Of Nagas and Naginis: Serpent Figures in Hinduism and Buddhism

Vishnu and Ananta-Shesha

Nagas and the feminine Naginis are serpent figures who play a role in the Hindu and Buddhist mythologies. The source of the Nagas may possibly be attributed to the pre-Aryan fertility cults of ancient India.

Nagaraja Mucilinda protects Gautama Buddha as he attains enlightenment In the Hindu mythology, the nagas reside within the earth in an aquatic underworld. They are embodiments of terrestrial waters as well as door-and gate-custodians. In terms of significance, the nagas are creatures of abundant power who defend the underworld and confer fertility and prosperity upon those with which they are individually associated in the worldy realm—a meadow, a shrine, a temple, or even a whole kingdom.

If a naga is suitably worshipped, prosperity can result. If ignored, snubbed, or affronted, the naga can cause debacle and cataclysm.

Nagas in Buddhism

In the Buddhist tradition, when Gautama Buddha attains enlightenment, he is said to have been protected by the hood of hood of Nagaraja Mucilinda, symbolizing the principle that the nagas can place their natural powers in the service of a Buddha.

Krishna conquers Naga Kaliya

Nagas in Hinduism

In the Hindu tradition, Vishnu and his avatar Krishna are both portrayed as vanquishers of serpents, indicating their power over the realm of waters. In the middle of the dissolution of one epoch and the beginning of another epoch, Vishnu sleeps on what is left of the old world, a remainder of the cosmic sacrifice represented by the serpent Ananta-Shesha. Krishna conquers the poisonous Naga Kaliya living in the Yamuna river. And Shiva is portrayed adorned with the “Nagendra Haara,” the garland of a serpent. A naga also covers the linga—the iconic representation of Shiva.

Naga Panchami

The Hindu festival Naga Panchami centers around the traditional worship of snakes or serpents throughout India and also in Nepal.

The Guru-Shishya Parampara: Oral Tradition of Education in India

The Guru-Shishya Parampara: Oral Tradition of Education in India

Verse 5 of the Advayataraka Upanishad states,

The syllable gu means shadows (darkness)
The syllable ru, he who disperses them.
Because of his power to disperse darkness
the guru is thus named.

Essentially, a guru is someone who leads the student from the darkness of ignorance into the light of knowledge. Although this characterization is an interpretative definition rather than an etymological definition, it suggests the figurative the emblematic power of the guru—the honored preceptor at the heart of traditional learning in the Indian culture.

The vast body of knowledge in ancient India was oral in nature. The Vedas, the Upanishads, and the other religious texts were imparted for many generations by word of mouth; only later were these ancient texts committed to the written word.

The oral tradition in India necessitated a living representative—the guru—who both personified and transferred the time-honored knowledge. Since the Vedic times, it was typical for a father to impart his scholarship to his son, thus propagating the age-old knowledge via parampara, signifying lineage, progeny, uninterrupted row or series, succession or tradition.

The principal elements of the oral tradition in India are:

  • the guru (the teacher)
  • the shishya (the student)
  • the parampara, the conduit of knowledge in which the guru and the shishya discrete participants in a tradition which extends across generations.

Oral traditions for imparting knowledge are still in vogue in India today. Unsurprisingly, particular sciences and arts lend themselves such diffusion through direct contact between the teacher and taught. Ayurveda, the ancient system of medicine, is still taught through traditional teaching methods. Ancient Indian legends, fables, and myths come vividly to life grandchildren hear their grandparents recount them. By the same token, drama, theater, dance, and classical music depend on the ability of the masters to nurture these arts in the subsequent generations.

Sri Ramakrishna Paramahamsa Tells Stories: Roundup of Hindu Parables

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

Recommended Books

Sri Ramakrishna Paramahamsa Tells Stories: Providence & God’s Will or The Parable of Raghuram and Lord Sri Rama’s Will

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

The Parable of Raghuram and Lord Sri Rama’s Will

Raghuram was a pious weaver. He was a devotee of Lord Sri Rama. He firmly believed that everything happens by the will of Lord Sri Rama. The sun shines, the rain falls, the wind blows, men walk, and fish swim – all by the will of Lord Sri Rama. If Lord Sri Rama’s will is not there, everything will come to a standstill. This was Raghuram’s strong faith.

