Indra, the lord of the heavenly abode, was considered the king of the gods. All the gods worked under his command. Water, lightning, and clouds were under the control of the king of the gods, Indra. In mythological stories, there are many instances when Indra, displeased with something, either refrained from raining in a particular area or caused such heavy rainfall that the area became submerged in water. Another such story connected to Indra goes like this: once, the king of the gods, Indra, refrained from raining in the earthly realm for fifteen years, leading to a severe drought. The drought was so intense that people started resorting to cannibalism. This raised concerns among the Brahmins, and they collectively decided to approach Sage Gautama.
When all the Brahmins set out for Gautama's hermitage, the people from all villages joined them. The Brahmins couldn't stop anyone from accompanying them, and wherever they went, the villagers continued to join them. Consequently, people from many villages reached Sage Gautama's hermitage.
Sage Gautama was an accomplished sage with various spiritual powers. Aware of the ongoing famine in the region, he initiated the worship and adoration of Goddess Bhagwati Gayatri as suggested by the Brahmins. For several days, Sage Gautama observed austerity and worshipped the goddess. Meanwhile, the villagers who had arrived at the hermitage stayed there.
Soon, Goddess Gayatri became pleased with Sage Gautama's worship, and as a boon, she granted him a magical Akshaya Patra (a never-emptying vessel) that could fill anyone's stomach. Placing the Patra in front of him, Sage Gautama began chanting the mantra. After obtaining the Akshaya Patra, Sage Gautama started alleviating the food crisis in the villages. Twelve years passed this way.
However, the famine no longer affected the region because Gautama had the Akshaya Patra, which could automatically fill with food according to his desire. Gautama's name began to be known everywhere, and all the gods and goddesses started praising him. Even the people on Earth started worshipping Sage Gautama like a deity.
However, jealousy started growing in the hearts of the Brahmins who were residing there. They did not want people to recognize only Sage Gautama as the supreme authority. While people had stopped giving importance to the Brahmins, considering Gautama as everything to them, the Brahmins, with their cunning skills, created an illusory cow that could die at any moment. When Sage Gautama was in deep meditation, they brought the illusory cow to him, and after two roars, the illusory cow died.
Taking advantage of the situation, the Brahmins informed everyone that the cow died because of Sage Gautama. If he had paid attention, the cow would not have died. Now, as Gautama had committed the sin of cow slaughter, he had to leave the hermitage and perform penance to atone for his sin. Gautama, while leaving, cursed the Brahmins that after their death, they would have to endure the hellish suffering of Kumbhipaka, and in their next life, they would always be tormented by the insatiable desire for food, never finding satisfaction, filled with greed. The Brahmins later regretted their actions, but it was too late as Sage Gautama had already cursed them all.
The moral of the stories is multi-faceted:
1. The Consequences of Jealousy: The stories depict the destructive nature of jealousy. The Brahmins, feeling overshadowed by Sage Gautama's influence, succumbed to jealousy. This envy led them to create a deceitful situation, resulting in their own downfall. The moral teaches that jealousy can cloud judgment and lead to negative consequences.
2. The Power of Selflessness: Sage Gautama's selfless actions, such as his dedicated worship and the use of the Akshaya Patra for the welfare of others, highlight the importance of selflessness. The stories emphasize that acts done with genuine concern for the well-being of others bring positive outcomes.
3. The Impact of Curses: The stories demonstrate the weight and permanence of curses. Sage Gautama's curse on the deceitful Brahmins serves as a cautionary tale about the irreversible consequences of wrongful actions. It underscores the idea that one should be mindful of their deeds and their potential repercussions.
4. Divine Grace: The narratives also highlight the significance of seeking divine intervention during challenging times. Sage Gautama's worship of Goddess Gayatri and the subsequent granting of the Akshaya Patra emphasize the belief in divine grace and the positive outcomes that can result from genuine devotion.
In summary, these stories impart valuable lessons about the destructive nature of jealousy, the positive impact of selfless actions, the weight of curses, and the significance of seeking divine intervention in times of need.
Hindi Roman.
shraap katha. Indian mythology stories. Hindi mythology stories padhiye. learn translation from mythology stories. moral stories in Indian mythology.
