Thaipusam is a Hindu festival dedicated to Lord Murugan, the god of courage, wisdom, and war. Celebrated during the Tamil month of Thai (January–February), coinciding with the Pusam star, the festival is observed by Tamil communities in India, Sri Lanka, Malaysia, Singapore, and across the world. Among these, Malaysia hosts the largest Thaipusam celebrations in the world, with millions of devotees gathering each year, most notably at the Batu Caves near Kuala Lumpur. Not only is Thaipusam a visual spectacle, it is also an intense expression of faith, discipline, and personal commitment.  

The festival is rooted in Hindu mythology. According to legend, Surapadman, a powerful shape-shifting demon king, grew arrogant after gaining boons through severe penance and began to oppress gods and humans alike. To restore balance, Goddess Parvati gifted her son, Murugan, the divine spear, the vel. After a fierce battle, Surapadman tried to escape by transforming himself into a big bird and then a tree. With one decisive strike of the vel, Murugan split the tree into two, making Surapadman resume his original form. As he fell, it is believed that something changed within him. 

Surapadman showed true repentance for all his evil acts, and Murugan showed mercy—transforming one half of Surapadman into his peacock vahana and the other into the rooster on his battle flag. The story symbolises the destruction of ego and ignorance, and the possibility of redemption through surrender. 

In the weeks leading up to Thaipusam, devotees prepare for the festival through fasting, prayer, and vows of purity. On the day of the festival, many undertake long pilgrimages to Murugan temples, often walking barefoot as an act of penance and devotion. A central ritual of Thaipusam is the carrying of the ‘kavadi’—a physical and symbolic burden offered to the deity. The word kavadi means ‘burden’, symbolising the weight of one’s vows, prayers, and past actions being consciously surrendered to Lord Murugan. Traditionally carried on the shoulders, kavadis may be simple wooden frames or elaborate structures adorned with flowers, peacock feathers, and images of the deity. Carrying the kavadi is both a physical and spiritual discipline, representing the surrender of ego and past actions to the divine. 

Another distinctive aspect of the festival is ritual body piercing, undertaken by some devotees as a form of controlled spiritual discipline. These voluntary practices are undertaken after periods of fasting and prayer and are believed to be guided and protected by Lord Murugan’s grace. 

Accompanied by chants of “Vel! Vel! Muruga!” and strong community support, Thaipusam becomes a shared spiritual journey—one that emphasises transformation, humility, and renewed faith. 

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Trivakra was a hunchback whose work was to take sweet-smelling ointments (angaraga) for Kamsa to smear on his body. Once, as she was going to the palace, she met Krishna and Balarama. Krishna’s presence filled her with love and she offered the angaraga to him. Krishna anointed himself and then holding her by the chin, stepped on her feet and straightened her back. Trivakra was cured of her hunch.

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The Indian epics – Ramayana and Mahabharata – are both fascinating studies of human behaviour. They are full of myriad characters with unique personalities and motivations, all trying to navigate through concepts like duty, honour, love, morality, loyalty and courage. Unlike a lot of other modern and ancient literature however, the epics focus equally on men as well as women, allowing both genders the same level of complexity, thus giving us some of the most well-rounded, balanced, and interesting female characters.  

Women in the Epics  

Often women like Sita, Savitri, Sati and Anasuya are named as ideals of purity and chastity. They are seen to be women with excellent moral fibre, women who choose death over dishonour to their husbands and families, women for whom duty and sacrifice come above all else. However, the epics also contain female characters that have shades of grey. They are intelligent, confident and duty-bound, but they also display pride, rage and thirst for revenge.  

Ahalya Draupadi Kunti Tara Mandodari tatha  

Panchakanya smaranityam mahapataka nashaka 

This age-old Sanskrit verse is an ode to five such complex women from the epics. Literally translated, the verse means “One should forever remember the five virgins, Ahalya, Draupadi, Kunti, Mandodari and Tara, who are destroyers of great sin.”  

The Virgins 

At first glance, these five women don’t appear to be ‘chaste’ or ‘virgins’ in the traditional sense of the word. After all, all these women had relations with more than one man and some of them have also had to bear shame, abuse and punishment because of that. So why does this verse laud them? If these women were unchaste, then why do married women often chant this verse every day during their morning prayers?  

To answer these questions, we must examine our understanding of words like ‘chaste’ or ‘virgin’. In the traditional sense, a chaste woman would refer to someone who puts her husband above all else. She is devoted to only one man, never even entertaining the thought of loving another. She obeys her husband even if that means going against her own wishes. She is ready to sacrifice everything, even her life, to this end. Sita walking through fire to prove her chastity or Savitri following Yama to win back her husband’s life, can be seen as classic examples.  

However, there is another way of looking at the word ‘virgin’. A virgin could mean to be a woman who belongs to no man. She is essentially self-contained in the spiritual sense. She is a woman that no man can control or shame or ‘sully’, because she allows no one that power over herself, not even her husband. In that way, she is like the ‘pure’ spiritual ascetics, who always remain true only to themselves, dependent on no one, come what may.  