Raghuram never forgot Lord Sri Rama. As soon as he got up early in the morning, he would repeat the name of Lord Sri Rama. After bathing, after offering Naivedyam (offering) to Lord Sri Rama, he would take his breakfast saying, “by the will of Lord Sri Rama.” Again, before starting weaving he would take the name of Lord Sri Rama. As he plied the shuttle, weaving the cloth, he would be chanting Lord Sri Rama’s name. He would take the woven clothes to the bazaar for sale. If someone asked him what the price of a particular cloth was he would say, “By the will of Lord Sri Rama, the yarn costs one rupee. By the will of Lord Sri Rama, my labor costs 50 paisa. By the will of Lord Sri Rama, the profit is 25 paisa. So the price of the cloth, by the will of Lord Sri Rama, is rupees1.75.”

Raghuram’s sincerity and simplicity would charm men and women. No one would bargain with him. They would pay him whatever he demanded. They were sure he would never overcharge them or cheat them.

After the sales were over, Raghuram would return home chanting Lord Sri Rama’s name all the way. He would have his food and go to sleep again taking the Lord’s name.

On one hot and humid day, Raghuram thought he would sit in the verandah of his home for some time. He was chanting ‘Ram, Ram’. A gang of robbers passed that way. They had burgled a rich man’s house. They had a big bundle, which contained lots of cash, jewels, and other valuable articles. They saw Raghuram sitting in the verandah. “Here is a hefty fellow. We can make him carry the heavy bundle. They put the bundle on his head and told him, “Walk with us, or else we shall trash you.”

Raghuram, without any protest, went with them carrying the heavy load. He continued chanting ‘Ram, Ram’ all the way. At the end of the street, three police officers were doing their beats. The robbers got frightened. They ran away.

Raghuram was left alone with the bundle on his head. He did not run away. He stood there chanting ‘Ram, Ram’. The police opened the bundle and discovered the loot. They were happy thinking they had caught the robber red-handed. They marched Raghuram to the police station. He was kept in the lock-up that night. Next morning the police produced Raghuram and the bundle before the Magistrate. They charged Raghuram with the robbery.

The news of Raghuram’s robbery charges quickly spread in the village. Men, women, and children rushed to the court in wonder. “How could he commit any robbery?” they speculated.

The Magistrate also had heard of Raghuram. He too could not associate robbery with this peaceful-looking weaver. However, the police had caught him with the bundle. Anyway, the Magistrate pondered, “I will not punish this man until I am sure he has committed the robbery. Let me ask him for his own explanation.”

The Magistrate asked the prisoner, “Tell the court what exactly happened.”

All the while, Raghuram was standing as if he was in another world. His lips were continuously moving, uttering ‘Ram, Ram’. No one who saw his face would think he was a criminal.

Raghuram now turned to the Magistrate and told him in a clear voice. “Your Lordship, by Lord Sri Rama’s will, I was sitting in my verandah. By Lord Sri Rama’s will, some robbers came that way, By Lord Sri Rama’s will, they put their bundle on by head and made me walk with them. By Lord Sri Rama’s will, there were some police officers ahead. By Lord Sri Rama’s will, the robbers ran away. By Lord Sri Rama’s will, the police arrested me, and kept in the lock-up. By Lord Sri Rama’s will, they have produced me before you. By Lord Sri Rama’s will, you want to punish me.”

Tears began to flow down the cheeks of the magistrate. This man was so utterly like a child. He had nothing to hide. He was not calculating or clever in the usual sense. His trust in God was absolute. He must be not punished but worshipped.

The Magistrate said in open court, “I am convinced this man is innocent. I discharge him. Let him be set free.”

Raghuram joined his palms before the Magistrate and told him, “By Lord Sri Rama’s will, you have set me free.”

