Tuesday, November 30, 2010

Moral Stories

About

Through small stories, the idea is to illustrate the greatness of the Indian culture. Through the stories one can learn the various aspects of the Indian life. We urge people to read the stories carefully, refer to the original Itihāsas and Purāṇas for the complete version of the stories (in Samskṛtam or other Bhāratīya bhāshas) and apply the moral learnt through the stories in their everyday life.You can browse the stories using:
  • Direct link to the stories. This is a series of pages having all the stories. (in English)
  • Stories in Telugu. This is a page that has links to pdf files having the stories in Telugu.
  • List of stories (168). Use this link to view the titles of all stories on this blog. You can choose a story and read it only.
  • Categories on the side-bar. Each category represents a moral.
  • List of important characters. Using this link we can see all stories related to a particular character.
  • Monthly Archives links on the side-bar.
See this page to know what we are doing currently.
See this picture to know what we were even around 200 years back: (2-2-1835, address to British Parliament)

We all know that “Sāre jahan se accha Hindustan hamāra“. But lets us make it still better…….
Most of the images posted on this blog are from bhagavata.org. These are copyrighted. However they mention in their site “If you want to use any of these images on your own website, please put them on your own server too. Do not steal any bandwidth“. The others, as far as we know, do not have any copyright issues. If a picture has a copyright issue (and is not from bhagavata.org) we just give a link to the picture.
SEE THIS PAGE For help on Samskrutam Transliteration
Published on May 14, 2006 at 7:18 am  Comments (119)  

About Ganesh Chaturthi

About Ganesh Chaturthi

   Ganesh Chaturthi is celebrated on the birthday of Lord Ganesh (Ganesha), the god of wisdom and prosperity on the fourth day of the moons bright fortnight, or period from new moon in the lunar month of Bhadrapada. The celebration of Ganesh Chaturthi continue for five, seven, or ten days. Some even stretch it to twenty one days, but ten the most popularly celebrated. In the tradition of the right hand path the first day is the most important. In the left hand path tradition the final day is most important.
   Ganesha is the god of wisdom and prosperity and is invoked before the beginning of any auspicious work by the Hindus. It is believed that for the fulfillment of one's desires, his blessing is absolutely necessary. According to the mythology, he is the son of Shiva and Parvati, brother of Kartikeya - the general of the gods, Lakshmi - the goddess of wealth and Saraswati-the goddess of learning. There are numerous stories in Hindu mythology, associated with the birth of this elephant-headed god, whose vehicle is the Mooshak or rat and who loves Modaks (droplet shaped Indian sweet).
   Legend has it that Parvati created Ganesha out of the sandalwood dough that she used for her bath and breathed life into him. Letting him stand guard at the door she went to have her bath. When her husband, Shiva returned, the child who had never seen him stopped him. Shiva severed the head of the child and entered his house. Parvati, learning that her son was dead, was distraught and asked Shiva to revive him. Shiva cut off the head of an elephant and fixed it on the body of Ganesha.
   Another tale tells of how one day the Gods decided to choose their leader and a race was to be held between the brothers- Kartikeya and Ganesh. Whoever took three rounds of the earth first would be made the Ganaadhipati or the leader. Kartikeya seated on a peacock as his vehicle, started off for the test. Ganesh was given a rat, which moved swiftly. Ganesh realised that the test was not easy, but he would not disobey his father. He reverently paid obeisance to his parents and went around them three times and thus completed the test before Kartikeya. He said, " my parents pervade the whole universe and going around them, is more than going round the earth." Everybody was pleasantly surprised to hear Ganesha's logic and intelligence and hence he came to be known as the Ganaadhipati or leader, now referred to as Ganpati.
   There is also a story behind the symbolic snake, rat and the singular tusk. During one of his birthdays, His mother, Parvati, cooked for him twenty-one types of delicious food and a lot of sweet porridge. Ganesha ate so much that even his big belly could not contain it. Mounting his little mouse, he embarked on his nightly rounds. His mouse suddenly stumbled upon seeing a huge snake. To adjust His belly, Ganesha put the snake on as a belt around his stomach. All of a sudden, he heard laughter emanating form the sky.
   He looked up and saw the moon mocking him. Ganesha infuriated, broke off one of his tusks and hurled it at the moon. Parvati, seeing this, immediately cursed the moon that whoever looks at it on Ganesh Chaturthi will be accused of a wrong doing. The symbology behind the mouse and snake and Ganesha's big belly and its relationship to the moon on his birthday is highly philosophic. The whole cosmos is known to be the belly of Ganesha. Parvati is the primordial energy. The seven realms above, seven realms below and seven oceans, are inside the cosmic belly of Ganesha, held together by the cosmic energy (kundalini ) symbolized as a huge snake which Ganesha ties around Him. The mouse is nothing but our ego. Ganesha, using the mouse as a vehicle, exemplifies the need to control our ego. One who has controlled the ego has Ganesha consciousness or God-consciousness.

