On a stormy midnight in Mathura, the prison doors swung open on their own, and a raging river parted for a father carrying his newborn. A legend was born that night. The child was Krishna, known as the playful cowherd, wise philosopher, and divine protector. His birth is celebrated across India as Janmashtami. 

According to the Bhagavata Purana, Krishna was born to Vasudeva and Devaki while they were imprisoned by Devaki’s brother, King Kamsa. A prophecy had warned that Devaki’s eighth child would bring about Kamsa’s downfall. To prevent this, Kamsa planned to kill their previous children. However, on the night of Krishna’s birth, miracles happened. Guards fell asleep, chains broke, and Vasudeva safely carried the infant across the Yamuna to Gokul. There, he would grow up under the care of Nanda and Yashoda.  

Janmashtami is observed on the eighth day (Ashtami) of the month of Bhadrapada, which usually falls in August or September. In Mathura and Vrindavan, temples light up with lamps and are adorned with flowers as devotees sing bhajans and recount stories from Krishna’s life. These stories include his melodious flute playing, his mischief, and his dances with the gopis. In Maharashtra, Dahi Handi events celebrate Krishna’s butter-stealing days, featuring human pyramids that reach for pots of curd hung high in the air.  

Fasting is an important tradition during the festival. Many devotees refrain from eating until midnight, the sacred moment of Krishna’s birth. At this time, idols of the infant Krishna are bathed in milk, curd, honey, and ghee, then dressed in fine garments and jewellery. Cradles are rocked, lullabies are sung, and chants of “Hare Krishna, ” fill the air.  

Janmashtami is more than a celebration of a divine birth; it reminds us of Krishna’s timeless message in the Bhagavad Gita: to live with love, courage, and selfless action. As the night sky resonates with music and devotion, the festival encourages everyone to welcome Krishna into our homes and our hearts. 

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Why do so many people love Hanuman? Is it because he can lift mountains? Or because he never gives up? Or maybe it is because he’s everything at once — strong and gentle, serious and funny, fierce and kind. In the countless stories about him, Hanuman shows us different sides of himself — each one full of power and meaning. 

Here are just some of the many faces of Hanuman, each drawn from a moment in his extraordinary story. 

Hanuman the Devotee 

Hanuman’s most   famous role is that of a bhakta — a true devotee. His love for Lord Rama is so deep that it becomes part of who he is. One of the most touching stories comes after the war in Lanka, when Sita gives Hanuman a pearl necklace as a reward. He begins biting each pearl, checking it carefully. When asked why, he says he is looking for Rama inside them because for him, only what holds Rama is valuable. Some even say he tore open his chest to show that Rama and Sita lived in his heart.  

Hanuman the Warrior

In the battlefield of Lanka, Hanuman becomes a one-Vanara army. He leaps across oceans, defeats demons, and sets the city of Lanka on fire with his burning tail. But one of his most epic warrior moments comes when he lifts the Dronagiri mountain to save Lakshmana. Not knowing which herb could heal him, Hanuman decides not to waste time and brings the whole mountain instead. It’s a reminder that true strength is not just about muscle, but about purpose.  

Hanuman the Scholar 

Did you know Hanuman was a brilliant scholar too? He is said to have mastered the Vedas and the Shastras and is even known as a great grammarian. In one lesser-known story from the Mahabharata, Hanuman meets the mighty scholar Bheeshma and engages him in a deep discussion on dharma and devotion. Another story says that after the war, Hanuman wrote his version of the Ramayana on a rock wall with his fingernail. It was so beautiful that even Valmiki was humbled. 

Hanuman the Trickster 

Hanuman has a clever, mischievous side too. As a child, he once mistook the sun for a fruit and leapt into the sky to grab it. Later, when he enters Lanka to search for Sita, he disguises himself, shrinks in size, and sneaks past the demon guards. When caught, he allows himself to be tied up — only to use that moment to burst free and burn down the city. His trickery is not for fun alone — it is always in service of a larger mission. 

Hanuman the Healer 

Hanuman is also associated with healing. His most famous act—flying to the Himalayas to fetch the Sanjeevani herb—saved Lakshmana’s life. In many parts of India, Hanuman is worshipped as a protector against illness, particularly among wrestlers, soldiers, and those who seek physical strength. Some temples even offer special prayers on Tuesdays and Saturdays for good health and courage. 

