused a melodramatic
incident in his life.
When Rupa Gosvami was
composing his celebrated book 'Bhakti Rasamrita
Sindhu', Sri Jiva was his greatest help in this
work. [A] south-Indian Vaisnava preacher (Vallava
Bhatta) came to Vrindavan and expressed his
willingness to read 'Bhakti Rasamrita Sindhu'.
Rupa welcomed him and read out from his book.
Sri Jiva was nearby. Vallava Bhatta talked about
some mistakes committed by Rupa. Both Sri Jiva
and Rupa knew that they were correct, and
Vallava was wrong. Still, Rupa, being a true
exponent of Vaisnavism and egolessness,
immediately conceded to it. But as soon as Rupa
went out of the cottage, Sri Jiva invited the
conceited man and immediately disappointed him
by his superhuman talent. Vallava understood
that his arguments were baseless and became
ashamed of his ignorance and action before such
scholars. He immediately went to Rupa to repent
for his action. Rupa understood that Sri Jiva
was responsible for it and became highly
displeased to see that Sri Jiva was not behaving
properly like a true Vaisnava. A real Vaisnava,
in his estimation, should have forbearance, or
perfect indifference, even to irreparable loss or
unexpected gain in worldly affairs; no desire
for public esteem; and should feel himself as
the worst of all [though perhaps, the best].
Knowledge is for intellectual conviction and
firmness of devotion, and not for material gain
whatsoever.
But what [was] Sri Jiva was doing? Rupa
Gosvami took stern measure to rectify their
loving Sri Jiva and scolded him severely and
ordered him to leave Vrajadham immediately,
because Sri Jiva had not yet acquired the
citizenship of that place. Sri Jiva realized his
mistakes in his heart of hearts; egoism, pride,
name and fame, and other passions are the rocks
where a Vaisnava monk may be shipwrecked. So,
Sri Jiva determined to purge himself of egoism
and entered a deep forest, built a hut and
decided to offer himself in the pure flame of
the immortal (ahuti) — total and
unconditional — complete replacement of the ego by Krishna's will. By virtue of his total
renunciation and pure devotion, Sri Jiva's whole
being was set on fire with the love of Krishna.
Sri Jiva passed day and night by chanting the
name of Hari with the firm belief in his heart
that Krishna would be merciful. He was completely
indifferent to his body which dwindled down
gradually. Because of that extreme Sadhana,
Java's whole being underwent a total
transformation; his whole self was divinised
[became divine?]. He got Bhakti, the concrete
love of living manifestation of God, and became a Bhakta, an associate of Krishna and a true
citizen of Vrindavan.
Rupa Gosvami, after banishing Sri Jiva, was not
passing his days happily. It was very difficult
to replace a disciple like Jiva — his right hand
in composing 'Bhakti Rasararita Sindhu'.
Sanatana knew the story of Sri Jiva's Sadhana
and Rupa's feeling of separation from Sri Jiva.
At his request and information, Rupa condoned
Sri Jiva who had already been a new man; the
re-union was happy. Rupa presented his dearest
idol (Vigraha) of Krishna to Sri Jiva. Sri Jiva
worshipped the holy idol as the manifestation of
Supreme Reality-- "Archavatara" according to
Ramanuja. This holy idol is still lying in
Jaypur.
This
is one of the most important temples
in Vrindavana. The original Deity
was hand carved by Rupa Goswami and
given as a gift to his beloved
disciple, Jiva Goswami, who later
built a temple here. The Deity was
first worshipped in the year 1542.
The land was later acquired in 1558
when the Deity was installed on the
simhasana (throne). The original
Deity was moved to Jaipur when
Aurangzeb attacked Vrindavana in
1670. The Deity now being worshipped
is the pratibhu-murti (replica) and
is considered nondifferent from the
original Deity.
After a few years Rupa and
Sanatana, and other Vaisnava apostles left this
mundane plane, and the leadership of Vaisnava
movement fell on the shoulder of Sri Jiva. The
Asrama was now his, and he had to take the
responsiblity of being a Guru — the beginning of a
new Dharma (duty)
and appearance of new Karma (work) — a new man had
come to birth. It was his mission then to induce
people to turn their mind to Krishna.
Sri Jiva was not only a scholar-monk but also a
good administrator and organizer. He sent
throughout the country a trained group of
Vaishnava monks to propagate Vaishnava theology
and philosophy and to give a systematic process
of Sadhana to the common man. He established a
big library of old Sanskrit literature in
Vrindavan. He managed for the first time to
collect paper from the Moghul capital for easy
copying and propagation of Vaishnava literature.
It was due to his ardent effort and desire that
King Mansingh constructed the Temple of
Govindaji in Vrindavan.