The huge crowd assembled in the court shouted “Jai Ram, Victory to Lord Sri Rama.” They took him procession back to his home.

Sri Ramakrishna Paramahamsa once said, “More are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realize Him.”

Recommended Books

Sri Ramakrishna Paramahamsa Tells Stories: The Vastness of God’s Creation or the Parable of the Frog in the Well

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

The Parable of the Frog in the Well

A frog lived in a well. It had lived there for a long time. It was born and brought up there. Moreover, it was a small little frog.

One day another frog that lived in the sea came upon the first frog. The frog of the well asked the newcomer, “Whence are you?”

The frog of the sea replied, “I am from the sea.”

The frog of the well questioned, “The sea! How big is that?”

The frog of the sea said, “It is very big.”

The frog of the well stretched its legs and questioned, “Ah! Is your sea so big?”

The frog of the sea said, “It is much bigger.”

The frog of the well then took a leap from one side of the well to the other and asked, “Is it as big as this, my well?”

“My friend,” said the frog of the sea, “how can you compare the sea with your well?”

The frog of the well asserted, “No, there can never be anything bigger than my well. Indeed, nothing can be bigger than this! This fellow is a liar, he must be turned out.”

Sri Ramakrishna Paramahamsa concluded, “Such is the case with every narrow-minded man. Sitting in his own little well, he thinks that the whole world is no bigger than his well.”

Sri Ramakrishna Paramahamsa once said, “If you first fortify yourself with the true knowledge of the Universal Self, and then live in the midst of wealth and worldliness, surely they will in no way affect you.”

Recommended Books

Sri Ramakrishna Paramahamsa Tells Stories: Omnipresence or The Parable of Ganesh and the Divine Mother

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

Once Sri Ramakrishna Paramahamsa was asked why he did not lead the life of a householder with his wife. Sri Ramakrishna Paramahamsa is supposed to have related the following story.

The Parable of Ganesh and the Divine Mother

One day, Lord Ganesh (son of Lord Shiva) happened to scratch a cat with his nail.

Upon returning home, Lord Ganesh observed that there was a mark of a scratch on the cheek of his divine mother, Goddess Parvati. Seeing this Lord Ganesh asked her, “Mother, how did you get this ugly scar on your cheek?”

Goddess Parvati, regarded in Hindu mythology as the Mother of the universe, replied, “This is the work of your hand; it is the scratch of your nail, Ganesh.”

Lord Ganesh asked in wonder, “How is it, Mother? I do not remember to have scratched you at any time.”

The Mother replied, “Darling, have you forgotten the fact of your having scratched a cat, this morning?”

Lord Ganesh said “Yes, I did scratch a cat, but how did your cheek get the scar?”

The Mother replied, “Dear child, nothing exists in this world but me. The whole creation is I; whomsoever you may hurt you only hurt me.”

Lord Ganesh was greatly surprised to hear this and then he determined never to marry. For, whom could he marry? Every woman was mother to him. Realizing thus the motherhood of woman, he gave up marriage.

Sri Ramakrishna Paramahamsa concluded, “I am like Lord Ganesh. I consider every woman as my Divine Mother.”

Sri Ramakrishna Paramahamsa once said, “A devotee who can call on God while living a householder’s life is a hero indeed. God thinks: ‘He is blessed indeed who prays to me in the midst of his worldly duties. He is trying to find me, overcoming a great obstacle — pushing away, as it were, a huge block of stone weighing a ton. Such a man is a real hero.'”

Recommended Books

Love of Parents and Love of God: Sense of Security

Love of Parents and Love of God Sense of Security

The sense of security is an indispensable need for emotional health. We need to feel secure on several practical dimensions: financial, physical, social, interpersonal, & emotional. We also need to feel secure at a much deeper level—this is called existential insecurity.

The question to ponder is, what is it that can make a person feel secure and protected in the world? Our parents have often been held responsible for developing it in us. The love of a father and a mother creates in the child the feeling of being wanted, filling the child’s world with warmth and loving kindness. In this manner is engendered the sense of security which we all need for a happy response to the rigorous demands of everyday living.