Hanuman the Tantric Guardian 

In some traditions, Hanuman is worshipped as a powerful protector in tantric practices. He takes on fearsome forms—like Panchamukha Hanuman, with five faces and ten arms, each face guarding against different kinds of evil. This form is said to have appeared when Hanuman had to rescue Rama and Lakshmana from a deadly trap. As a tantric guardian, Hanuman becomes not just a helper of gods, but a fierce force of protection in the cosmic battle between good and evil. 

Hanuman the Ascetic 

Some traditions depict Hanuman as a silent yogi, seated in deep meditation. After Rama’s departure, it is said that Hanuman withdrew from the world to continue chanting his name in solitude. In this form, he becomes the ideal ascetic—his mind entirely absorbed in the divine. This Hanuman reminds us of the stillness that lies beneath strength, the peace that follows devotion. 

And these are just a few of Hanuman’s many forms. In different regions and traditions, he appears as a musician, playing the veena in devotion to Rama; as a poet, composing hymns and verses filled with love; even as a guardian deity at village borders or a wrestler in local akhadas. His character continues to grow through stories, songs, and temple traditions, showing that Hanuman is not bound by one form or one role. He is a living symbol of all that is noble, brave, and kind.

In the vast world of Indian storytelling, Hanuman shines as a figure who is always close to the heart, whether he is flying through the skies or sitting in deep meditation. Each of his forms offers something special: strength, wisdom, devotion, or healing. And that’s what makes him timeless. No matter who you are or what you are facing, there is a Hanuman for you— ready to lift you up, guide you forward, or simply remind you that you are never alone. 

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The fan blades spin lazily overhead on a hot May afternoon, and then, a call beckons in the sun-drenched lanes, for the season’s first watermelons — all ears perk up, and make our mothers hurry out. Little hands from board games reach out and are batted away. The kitchen sounds begin. Clatter, clang!

For many of us, summers in India pulse with these simple little pleasures that have been around us forever. It is not strange to wonder then, if these luscious flavours are tied just as strongly to mythology and folklore, as to our hearts. Let’s dive then, into some of the many mythological tales and folk stories from across the country, that feature these summer treats.

Jamun: God’s Favourite 

Indigenous to the subcontinent, Jamun assumes great significance in Indian mythology. It is said that Lord Rama, during his exile from Ayodhya, sustained himself on the Jamun fruit for years. His skin’s smooth texture is often likened to the fruit, and temples dedicated to him traditionally house a Jamun tree.

Lord Megha, the deity of the clouds, is believed to have descended to Earth in the form of a Jamun, explaining its dark, stormy colour, reminiscent of monsoon clouds.

The Vishnupurāna describes the universe as having seven concentric island continents, with Jambudvīpa at its centre, a region named after its massive Jamun trees. Their ripe fruit is said to create a river of rich, purple juice when they fall and burst.  

Kandmool: Roots of Resilience  

Kandmool are the roots, tubers, and fruits that grow naturally, in the wild. These were essential food sources for the ancient people and ascetics residing in forests. The Ramayana recounts that during their fourteen-year exile, Lord Rama, Sita, and Lakshmana frequently relied on the Kandmool they discovered in the woods. This illustrates the significance of these natural foods during challenging times and their role in sustaining life in the wilderness. Consequently, Kandmool symbolise resilience, self-sufficiency, and a profound relationship with nature. They embody the simple yet nourishing gifts of the forest, supporting those who choose a lifestyle of austerity and refrain from worldly pleasures. 

Mango: The Auspicious King 

Crowned the ‘king of fruits’, the Mango is associated with many Hindu deities. Kamadeva, the god of love, is often represented with a bow crafted from sugarcane, and arrows embellished with mango flowers, symbolising the sweet and enticing essence of desire. One of the most famous mango legends comes from a story involving Ganesha and Kartikeya. Once, the gods gave a divine mango to Lord Shiva and Parvati. It was no ordinary fruit—it was the fruit of knowledge and immortality. Shiva decided to give it to one of his sons but said it could not be shared. So, he set a challenge: “Whoever circles the world three times first will win the mango”. Kartikeya immediately set off on his peacock to fly around the world. Ganesha, on the other hand, calmly walked around his parents three times and said, “To me, you are the whole world”. Deeply touched, Shiva and Parvati awarded the mango to Ganesha.  