Ganesh Chaturthi Celebrations

   The festival of Ganesh Chaturthi is celebrated the states of Maharashtra, Tamil Nadu, Karnataka and Andhra Pradesh and many other parts of India. Started by Chatrapati Shivaji Maharaja, the great Maratha ruler, to promote culture and nationalism, the festival was revived by Lokmanya Tilak (a freedom fighter) to spread the message of freedom struggle and to defy the British who had banned public assemblies. The festival gave the Indians a feeling of unity and revived their patriotic spirit and faith. This public festival formed the background for political leaders who delivered speeches to inspire people against the Western rule. The festival is so popular that the preparations begin months in advance.
   Ganesha statues installed in street corners and in homes, and elaborate arrangements are made for lighting, decoration, mirrors and the most common of flowers. Poojas (prayer services) are performed daily. The artists who make the idols of Ganesh compete with each other to make bigger and more magnificent and elegant idols. The relevantly larger ones are anything from 10 meters to 30 meters in height. These statues are then carried on decorated floats to be immersed in the sea after one, three, five, seven and ten days. Thousands of processions converge on the beaches to immerse the holy idols in the sea. This procession and immersion is accompanied by drum- beats, devotional songs and dancing.
   It is still forbidden to look at the moon on that day as the moon had laughed at Ganesha when he fell from his vehicle, the rat. With the immersion of the idol amidst the chanting of "Ganesh Maharaj Ki Jai!" (Hail Lord Ganesh). The festival ends with pleas to Ganesha to return the next year with chants of "Ganpati bappa morya, pudcha varshi laukar ya" (Hail Lord Ganesh, return again soon next year.
By Anita Ramchandani
  
Ganesh Chaturthi Images
Ganesh Chaturthi Ganesh Chaturthi
Ganesh Chaturthi Ganesh Visarjan

Ganesh Chaturthi Gifts
Ghasitaram's Mix Mawa Modaks
Ganesh Chaturthi Gifts
Gold Plated Ganesha Idol
Ganesh Chaturthi Gifts
View all Ganesh Chaturthi Gifts

Celebrate Ganesh Chaturthi by sending Ganesh Chaturthi Gifts to your loved ones.
Gifts to India - Send Gifts outside India

