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All living creatures die to be born again, so the Hindus believe. Siddhartha, who became the Buddha, was no exception. It is believed that several lifetimes as a Bodhisattva go into the making of a Buddha, the Enlightened One. The Bodhisattva is one, who by performing virtuous, kind and intelligent acts, aspires to become a Buddha. The Bodhisattva came in many forms – man, monkey, deer, elephant, lion. Whatever his mortal body, he spreads the message of justice and wisdom, tempered with compassion.
This wisdom, the wisdom of right thinking and right living, is preserved in the Jataka stories. The Jataka tales, on which the present title is based, is collection of 550 stories included in the Pali canon. These are based on folklore, legends and ballads of ancient india. We cannot assign a definite date to the Jataka stories. Taking into account archaeological and literary evidence, it seems likely that they were compiled in the period between 3rd century BC and 5th century AD. The Jataka tales provide invaluable information about ancient Indian civilization, culture and philosophy.
This volume of bird stories that deals with issues of friendship, greed and loyalty, will keep the children amused, while never failing to point out the ultimate triumph of good over evil.

Lord Indra, king of the heavens, has been a formidable presence in Hindu scriptures from Vedic times to the medieval ages. Yet, his importance gradually diminished over the centuries. The Vedic Indra, wielder of the thunderbolt, was among the most important deities, but by the puranic period, he became a mere vassal of the holy trinity of Braham, Vishnu and Shiva.
In the Puranas, the heaven over which Indra ruled is referred to as Indraloka or Devaloka and is inhabited by the devas, the secondary deities. His city is Amaravati; his elephant, the four-tusked Airavata; and his horse, Uchchaishravas.
Stories like the ones included in this collection, which depict India as a benign and noble deity, are rare. Most of the stories in the Puranas depict Indra as a deity jealous of mortals who performed tapas (austerities) or yajnas (fire sacrifices). This was because, according to Puranic lore, the Position of Indra could be attained by anyone who performed a hundred Ashwamedha Yajnas.
All the stories in this collection are based on the Mahabharata. The story of Shibi is similar to the one narrated in the Mahabharata about Ushinara, his father.

All living creatures die to be born again, so the Hindus believe. Siddhartha, who became the Buddha, was no exception. It is believed that several lifetimes as a bodhisattva go into the making of Buddha, the Enlightened On. The Bodhisattva is one, who by performing virtuous, kind and intelligent acts, aspires to become a Buddha. The Bodhisattva comes in many forms – man, monkey, deer, elephant, lion. Whatever his mortal body, he spreads the message of justice and wisdom, tempered with compassion.

This wisdom, the wisdom of right thinking and right living, is preserved in the Jataka stories. The Jataka tales, on which this title is based, is a collection of 550 stories included in the Pali canon and are based on the ballads, legends and folklore of ancient India.

According to the Maha Ummagga Jataka, the Bodhisattva was once born as Aushadha Kumar who was endowed with celestial knowledge and superhuman powers. This issue of Amar Chitra Katha presents the second set of tales connected with Aushadha Kumar, and contain his adventures in the court of Mithila. The first set, ‘The Battle of Wits’, had stories form his childhood.

Gautama Buddha, one of the most exceptional of free thinkers and religious leaders, was born as prince Siddhartha, and was surrounded by beauty, luxury and happiness. Years later, Siddhartha set out to explore his kingdom and was greatly moved y the state of human suffering. One day, he renounced the world and began a life of severe asceticism to seek the ultimate truth. His search led him to enlightenment that liberated and illuminated him as he pondered under a bodhi tree. He became the Buddha at the age of 35. He returned to preach what he had learnt and experienced, and did it with compassion of his fellow beings.

The path he advocated was the now well-known eight-fold path – right speech, right action, right means of livelihood to achieve control on the physical plane; right exertion, right-mindedness, right meditation to achieve mental strength; right resolution and right point of view for intellectual development. When these guidelines are adhered to, they bring about peace of mind. And this is borne out by the Buddhist tales that have come down to us over the year.

This Amar Chitra katha comprises of multiple stories. The first, ‘The Acrobat’, is about Ugrasena’s transformation from the royal treasurer’s son to an acrobat to a follower of Buddha. In the second story, ‘The Harvest’, Buddha teaches a farmer about the benefits of detachment. Buddha explains the ills of desire to the young Prince Kumara in the third story, ‘The Golden Maiden’. And finally, ‘Buddha and Krisha Gautami’ is one of the more famous stories, wherein Buddha teaches the distraught Gautami about the inevitability of death.