Mango leaves are frequently utilised as decorative items during weddings, festivals, and other celebratory events, decorating doorways and pandals, a custom that represents good fortune and blessings. The fruit itself is presented as a sacred offering in many rituals and temples. 

Jackfruit: A Symbol of Humble Luxury 

With its impressive size and distinctive texture, Jackfruit also holds a special place in Indian culture. In some folk versions of the Vamana avatar story, it is believed that the demon king Mahabali offered Lord Vamana jackfruit curry along with other delicacies during the great sacrifice (yajna) where Vishnu asked for three feet of land. Because of this, jackfruit is considered a kingly fruit in Kerala and is used in Onam Sadhya (feast) to honour Mahabali.  

In rural folk traditions, jackfruit trees are believed to house spirits—sometimes benevolent, sometimes mischievous. There are stories of ‘panasamma’, a tree spirit said to live in old jackfruit trees and protect the area or punish those who disrespect nature.

Though its mythological stories may not be as widely recognised, its importance stems from its connections to fertility and abundance, especially in specific regional folklore. In various Bhakti movement poems, especially in Karnataka and Bengal, saints like Kanakadasa or Lalon Fakir refer to jackfruit as the ‘poor man’s meat’, yet a gift from God. It symbolises the idea that true wealth is nature’s bounty, not gold or jewels. 

Amla: Holy and Healthy 

The Indian gooseberry, also known as Amla in Hindi, is said to have emerged from Lord Brahma’s tears and is considered a sacred tree.  In Hindu mythology, it is believed that amla was created during the Samudra Manthan, the great churning of the ocean by the devas (gods) and asuras (demons) to obtain amrita, the nectar of immortality. Legend has it that when amrita emerged from the ocean, a few drops fell to the earth—and from these drops sprang the amla tree. This is why amla is called ‘Divyaushadhi’ or divine medicine and is believed to contain the essence of immortality.  

The amla tree is also associated with Lord Vishnu. According to the Padma Purana, once, Vishnu himself manifested as an amla tree to bless his devotees; and it is said that worshipping it brings prosperity and removes impediments. The fruit is also greatly revered in Ayurveda for its therapeutic characteristics, which are thought to be important for good health and life. 

Bael: Sacred to Shiva  

The Bael fruit has a special place in Shaivism. Lord Shiva regards the Bael tree and its leaves, also known as Bael Patra, as immensely sacred. Its trifoliate leaves represent Shiva’s trident and three eyes. There is a story in the Shiva Purana about a poor hunter who unknowingly worshipped Lord Shiva. One night, the hunter took shelter on a Bael tree, unaware that there was a Shiva Linga at the base. To stay awake and alert while waiting for animals, he began plucking Bael leaves and dropping them to the ground—some of which landed on the Linga. At dawn, Lord Shiva appeared before the hunter and blessed him, saying that even unknowingly, he had performed a powerful act of worship by offering Bael leaves and remaining awake all night. This story is often linked to the origins of Maha Shivaratri observances. Offering Bael leaves to Lord Shiva is thought to purify the soul and is a significant aspect of Shiva worship. The fruit is occasionally utilised in ceremonies and is regarded for its therapeutic powers.  

So, the next time you bite into these summer fruits, do take a moment to sit back and think about their stories. We have only touched the surface here, and we encourage you to now look them up yourself. You might just be surprised by the sweet secrets that these many summer treats carry! 

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A golden hush blankets the ghats of Haridwar and Varanasi, and priests clad in saffron robes emerge from the dimly lit ghats, their steps deliberate with a rehearsed prayer. The Ganga Aarti has begun. The scent of sandalwood and marigold wafts through the air, and the glow of diyas set afloat in the river look like tiny suns across the water. Cymbals clash, and pilgrims, travellers, and the locals turn around in awe, and bow to the holy waters of Ganga.   

The biggest river in India, Ganga is known by various other names, such as Jahnavi, Gange, Shubhra, Sapteshwari, Nikita, Bhagirathi, Alaknanda, and Vishnupadi. The Ganga is beyond a river. A dip in her waters is believed to achieve, what a pilgrimage to the Tirthas (holy shrines) cannot. Her purifying abilities are immense. Her banks have witnessed the rise and fall of civilizations. Nothing compares to her eternal divinity and mystique.   