Along with his constructive and organizational
work, he maintained his literary and
intellectual activity. He composed a number of
books which placed the Chaitanya cult for the
first time on a philosophical basis with a
systematized process of Sadhana (religious
practice) and well-defined goal. The major work
of Sri Jiva is known as 'Sat Sandarbha', which
means six treatises on philosophy. They are as
follows :
Tattva Sandarbha (Discourses on Truth)
Bhagavata Sandarbha (Discourses on God)
Paramatma Sandarbha (Discourses on the
Absolute)
Bhakti Sandarbha (Discourses on
Devotion)
Priti Sandarbha (Discourses on Love)
Krisna Sandarbha (Discourses on the Lord
Krisna)
Besides these writings, he
has left about a dozen of minor works. His best
work is the 'Bagavata Sandarbha' — which placed
him in the assembly of great philosophers of the
world.
There is a great good deal of difference of
opinion among the philosophers regarding the
relation between the Jiva (monads) and Brahman.
In one view, there is no difference whatsoever ;
in another view, there is; and yet in a third
view, there are both — difference (bheda) and
non-difference (abheda).
Sri Jiva established that God
is Personal, and the relation between jiva and
Brahman is one of "achintya-bhedabheda"
(inexplicable difference and non-difference). By
"achintya" he means 'incapable of being
considered under either of the categories of
absolute difference and absolute
non-difference'—as in the case of fire and heat.
This is known as the "Achintya-BhedabhedavAda"
(theory of inexplicable difference and
nondifference) of Bengal School. The Bhakti-cult
or Vaishnavism based on the doctrine of "Grace"
and germinated from the Upanisads which announce
that "the Self cannot be realized by the study
of the Vedas, nor by intelligence, nor by deep
learning; It can be realized by him only whom It
chooses or favors, to him the Self reveals Its
own nature" — was developed into a full-grown
system of Philosophy and Theology of its own.
The Upanisads call Him Rasa, the most relishable
and Ananda (absolute bliss) being the essence of
Brahman. Vaishnavism could not remain satisfied
with inert impersonal Bhahman but converted Him
to Personal God. Sri Jiva's work made a thorough
synthesis of the Upanisadic thought sporadically
segregated with apparently contradictory ideas
but intrinsically inclined towards a doctrine of
a blissful absolute reality, Ananda or
Rasa-Brahma. Now it is our duty to understand
and appreciate the Philosophy of Sri Jiva and
divert our desires and passions towards the
infinitely relishable all-merciful Krishna with
full knowledge that Krishna is the dearest to
us.
After long many years of
activities, the philosopher cum religious
teacher left this mundane plane for his eternal
Abode — the eternal Vrindavan.
By: Dulal Chandra Ghosh
Presidency College Calcutta 15th August, 1974
Source : Vaishnava Vedanta By
Dr. Mahanambrata Brahmachari
[Sri
Chaitanya Mahaprabhu sent his jewel associates
to rediscover and restore Sri Dham Vrindavan to
its lost glory and to present systematic pure
devotional theology and practice to the rest of
the world. Sri Rupa and Sri Sanatana were
foremost among the Six Goswami and represents
the pillar of Gaudiya Vashnavism. Their nephew
Sri Jiva Goswami founded Gaudiya Vaishnavism on
firm philosophical ground. Sri Gopal Bhatta
Goswami, Sri Raghunath Bhatta Goswami and Sri
Raghunath Das Goswami also received the
blessings of Sriman Chaitanya Mahaprabhu to
carry out their mission. Here we are presenting
Sri Jiva Goswami's short biography. Others would
follow shortly.]
Also see: [html] [note:
both links below give the same data. These
are scholarly presentations about Sri Jiva.]
Jun 27, CANADA (SUN) — By
Srila Bhaktisiddhanta
Saraswati Thakura Prabhupada,
originally published in
The Harmonist.
"Those who are fit, possess an abundant power of
devotion. They are
strong. I should not
apply myself to
finding out the
shortcomings of the
Vaisnavas;
condemning service
to Lord Visnu or
seeking to establish
my own point of view
by neglecting the
method that may
enable me to serve
the Lord and His
devotees. No
language can
describe the havoc
that is wrought in
human life by such
arrogance. I make
this submission with
all humility:
"Kindly refrain from
merely imitating the
conduct of the
Vaisnavas and please
always follow their
line of thought."
There is no relationship for us other than with the
devotees of Visnu.
Relationship with
other people can
only aggravate the
desire for sensuous
gratification.
Many years
have now
passed over
me one by
one. I at
last realize
that there
is no other
help for me
[other] than
the mercy of
the holy
feet of the
Vaisnavas.
Every one of
my acts is
worthy of
contempt.