Kannagi, a gem of housewife, a ‘paragon of chastity’, has been immortalized in the pages of silappadikaaram, the famous Tamil epic of Ilango, the Chera prince-turned-ascetic.

An ill-fated housewife, Kannagi loses her husband, Kovalan, to the art of a dancer, Madhavi, and finds him again only to lose him to the blind low of a king. Her story is set in the three ancient cities of South India – Poompuhhar, the Chola capital where she grew up; Madurai, the Pandya cpital where she fell; and Vanji, the Chera capital which placed her on a pedestal.

The epic is a rich record of a great civilization, vivid with descriptions of edifices, shrines, docks, market-places, squares; of laws and rituals, of Natya Shastra (the science of dance), musicology and musical instruments of the day. Known for its high dramatic content, Silappadikaaram is a shining jewel in Tamil literature.

Te Tamil Nadu Government has recently perpetuated the memory of Ilanga and his immortal classic by erecting at Kaveripattinam, a magnificent seven-storeyed art gallery called Silappadikaaram Kalaikoodam in ancient Dravidian architectural style. The structure narrates the story of Kannagi in stone carvings.

Jaya and Vijaya, the guards at Vishnu’s abode, were vain and rude and were cursed to be born thrice n the world of mortals. The contrite guards were subsequently permitted one concession : they would be killed in each of their separate births by one of the incarnations of Vishnu.

Thus, first they were born as Hiranyaksha and Hiranyakashipu, next as raven and Kumbhakaran and last as Shishupala and Datavaktra.

While the first two pairs were leading characters in their times, Shishupala remains a minor character in the Mahabharata and Dantavaktra, almost a nonentity.

Shishupala for all his show of valour remains a man of straw. In fact his only distinction was that he died at the hands of Krishna. He is also remembered as the jilted suitor of Rukmini.

Lord Krishna is one of the most endearing deities of Indian mythology and is considered to be one of the ten avatars of Lord Vishnu. Goddess Lakshmi, the divine consort of Lord Vishnu, was born upon earth as his companion across his many incarnations. In this tale she appears as Rukmini, the beautiful and virtuous princess of Vidarbha.

Krishna is often known as the ‘great lover’ in Indian mythology. Yet information of the women he had wooed, won and wed are surprisingly limited and is confined to his conquest of Rukmini.

This story encapsulates Krishna’s romantic marriage with Rukmini, who gives her heart to Krishna when she hears of his great deeds. Krishna’s whisking away of Rukmini under the very noses of his enemies is one of the most exciting parts of the tale.

Rumini is a perfect foil to Krishna in this idyllic tale. It is she who, though coy, makes the first move by confidently revealing her heart to her lover. She plans the details of their escape while demonstrating the high status of women in ancient India.

The Ramayana of Valmiki is considered to be the oldest epic of India. Unlike the Mahabharata, the story of Rama has no historical foundation Yet the poem has become an intrinsic part of Hindu life. The victory of rama over Ravana. Symoilizing the victory of good over evil, is still celebrated all over India during the Dassera festival in October.

The story of Rama has inspired many to write poems and scholarly treatises. A number of versions of the story are prevalent, not only in Sanskrit, the language in which Valmiki wrote his Ramayana but also in Hindi, Bengali, Tamil and other Indian languages.

Mumali, a rakshasa king, comes form the nether-world to the world of men in search of a groom for his daughter, Kaikesi. He is impressed by the mighty Kubera, son of Vishrava. He argues that is if his daughter were to marry Vishrava, she too would bear great sons. The marriage takes place but Kaikasi bears rakshasa children. The oldest is named Ravana. Urged by his ambitious mother, Ravana puts forth his claim to be the Lord of Lanka. Thereafter follow a number of adventures, ultimately leading to the siege of Lanka by Rama.

The story, as narrated here, is based on the Uttara Kanda of Valmiki’s Ramayana.

The tenth book of the Bhagawat Purana, gives in detail the life story of Lard Krisna – his birth, early childhood, adolescence and adulthood. The many incidents narrated are full of adventure and romance and at the some time inspire, enlighten and guide human beings whose aim is to ennoble their lives and attain God.

The story of Sudama (a great devotee and childhood friend of Lord Krishna), which has retained its popularity with children down the ages, occurs in the some tenth book. The love of Krishna for Sudama forms the theme of many a devotional song and this story has been a source of sustenance of faith to the poor in the land. Sudama has understood the principle of non-attachment. He lives in dire poverty, and yet is happy. His wife too is content to do the same till some children are born to them.

How Sudama’s wife coaxes him to go and see Krishna, his prosperous and generous childhood friend, and what happens when Sudama does is retold in pictures in the following pages.