Throughout history, the river has been the subject of many myths and legends. The most renowned tale is about King Bhagiratha, who prayed to Lord Brahma, prompting Goddess Ganga to come down to Earth – only she could bestow nirvana to Bhagiratha’s ancestors who were cursed by Sage Kapila. However, Ganga herself did not know the immense power that she held, and the Earth was not strong enough to hold the mighty river. In fear and desperation, Bhagiratha turned to Lord Shiva for help. Shiva appeared before him and agreed to let Ganga flow through his locks of hair. When Ganga ascended from Heaven, her torrents of water hit Shiva with full force on the head. Her mighty waterfall splashed through his long hair and cascaded down to the Earth below in seven fast-flowing streams. Instead of destroying the Earth, Ganga splashed off Shiva’s tangled hair – brought life to the land, purified Bhagiratha’s ancestor’s souls and freed them from their curse.  

In the Vishnu Purana, it is said that the river was born from the toe of Lord Vishnu’s left foot. As she flowed down from the heavens, the pole star Dhruva held her, while the seven great sages bathed in her waters. On her journey, Ganga touched the moon, increasing its brightness, and finally descended to Earth on Mount Meru. From there, she split into four branches, each flowing in a different direction to purify the world. The southern branch, called Alakananda, is considered the most sacred. According to legend, Lord Shiva held this stream in his matted hair for a hundred divine years before letting it flow gently down to Earth. This is why Lord Shiva is often shown with a crescent moon on his head and a stream of water flowing from his hair.  

Another story tells of the Sage Durvasa and the curse he cast upon Ganga, the goddess. Known for his short temper and extraordinary powers, he was feared by the Hindu gods and mortals alike. His wrath was a force to be reckoned with and those who crossed him did so at their own peril. One day, while he was visiting the heavens, a sudden gust of wind swept through, catching a piece of his attire, and sent it flying. Aware of the sage’s volatile nature, the gods turned their gazes away. However, little Ganga, in her youthful innocence, unaware of the sage’s reputation, burst out laughing at Durvasa. Taking offence at her perceived slight, the sage became enraged and cursed her. He condemned her to become stripped of her divine status in the heavens, and flow as a river across the earth. A devastated Ganga sought mercy and fell at his feet. Filled with regret, and unable to retract his curse, he chose to balance it with a blessing. He declared Ganga as the purest river in the entire world, allowing those who bathed in her waters to cleanse themselves of all their impurities.   

The stories of Ganga’s purifying abilities can be traced back to the arrival of ancient Vedic communities from the Indus Valley to the Ganga basin. Over time, more stories and legends came to be known, turning the river into a symbol of holiness and hope. According to the Hindu tradition, the mere sight of Ganga, touching her waters, or even whispering her name under one’s breath can cleanse a person of their sins. It is said that even the worst of wrongdoings, can be forgiven by Ganga’s grace. For this reason, water from the river, known as Gangajal, is used in nearly all Hindu ceremonies, symbolizing purity and devotion. The Ganga is often also called Patita Pavani, which means “the purifier of the fallen”. People believe that even the smallest drop of Gangajal at the time of death, can purify a soul. Bathing in the river is believed to help one on the path to moksha, or spiritual freedom.    

So many stories, passed down through so many years, around a river ever so eternal: born from Vishnu’s toe, tamed by Shiva’s might, faced with Sage Durvasa’s fickle wrath. Yet, the thread that holds together this purifying grace is fraying today with the weight of modern life and the relentless tide of pollution, that threaten to erode the very essence of the river.  

The Ganga is not just a river, or a goddess. She is a symbol of forgiveness, love, and divine grace. No other river is mentioned as frequently in the Puranas, and none holds as much spiritual importance. The sacred river continues to be a source of faith for millions, and her waters remain a vital part of rituals, prayers, and the spiritual life of India. Each time we bow to the holy waters of Ganga, what responsibility do we carry for her future? Can a river bear the weight of both our faith and neglect? The pen is your hand, dear reader. What chapter will you write, for the next chapter in this story of Ganga? 