There is no uncertainty that parental love will add to the child’s feeling of security in the world, particularly for the very young child. Yet parental love is an inadequate anchor for emotional security. For our parents are worldly and mortal, and we are bound to lose them. And even while we have them, they do not always offer us enough anchorage in life, for as we grow in emotional and worldly perception, we comprehend that our parents are but finite creatures. We are limited in the resources of wisdom and strength with which to support our own lives. We need another love to bolster parental love if we are to have durable sources of security for living.

The love which time cannot undermine, and which is available to under-gird us in our need for feeling at home in the world, is the love of God. The Holy Quran (2:165) says, “Yet there are men who take (for worship) others besides God, as equal (with God): They love them as they should love God. But those of Faith are overflowing in their love for God.”

One who recognizes God’s love is psychologically prepared for the arduous business of living. For His sense of security is based on unwavering foundations. The Holy Bible says, “The steadfast love of God endures all the day” (Psalm 52:1.)

During what periods of your life have you felt secure and insecure? How have you learned to live with a certain degree of existential insecurity?

Sri Ramakrishna Paramahamsa Tells Stories: Thagya and Vairagya or the Parable of Akbar and the Fakir

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

The Parable of Akbar and the Fakir

During the reign of the great Mughal emperor Akbar, there lived a Fakir (a Muslim ascetic) in a particular forest near Delhi. Many used to resort to the cottage of this holy man. However, he had nothing to show hospitality to these visitors. He was in need of some money for this purpose and went for help to Akbar Shah, who was well known for his kindness towards holy men.

Akbar Shah was then saying his prayers and the Fakir took his seat in the prayer room. In the course of his prayers, the Fakir heard Akbar ask, “O Lord, do Thou grant me more wealth, more power, more territories!”

At once the Fakir rose and was about to depart from the waiting room when the Emperor beckoned him to be seated again.

At the end of the prayer, Akbar asked the Fakir, “Sir, you came to see me. How is it then that you wanted to depart without saying anything to me?”

The Fakir said, “The purpose of my visit to your Majesty, I need not concern you with that.”

When Akbar repetitively pressed him to say what he wanted, the Fakir at last said, “Your Majesty, many people come to me to be taught, but for want of money I am unable to see to their comforts. So I thought it well to come to your Majesty for help.”

Akbar then asked why he was about to go away without having told him the purpose of his visit.

The Fakir replied, “Why should I go begging to a person who is himself a beggar? I had better beg of the Lord Himself, if indeed it is not possible for me to do without begging altogether.”

Sri Ramakrishna Paramahamsa was born Gadadhar Chattopadhyay and initiated a religious school of thought that guided the formation of the Ramakrishna Order of monks that transformed into the Ramakrishna Mission under the leadership of his principle disciple Swami Vivekananda. Sri Ramakrishna Paramahamsa initially attracted several monastic and household disciples as a priest at the Dakshineswar Kali Temple.

Sri Ramakrishna Paramahamsa once said, “To work without attachment is to work without the expectation of reward or fear of any punishment in this world or the next. Work so done is a means to the end, and God is the end.”

Recommended Books

Om Purnamadah: Peace Prayer on the Wholeness of Existence & the Vastness of Being

Here is a peace prayer (shanti mantra) from the Brihadaranyaka Upanishad, one of Hinduism’s sacred books, that is an appropriate paean to the wholeness of existence.