The God of His Fathers

Our story this week is called "The God of His Fathers."  It was written by Jack London in the year nineteen-oh-one. Here is Shep ONeal with the story.
(MUSIC)
Storyteller:  Silently the wolves circled the herd of caribou deer. Gray bellies close to the ground, the wolves in the pack surrounded a pregnant deer. They pulled her down and tore out her throat. The rest of the caribou herd raced off in a hundred directions. The wolves began to feed.
Once again the Alaska territory was the scene of silent death. Here, in its ancient forests, the strong had killed the weak for thousands and thousands of years.
Small groups of Indians also lived in this land at the rainbows end. But their Stone Age life was ending. Strange men with blond hair and blue eyes had discovered the lands of the North. The Indian chiefs ordered their warriors to fight them. Stone arrow met steel bullet. The Indians could not stop the strangers. The White men conquered the icy rivers in light canoes. They broke through the dark forests and climbed the rocky mountains.
One of these men sat in front of a tent, near a river. His name was Hay Stockard. Over the smoke and flames of his fire, he watched an Indian village not far from his own camp.
From inside his tent came the cry of a sick child, and the gentle answering song of its mother. But the man was not concerned now with them. He was thinking of Baptiste the Red, the chief of the Indian village, who had just left him.
"We do not want you here," Baptiste had told him. "If we permit you to sit by our fires, after you will come your church, your priests and your God."  Baptiste the Red hated the White mans God. His father had been an Englishman; his mother, the daughter of an Indian chief.  Baptiste had been raised among White men.
When Baptiste was a young man he fell in love with a Frenchmans daughter, but her father opposed the marriage. A Christian priest refused to marry them. So Baptiste took the girl into the forests. They went to live among his mothers people. A year later, the girl died while giving birth to her first child.
Baptiste took the baby back to live among the White people. For many years he lived in peace with them, as his daughter grew up -- tall and beautiful. One night, while Baptiste was away, a White man broke into their home and killed the girl. When Baptiste asked for justice, he was told the White mans God forgives all sins.  So Baptiste killed his daughters murderer with his own hands, and returned forever to his mothers people.
"I have sworn to make any White man who comes to my village deny his God if he wants to live," he told Hay Stockard. "But since you are the first, I will not do this if you go and go quickly."
"And if I stay?" Hay Stockard had asked quietly as he filled his pipe. "Then soon you will meet your God, your bad God, the God of the White man!"  The Indian chief rose to his feet and left Hay Stockards camp to return to his village.
The next morning Hay Stockard watched with angry eyes as three men in a long canoe came to the river bank. Two of the men were Indian. The third, a White man, wore a bright red cloth around his head. Hay Stockard reached for his gun, and then changed his mind. As soon as the canoe landed, the White man jumped out and ran up to Stockard.
"So we meet again, Hay Stockard!  Peace be with you. I know you are a sinner, but I, Sturges Owen, am Gods own servant. I will bring you back to our church.
"Listen to me," Stockard warned, "if you stay here youll bring trouble to yourself and your men. Youll all be killed and so will my wife, my child, and myself!"
Owen looked up to the sky. "The man who carries God in his heart and the Bible in his hand is protected."
Later that morning, the Indian chief Baptiste came back to Stockards camp. "Give me the priest," Baptiste demanded, "and I will let you go in peace. If you do not, you die."
Sturges Owen grabbed his Bible. "I am not afraid," he said. "God will protect me and hold me in his right hand. I am ready to go with Baptiste to his village. I will save his soul for God."
Hay Stockard shook his head. "Listen to me, Baptiste. I did not bring this priest here, but now that he is here, I cant let you kill him. Many of your people will die if we fight each other."
Baptiste looked into Stockards eyes. "But those who live," he said, "will not have the words of a strange God in their ears."
After a moment of silence, Baptiste the Red turned and went back to his own camp. Sturges Owen called his two men to him and the three of them kneeled to pray. Stockard and his wife began to prepare the camp for battle.
As they worked they heard the sound of war-drums in the village.
As Sturges Owen waited and prayed, he began to feel his religious fever cooling. Fear replaced hope in his heart. The love of life took the place of the love of God in his mind. The love of life!  He could not stop himself from feeling it. Owen knew that Stockard also loved his life. But Stockard would choose death rather than shame.
The war-drums boomed loudly. Suddenly they stopped.
A flood of dark feet raced toward Stockards camp. Arrows whistled through the air. A spear went through the body of Stockards wife. Stockards bullets answered back. Wave after wave of Indians warriors broke over the barrier. Sturges Owen ran into his tent. His two men died quickly. Hay Stockard alone remained on his feet, knocking the attacking Indians aside.
Stockard held an ax in one hand and his gun in the other. Behind him, a hand grabbed Stockards baby by its tiny leg and pulled it from under his mothers body. The Indian whipped the child through the air, smashing its head against a log.  Stockard turned, and cut off the Indians head with his ax.
The circle of angry faces closed on Stockard. Two times they pushed up to him, but each time he beat them back. They fell under his feet as the ground became wet with blood. Finally, Baptiste called his men to him.
"Stockard," he shouted. "You are a brave man. Deny your God and I will let you live!"
Two Indians dragged Sturges Owen out of the tent. He was not hurt, but his eyes were wild with fear.
He felt anger at God for making him so weak. Why had God given him faith without strength?
Owen stood shaking before Baptiste the Red. "Where is your God now? " demanded the Indian chief.
"I do not know," Owen whispered.
"Do you have a God?"
"I had."
"And now?"
"No."
"Very good," Baptiste said. "See that this man goes free. Let nothing happen to him. And send him back to his own people so he can tell his priests about Baptiste the Reds land where there is no God."
Baptiste turned to Hay Stockard. "There is no God," Baptiste said.  Stockard laughed. One of the young Indian warriors lifted the war spear.
"Do you have a God?" Baptiste shouted.
Stockard took a deep breath. "Yes, he said, "the God of my fathers."
The spear flew through the air and went deep into Stockards chest.  Sturges Owen saw Stockard fall slowly to the ground. Then the Indians put Owen in a canoe.  Sturges Owen went down the river to carry the message of Baptiste the Red, in whose country there was no God.
(MUSIC)
Announcer: You have just heard the story, "The God of His Fathers."  It was written by Jack London and adapted for Special English by Dona de Sanctis. Your narrator was Shep ONeal.
Im Susan Clark. Listen again next week for another AMERICAN STORY in Special English on the Voice of America.
(MUSIC