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One of the most well-known aspects of Hinduism is the the story of the Dashavatara, or the ten incarnations of Vishnu. It is believed that Vishnu incarnates in each Yuga (a cycle of time) to preserve the universe and restore dharma. The Matsya, Kurma, Varaha, and Narasimha avatars in Satya Yuga; Vamana, Parashurama, and Rama in Treta Yuga; and Krishna and Buddha in Dwapara Yuga are all believed to be incarnations of Vishnu.

Kalki, the tenth incarnation, is prophesied to appear at the end of Kali Yuga. The story of Kalki is about the arrival of a divine savior who restores order in a world plagued by chaos and moral decline.  

Kalki’s birth and appearance 

According to most sources, Kalki is described as a divine warrior, riding a pure white horse and carrying a blazing sword to symbolise the destruction of darkness and chaos. Kalki’s mission, as described in the Hindu puranas, centers on his role in vanquishing the evil forces that will rise during the Kali Yuga.  

One of the earliest references to Kalki has been found in the Mahabharata. Various puranas like Vishnu Purana, Garuda Purana, Devi Bhagwata Purana and Agni Purana also mention Kalki’s birth, while a more detailed account is found in the Kalki Purana. According to the Kalki Purana, Kalki will be born to Vishnuyashas and Sumati in the village of Shambala. He will then be educated in the sacred scriptures, principles of dharma, karma, artha, and jñāna, and undergo rigorous military training under Parashurama, the sixth incarnation of Vishnu. The majestic white horse named Devadatta, a powerful sword with a jeweled hilt, and a parrot named Shuka who possesses knowledge of the past, present, and future will be blessings granted to Kalki by Shiva.

Kalki’s mission

According to the Hindu cycle of Yugas, Kali Yuga began around 3102 BCE and will last for 432,000 years. Kalki is predicted to be born at the end of this Yuga. As Kali Yuga progresses, it is said that spiritually advanced souls will gradually vanish, and the dark forces will rise, leading to frequent storms, floods, and continuous suffering. In this darkest period, Kalki is foretold to engage in a battle against evil forces and destructive wars, ultimately returning to Shambhala after fulfilling his mission. There, he will initiate the new Satya Yuga and finally ascend to Vaikuntha, the divine abode of Vishnu. Kalki’s actions in that period symbolize the transition from the chaos of Kali Yuga to the peace and prosperity of Satya Yuga.  

Kalki in the present

Today, many scholars and spiritual leaders view the Kalki prophecy symbolically, interpreting Kalki as a transformative force within humanity to address moral and ethical crises, rather than a literal figure. This perspective aligns with the Vedic belief that God is omniscient and present in all. It emphasises the notion that we all possess divine power and we are the creators of our own lives. 

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The story of Radha and Krishna is a well-known one, a tale of eternal love and devotion.  

When Krishna was a boy living in Vrindavan, he spent his days tending to his cows and playing the flute. It is said that there was something extraordinary about Krishna – everyone who saw him fell in love with him! A mischievous child, he kept the villagers amused and entertained with his pranks.  

He was a favourite of all the women of the village, even though they complained to his mother that he stole butter from their homes. As he grew up a little, he also became a favourite of all the gopis or milkmaids who would be enchanted when he played his flute. 

One of these gopis was Radha. According to some sources, she was born in Barsana in Uttar Pradesh. Her family moved to Vrindavan when she was about 12. From the time Radha and Krishna met, they were inseparable. Though Krishna was adored by all the gopis, it was Radha who stole his heart. Those early days are filled with stories of them sneaking out to meet each other in the forests of Vrindavan. As Krishna played his flute, Radha and the gopis danced around him in wild abandon. Once, each gopi wanted to dance with Krishna but he wanted to dance with Radha. So, he manifested so many versions of himself that every gopi thought he was dancing with her. Known as ‘Ras Lila’ or ‘The Dance of Divine Love’ these interactions are believed to depict the highest form of love. It is said that for Radha, every moment of separation from Krishna felt like an entire age. She did not want to even blink her eyes for it blocked her vision of him for a fraction of a second. 

But Krishna’s life was not his alone. Soon duty called and he had to leave Vrindavan. It was time to kill his evil uncle Kamsa and set the world in order. He was never able to return to Vrindavan and it is said that the two never met again.  