Om Purnamadah: Shanti Mantra, Peace Prayer

Om Purnamadah Shanti Mantra (Peace Prayer)

Om purnamadah purnamidam
Purnat purnamudachyate
Purnasya purnamadaya
Purnamevavashishyate
Om shanti shanti shanti hi

Translation

  • Purnam-Adah: “That is complete.” Here, ‘that’ could refer to everything that is not part of one’s perceived sense of self (self-identify.)
  • Purnam-Idam: “This is complete.” Here, ‘this’ could refer to everything that is part of one’s perceived sense of self (self-identify.)
  • Purnat-Purnam-Udachyate: “From one complete entity, another complete entity is born.” The first entity refers to the ‘that’ and the second entity refers to the ‘this’—the two aspects of outer and inner sense of self-identity.
  • Purnasya Purnamadaya: “When a complete entity is taken away from a complete entity …”
  • Purnameva-Vashishyate: “… what remains is also complete.”
  • Om shanti shanti shanti hi “Let there be peace.”

Wholeness of Existence Acceptance: Om Purnamadah: Shanti Mantra, Peace Prayer

Interpretation: Wholeness of Existence & Acceptance

In our relationships, when we engage with one another, if we feel we lack in something or the other person lacks in something, then the engagement will be a transactional one. The very nature of such engagement might cause expectations and might foster feelings, thoughts, and actions that are selfish in nature.

When we engage with each other with the understanding that no one lacks anything and a consciousness that others are whole regardless of mere appearances, then all the feelings, thoughts, and actions fostered by such engagements are complete and selfless.

All of us must be giving, and by being available for others, we do not lose anything and remain complete. At the same time, the other who is receiving does not become “more” for her or she already is complete and stays complete.

Sri Ramakrishna Paramahamsa Tells Stories: Devotion and Grace or the Parable of Devicharan and Sarvamangala

Sri Ramakrishna Paramahamsa

Sri Ramakrishna Paramahamsa (1836–1886,) the eminent Hindu mystic of 19th-century India, used stories and parables to portray the core elements of his philosophy. The meaning of Sri Ramakrishna Paramahamsa’s stories and parables are usually not explicitly stated. The meanings are not intended to be mysterious or confidential but are, in contrast, quite uncomplicated and obvious.

In the Hindu and other traditions of the major religions of the world, parables form the language of the wise for enlightening the simple, just as well as they form the language of the simple for enlightening the wise.

The Parable of Devicharan and Sarvamangala

In a village, there once lived a poor Brahmin named Devicharan.

Devicharan was a very good man and he loved the Mother of the universe with all his heart. He worshipped the Mother in the form of Durga.

Very often, people asked Devicharan to go and read to them about the Mother from a book called the Chandi. In return, they gave him gifts of food or clothing. In this way, Devicharan was able to get enough to eat. He lived happily with his wife and daughter, and although they were so poor, they never felt sad.

Devicharan’s daughter was very beautiful and very good. Her name was Sarvamangala. Her parents taught her all they knew and she learned everything very quickly. She worked hard and whatever she did, she did well.

The time came when Sarvamangala was old enough to be married.

“You must look for a husband for your daughter,” Sarvamangala’s mother said to Devicharan. “But who will marry such a poor girl? We have nothing to give her.”

“Do not be anxious, my dear,” Devicharan replied.”

“Our daughter is as beautiful as Lakshmi and as gifted as Saraswati. Where is there a girl as lovely and as brilliant as Sarvamangala?”

“You are right,” agreed his wife. “She is good and beautiful, and skillful in everything she does. Her cooking is excellent. Above all, she loves to make people happy by serving them.”

“So we must not worry, about her marriage,” Devicharan said. “Mother Durga will do everything.”

A few weeks later, a good man who was a landlord paid a visit to the village, and he happened to see Sarvamangala. When he found that she was as good as she was beautiful he wanted her to be married to his son.

Devicharan agreed to this and Sarvamangala was married. She went away to her father-in-law’s house in the next village.

Devicharan and his wife felt sad and lonely, without their daughter, but they were happy that she was no longer poor and had a good husband.

Soon it was the month of the Durga Puja festival.

“Wife,” said Devicharan,” “Mother Durga has blessed our daughter with a good and wealthy husband. This year we must perform Durga Puja in our own house.”

“But, we are so poor” his wife replied. “We have barely enough to eat ourselves, how can we think of-doing the Puja here?”

“What?” cried Devicharan. “Is Durga the Mother of the rich and not of the poor? Will she not accept our humble offerings? We shall offer her whatever we can afford.”