Draupadi and Kunti  

Ahalya, Mandodari and Tara belong to the Ramayana, while Kunti and Draupadi are from the Mahabharata. Kunti, the mother of the Pandavas, and Draupadi, their shared wife, both have massive roles to play in the way the Mahabharata plays out. Both are shown as intelligent, shrewd women with a deep understanding of the human mind. They were the guides to the Pandavas, providing advice, support and help throughout their journey, allowing them to fulfil their destiny. Both women also bear heavy burdens. They go through immense loss, sorrow and suffering but show strength and resilience that far surpasses the men around them. 

Kunti, whose boon allows her to beget children from various gods, has a son, Karna, before her marriage. Her action is born out of curiosity and the courage to explore outside the bounds of traditional taboos around unmarried mothers. She is however, forced to abandon her first son – a decision that causes her much pain throughout her life. After her marriage to Pandu, she bears him three sons, all from different gods, as per his desire. She is generous enough to share her boon with Madri, Pandu’s other wife. When Pandu and Madri die, she does not crumble. She becomes the strong matriarch that her sons need and fights tooth and nail to ensure they get their rightful place in the court of Hastinapur.  

Draupadi, born to avenge her father’s insult at the hands of Drona, has a life full of suffering caused by the actions of others. She is made the common wife of the Pandavas against her wishes, and faces insults about this all her life. She is staked in a game of dice like chattel by her husband, who is supposed to protect her. She is disrobed and publicly insulted in a roomful of men who watch on, unable to help her. That is where she learns not to depend on men or her husbands to protect her. She channels her rage and grief into a weapon meant to spur on her husbands in their journey. She ensures her honour is restored and assumes her rightful place as the queen of Hastinapur in the end. 

Kunti and Draupadi are perfect examples of autonomous women, bound to no man. They are extraordinary in their abilities and are aware that they must shape their own destinies, rather than depend upon others. While doing so, they are more than simply wives or mothers or daughters, they are their own women.  

Ahalya, Mandodari and Tara 

Ahalya, the beautiful wife of Sage Gautama, was cursed when she was seduced by Indra, who came to her disguised as her husband. While different versions of this story exist, most agree that she recognised Indra, but followed her instinct and curiosity and allowed herself to be seduced. Hers is a unique case of a married woman having a liaison with another man, without it being adultery or rape.  

On the face of it, Ahalya can be seen as an immoral woman. But when one analyses further, one sees that she represents a primal, unbound, female energy that instinctually responds to Indra’s masculine energy. Married to an old sage, Ahalya is never given the opportunity to actualise her beauty and youth. By giving in to Indra, she allows herself to rise beyond her roles as mother and wife and becomes a lover – a woman. Throughout all, she remains true to herself, her instincts and her deepest feminine urges, making her an extraordinary woman.  

Tara, the wife of Vali and Mandodari, the wife of Ravana are similar in a lot of aspects. Both are married to strong, powerful men. However, they are confident, intelligent women who act as counsellors to their husbands, preventing tragedies and ensuring their kingdoms run smoothly. However, when their husbands don’t listen to their advice, it leads to Ravana and Vali both perishing due to Rama. Upon losing their husbands, these women don’t collapse. Tara marries her brother-in-law Sugriva, to ensure her son, Angada’s place on the throne. Mandodari marries Ravana’s youngest brother, Vibhishana, and rules by his side to keep the peace in her beloved Lanka. Tara and Mandodari are true queens. They refuse to be their husband’s shadow and do what is best for themselves and their kingdoms, showing their unparalleled determination and strength.  

Panchakanya as Shakti 

These five kanyas, while not chaste in the traditional sense, are true virgins in the spiritual sense. They are not bound to any man and are manifestations of feminine power. They go beyond their earthly roles of being mothers and wives and excel at being individuals, always true to themselves. While their autonomy, strength and intelligence are awe-inspiring, they also have to contend with loneliness, grief and suffering because of their extraordinary natures. Their ferocity in remaining true to their humanistic core makes these five maidens true representations of Shakti in our epics, and worthy of veneration.  

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The terms asura and rakshasa are associated with destruction and violence throughout Indian mythology. In the epics, like the Mahabharata and the Ramayana, they are seen as demonic figures – monstrous in form and nature. However, a closer look reveals that not all asuras were the same. A lot of the asuras were not only talented and skilled at various crafts and warfare, but they were also great devotees of gods and had virtues like loyalty, selflessness and even righteousness. 

To delve into these ‘noble’ asuras, we must first dispel this mist and recognise their unique identity, not merely as ‘villains’, but as a distinct group with their own complex history, lineage, and qualities. Through the course of this article, we will see unexpected facets of these mythical beings, revealing many virtues hidden beneath the imposing faces and fearsome roars.  