The sixth century BC was a watershed period in the history of India. The north of India then was politically fragmented, with a number of kingdoms and perhaps a few republics. It was Bimbisara, the Emperor of Magadha, who for the first time brought these kingdoms together under the rule of a single authority. This was further consolidated by his son and successor, Ajatashatru.

This account of their life and times has been reconstructed form references, sometimes divergent, form Buddhist and Jain Literature. Both the sources claim the tow kings as adherents of their respective faiths.

Bhoja, King of Malwa during the 11th Century A.D., is well known to us as the central figure of the Vikramacharita. The original version of this work was probably written during his reign in his honour.

In Vikramacharita, Bhoja discovers the throne of Vikramaditya, which is adorned by 32 statues. Each of these statues tells him a story. These statues are Apsaras (fairies) who are under a curse. Only when Bhoja has proved to them that he is as magnanimous, noble and generous as Vikramditya may he ascend the throne. He does and they are released from the curse.

But the Bhojaprabandha (narrative of Bhoja) by Ballala from which the following episodes have been retold is romantic tale, written in Sanskrit, partly in verse and partly in prose.
Balalla was interested not so much in history as in heroics. In his attempt to magnify Bhoja as a patron of art and letter, Ballala has ignored historical facts. The poets Kalidasa and Bana, who, he said adored Bhoja’s court, belonged to centuries much before Bhoja

Kalidasa, the greatest poet of classical Sanskrit, is known only through his writings. His works tell us that he was probably a Brahmin and devotee of Shiva. Apart from this there are no clues to his personal life. Even the names of parents are not known, nor his place of birth. The mystery surrounding him has given rise to incredible legends about him, which are circulated even today.

Our script is based on one of these legends.

Kalidasa is the author of several great Sanstrit poetic works (or Mahakavyas) and plays for which he is famous. Malavikagnimitram, Ritusamhara, Abhijnana-Shakuntalam, Meghaduta and Raghuvamsha are some of his most brillaian works. These reveal that Kalidasa was a lover of nature and his descriptions suggest that he traveled widely. His poetry has the freshness and beauty of a mountain stream. He portrays women with tenderness. He exhibits a special love for the town of Ujjayini in his writings and he probably knew it well.

Scholars have agreed that though all of kalidasa’s works are brilliant, his play Abhijanana-Shakuntalam must be rated as his greatest work. Today, Kalidasa is regarded as one of the immortals in the world of Literature, taking his place beside Shakespeare and Goethe.

The stories in this Amar Chitra Katha re retold from the Mahabharata, which is an Indian epic that has had a profound influence on the culture and philosophy of people over the ages. Besides the main story of the feud between the Pandavas and the Kauravas, there are many smaller tales found in the epic, which reflect the value systems prevalent in that age.

Atithideva bhava, or “may your guest be a god to you”, is an essential value mentioned in one of the Upanishads. The three stories in this book bear testimony to the extent of importance placed on hospitality as one’s primary dharma or duty.

‘The Golden Mangoose’ tells a story of ultimate sacrifice, where a Brahmin family risks starvation and death to fulfill the hunger of a guest. ‘The Enlightened Butcher’ speaks of duty and virtue, and the inseparable link between the two in one’s quest for truth. ‘The Pigeon’s Sacrifice’ is a simple story of hospitality as one’s foremost duty, beyond all else.

All living creatures die to be born again, so the Hindus believe. Siddhartha, who became the Buddha, was no exception. It is believed that several lifetimes as a bodhisattva go into the making of Buddha, the Enlightened One. The Bodhisattva is one, who by performing virtuous, kind and intelligent acts, aspires to become a Buddha. The Bodhisattva came in many forms – man, monkey, deer, elephant, lion. Whatever his mortal body, he spreads the message of justice and wisdom, tempered with compassion.

This wisdom, the wisdom of right thinking and right living, is preserved in the Jataka stories the Jataka tales, on which the present title is based, is a collection of 550 stories included in the pali canon. These are based on folklore, legends and ballads of ancient India. We cannot assign definite date to the Jataka stories. Taking into account archaeological and literary evidence, it seems likely that they were compiled in the period between 3rd century BC and 5t century AD. The Jataka tales provide invaluable information about ancient India civilization, culture and philosophy.

Garuda is a divine, mythical bird that has been greatly venerated in India through the ages. His father, Sage Kashyap was the progenitor of the devas and asuras, and his mother Vinata was the daughter of Daksha.