Jab Gautama Rishi ne Brahmanon ko shraap diya, toh Swargalok ke adhipati Indra ko devtaon ka raja mana jaata hai. Sabhi dev unke adhīnasth kāry karti thi. Jal, bijli, aur megh, devraj Indra ke niyantran mein hote hain. Pauranik kathāon mein kai jagah jikr aata hai jab devraj ne kisi baat par nārāz hokar us kṣetra mein barsāt nahīn kī. Ya kabhi itni zyādā barsāt kar di ki unhone us kṣetra ko jal magan hī diyā. Indra se judī aisī hī ek aur kathā hai. Ek bār devtāon ke rāja Indra ne pandrah varṣo tak dhartīlok mein barsāt nahīn kī to dhartīlok mein akāl pad gayā. Akāl itnā bhīṣaṇ thā ki ab manuṣy hī ek dusare manuṣy ko mārkar khāne lage. Is bāt se brahmanon ko chintā honē lagī aur sabhī ne milkar Gautama Rishi ke pās jāne kā niścay kiyā. Jab sabhi brahman Gautama Rishi ke āśram kī ōr chal paṛe to unke dekha-dekhi sabhī gāṁv ke log bhī unke sāth ho liye. Brahman bhī apne sāth āne ke liye kisī ko rok nahīn pāe. Isliye ve jidhar se nikalte, gāṁv ke log unke sāth juḍte chale gae. Is prakār dekhte dekhte kai gāṁv ke log brahmanon ke sāth Gautama Rishi ke āśram pahunch gaye. Gautama Rishi ek siddhi prāpt ṛṣi the jinke pās kai tarah ke tapobala the. Gautama Rishi, varmān mein chal rahi akāl kī samasyā se anjān nahīn the, isliye unhone brahmanon ke kehne par Devi Bhagwati Gayatri kī pūjā ārādhana shuru kar dī. Kai dinon tak Gautama Rishi ne nirāhār rahkar Devi kī ārādhana kī.
Us samay kai gāṁv ke log jo āśram ā chuke the vahiṁ jamē rahe. Jald hī Devi Gayatri Gautama Rishi kī pūjā se prasann ho gayī aur Devi ne varadān mein Gautama Rishi ko ek aisā jāduī akṣayapātra diyā jo kisī kā bhī pet bhar sakta thā. Bas us pātra ko sāmne rakhkar Gautama Rishi ko mantra bolne kī der thī. Akṣay pātra milne ke bād Gautama Rishi ne usī se gāṁv vāloṁ ko bhojan kī samasyā dūr karne śuru kar dī. Is tarah dekhte dekhte aur bārah varṣ beet gaye. Lekin ab akāl kā ko'ī bhī phark isliye nahīn pad rahā thā kyunki Gautama Rishi ke pās akṣayapātra thā jo Gautama Rishi kī icchā par apne āp vo pātra bhojan se bhar jātā thā. Ab har jagah Gautama Rishi kā nām hone lagā. Sabhī devī-devatā Gautama Rishi kī praśaṁśā karne lage.
Dhartīlok ke mānav bhī ab ṛṣi Gautama ko bhagvān kī tarah pūjne lage. Lekin vahāṁ rahe brahmanoṁ ke man mein ab dhīre-dhīre Gautama Rishi ke prati irṣyā hone lagī. Ve nahīn cāhte the ki log sirf Gautama Rishi ko hī māne. Jabki ab log brahmanoṁ ko bhāv hī nahīn de rahe the unke liye to Gautama Rishi hī sab kuch the. Aise mein brahmanoṁ ne apnī māyā se ek mariyāl gāy kā sṛjana kiyā jo kisī bhī samay mar saktī thī. Jab ṛṣi Gautama dhyān mein baiṭhe the to vo māyāvī gāy unke pās āī aur do bār raṁbhāne ke bād mar gayī. Brahmanoṁ ne avasar dekhar sabko bata diyā ki Gautama Rishi ke kāraṇ vo gāy mar gayī. Agar vo dhyan dete to nahīn martī. Ab chukī Gautama Rishi par gau htyā kā pāp lag chukā hai to unhe yah āśram chhoḍkar pāp kā prāyaścitta karne jānā hogā. Lekin ṛṣi Gautama vahāṁ se jāte-jāte brahmanoṁ kā bhed kho dete hain aur krodhit hokar brahmanoṁ ko śāp dete hain ki ab unheṁ marne ke bād kumbhīpāka kā nark bhognā hogā. Uske bād jab bhī aglā janm hogā to unkā jīvan sadā māṅg-māṅg kar khāne mein hī guzaregā. Unkā man kabhi nahīn bharegā. Sadā aur do aur do ke lālach se man bhara hua hoga. Brahmanoṁ ko kabhi bhī kisī bāt se santuṣṭi nahīn milegī. Bād mein un kuṭil brahmanoṁ ko is bāt kā bahu t pachatāvā huā lekin ab bahu t der ho chuki thī. Kyunki Gautama Rishi ne sabhī brahmanoṁ ko śāp de diyā thā.