Kumbhakarna 

Kumbhakarna, the younger brother of King Ravana, stood out not only for his immense size and insatiable appetite but also for being a virtuous and formidable warrior. While the Ramayana revolves around characters like Rama, Sita, Ravana, and Hanuman, Kumbhakarna holds a unique place in this epic. 

According to the Bhagavad Purana, Kumbhakarna is believed to be the incarnation of Vijaya, a gatekeeper deity, along with his brother Jaya. The two brothers faced punishment for their misconduct while guarding Vishnu’s abode. They were granted three lifetimes as Vishnu’s adversaries, cursed to die at his hands before being welcomed back to Vaikuntha. In their second incarnation, Jaya became Ravana, and Vijaya took the form of Kumbhakarna. 

Ravana, humiliated by Rama and his army, sought aid during the war from Kumbhakarna. However, a divine boon from Brahma made waking Kumbhakarna a daunting task. Legend has it that he was roused only when a thousand elephants trod upon his colossal frame. Upon awakening, Kumbhakarna learned of what Ravana had done and, despite his best efforts to persuade Ravana to reconsider, Kumbhakarna’s advice fell on deaf ears due to Ravana’s pride. Driven by loyalty, Kumbhakarna reluctantly joined Ravana’s army, demonstrating his prowess on the battlefield by single-handedly defeating thousands of Vanaras. Kumbhakarna’s dedication to his brother, even in the face of his own reservations, exemplifies his familial loyalty. Even though he had his arms severed by powerful divine weapons during the confrontation with Rama, he continued to fight valiantly. Some versions of the Ramayana even depict him recognizing the divinity of Rama. 

Ultimately, this powerful warrior met his demise at the hands of Rama, while dutifully serving his brother. Additionally, his attempt to counsel Ravana against the impending conflict, showcases a deep understanding of divine truths and underscores his moral compass. All these qualities make Kumbhakarna a figure worthy of re-evaluation and respect, adding a nuanced layer to the epic narrative of the Ramayana. 

Maya  

Maya, the king of a demonic race called the Danavas, is renowned for his architectural prowess. Among his many creations, he is particularly known for building the Palace of Illusions in the Mahabharata.  

Indraprastha, the kingdom established by the Pandavas, began as the untamed forest named Khandavaprastha, situated along the banks of the Yamuna river. When Arjuna set fire to the forest to clear the land, Mayasura, who was visiting a friend there, found himself trapped. It was in this dire moment that Arjuna extended a benevolent hand, rescuing Mayasura from the fiery inferno. This selfless act forged an unbreakable bond, and the grateful Mayasura pledged to build the Pandavas a beautiful home.  

Thus, from the ashes of Khandava forest, rose the city of Indraprastha. Described by Veda Vyasa as a paradise, it became a model of organised governance. Constructed by Mayasura in just five years, the Indraprastha Palace, also known as the Maya Sabha, boasted sweeping lines, grand rooms made of crystal and gems, and an opulent design. The palace had floors made of reflective crystals, giving the illusion of pools, and clear still-water pools that resembled floors.  

Unaware of this illusion, a visiting Duryodhana who was filled with envy over the luxurious palace, walked through it, mistaking one of the pools for the floor. As he fell into it, the mishap sparked laughter and ridicule from Draupadi and her maids. Enraged by the humiliation, Duryodhana’s anger flared, escalating the tension that paved the way for the infamous game of dice and, ultimately, the Kurukshetra war. Hence, Mayasura’s structures were not only renowned for their beauty, but also, settings that held narrative significance.  

Ghatotkacha 

Ghatotkacha, from the Mahabharata, is the son of Bheema and Hidimbi. When the Pandavas were living out their exile in the forest, a rakshasi named Hidimbi crossed paths with Bheema and they fell in love and got married later. Their son, Ghatotkacha, was half-human and half-demon. Despite her own brother seeing Bheema as an enemy, Hidimbi’s choice to marry him reflects a desire to take charge of her own destiny by gracefully assuming the role of a single mother and raising her son.  

Ghatotkacha inherited both human and rakshasa qualities, making him a formidable warrior. During the Kurukshetra war, he readily came to help his father. His proficiency in magic turned the tide of the war in favour of the Pandavas during critical moments. He could change his form and size at will, growing to gigantic proportions that dwarfed even buildings, or shrink to become tiny and invisible. This ability often proved advantageous in battle, intimidating enemies and allowing him to navigate difficult terrain. He also had the power to levitate and soar through the air with ease, which he used while helping Vatsala, the daughter of Balarama, leave her palace to meet her husband, Abhimanyu.  

He was also skilled at creating illusions to deceive his enemies. During the battle, he created a magical mountain from which came a stream of weapons. He could conjure up mirages, cast spells, and even made a dark cloud which rained down stones during the war. His immense strength could send trees flying at his enemies, and he could duplicate himself to confuse and tackle them. In the end, Ghatotkacha sacrificed his life to deploy the potent “Rakshasa Astra” against the Kaurava forces. This selfless act, born out of his commitment to the Pandavas’ cause, showcases his valour and willingness to prioritise the greater good.  