Real Indian Ghost Story

May God bless you.....
Hi friend,
I myself strongly believe in ghosts and spirits and I do believe in God too. The story I am going to tell you today is not my experience but I have heard this story from my friend and seriously after listening to this, I got goose bumps and chills so that is why I am sharing this story with you. Now read on carefully.
This story is of Mr.Verma (my friend's uncle) whom I do not know personally and this story is 8 or 10 years old. Mr. Verma is a government officer and was living in a village in Himachal Pradesh in India at that time with his family. His office was 10 or 12 kilometers away from his home and he used to travel by his bike. It was the month of March and you all know that it is a closing time of old financial year and starting of new financial year, so government officers have to work late nights to complete pending logs and files.
It was around 11.30 in the night when he came out of the office and it was raining heavily. Uncle always used to travel by highway but that day, he wanted to take a shortcut because it was raining and he wanted to reach home as soon as possible. That shortcut was a kind of haunted road but he thought that nothing will happen and these all are just rumors and nothing else. It was a chilling windy winter night and rain on top of that. The trees were shaking due to the force of wind and were making horrible noises. Uncle was frightened and started chanting Sri Hanuman Chalisa (an Indian holy song) and safely traveled some kilometers.
After traveling some more kilometers, he forgot that he was frightened and noticed that it is just about to be morning as darkness was getting off. He thought that now he is safe as it is going to be morning but suddenly he looked at his watch and noticed that it was 12.45 am. He said "Oh god how come it is 12.45 a.m. right now as I thought that daylight is just about to come".
Then he noticed that it was not going to be morning but it was moonlight that was confusing him with daylight and then he relaxed and sped up his bike. After approximately 10 minutes of driving, he noticed a lady on the right side of the road asking for a lift. At first, he thought that she is in real need and then suddenly something strike his mind and he again sped up his bike. Again after 5 minutes of driving, he saw the same lady asking for the lift. Mr. Verma said "oh shit how come she is here she was around half a kilometer back. Uncle's body started shaking with fear and he just forgot about God and thought that this is something unusual. He again just sped up his bike, as he wanted to reach home as soon as possible before anything bad happens to him.
After sometime, again he noticed the same lady asking for the lift and this time, she screamed for help saying "PLEASE HELP ME". I am lost here. Please stop. She was wearing a red saree with heavy jewelry but uncle did not stop and said that "I am going to die today". That lady started running with the bike at almost the same pace and starting saying please stop and take me with you. I wan to go home. Uncle was driving the bike at a speed of 60 to 70 km/hour at that time and was shivering like hell. Uncle sped up but it was not possible as there was some strong force from behind which was stopping him from racing his bike. The lady started laughing and crying at the same time and said "I died at the same road many years back and this is your time today". Her face changed from sweet and innocent to scary and weird. Uncle Verma was so horrified that he started shivering but had not lost his consciousness. He just changed the last gear and moved his arm on the accelerator until the end. He never looked back to see her. She followed Uncle for another 2 kilometers or so and after that, he reached a place where some guards were sitting lighting up campfire. Uncle just stopped the bike in front of them and had some water from them. After having water, he told them what happened to him and they all said that "You have done a very good thing by not stopping the bike because if you would have stopped the bike, you would not have been alive by now." The oldest guard told the uncle that "I am living over here for the last 10 years and in these 10 years, I have heard about more than 50 accidents of cars and bikes on that haunted road". He told uncle that "God is with you that is why you are alive".
So friends, I believe in ghosts, spirits, and paranormal as I believe in the Almighty God. I have heard about many ghost stories of same type here in India from many of my friends. I will share with you these stories in my upcoming hubs. The most interesting and chilling roadside story, which will shake your spine is of one 39-year-old driver who has faced these horror incidents many times in his life. Bye, bye up until then. Take care.........

The haunted road
Haunted road house
Real Indian Ghost stories in the news
Female ghosts on the road
Indian Ghosts

Monkey Hide

Protector of Horses, Protector of the Stables
Quivers Covered in Monkey Hide

Monkey riding Horse, Courtesy rubylane.com, Japanese Netsuke
Monkey Riding Horse
Japanese Netsuke
Courtesy rubylane.com


Japanese Netsuke, Monkeys Riding Horse, courtesy Trocadero, Ichibanantiques.com Store
Monkey Riding Horse (ichibanantiques.com)
spacerIn Chinese and Japanese artwork, the monkey is often shown riding the horse. This symbolism too stems from the classic Chinese story (see above) called Journey to the West, in which the Jade Emperor appoints the Monkey to the post of “Protector of Horses” to pacify the monkey’s desire for power and recognition. See parts of this story here (by Aaron Shepard, outside link). The monkey soon discovers that his posting as Stable Protector is empty (without real power or merit), and again returns to his mischievous ways, causing trouble for all until he is defeated by the Buddha.

Elsewhere, in the Japanese Saru no Soshi 猿の草子 (Scroll of the Monkey), an entertaining illustrated scroll from the late 16th century (see photo below) describing the marriage of the daughter of the monkey head-priest of Hiyoshi Shrine to a monkey from Yokawa, we find two monkey attendants discussing the proper way to carry a quiver. In those bygone days, Japanese quivers actually had covers made of monkey hide. This monkey-hide covering was believed to protect the warrior’s horse against illness and injuries. <Source: Author Takeuchi Lone, from the Japanese Journal of Religious Studies, 1996, 23/1-2> 
Saru no Soshi (at the British Museum)
Saru no Soshi (Scroll of the Monkey)
Late 16th Century, One Section of the Japanese Scroll
 Photo courtesy of British Museum, where the scroll is kept.
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Three monkeys at Nikko Toshogu Shrine, photo courtesy of www.jal.com/world/en/guidetojapan/world_heritage/nikko/see/spacerStable Protector
Toshogu Shrine, Nikko, Japan
A famous carving of the three monkeys is found at the 17th-century Toshogu Shrine, a complex built to honor Tokugawa Ieyasu, the founder of the Tokugawa Shogunate (1603-1868 AD). The carving is located on the eaves of the Shinkyusha (Sacred Stable), again reflecting the monkey’s role as protector of the stables, a role that originated in the Chinese novel Journey to the West. Eight panels are carved on the wall of the shrine’s horse stable. The panel shown above depicts the three monkeys "hear no evil, speak no evil, and see no evil."