Why then is their story so endearing if it was just a simple childhood spent dancing around trees? Many sects in the Vaishnava tradition believe that Radha and Krishna took this form to teach the world about love and joy. The essence of Krishna is Joy and the essence of Radha is Love and Devotion. This kind of love and devotion causes a spiritual transformation in a person. According to Bhaktiyoga, it is the best way to know God. 

Other theories view their relationship as the longing of the human soul for God. Since Radha and Krishna had to be separated, Radha must learn to see Krishna in all creatures and every aspect of the cosmos. Only when the yearning leads her (or the devotee) to see this truth, will they be united forever. In the Bhagavad Gita, Krishna says, “I am never lost to one who sees all beings in me and me in all beings, nor is that person ever lost to me.” 

This aspect of love and longing has inspired endless creative outpourings down the centuries. Various styles of art such as Tanjore and Pichwai have Radha-Krishna as one of their main themes. Classical literature has eternalised their story. In the 12th century, Odia poet Jaidev was particularly instrumental in bringing their story to the masses. His ‘Geet Govinda’ caught both literary and popular imagination and put their relationship firmly at the forefront. Jaidev’s Radha is the Ashta Nayika or ultimate Heroine and several Indian classical dances have choreographed their dances based on her.  

Such was their bond, that most Krishna temples have Radha at his side. Vaishnavites believe that it is Radha who carries their wishes to Krishna. They pray to her first so that she will put in a kind word for them. A popular folksong asks her, “What did you do, Radha? What kind of devotion did you show that the one who liberates all three worlds listens to what you say”. 

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What is Shiva the god of? Different people seem to have different answers. 

To classical dancers, he is Nataraja, leg raised in the cosmic dance, Tandava. To followers of yoga, he is the Adiyogi, father of all asanas. To many transgender people, he is Ardhanareeshwara, the sacred balance of masculine and feminine.

And to his Ganas — that merry band of ghosts, ghouls, and hobgoblins — he is Bhootnath, the king of spirits. 

Shiva’s abode is Mount Kailasha, but he is often shown meditating in graveyards. The Ganas might be the reason for this. 

As the story goes, Shiva was searching for a place of great purity where he could immerse himself in tapas. Unable to find such a place, his frustration gave birth to the Ganas. Described as fearsome creatures, they were reviled by everyone else. But, as the Tamil saying goes, ‘Anbe Sivam’ — ‘to love is the essence of Shiva’. He made his home in cemeteries and cremation grounds, where his Ganas would always be welcome and he could meditate in peace.  

The Ganas are a diverse lot. Some have extra limbs or animal heads; others have fangs and sharp claws. From the perpetually hungry Preta, whose belly immediately burns up everything it eats, to the shapeshifting Bhoot, who skillfully mimics the human form but cannot cast a shadow, they use their powers for all sorts of mischief. 

A wicked thief named Gunanidhi once decided to steal prasad from a nearby Shiva temple. He waited for the devotees to fall asleep, then crept inside. The idol’s lamp had died out, and to navigate the dark better, Gunanidhi used a piece of his own shirt to relight it. He stole the prasad, but on the way out, he was caught by the devotees and thrashed to death. When Yama’s agents arrived to drag him to hell, they were stopped by Shiva’s Ganas. His act of lighting their lord’s lamp, unwitting as it may have been, was still worship to them. Gunanidhi was granted rebirth and led a noble life this time. He became an ardent devotee of Shiva, who made him the god of wealth and gave him a new name, ‘Kubera’.

Stories like this show the Ganas’ attachment to Shiva. They are quick to defend his honour and wage war against his enemies — like the lion-faced Keertimukha, who humbled Rahu, or the fierce Veerabhadra, who cut off Daksha’s head.

But the Ganas are more than Shiva’s bodyguards; they are his friends.

When Sati died and he was consumed by grief, they wept with him. When he found love again, with Parvati, they rejoiced for him. When his path was blocked by a stranger, they raged alongside him, and when the boy was later adopted as Ganesha, they celebrated with him. They take the act of feeling, which can otherwise be isolating, and turn it into a sense of community.  