The temple in Champawat, Uttarakhand, associated with the site where Ghatotkacha’s head is believed to have fallen, adds a local touch to the Mahabharata narrative. The presence of a Ghatotkacha Temple in the Dieng Temples complex in Central Java, Indonesia, further illustrates the spread of Hindu mythology beyond the Indian subcontinent. Also, nestled amidst a sacred cedar forest near the town of Dungri, at the lush base of the Himalayan mountains, the Hidimba Devi Temple stands as a sacred sanctuary to Ghatotkacha’s mother, Hidimbi, who is revered as a deity there. A short distance away from this temple, a shrine has been dedicated to Ghatotkacha as well.  

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In Hinduism, the cycle of life and death is endless until one attains moksha (liberation from birth). However, there are some people who do not follow the same cycle. These are the Chiranjeevis. The Sanskrit word ‘chiranjeevi’ means immortal. Different texts mention either seven or eight such beings. This article explores how all of them attained immortality.  

Parashurama

Parashurama is the sixth reincarnation of Vishnu. After his family was mistreated by Kshatriyas, he made it his mission to rid the earth of them. Trained by Shiva himself,  Parashurama was brave, knowledgeable and devoted. Shiva gave him his axe, the Parashu, which led to him being called Parusharama, meaning ‘Rama with an axe’. Parashurama was a skilled teacher who taught Bheeshma, Drona and Karna. In fact, it is said that he was granted immortality by Shiva in order to train Kalki, the last reincarnation of Vishnu. He has met both Rama and Krishna, making him one of the few Dashavatars who has interacted with the others. 

Ashwatthama

Ashwatthama, the son of Drona, was born with a powerful gem on his forehead. This gem eliminated hunger, thirst, disease, and fear of any weapons, rakshasas, nagas and even gods, making Ashwatthama invincible. During  the Kurukshetra War, Ashwatthama’s father, Drona, and his friend, Duryodhana, were killed. Full of rage and grief, he went to seek revenge on the Pandavas. In the darkness, believing Draupadi’s five sons to be the Pandavas, he killed them instead and as a result, a furious battle ensued. He then tried to kill the unborn child of Uttara (Abhimanyu’s wife and Arjuna’s daughter-in-law), to end the Pandava lineage. However, before that could happen, Krishna took away his gem, condemning him to a life of endless suffering. It is believed that he still wanders the earth, filled with sickness and misery, his immortality being a curse instead of a boon.

Vibhishana

Vibhishana was Ravana’s brother and an asura. However, during the war, he defected to Rama’s side because of his righteousness. Some legends say that after the war, Rama granted him immortality to oversee the asuras and guide them along the path of righteousness. Others believe that it was Brahma who granted him immortality. When Brahma allegedly appeared in front of Vibhishana to grant him a boon, the latter asked for his mind to never stray from his conscience and that he always stay truthful. Impressed by this, Brahma bestowed upon him the gift of immortality. 

Mahabali

Mahabali was an asura king who captured the three worlds, defeating the devas. When they prayed to Vishnu, he took the form of a poor dwarf, Vamana, and asked the charitable king for three pieces of land measured by his stride. Mahabali agreed and suddenly, Vamana grew to an enormous size, covering the earth and heaven with his first two steps. When the humble Mahabali offered his own head for the third step, Vishnu, impressed by his gesture, crowned him the king of the underworld. Mahabali asked to be able to visit his subjects once every year, and so Vishnu made him immortal. Legends say that he might become the next king of heaven, taking Indra’s place. To this day, the festival of Onam in Kerala is a celebration of his annual return. 

Hanuman

Hanuman is the son of the wind god, Vayu, and his tales are recounted in the Ramayana, the Mahabharata and the Puranas. He is known for his devotion to Rama. According to some, when Rama was about to offer himself to River Sarayu, his last instruction was that Hanuman stay on earth till the end of this era to spread the Ramayana. This made him immortal. Other stories say that he was struck by Indra for trying to eat the sun as a child, and when revived, granted immortality by the devas. Some legends also speculate that he was granted  immortality by Sita as a token of gratitude, and for his devotion. 

Kripa

In the Mahabharata, Kripa was Drona’s brother-in-law and Ashwatthama’s uncle. He taught the Pandavas and the Kauravas, when they were growing up, and was considered a great teacher by all the princes. Unlike Drona, he was a fair and impartial guru, in whose eyes all his students were the same. Due to this nature, he was given the title ‘Acharya’ meaning ‘teacher’ or ‘guru’, and blessed with immortality. 