Yet I pray
to those who
look upon me
from above
that, if
they
consider it
allowable
for me to
follow their
conduct and
teachings,
[that] they
enable me to
no longer
have a
contemptible
attitude. I
pray to them
to kindly
impart to me
the strength
and fitness
needed in
order to
communicate
their power
to those who
are
unintelligent,
ignorant and
devoid of
all
strength.
He
who
serves
Lord
Hari
counts
himself
as
the
least
of
all
entities.
He
is
lifted
to
the
highest
order
of
the
Vaisnavas
when
he
can
feel
himself
the
last
of
all.
He
can
then
proclaim
the
message
of
the
highest
devotion
to
Lord
Hari.
"The best of all people deems himself to be less than all others." Such is the great dictum.
It is necessary for the best person to scrutinize his own ineligibility. Why should a person be anxious to pry into the defects of others when he does not seek to scrutinize his own conduct? Is this the disposition of a Vaisnava? On the other hand, even those who are low in the scale of service may attain the higher level. Let us remember the verse:
"What to speak of people who listen to and remember the instructions of the spiritual scriptures with care, even women, sudras, hunas, savaras, and those who have attained the bodies of beasts and birds due to their sinful past lives can know God and prevail over His deluding power if they follow the conduct of the devoted servants of the Lord, who covers all the worlds by His wonderful strides." (Srimad-Bhagavatam 2.7.46)
The acts and expressions of the Vaisnavas cannot be understood even by the wise. The devotees are attached to the Lord, who pervades the worlds with His wonderful strides. Let us not be misled by appearances. Many people have been liable to mistake the pebble for the pearl, the snake for the rope and evil for good by relying on appearances and thus falling victim to delusion. It is only when a person allows himself to fall into the clutches of self-delusion that his senses show their eagerness to supply him with the cravings incidental to the phenomenal world because he supposes himself to be an inhabitant of the same.
We should carefully consider how we will be delivered from being exploited like this by the deluding energy. Adopting the mentality of a lord in order to compensate for our present inadequacies will never bring us relief. Nor will it bring us relief to avoid what certain hasty observers have been pleased to dub "the slave mentality" of the devotees of God. Such modes of thinking accelerate our march towards the inferno by plunging us into the course of sensuous indulgence."
The
son was in the womb of his wife, and when he returned home the son
was born. The child was named Paramananda dasa in accordance with
the Lord's order, and the Lord jokingly called him Puri dasa. When Sivanandir Sena introduced the child to Shri Chaitanya Mahaprabhu,
the Lord put His toe in the child's mouth
~
Intelligent
Srivasa Pandita had previously been Narada Muni, the best of the
sages. Srivasa's younger brother, Sriman Rama Pandita, had
previously been Narada's close friend Parvata Muni
~
posted 12.25.08
Catholic Church, New Braunfels, Texas
By Stephen Knapp
We've all heard the Hare Krishna mantra at some time, but what
the heck is so special about this mantra? Why are we supposed to
spend time chanting it? What can it do for us?
First of all, let me explain a little aboutmantra-yoga.Mantra-yogais
actually a mystical tradition found in almost every spiritual path
in the world. It may involve the softly spoken repetition of a
prayer or mantra for one's own meditation, or it may be the
congregational singing of spiritually uplifting songs, prayers, or
the sacred names of the Supreme Being. It all involves the same
process, but in the Eastern tradition it is...
posted 12.23.08
Bhagavad-gita 10: 41
~The
Opulence of the Absolute~
yad yad vibhutimat sattvam
srimad urjitam eva va
tat tad evavagaccha tvam
mama tejo-'msa-sambhavam
Know that all beautiful,
glorious, and mighty creations
spring from but a spark of My splendor.
PURPORT
Any glorious or beautiful existence should be understood to be but a
fragmental manifestation of Krsna's opulence, whether it be in the
spiritual or material world. Anything extraordinarily opulent should
be considered to represent Krsna's opulence.
posted 12.21.08
Catholic Church, New Braunfels, Texas
Jagabandhu das
contributing editor
In this lifetime, I
only got to see SrilaA.C.
Bhaktivedanta
Swami Prabhupadaone
time. For an instant. Sometimes I feel as my entire life thereafter
evolved or unfolded from that moment onwards, like a tiny seed
germinating before sprouting forth from the spiritually fertile Dust
of His Lotus Feet.
posted 12.19.08
posted 12.15.08
Catholic Church, New Braunfels, Texas
(Photo
Note)
It was during a lecture by Charles Berner that I first heard the
Holy Name - Krsna. That was in 1967 at the Institute of
Ability where in attendance were a dedicated group of X-
Scientologist and other California spiritualist, truth seekers and
hippies. Charles was married to my sister. But this story takes
place about ten years later, in 1976...