Sarumimi 猿耳 -- Literally “Monkey Ears”
The origin of the term Sarumimi is unclear, but it may be related to the custom, already established in the Kamakura era, of keeping pet monkeys in the vicinity of stables, apparently to protect the horses from sickness and ill-fortune. <quoted from JAANUS>  
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12 Zodiac Animals Associated with Eight Buddhist Deities
Exact dates are hard to determine, but it was probably in Japan’s Edo Period (1603 - 1867 AD) that the Japanese began associating each of the 12 Chinese zodiac animals with one specific Buddhist patron deity, the Eight Buddhist Protector Deities. For reasons unknown to me, there are only eight patron Buddhist deities, not 12.

Four Harmonious Brothers

Four Harmonious Brothers
FOUR HARMONIOUS BROTHERS, Kapinjala Jataka
Photo courtesy of
Buddhist Symbols
by Dagyab Rinpoche
ISBN: 0-86171-047-9
spacer
The story of Kapinjala is a popular Jataka tale. The story tells of four animals living in the forest -- a hare, a monkey, a type of bird called Kapinjala, and an elephant. They choose the Kapinjala as their chief and live in harmony and mutual respect. The Kapinjala represents Shakyamuni (Historical Buddha), the hare Sariputra, the monkey personifies Buddha’s disciple Maudgalyayana (outside link), and the elephant Ananda. Read the story here.

(Note: Above animal/human associations come from Rani, PL. 25, Avadana n. 86; Tucci, vol II, 520, Avadana n. 86, vol. III, PL. 124). For more on Maudgalyayana, please see these outside links: 
Link One  |  Link Two  




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Ivory bracket with monkey, 17th Century, India
Ivory bracket with monkey
India, Nayak period
First half of 17th century
Size: 8.9 cm x 5.1 cm
Courtesy of the Cynthia
Hazen Polsky Collection
Asianart.com
spacerNine Evil Monkeys
Dream of King Kriki
訖哩枳王 (Jp: Kiriki-ou)
Adapted from Soka Gakkai

A king who was a devout follower of Kashyapa Buddha (the sixth of seven Buddhas of the past, the last being the Historical Buddha). In the sutra named “Protection of the Sovereign of the Nation” (守護國界主陀羅尼經, Shugo Kokkaishu Darani Kyou), King Kriki has troubling dreams and asks Kashyapa Buddha for an interpretation. One of the king’s dreams involved ten monkeys, who lived together in a group. Nine of them harassed people in the city by stealing their food and drink. The tenth refused to join them and contented himself with what little he had. For this, the other nine monkeys ostracized him. Kashyapa Buddha says the dream represents the conditions of the Buddhist world that will prevail following the death of the Historical Buddha. The ten monkeys represent ten kinds of monks; the ostracized one who has little desire and knows satisfaction represents the true follower, the seeker of the Dharma (Buddhist Law). The other nine monks, represented by the nine greedy monkeys, will slander the true monk when addressing the ruler and ministers of state. They will accuse the true monk of performing evil acts and violating the precepts. As a result, the ruler will banish that monk, and the teachings of the Historical Buddha will then be lost. These monks have nine different ulterior motives, such as the desire for fame and profit. Saicho, the founder of Tendai Buddhism in Japan (see page three) makes reference to the nine bad monkeys chasing away the one good monkey in his Kenkairon Engi (early 9th century AD). The monkey, moreover, is closely associated with the Tendai Shinto-Buddhist multiplex that Saicho established on Mt. Hiei.

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Nengajo (New Year's card), Modern Japan, Source UnknownspacerCHINA - ZODIAC MONKEY LORE
PRE-BUDDHIST MYTHOLOGY
The monkey appears often in pre-Buddhist and post-Buddhist China. In Western nations, the monkey is perhaps known most widely as the 9th animal among 12 in the Chinese Zodiac. Most scholars believe the Chinese zodiac originated sometime before 1100 BC, centuries prior to the Historical Buddha’s birth in India around 500 BC.

When Buddhism was introduced to Japan in the 6th century AD, the Japanese eagerly imported both the Buddhist teachings and the zodiac calendar, the latter known as Kanshi or Eto (干支 | えと) in Japanese. In Japan, the Zodiac’s 60-year cycle (sexagenary cycle) was adopted in 604 AD by Empress Suiko, and is known as Jikkan Junishi 十干十二支 (literally “10 stems and 12 branches”). The current cycle started in 1984 AD. For full details, please see the Zodiac page.