Veda Vyasa

Born as Krishna Dwaipayana, Veda Vyasa (literally translated as ‘splitter of the Vedas’)  is a sage and scholar who compiled the Vedas into four books. He is also known for writing the Mahabharata, the Upanishads, and the Puranas, all of which are important scriptures in Hinduism. Guru Purnima, a festival dedicated to honour teachers, is also known as Vyasa Purnima because it falls on his birthday. Some legends say that Vyasa was granted immortality so he could share his vast knowledge with the world. Other legends say that he was born an adult and has been immortal since. 

Markandeya

Some sources believe that Markandeya is the eighth Chiranjeevi. When his parents prayed to Shiva for a son, they were given the option of either having a pious child who would not live long, or a wicked child who would enjoy a long life. They chose the former and Markendeya was born — the ideal son, who destined to die at sixteen. He grew up to be a staunch devotee of Shiva, performing severe austerities and worshipping the Lingam. When the time came for Markandeya’s death, his devotion to Shiva protected him from dying. When Yama came to take his life, Shiva emerged from the Lingam, defeating Yama, and reviving Markandeya. He was then made immortal, remaining sixteen forever. 

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Sage Durvasa was known for his irritable nature and bad temper. Overwhelmed with anger, he once cursed Bhanumati, Krishna’s granddaughter, to be kidnapped by her enemy. When she was indeed kidnapped by an asura named Nikumbha, it was the joint efforts of Krishna, Pradyumna and Arjuna that saved the princess.

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Durvasa’s curse

Bhanumati was the daughter of Bhanu, who was Satyabhama and Krishna’s son. One morning, Krishna arrived at Raivataka for a grand sacrifice along with his wives, children and kinsmen. The sacrifice was held to celebrate, Rukmini and Krishna’s son, Pradyumna’s life events. He had destroyed Vajranabha, a terrible asura, and had got married to Prabhavati, Vajranabha’s daughter.  While the elders in her family were busy with the sacrifice, young Bhanumati decided to explore the woods and play with her friends. As she ran into the woods, she failed to see Sage Durvasa arriving towards her and bumped into him. He was furious as Bhanumati, though only a child, almost made him lose his balance. In anger, he cursed the child that she would be kidnapped by her traditional foes. 

Narada’s intervention

Sage Narada, who was passing by, witnessed the whole event. He chastised Durvasa for cursing a child. Durvasa immediately regretted his harsh words. To reduce the curse’s impact, the sage declared that Bhanumati would remain unharmed even after being kidnapped and would later marry a worthy man. Bhanumati and her friends were frightened by this incident and decided not to mention it to their elders, so as to not worry them. Soon Krishna and his family returned to Dwaraka after the sacrifice, unaware of all that had transpired. 

Bhanumati’s abduction

Years went by and when Bhanumati was ready to get married, Bhanu planned to conduct a swayamvara to find her a worthy husband. Meanwhile, Vajranabha’s brother, Nikumbha was waiting for a perfect moment to take revenge on the Yadavas for his brother’s death, in his capital Shatpura. An opportunity soon presented itself when Nikumbha’s spies came rushing to convey their big news to him.  They told him that Krishna and the Yadavas had gone for a long cruise leaving Dwaraka under the care of Ugrasena, the aged king of Mathura, and Vasudeva, Krishna’s father. The spies also added that young maidens from the family remained in Dwaraka. Nikumbha was overjoyed. Without wasting a moment, he flew to Dwaraka where he planned to kidnap Bhanumati and then defeat the Yadavas when they came to his city to rescue the princess. Bhanumati and her companions were in the garden of the secluded inner apartments of Krishna’s palace, laughing and playing. Suddenly, Nikumbha arrived and snatched Bhanumati. The asura was a powerful sorcerer. He made her and himself invisible and flew to Shatpura, much to the agony of Bhanumati’s companions. Hearing the commotion, Ugrasena and Vasudeva arrived at the place and learnt about Bhanumati’s kidnapping. 

Trio to the rescue

Ugrasena and Vasudeva immediately rushed to Krishna and informed him about Bhanumati’s abduction by Nikumbha. Krishna turned to Pradyumna and Arjuna, the third Pandava, who was also accompanying them, to rescue Bhanumati. Krishna thought of Garuda, who immediately appeared before him, to take them to Shatpura. Meanwhile, Nikumbha made himself visible again and was planning to reach his city before the Yadavas could figure out his whereabouts. However, to his dismay, the asura saw Krishna and Arjuna following him on Garuda, while Pradyumna pursued him in a flying chariot. When Nikumbha tried to use Bhanumati as a shield, the terrified princess fainted. Arjuna began to use arrows to attack the asura without harming Bhanumati. Nikumbha, using his magic powers, suddenly disappeared with Bhanumati, in front of their eyes. However, Pradyumna had learnt the technique of exposing the invisible from his wife Mayavati. He exposed Nikumbha in front of Krishna and Arjuna. Vulnerable to attack, Nikumbha turned into a yellow vulture and reached Mount Gokarna. He dropped Bhanumati on the mountain and flew to Shatpura. Pradyumna carried the unconscious Bhanumati into his chariot, while Krishna and Arjuna chased Nikumbha.