In many ways, Shiva, the Supreme Being, is at his most human when he is with the Ganas. Perhaps, before the legends took over, they were as human as us.

The Ganas are said to be literate, with their own complex society and culture. Some stories claim they spoke in utter cacophony that only Shiva could understand, but other stories call this language ‘Paisachi’. Was it a real language spoken by tribal groups? Linguists continue to speculate, some linking it to the Pali language of Buddhist scripture and others believing fragments of it have survived in Konkani. 

Ash-smeared, garlanded in skulls, and with a fondness for bhang, Shiva has never been a conventional god. Is it possible that many misfits — people shunned by society for physical, mental, or social differences — found home within him? If so, what does it say about our stories and the way we depict them? 

The Ganas of yore may not exist anymore, but every year, between October and May, their spirit is well alive through dances like the Theyyam of Kerala and Bhuta Kola of Karnataka.

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Did you know that the Mahabharata ends with a dog? (It also starts with one, but that story is for another day.) 

After years of prosperous rule, the Pandavas and Draupadi renounced the throne and embarked on their last great adventure. They crossed land and sea and came to a winding mountain, where a dog joined them. As they climbed higher, one by one they began to die, but the dog followed at Yudhisthira’s heels like a silent shadow. When the two finally reached heaven, Yudhishthira refused to enter unless his faithful companion was also allowed inside. 

This story is not unusual. In world mythologies, dogs have often been associated with death.  

Hunting parties led by kings always included hounds to fetch the fallen kill. A dog’s howl, especially in the middle of war, was considered an ill omen. And the gates of Yama’s realm, the Underworld, are guarded by two dogs—Shyama and Sabala.  

Shyama (meaning ‘dark’) and Sabala (meaning ‘spotted’) can be described as dusk and dawn. Only one of them can see at a time, so they each have two pairs of eyes. 

In some stories, they are kind—messengers sent by Yama to collect the souls of the dead and guide them through the afterlife. In other stories, they are fierce—standing watch over the gates that all must pass through to reach the hall of judgement.  

The origins of Shyama and Sabala are uncertain. One version says they are from a group of asuras, called Kalakanjas, who were building a stairway to heaven. As the structure grew taller and taller, Indra pulled out one of the bricks. The whole thing fell apart, sending the asuras tumbling down. Most of them turned into spiders, landing safely. However, the two asuras at the top turned into dogs and were cursed to guard Yama’s kingdom forever. Another version calls them ‘Sarameya’ or the children of Sarama, Indra’s dog, who is considered the goddess of intuition and the mother of wild animals.  

Wherever they may come from, Shyama and Sabala still hold a place in our rituals. They are given offerings of rice-balls and mentioned in prayers to Yama, dating as far back as the Rigveda, where a seer says: 

The legend of these dogs has crossed the borders of India with Tihar, a five-day Nepalese Hindu festival, to honour creatures associated with Yama. On the second day, Kukur Tihar, dogs are worshipped. 

Shyama and Sabala are also significant in astronomy, representing the Canis Minor and Canis Major constellations respectively. The Kailasanathar Temple at Kanchipuram includes two dogs in a depiction of Shiva bringing the river Ganga down to earth. This could be hinting at the Akasha Ganga (Milky Way) and its Canis constellations—Yama’s two watchdogs, eternally gracing the night sky. 

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The Peepul is also believed to be a wish-fulfilling tree by many communities. Interestingly, it was under this tree that Krishna was lying when Jara, a hunter, shot an arrow into his foot, that led to Krishna’s death in the mortal world.

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Once, Yama complained to Brahma that he found it difficult to keep track of everyone’s actions on earth. Brahma meditated upon the problem and out of his body emerged a man holding a pen and an inkpot. Brahma named him Chitragupta and he became the accountant of people’s deeds, responsible for keeping track of their actions, virtues and vices.

After human beings depart from the land of the living, they are brought to Yama so that their fate of going to Svarga Loka or Naraka Loka can be decided. Based on Chitragupta’s records of the person’s deeds and misdeeds on earth, Yama passes his judgement.

Chitragupta is also known as Kayastha, as he existed unseen in Brahma’s kaya or body. The Chitraguptavanshi Kayastha community of North India, who traditionally worked as administrators, accountants and scribes, believe that their lineage can be traced back to Chitragupta.

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