Koushin Stone Statue, 1808 AD, Yagumo Shrine, near Raikoji Temple, Kamakura
Koushin Statue
1808 AD
Shoumen Kongou
standing atop
three monkeys
See Page Three
ZODIAC MONKEY
KOUSHIN 庚申 DAYS/YEARS

On Page Three of this report, we focus on monkey days of great misfortune known in Japan as Koushin days 庚申 (Ch: keng-shen or geng-shen). They occur six times yearly, and once every 60 years (the 57th year of the cycle). Special rites -- influenced greatly by Chinese Taoist and Zodiac beliefs from the post-Buddhist period -- are performed on these days and on the 57th year (the Koushin Year) to ward off evil influences. One of the main players is the monkey, for the term Koushin 庚申 is comprised of two characters -- KOU , the Zodiac stem associated with metal and the planet Venus, and SHIN , the ninth branch symbol of the Chinese zodiac and the character for “monkey.” In Taoist traditions based on the Zodiac calendar, on the eve of a Koushin Day, three worms (三蟲) believed to dwell in the human body escape from the body and visit the Court of Heaven to report on the sleeping person's sins. Depending on this report, the court might shorten that individual's life. To prevent this, people stayed awake all night on Koushin eve, and this practice eventually became known as the Koushin Machi (Koushin Vigil, Koushin Wake, 庚申會). Such beliefs were recorded by the late Heian era, but became particularly widespread during Japan's Edo period (1600-1868 AD), when people regularly tried to determine auspicious or inauspicious times before beginning activities (such as a new business or marriage). <This paragraph adapted in part from the Japan Now Magazine (Jan. 1996); see full story at the Asian Studies Network Information Center.> A complete bibliography of this site’s monkey resources is presented on Page Four
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Enkouzu, Edo Period, 18th C., Photo courtesy of the Miho Museum of Japan.
Enkouzu 猿猴図
Edo Period, 18th C.
Photo courtesy of
the Miho Museum
of Japan.

Monkey (Enkou), Image from Miho Museum, Gifu Japan
猿猴図, 14th-16th Century
Hanging scroll
Ink on paper
Photo by Miho Museum

Monkey, Wood, Eastern Han dynasty (25-220 AD), courtesy Miho Museum
Monkey, Wood
Eastern Han dynasty (25-220 AD), courtesy Miho Museum

China's Monkey King, Modern, by Beijing-born artist Kang Diancheng
China's Monkey King
Modern, by Beijing-born
artist Kang Diancheng.
Online at antiki.com


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spacerCHINA - BUDDHIST MONKEY LORE
Catching the Moon’s Reflection
Journey to the West; The Monkey King
Protector of Horses and Stables
Yuanhou Zhuyue
Famous Buddhist Parable from China

The Chinese story named Yuanhou Zhuyue (Japanese = Enkou Sokugetsu, 猿猴捉月) tells of a group of monkeys who attempt to catch the moon’s reflection, but all are drowned in the effort. This parable, presented below, is hard to date. Buddhism was introduced to China in the 1st and 2nd centuries AD, and this parable probably originated during this time or soon thereafter. But I am unsure -- it may have originated earlier, but no later than the 8th century AD.

<Story as quoted by JAANUS>
One night a monkey chieftain saw the bright reflection of the moon in the water below his tree. Thinking that the moon had died and fallen into the water, and fearing that the world would thus slip into darkness, the monkey called together his underlings and commanded them to join tails and together pull the moon out of the water. However, when the monkeys attempted this task, their combined weight was too great, the branch broke, and they fell into the water and drowned.

One simple moral of the story is not to recklessly attempt impossible tasks. On a more philosophical level, the image of the monkey attempting to grasp a reflection of the moon is a metaphor for the unenlightened mind deluded by mere appearances. The theme was often depicted in Japanese ink paintings, usually featuring long-armed spider monkeys. The screen paintings by Shikibu 式部 (16c; Kyoto National Museum) and Hasegawa Touhaku 長谷川等伯 (1539-1610; screen painting at Konchiin 金地院, Kyoto), are representative. <end JAANUS quote>

Another interpretation of the parable’s meaning is: “When the unwise have an unwise leader, they are all led to ruin.”

Related Terms井 中撈月. Literally “Ladling the Moon Out of a Well” (Jp. Shou Chuu Rou Getsu). This Chinese phrase refers to the same above parable from China. It is a metaphor for unenlightened people who are deluded by mere appearances. Another term is 心猿 (Jp. Shin-en), literally “the mind of a restless monkey.” This also refers to the mind of illusion as portrayed in the above Chinese moon parable. Other terms include 痴猴 (Jp. = Chikou), also written 癡猴 -- both mean “deluded monkey.”

Journey to the West
西遊記, Japanese = Saiyuuki
Journey to the West is a famous Chinese story (called Hsi-Yu Chi in Chinese). Although compiled by Wu Cheng'en in the 16th century, the legend existed long before that. It is based on a real person named Xuan Zang (602-664 AD), a Buddhist monk who journeyed to India in search of Buddhist sutras. Protecting him on his journey, in the book, are three companions: (1) the monkey named Sun Wu Kong; (2) the pig; and (3) Sandy, the Water Demon (Jp. = Sagojou). Sandy is considered, by some, to be the origin of the Japanese water sprite named Kappa.

