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Know why Goddess Parvati asked Lord Shiva’s sister Devi Asavari to leave Kailasha!

Hindu Mythology is full of incidents and stories that one can relate to their own life even today

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Lord Shiva. Image source: Wikimedia Commons
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September 2, 2016: India is a multi-diversity country and despite people belonging to different castes, classes, traditions, ideas, values, and religions, they leave in harmony. Hindu Mythology is full of incidents and stories that one can relate to their own life even today. This shows how modern Hindu faith is. Amid all the stories, there is one about Lord Shiva and her unnamed sister, who he later named as Devi Asavari and that she was created by Shiva on his wife’s insistence.

India is a land where various legends and myths existed since, the very beginning. The same is applied for the Hindu Mythologies as people believed that these tales were only stories and they have no real life significance attached to it. What most of us missed is that apart from teach us the art of living, these texts also exposed the harsh realities of the dominant Patriarchal society, where people were exploited and discriminated on the basis of caste or gender. Here are few stories that will explain this better-

Lord Rama was not the first child born in the Kingdom of Ayodhya. In reality, he had an elder sister named Shanta who was abandoned and left by her father as she was a girl and not a boy. Thus, gender discrimination existed in the Indian civilisation from the beginning. – Ramayana

As according to Shiv Puranas, Lord Shiva had a sister too. Devi Asavari was created by Shiva on his wife’s insistence. As she used to miss her family madly when they were settled in Kailasha. Therefore, she requested her husband to give her a sister-like companion with whom she could share her feelings and emotions when she was lonely. She demanded this, as she was the only woman in the entire clan in Kailasha which was filled with men. Hence, Lord Shiva followed his wife’s plea on one condition that she would take care of her ‘sister -in -law’ very happily. To which, Parvati agreed.

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Soon, he created a woman similar to him with all his knowledge and power. According to various books, Devi Asavari was a very plump woman with long hair. She had cracked feet and thus, she used to wear nothing except animal skin.

After some time, Lord Shiva took his wife to his sister Devi Asavari and Parvati was overwhelmed with emotions to meet her for the first time. Devi Asavari used to eat a lot due to which the entire food storage of Kailasha was getting affected. Hence, Parvati became totally helpless and depressed as she could not meet the needs of Devi Asavari.

Devi Asavari was hard to control and very soon, Parvati got fed up with the increasing demands and rudeness of Asavari that she decided to break her promise of taking care of her sister-in-law forever. She asked forgiveness for the same from her husband.

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Therefore, Lord Shiva decided to instill his sister with some good etiquettes and then, marry her off. To which Parvati said, she has no problem with Asavari if she would behave properly with her. But, this time, her husband dismissed her suggestion saying that ” If you cannot have someone at their worst then, you must not have them at their best.” This shows that Lord Shiva was an epitome of righteousness since, he believed in giving a chance to his sister to change herself to have a better future, unlike his wife who desperately wanted a companion but, could not handle the difficult situations courageously.

– by Namra Zahid of NewsGram 

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Copyright 2016 NewsGram

  • Antara

    Wow! Intriguing info!

  • Aakash Mandyal

    Our scriptures are rich in knowledge and as well as facinating too. They are not only the stories but have deep hidden meaning behind this

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Spiritual Ideas Sore At The World Hindu Congress

A moment comes, which comes but rarely in history, when we step out from the old to the new -- when an age ends, and when the soul of a nation, long suppressed, finds utterance.

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At its best, speeches at the recently concluded World Hindu Congress echoed the soaring spiritual ideals evoked by Swami Vivekananda in Chicago 125 years ago.

Even Mohan Bhagwat, Sarsangchanalak of the Rashtriya Swayamsevak Sangh (RSS), focused essentially on the need for unity and patience among Hindus while fighting obstacles, of which, he said, there would be many. The burden of excavating implied accusations in Bhagwat’s speech fell to his critics.

At the plenary session, the moderator requested speakers to address issues of conflict without naming the speakers or their organisations in the interest of harmony. Other speakers sought to unite the followers of all the great religions that took birth in India — Hinduism, Sikhism, Buddhism and Jainism.

Some of the speakers from Bhagwat to Swami Swaroopananda of the Chinmaya Mission, framed the issues before Hinduism in a moral paradigm. Ashwin Adhin, the Vice President of the Republic of Suriname, began his speech in chaste Hindi, later quoting cognitive scientist George Lakoff: “Facts matter immensely. But to be meaningful they have to be framed in terms of their moral importance.”