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The final battle

Nikumbha entered a cave which led to his city and blocked the inner entrance. Krishna and Arjuna waited all night outside the cave with the hope that the asura might come back. Next morning, Pradyumna joined them after delivering Bhanumati safely to her father, Bhanu. When he learnt that Nikumbha had hid himself inside the cave, he began to taunt the asura to come outside. His plan worked. The asura, seething with fury, made himself invisible and charged out of the cave roaring to destroy the Yadavas. Arjuna showered arrows in the direction of the voice but Nikumbha struck him with his mace. Soon, Pradyumna was hurt too. Burning with anger, Krishna used his powerful discus on Nikumbha. Terrified, the asura disappeared again. When Pradyumna and Arjuna gained consciousness, they saw that the sky was filled with numerous Nikumbhas. The trio also split themselves into numerous forms and a new battle ensued.

Unfortunately, Nikumbha managed to capture Arjuna. Krishna and Pradyumna saw Arjuna being carried away by the asura. Krishna used his discus to cut the asura’s head off while Pradyumna received Arjuna in his chariot as he slipped from Nikumbha’s grasp. After defeating Nikumbha, the three heroes received a grand welcome in Dwaraka. Later, Narada arrived in Dwaraka and told the family about Durvasa’s curse and blessing. As per Narada’s suggestion, Bhanumati was wedded to Sahadeva, the fifth Pandava prince in a joyous ceremony. 

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The story of Amba, the princess of Kashi, continued even after her death. She was reborn as King Drupada’s daughter to avenge the humiliation she bore in her previous birth. The connection between her two lives was a garland given by Lord Kartikeya. Read more to find out how Kartikeya’s garland helped the princess fulfill her mission.

Chaos at the swayamvara 

Amba was the daughter of the king of Kashi. She wished to marry Shalva, the king of Saubha. When a swayamvara was arranged for Amba and her sisters, Ambika and Ambalika, the princess was delighted as she had already chosen Shalva as her husband. To the surprise of everyone, on the day of the swayamvara, Bheeshma, the chief of the Kurus, entered the hall. He announced that he was going to take the three brides with him to Hastinapura for his brother, Vichitravirya. He challenged the suitors to defeat him in a battle if they had any objections. The enraged suitors attacked Bheeshma but he defeated all of them. When Shalva tried to stop Bheeshma on his way to Hastinapura, the Kuru chief defeated the king with ease.

Amba’s vow

The three Kashi princesses received a warm welcome in Hastinapura. Ambika and Ambalika agreed to marry Vichitravirya but Amba expressed her wish to marry Shalva to Bheeshma. Bheeshma permitted Amba to go back to Shalva as he never wanted to keep her in Hastinapura against her will. 

But to Amba’s shock, Shalva refused to marry her and asked her to return to Bheeshma. Amba was heartbroken as she became uncertain of her future. When she returned to Hastinapura, Vichitravirya refused to marry her as the princess had chosen Shalva as her husband. Hence, the princess asked Bheeshma to wed her as she was left with no other choice. Bheeshma told her that he had taken a vow to not marry anyone ever and thus refused to marry her. Amba was filled with rage and held Bheeshma responsible for her humiliation. She took a vow that one day, she would be the cause for his end.

Kartikeya’s garland

In the following days, Amba performed severe austerities to invoke Lord Kartikeya. Pleased with her penance, Kartikeya appeared before her with a garland of lotuses. He told Amba that the warrior who wears the garland would become the cause of Bheeshma’s end. Amba took the garland with her and reached out to many warriors and kings. However, all of them refused because they feared Bheeshma. Amba finally reached the court of Drupada, the king of Panchala. When he refused to wear the garland, Amba hung the garland on the palace gates and left Drupada’s city in anger.

No one dared to touch the garland for years. Meanwhile, when all her attempts to defeat Bheeshma failed, Amba performed a penance to please Lord Shiva. Shiva appeared before her and told her that she would become the cause of Bheeshma’s end in her next birth.

Princess reborn

Amba could not wait to be reborn. Hence, she built a fire and walked into it. Soon, she was reborn as Drupada’s daughter. Years passed. The princess grew up into a beautiful maiden. Due to Shiva’s boon, she also remembered every detail from her previous birth. One day, the princess saw the garland when she was walking through the palace gardens. Since no one had worn it in a long time, the princess wore the garland herself. Drupada was furious when he learned about the incident. Since he didn’t want the enmity of Bheeshma, the king banished his daughter from Panchala. The princess obeyed her father’s orders and went deep into the forest.