Journey to the West tells of the monkey’s revolt against Heaven, of its defeat by the Buddha, of its being cast out of heaven, and then, how it redeems itself and gains immortality by helping the monk Xuan Zang on his pilgrimage to India in search of Buddhist scriptures. The first abridged English translation of this story, by Arthur Waley, was published in 1942, and was entitled Monkey: A Folk-Tale of China. Waley translated only 30 of the 100 chapters of the story. For a detailed overview, see this outside site (site also sells statues of the monkey king). Below is a small segment of the story written by Wayne Kreger of the University of Saskatchewan.
    After causing much trouble among various earthly and divine powers, the Monkey King was reported to the heavenly court. He was summoned to heaven, where the Jade Emperor (the ruler of heaven) tried to buy his complacency by giving him a post as a guard in the heavenly stables. This infuriated the Monkey King, who returned to earth and proclaimed himself  “Great Sage, Equal to Heaven.” Waves of divine armies were sent to subdue the Great Sage, but all failed. He returned to heaven and continued to cause havoc. Buddha himself was alerted to the problem of the monkey, and came to capture the beast. He offered Monkey King a challenge -- if the Monkey King could leap out of Buddha's reach, he would be left alone to rule heaven. Monkey King sneered at this challenge, thinking it a joke, and leaped to the edge of the universe, where he scratched his name and urinated on a row of five pillars. He then returned to Buddha and boasted of his feat. When Buddha held up his hand and revealed Monkey King's name written on his (the Buddha’s) finger, the monkey knew he had been beaten. Monkey King was imprisoned for five hundred years, until he was released by Guan Yin (Kannon Bosatsu) to aid a Buddhist monk named Xuan Zang on his quest to India to obtain religious scriptures. The story of this journey makes up the bulk of the book “Journey to the West.”   <end quote from Wayne Kreger>
Another wonderful review of The Journey to the West can be found here by Aaron Shepard, who writes in one passage:  “Your Majesty,” said the gibbon carefully, “we have ever been grateful for that time four centuries ago when you hatched from the stone, wandered into our midst, and found us in this hidden cave behind the waterfall. We made you our king as the greatest honor we could bestow. Still, I must tell you that kings are not the highest of beings. Above them are gods, who dwell in Heaven and govern Earth. Then there are Immortals, who have gained great powers and live forever. And finally there are Buddhas and Bodhisattvas, who have conquered illusion and escaped rebirth.”

“Wonderful!” cried the Monkey King. “Maybe I can become all three!” He considered a moment, then said, “I think I’ll start with the Immortals. I’ll search the earth till I’ve found one, then learn to become one myself!” <End quote by Aaron Shepard>
Another site worth visiting is innerjourneytothewest.com by Walther Sell. It explores the inner meaning of Journey to the West. Mostly written in Chinese, but with some English resources. Numerous images.
Gibbons at Play, 1427 AD, National Palace Museum, Taipei, Taiwan
Gibbons at Play
Hsuan-te Emperor (1399-1435 AD), dated 1427 AD
Hanging scroll, ink and color on paper
Treasures from the National Palace Museum, Taipei
Photo courtesy www.asianart.com/splendors/


One panel from the famous Shikibu EnkoOne panel from the famous Shikibu Enko
16th Century, Kyoto National Museum
Link shows more photos. Japanese language only.
巖樹遊猿図、式部輝忠、重文
室町時代、16 世紀、京都国立博物館
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INDIA AND CHINA - MONKEY LORE.

SUMMARY PAGE TWOINDIA AND CHINA - MONKEY LORE. Monkey mythology is an important part of both Hindu/Buddhist lore (India) and Zodiac/Taoist/Buddhist lore (China). In the various tales presented below, the monkey is portrayed initially as foolish, vain, and mischievous. Yet, in each tradition, the monkey learns valuable lessons along the way, makes changes, and eventually gains redemption. The monkey thus embodies the themes of repentance, responsibility, devotion, and the promise of salvation to all who sincerely seek it. This symbolism is still common in Buddhism as practiced today. In modern meditation practices in many Buddhist sects, one must first subdue the “monkey mind” before meditation can yield results. The goal is to overcome the restless monkey mindset, to stop jumping from branch to branch, to stop grabbing whatever fruit comes into sight, to stop being fooled by mere appearances. Salvation is within the grasp of all who seek it if they remain true, sincere, and dedicated.