The time of the festival drew near.

“We must bring home the image of the Mother,” Devicharan said to his wife.

“I wish Sarvamangala could come home, too,” his wife replied.

Devicharan took a fifty-paisa coin and went to the image-maker.

“I am going to perform Durga Puja in my house,” Devicharan said. “Please make me a small image of Durga. I shall pay you fifty paisa.”

“Have you lost your senses, Devicharan Babu?” the image-maker replied. “It costs a great deal of money to perform Durga Puja, and even the smallest image costs more than fifty paisa.”

“I have no money,” Devicharan explained, “but I love the Mother and I am grateful to her. I shall perform Durga Puja even if I worship her with nothing but flowers.”

The image-maker looked very surprised, and he became thoughtful.

“I understand your feelings,” he said. “Very well, I shall make an image for you, and you need not pay me for it.”

“I must pay you whatever I can afford,” Devicharan answered, and he made the man accept the fifty paisa.

As Devicharan and his wife prepared for the Puja, their thoughts turned very often to their daughter. Sometimes they wept because they felt so lonely without her.

“She will not be allowed to come to us now,” Devicharan said, “because she will be too busy. In that rich family they will perform Durga Puja in a big way and Sarvamangala will be a great help to them. We shall have to manage without her.”

The next day, however, Devicharan’s wife fell ill.

“What shall we do?” she wept. “Tomorrow the Puja begins, but I am too ill to move from my bed. Who will cook? Who will help us? Oh, Sarvamangala, we need you.”

Devicharan comforted his wife. “Don’t regret,” he said. “I shall go at once and see Sarvamangala. Perhaps her father-in-law will allow her to come, as you are ill.”

Devicharan went to Sarvamangala’s home, but she was not allowed to go back with him.

“I am very sorry,” her father-in-law said to Devicharan, “but my wife just cannot manage without her.”

Feeling sad and worried, Devicharan said good-bye to his daughter, and set out for home. He talked to Mother Durga as he walked along.

“The image-maker has made a beautiful image for me,” he said, “and tomorrow I want to worship you. Now my wife is ill and my daughter cannot come home. What am I to do?”

At that moment, Devicharan heard someone calling him from behind. It seemed to be his daughter’s voice. He stopped and looked back. To his surprise there was Sarvamangala hurrying towards him.

“Wait for me, Father,” Sarvamangala cried, “I am coming home with you.”

“How is it possible for you to come?” cried Devicharan. “What will your mother-in-law say?”

“Do not worry about anything, Father,” Sarvamangala replied. “Everything is arranged. Take me home with you.”

Now Devicharan and his wife were very happy. Their daughter had come home. She seemed more beautiful than ever and her face was bright with joy. She took care of her mother and did all the work of the house.

The same evening Sarvamangala helped her father to dress the image of Durga for the worship, which would begin the next day. The image stood in a decorated shrine and when they had finished they were amazed at its beauty. Sarvamangala’s mother now felt much better and she too praised the image.

“See how beautifully Sarvamangala has dressed the image,” she said. “And see how beautiful Sarvamangala is herself. We have no costly silks and jewels, yet our goddess and our daughter will find no equal anywhere for charm and beauty.”

The first two days of the festival passed happily. Devicharan worshipped Durga and his heart was filled with peace. The third day came, and this was the day when guests should be fed.

“Today we must give a feast to all the neighbors,” Sarvamangala said.

“Are you joking, child?” Devicharan replied. “How is it possible for us to give a feast? We have only a few fruits to offer.” “I am not joking, Father,” Sarvamangala said. “You have worshipped the Mother in your house. The worship will not be complete if you do not give a feast. I am going now to invite all the neighbors.”

Sarvamangala went to the neighbors’ houses. Devicharan prepared for the worship.

“Now that my daughter is married to a rich man’s son,” Devicharan thought, “she thinks” it is easy to give a feast.”