Shikhandi birth

The princess performed severe penance in the forest. One day, a Yaksha named Sthunakarna saw the princess and asked her the reason for her presence in the forest. The Panchala princess narrated her story to the Yaksha. Moved by her story, he agreed to help her. Sthunakarna asked her to exchange her sex with him as it would be easier for her to fulfill her revenge as a man. The princess turned into a man and came to be known as Shikhandi. Later, in the Kurukshetra war, Arjuna, following the advice of Krishna, rode with Shikhandi on the tenth day of the battle. As the Kuru chief declared that he would not attack someone who was born as a woman, Shikhandi and Arjuna shot arrows at Bheeshma, which led to his fall. With Bheeshma’s death, Shikhandi avenged Amba’s humiliation in her previous life and fulfilled his mission. 

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Birth and childhood of Kunti

Born as the daughter of Shurasena, a Yadava ruler, Kunti was named Pritha at birth. Shurasena gave his first-born child to his childless cousin, Kuntibhoja, due to a promise he’d made earlier. In her new home, Pritha came to be known as Kunti. Later, Arjuna also came to be known as Parth since he was the son of Pritha. As a maiden, Kunti served Sage Durvasa with reverence. Pleased with her hospitality, he gave her a special boon, due to which she could summon any celestial being of her choice in order to beget children from them.  

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Penance for Arjuna

After the birth of Yudhishthira and Bheema, Pandu wanted a son who would win the admiration of the world. Pandu wanted to invoke Indra, to obtain a son from him. Hence to gratify Indra, Pandu suggested a year-long observance for Kunti. He also observed dire penances and mediation, standing on one leg from sunrise to sunset. Pleased with their penance, Indra came to Pandu and said he would give him a son who would be famous in all three worlds. As soon as Arjuna was born, Kunti heard voices from realms that addressed her. The voices said that this invincible child of hers would make her famous. The voices added that her son would win the admiration of Shiva in combat. Hence, he would obtain the Pashupatastra from him. 

Madri’s wish

Following the death of Pandu, Kunti told Madri, Pandu’s second wife, that she would follow Pandu in death as she was his first wife and asked Madri to take care of her children. However, Madri, full of grief, told her that if she survived, she would not be able to rear Kunti’s children as her own. Madri was convinced that Kunti would raise all the children with equal affection. Madri also added that since she was the cause of Pandu’s death, it was her wish to leave the world with her husband. With these words, Madri ascended the funeral pyre of her husband. 

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Role in Bakasura’s death

After their escape from the forest of Varnavrata, the Pandavas went into hiding and lived in disguise in the house of a Brahmana family in a village named Ekachakra. One day, Kunti noticed that the family was distressed and weeping due to the misfortune that had befallen them. When asked the reason, they explained that a rakshasa named Baka was protecting their land and in return, demanded a meal of a cartload of rice, two buffaloes, and also the man, who took them to him, as his food. Kunti consoled the family and ordered Bheema to take the food to Baka, instead of one of the members of the family. When Yudhishthira questioned his mother about sending Bheema to the rakshasa, Kunti said that she assigned this task to Bheema as she was aware of his strength. She also added that it is the duty of a Kshatriya to protect those in distress. As expected, Bheema killed Bakasura, thus ending his tyranny.  

Kunti’s message before the war

When Krishna visited Hastinapura as an envoy to make a peace offering on behalf of the Pandavas, he was given a warm welcome at the court. After exchanging some pleasantries with the Kauravas, Krishna went to visit Kunti, his paternal aunt. Kunti asked about the well-being of her sons and daughter-in-law. She told Krishna to convey her message to her sons. Kunti declared that the time had come for them to show themselves as true Kshatriyas. She added that if they failed to uphold Dharma now, she would forsake them forever. 

Retirement

After the coronation of Yudhishthira, Gandhari and Dhritarashtra decided to retire to the forest. But when the couple emerged from the palace, the Pandavas were surprised to see Kunti leading their way. Surprised Yudhishthira asked Kunti how could she leave them now when she was the one who encouraged them to fight for the throne. Kunti calmly replied that whatever she did so far was for the welfare and safety of her sons. Now that they were secure, she decided to follow Gandhari and Dhritarashtra on their last journey. Accompanied by Vidura, Sanjaya, Dhritarashtra and Gandhari, Kunti left Hastinapura to spend the rest of her days in the forest. 

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The last days

Kunti and Gandhari, with Dhritarashtra, spent their days in the forest in prayers and fasting. One day, a storm broke and with it, a forest fire. Vidura had already passed, but the trio persuaded Sanjaya to escape as they had become too weak and helpless to run away from the fire. Sanjaya reached the Himalayas. Unfortunately, Gandhari, Dhritarashtra, and Kunti were consumed by the forest fire. 

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Shakuntala was the daughter of Sage Vishwamitra and Menaka, a heavenly nymph. She was raised by sage Kanwa and married to Dushyanta, the king of Hastinapur. Later, she gave birth to Bharata, the ancestor of the Kuru clan. Her story is an important part of the Mahabharata. 