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Hanuman, photo courtesy of Khandro.net, Modern Drawing
Hanuman
India, Modern Drawing
Courtesy Khandro-net

Hanuman, Grand Palace in Bangkok, Thailand; photo by Masanobu Matsuta at http://www1.fctv.ne.jp/~masala/gods.html
Hanuman
Bangkok, Thailand
Royal Palace
Photo courtesy
Masanobu Matsuta
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PRE-BUDDHIST MYTHOLOGY

The Sanskrit term Vanara means monkey or forest dweller. Other Sanskrit terms for monkey include Makata and Kapi. In India, the most widely known Vanara is Hanuman, the monkey warrior who appears in the epic Hindu tale Ramayana. Even today, Hanuman is a very popular village god in southern, central and northern India, and artwork of Hanuman can still be found easily in India and other nations in Southeast Asia.

Hanuman is a manifestation (avatar) of the Hindu god Shiva. In one version of the story, Shiva and Parvati (“daughter of the mountain”) transform themselves into monkeys and are playing amorous games in the forest when Hanuman is conceived. Since their union took place while in monkey form, Shiva realizes his child will be simian, and instructs Vayu (the wind god) to deposit the gestating seed into the womb of a female monkey named Anjana. Anjana was originally a celestial maiden (apsara) named Punjisthala, but a curse had transformed her into a monkey. Vayu possesses Anjana, with her consent, and she gives birth to Hanuman. Hanuman is thus also called Maruti (son of the wind) and Anjaneya (son of Anjana).

Legend asserts that Hanuman, soon after birth, confused the sun for a fruit that he could eat. When he took flight to catch the sun, he was struck down by a thunderbolt for his foolishness by the Hindu God Indra. The bolt struck Hanuman in the jaw, cutting his cheeks, and henceforth he was called Hanuman (Sanskrit "hanu" means cheek). He lay unconscious until Indra withdrew the bolt’s magic to pacify the wind god Vayu, who had sucked away all the air of the cosmos to show his displeasure with Indra. To make amends and placate Vayu, the gods endowed Hanuman with special godlike powers. As Hanuman grows up, he becomes even more invincible, but he is a trickster and is eventually cursed by the sages for his mischievousness -- he is made to forget his powers until reminded of them by others. In the Ramayana epic, Hanuman’s fellow vanaras help him recollect his powers, which he uses to aid Rama in rescuing Rama’s wife, Sita, from the evil Ravana (the king of the Raksa). Hanuman redeems himself, and becomes a metaphor for bravery, loyalty, and dedication to righteousness. Some scholars believe Hanuman mythology might be the origin of the magical monkey Sun Wu Kong, who appears in the famous Chinese novel Journey to the West. For more on Hanuman and Vanara, please visit the below outside links: 
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Cula-Nandiya Jataka -- Monkey sacrifices himself for mother.spacerINDIA -- BUDDHIST MONKEY LORE
FROM THE JATAKA OR
TALES OF BUDDHA’S PAST LIVES

Monkey lore plays a prominent role in the early years of Buddhism in India. Among hundreds of tales in the Jataka -- perhaps the oldest extant collection of Buddhist folklore originating in India and Sri Lanka around the 3rd century BC -- the Historical Buddha was said to have lived many prior lives in many different forms before attaining enlightenment.

In the Jataka tales, he appears often in the form of a monkey (e.g., Nandiya), as other animals, as a human, and even as a god. But throughout, he practices generosity, courage, justice, and patience until finally achieving Buddhahood. The Pali Jatakas record 123 past lives as an animal, 357 as a human, and 66 as a god. Devadatta, a cousin of the Historical Buddha, also appears in the various Jataka stories in multiple incarnations, typically as the villain.  
monkey offering honey to Buddha, 50BC, Sanchi, India
Monkey Offering Honey
to Shakyamuni (Shaka).
North Gate of Great Stupa
 at Sanchi, India 50 BCE

Monkeys offering honey to the Buddha (not shown, his presence implied by the platform beneath a bodhi-tree). Such carvings predate any extant written texts. Carved in the sandstone railings, crossbeams, and in gateways of reliquary stupas at places like Bharhut and Sanchi, these early Buddhist carvings from India consistently avoid depiction of the Buddha in human form. In other artwork, the monkey is shown dancing in joy when the meditating Buddha accepts the monkey’s offering of a bowl of honey.
Photo/text courtesy of:
Michael D. Rabe, PhD
Saint Xavier University
Kapi Jataka, Monkey Bridge, India, 150 BC
Depiction of
Mahakapi Jataka
 India, Stone Relief
 150 BC
In one of his past lives, before attaining Buddhahood, the Historial Buddha was a wise monkey king who enabled his followers to escape from hunters. Here we see a depiction of the "Mahakapi Jataka," in which the future Buddha is a compassionate leader of a troop of monkeys who escape across a river on his back; carved on a stupa railing pillar at Bharhut, c. 150 BC; India Museum, Calcutta. Read this story by clicking here (outside link). Another excellent version of this story is found here (outside link). In this story, the monkey embodies the virtue of generosity. 
Photo/text courtesy of:
Michael D. Rabe, PhD
Saint Xavier University