When Sarvamangala returned, Devicharan sat down to worship the goddess. Sarvamangala assisted him. The image seemed to be living and Devicharan’s face shone with joy. The whole room seemed to shine with light from the goddess.

At noon, the neighbors began to arrive. Sarvamangala had invited them all to partake of the fruit offerings made to the Mother.

“Just see what a prank the girl has played,” Devicharan said, feeling very worried.

“We shall look very foolish when they find we have nothing to offer them,” his wife said.

“Now you are both to stop worrying,” Sarvamangala said firmly. “Leave it all to me. I have invited them and I shall give them the offerings.”

Devicharan welcomed all the guests, and then went and sat before the Mother. “Let me not be put to shame, Mother,” he said. He remained sitting before the image for now he was afraid to face the guests.

Sarvamangala asked the guests to sit down, and then she served the fruit that had been offered to Durga during the worship.

“My father is poor,” Sarvamangala said, “so he cannot give you a big feast. It is his good fortune that you have come and request you to partake of these offerings.”

The guests began to eat the fruit.

“What delicious fruit!” they exclaimed. “We have never tasted anything like it. Just a little of it is quite satisfying. This is better than a big feast.”

With great happiness, the guests went home. They showered their good wishes and blessings upon Sarvamangala and her parents.

“Have the guests all gone?” Devicharan asked. “Did they laugh at me or curse me?”

“Nothing of the kind,” Sarvamangala said. “They were all very happy indeed.”

“The strange thing is,” Sarvamangala’s mother said, “half the offerings still remain, yet the guests were completely satisfied.” “It is indeed strange,” Devicharan said. “Mother has blessed us,” he added, and tears of joy flowed down his cheeks.

The following day was the last day of the worship. Devicharan felt sad, for today the Mother would leave his house. He sat before the image, offering the goddess a special dish made of rice, curds, and fruit.

As Devicharan sat there with his eyes closed he did not notice Sarvamangala enter the room. Quietly she began to eat the food that was being offered to the goddess. Then Devicharan opened his eyes. He was shocked to see his daughter eating the offering.

“What are you doing, daughter?” he cried.

Without saying a word, Sarvamangala ran from the room.

Devicharan asked his wife to prepare a fresh offering, and when it was ready, he again sat down to worship the Mother.

Again Sarvamangala crept into the room and ate up the food that was being offered, and again Devicharan asked his wife to prepare some more.

For the third time Sarvamangala crept into the room and ate up all the offering. Now Devicharan felt angry with her.

“What is wrong with you today?” he cried. “Do not spoil my worship again. Go away.”

Sarvamangala went to her mother.

“Father told me to go away, Mother,” she said, “so I am going.”

“Today you will have to go back to your father-in-law’s house, child,” her mother replied, “for the festival is over. When your father has finished the worship he will take you home.”

When Devicharan at last finished the Puja, he went to his wife.

“Where is Sarvamangala?” he asked.

“She was here a short while ago,” his wife replied. “She must be waiting for you to take her home.”

They searched and searched for Sarvamangala, but could not find her anywhere.

“The foolish girl must have gone alone to her father-in-law’s house,” Devicharan said. “I must go and see that she is safe.”

When Devicharan reached the house, he was relieved to see that his daughter was there.

“I scolded you for spoiling the worship,” he said to her. “Is that why you came away alone? Are you very angry with me?”

“What are you talking about, Father?” Sarvamangala replied looking very puzzled.

“Did you not eat up the offering as I was doing the Puja?” Devicharan said. “Did I not scold you?”

“But, Father, I have been here all the time,” Sarvamangala replied. “My father-in-law told you I could not go with you.”

Devicharan was astonished. Then he understood what had happened.

It was Durga herself who had come in the form of his daughter.

“Mother, Mother,” he cried, weeping tears of joy. “You came to me and I did not know you!”

Sri Ramakrishna Paramahamsa once said, “I see God walking in every human form. When I meet different people, I say to myself, ‘God in the form of the saint, God in the form of the sinner, God in the form of the righteous, God in the form of the unrighteous’.”

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