Shakuntala’s Birth and Childhood

Menaka, a heavenly nymph, left her newborn baby, near the hermitage of Sage Kanwa. The baby girl was adopted by the sage and was named Shakuntala. The name Shakuntala was bestowed upon her by Kanwa as she was found surrounded by the Shakuntala birds. Shakuntala spent her entire childhood under the care of Kanwa and enjoyed taking care of the animals around her. Soon, she grew into a beautiful maiden.

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Gandharva Marriage 

One day, Dushyanta, the king of Hastinapur, visited the hermitage of Sage Kanwa. As the sage was not there at the time of Dushyanta’s arrival, Shakuntala received him with all due honour. Impressed by her beauty and grace, the king asked her to marry him. Shakuntala asked the king to wait for the return of her father as he would be the one to bestow his blessings upon their marriage. Upon hearing this, Dushyanta suggested Gandharva marriage, which required only the sanction of those who were to marry. Shakuntala agreed to wed him through Gandharva marriage with a condition that the son, born of their union, would be declared as his heir-apparent. Dushyanta agreed to her condition and they soon got married. He then left her, with a promise to send his troops to escort her to the capital as his wife and queen. 

Dushyanta and Shakuntala’s son 

When Kanwa returned, he learnt about the events that happened in his absence, through his ascetic power. He was pleased with the marriage and blessed Shakuntala, telling her that her son would be mighty and illustrious. Soon, Shakuntala gave birth to a healthy boy. Six years passed since Dushyanta had left Shakuntala, with a promise of return. The son of Shakuntala and Dushyanta grew into a strong boy and showed great courage. Soon, the sage decided that it was time for the boy to meet his father. Hence, Kanwa, Shakuntala and her son started their journey toward Hastinapur.

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Dushyanta’s Rejection 

Upon her arrival, Shakuntala presented her son to Dushyanta. Though he remembered everything, Dushyanta refused to acknowledge both Shakuntala and their son. Shakuntala felt angered and hurt by his rejection. She said, “God has witnessed everything. The truth cannot be hidden. I cannot bear this disrespect. I shall return to my father’s hermitage but acknowledge and accept our son.” However, Dushyanta refused to do so. Enraged, Shakuntala stated that one day her son would rule the earth. 

The Birth Of Bharatavarsha

As soon as Shakuntala spoke these words, a voice from the realms above addressed Dushyanta, confirming Shakuntala’s statement. The voice then asked Dushyanta to willingly accept her and their son. Hearing those words, Dushyanta was overjoyed. Addressing the court, he said that he knew that the boy was his son. He further stated that had he accepted the boy only because of Shakuntala’s claim, his paternity would always have been questioned. Now that the celestial voice had confirmed their truth, Dushyanta happily embraced Shakuntala and their son. He named their son, Bharata and announced him as his heir. Bharata, the son of Shakuntala and Dushyanta, reigned after his father, conquering all other kingdoms, and giving birth to our nation, Bharatavarsha. 

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According to the Mahabharata, Dronacharya was the teacher who trained both, the Pandavas and the Kauravas, in the art of warfare. He was married to Kripi, the sister of warrior Kripacharya. They both had a son, who was named Ashwatthama. Ashwatthama was born with a precious gem on his head. This gem made the wearer invincible. It eradicated hunger, thirst, disease as well as fear of weapons, robbers, rakshasas, nagas and even gods.

The Kurukshetra War between the Pandavas and the Kauravas ended with the death of Duryodhana, a close friend of Ashwatthama. Furthermore, Ashwatthama also lost his father, as Drona was killed through deception during the war. Enraged and grief-stricken, Ashwatthama entered the Pandava camp on the last night of the war, with the sole purpose of taking revenge. He killed warriors like Dhrishtadyumna, Shikhandi, Drupada and the five sons of Draupadi, while they were resting in their camp. Filled with rage and grief, Draupadi asked the Pandavas to bring her the precious jewel on Ashwatthama’s head to avenge the death of her sons.

Arjuna and Ashwatthama engaged in a terrible fight where they released Brahmashira, a powerful weapon, to destroy each other. The weapon had the potential to cause large-scale destruction and so, Vyasa and Narada intervened in their fight and asked both of them to withdraw their weapons. Both agreed to the wishes of the sages. Having obtained these weapons after severe austerities, Arjuna had the ability to withdraw his powerful celestial weapon. However, Ashwatthama could not do so, though he tried his best. Ashwatthama’s weapon was directed to destroy the future progeny of Pandavas. When he could not call back the weapon, he appealed to Vyasa for help. Vyasa then asked Ashwatthama to give the Pandavas his precious gem to compensate for his wicked act. However, Krishna intervened and declared that despite Ashwatthama’s weapon, the Pandava dynasty would continue through the unborn son of Abhimanyu and Uttara. 

The crisis averted and the Pandavas returned to Draupadi with the precious gem. Ashwatthama retreated into the forest, filled with remorse. After being presented with the gem, Draupadi gifted it to Yudhishthira.

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