Yugala Kisora
and Two Sakhis 50 x 75
cm, oil on canvas
Vrindavan Das' website is an
exhibit of his art displaying the sweet pastimes of Radha and
Krishna in Vraja. These pastimes are the quintessence of divine joy,
the foremost object of contemplation for anyone longing to attaining
the treasure of prema, and a source of delight for all.
Vrindavan Das lives in Vraja, the most sacred among all holy places
of India. Based in Vraja for several years, he is dedicated to
expressing the divine vision of these pastimes through the medium of
his exquisite paintings.
The paintings are divided into several galleries according to the
theme of the painting. At his website you can browse the galleries
by clicking the buttons on the right side of the screen.
posted 12.10.08
With His own hands the Lord covered the body of Haridas Thakura with
sand.
In 1872 the bishop of
Santa Fe, New Mexico commissioned the building of a convent
chapel, Our Lady of Light Chapel in the care of the Sisters of
Loretto.
Loretto Chapel
During the course of its construction the architect
died suddenly and only afterwards did the builders discover an
error in the plans. There was no staircase to the choir loft.
But worse, at that point of construction, any stairwell would
take up much needed space and disfigure the design.
The nuns began nine days of prayer in honor of St. Joseph, for
he was a carpenter. On the day after their novena
(a
devotion consisting of nine separate days of prayers or
services.) ended, a
shabbily dressed man appeared at the door. The Sisters showed
him their choir loft and the limited space available to erect a
staircase. He assured them he would be able to build one, and so
they let him undertake the task. With him was a burro carrying
the toolbox. He offered to begin at once, if they would allow
him total privacy while he worked. They hired him and he locked
himself in. For three months he permitted no visitors, then he
opened the doors.
When the Mother Superior entered, she stared in amazement, there
in the corner was a beautiful freestanding staircase rising in a
double spiral to the choir loft that may be seen today by
visitors to Santa Fe. Each section is perfectly fitted in a
groove--not a nail being used in its construction. There is no
central pole, no wall attachment, no sign of a nail or
screw--just a few wooden pegs. Moreover, the wood he used was
unlike any the Mother had ever seen. Yet the carpenter had
brought no wood with him. Architects from all sections of the
country go to inspect this unique and marvelous piece of
craftsmanship.
When the work was completed and the Mother
Superior of the convent wished to pay the man for his service,
he was nowhere to be found. No one had seen him come or go. A
reward was offered; no one ever claimed it. It is thought that
the unknown carpenter was none other than St. Joseph, in whose
honor the Sisters had received Communion every Wednesday that he
might assist them in building a staircase. There is no doubt
that the prayers of those nuns were answered in a most
remarkable way.
With permission
from Kapil Goel, by following the link posted here you can view a small
sampling of the oil paintings that Exotic India Art has for sale on their
website. You can actually spend hours looking at all they have to
offer. And there is a lot more than just oil paintings.
Taken near Venice
Beach, California 2008
photo by
Rohini-suta dasa
The Mahabharata
The Ganguli English translation of the Mahabharata is the
only complete one in the public domain.
Not so long ago the only place you could find the full translation were at
certain libraries or perhaps be lucky enough to purchase the entire
collection. Now with the advent of the Internet there are several
websites that have The Mahabharata
in it's entirety.
Mahabharata is a literary treasure of India. It is the longest
epic poem in the world, originally written in Sanskrit, the
ancient language of India. It was composed by Vyasa several
thousand years ago.
The entire work consists of 100 thousand verses.
Mahabharata belongs not only to India but to the world, too. It
is a parable of the human race and carries a universal message -
victory comes to those who stay on the righteous path. It is a
real-life drama that stands as a perennial spiritual strength to
the people of India in all phases of their lives.
The
story of Mahabharata starts with King Dushyanta, a powerful ruler
of ancient India. Dushyanta married Shakuntala, the
foster-daughter of sage Kanva. Shakuntala was born to Menaka, a
nymph of Indra's court, from sage Vishwamitra, who secretly fell
in love with her. Shakuntala gave birth to a worthy son Bharata,
who grew up to be fearless and strong. He ruled for many years and
was the founder of the Kuru dynasty. Unfortunately, things did not
go well after the death of Bharata and his large empire was
reduced to a kingdom of medium size with its capital Hastinapur.
Mahabharata means the story of
the descendents of Bharata. The regular saga of the epic of the
Mahabharata, however, starts with king Shantanu. Shantanu lived in
Hastinapur and was known for his valor and wisdom.
One day he went out hunting to a
nearby forest. Reaching the bank of the river Ganges (Ganga), he
was startled to see an indescribably charming damsel appearing out
of the water and then walking on its surface. Her grace and divine
beauty struck Shantanu at the very first sight and he was
completely spellbound....