Hinduism
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The dissonances, between the spiritual and the mundane, were to emerge later on the fringes of the seminars which were part of the Congress. Many of the delegates appropriated to themselves the mantle of a culture besieged by proselytising faiths. There were speakers who urged Hindus to have more children to combat their ‘dwindling population’. Posters warned Hindus of the dangers from ‘love jihad’ (Muslim men ‘enticing’ Hindu women).

In one of the sessions on the media, filmmaker Amit Khanna noted that religion had always played a prominent part in Indian cinema, starting with the earliest mythologicals. “Raja Harishchandra”, the first silent film, he said, was made by Dadasaheb Phalke in 1913. He sought to reassure the audience on the future of Hinduism. “Over 80 percent of Indians are Hindus,” he said adding: “Hinduism has survived many upheavals for thousands of years. Hinduism has never been endangered.”

Other speakers, lacking spiritual and academic pedigrees, drew on an arsenal of simulated anguish and simmering indignation.

The nuances of history pass lightly over the ferociously devout and it took little effort to pander to an aggravated sense of historical aggrievement.

Hinduism
Swami Vivekananda used to stress upon the universal brotherhood and self-awakening. Wikimedia Commons

At one of the debates, the mere mention of Jawaharlal Nehru, India’s first Prime Minister, elicited sniggers and boos. The speaker hinted at ‘Nehruvian socialism’ which had made the Indian economy a non-starter. He concluded with a coup de grace, to a standing ovation: “Nehru did not like anything Indian.”

The poet Rabindranath Tagore, who composed the Indian national anthem, had spoken of his vision of a country where the “clear stream of reason had not lost its way”. At some of the discussions, even the most indulgent observer would have been hard put to discern the stream of reason.

The image of a once great civilisation suppressed by a century of British rule and repeated plunder by invaders captured the imagination of many in the audience. Hanging above it all, like a disembodied spirit, was the so-called malfeasance of Nehru, the leader who had won the trust of Hindus only to betray them in the vilest manner.

These tortured souls would have been well advised to adopt a more holistic approach to Hinduism, and history, looking no further than Swami Vivekananda, who once said: “The singleness of attachment (Nishtha) to a loved object, without which no genuine love can grow, is very often also the cause of denunciation of everything else.”

Hinduism
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Historians have informed us that Nehru preferred his father’s intellect over his mother’s tradition but he was never contemptuous of religion. While he undoubtedly felt that organised religion had its flaws, he opined that it supplied a deeply felt inner need of human nature while also giving a set of values to human life.

In private conversations some delegates spoke of how their America-born children had helped persuade them to drop their pathological aversion to gays and lesbians. Despite their acute wariness of perceived cultural subjugation, the irony was obviously lost on them that Article 377 of the Indian Penal Code,(which criminalises gay sex) recently overturned by the Indian Supreme Court, is a hangover from the Victorian British era-embodied in the Buggery Act of 1533.

In the face of the upcoming elections in the US, Congressman Raja Krishnamoorthi’s decision to speak at the conference was a political risk. With a newly energised political Left, even the perception of being linked with “fascist” or sectarian forces could be political suicide in the critical November elections. Despite vociferous appeals to disassociate himself from the Congress, Krishnamoorthi chose to attend.

“I decided I had to be here because I wanted to reaffirm the highest and only form of Hinduism that I have ever known and been taught — namely one that welcomes all people, embraces all people, and accepts all people, regardless of their faith. I reject all other forms. In short, I reaffirm the teaching of Swami Vivekananda,” Krishnamoorthi said.

Given the almost pervasive abhorrence of anything remotely Nehruvian among a section of the delegates, it was a revelation to hear the opinion of Dattatrey Hosable, the joint general secretary and second-in-command in the RSS hierarchy. Speaking on the promise of a newly-resurgent India, Hosable said in an interview to Mayank Chhaya, a local journalist-author-filmmaker: “A moment comes, which comes but rarely in history, when we step out from the old to the new — when an age ends, and when the soul of a nation, long suppressed, finds utterance.”

Also Read: Triple Talaq Now Banned in India

The quote is from Nehru’s famous Tryst with Destiny speech delivered to the Indian Constituent Assembly on the midnight of August 14, 1947 — proof, if any is needed, that the force of Nehru’s ideas can transcend one’s disdain of him. (IANS)