Many indologists hold that this deity is of Dravidian origin. A stone flag-post, often covered with a metal plate with an image of Garuda on top, is invariably erected in front of the image of the presiding deity, Lord Vishnu, in all Vaishnavaite tempes, as Garuda is considered to be one of the greatest devotees of Vishnu. During the Gupta age, which is referred to as the golden era of Indian history, the Imperial standard had an image of Garuda cast upon it. Garuda is represented as a large white-necked eagle, but his image in temples depicts him with a human trunk.

Serpents are the natural food of the eagle. The reason for this enmity is traced in the Adi Parva of the Mahabharata to the jealousy between Kadru and Vinata, the mother of the serpents and of Garuda respectively, and the two rival wives of Sage Kashyap. Only Vishnu could have these two born enemies – Garuda, the mighty eagle, and Shesha, the great serpent – wait upon him together. He uses Shesha as his couch and Garuda as his mount.

This is a story of Chinese monk named Fa Hien, who undertook a painfully long and arduous journey to India 1600 years ago in pursuit of knowledge-to seek the true teachings of Buddha. It is the story of a man of immense courage, sincerity and faith.

After coming to India in 399 AD During the Gupta rule, Fa Hien toured the country extensively and recorded his observations. His accounts mention the Indian socio-economic and political aspects only marginally, but are objective and authentic. Fa Hien’s records, therefore, form an important source of Indian history during the fifth century.

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Vali, Sugreeva and Hanuman have key roles in Valmiki's famous epic, Ramayana. They were the offspring of indra, king of the devas, Surya, the sun-god, and Pavana, the wind-god respectively, taking birth in the mokey tribe to help Vishnu when he was manifest on earth as Rama to destroy the evil Ravana.

Vali became the king of Kishkindha. He loved sugreeva, his brother. But a misunderstanding separated them and they became sworn enemies. Banished from Kishkindha, Sugreeva went to the Rishyamuka Mountains and lived in hiding there. One day, Rama came there in search of Sita, his wife, who had been carried away by Ravana. The events that followed are interestingly retold in our book.

Balarama, Krishna’s elder brother, shared all the antics, adventures and deeds of glory of

Bankim Chandra Chattopadhyay (1838-1894) is considered to be one of the greatest writers in the world of Bengali literature. One of his most popular novels Ananda Math, considered to be a milestone in the history of modern fiction in India, reeived such wide acclaim in the late 19th century that he came to be referred to as the walter scott of India. Translations of this story appeared in Telugu, Kannada, Malayalam, Hindi and Urdu. This vividly described story depicts the struggle for freedom in 1773 Bengal.

The British stronghold had gripped Bengal. The rural population starved and suffered, struggling to meet the taxes imposed upon thim by thie\eur rulers poverty stricken villages were left in a state of near abandon. In the face of all this misery, one young man named Satyananda yearned for truth, justice and freedom, and left his home to fight for his motherland. Soon, many others followed suit, and this band of patriotic youngsters came to be know as santaans (children).

The novel Ananda Math played an important role in fostering militant nationalism in Bengal I the early 20th century. Emulating the santaans, many young men gave up their homes and families to join secret societies that worked towards freeing India.

The songs Vande Mataram, which Bankim Chandra first wrote in this novel, echoed through the Indian freedom movement, inspiring patriotism and resolve. It was heard on the lips of many as they braved the lathis of the British police.

According to Indian tradition and belief, Rama was the ideal king and his kingdom of ‘Rama Rajya’ represents the ideal state of governance.kalidasa, in his poem entitled ‘Raghuvamsa’ inspired by Valmiki’s Ramayana, traced the ancestry of Rama, chronicling the dynasty of the lkshwakus. Gandhiji was only reinforcing this firm belief when he named his ideal state ‘Rama Rajya’. Yet the predecessors of Rama, in his dynasty of the lkshwakus, were as valiant and as benign as Rama himself. This story tells of their deeds.

The heroes of epics have their tragic flaws because epics always tell the whole truth. Like Rama, his ancestors also had natural flaws in their characters, which do not diminish the glory of their personalities.

It is interesting to note that the Puranas trace the genealogy of Rama to the Sun or Surya. Some of the illustrious ancestors listed in the genealogy are Manu, lkshwaku, Harischandra, Rohita, Sagara, Bhagiratha, Ambarisha and Rituparna. Brihadbala, who fought in the Mahabharata war, is said to be a descendant of Rama.

Yudhishthira, the eldest of the five Pandava Prines, was born to Kunti by the grace of Yama. His actions were free form passion and prejudice. He come to be considered the very embodiment of Dharma and was respectfully referred to as Dharmaraja.

Yama, the awe-inpiring God of death, is also revered as the Lord of Justice. According to Hindu belief, all living beings reap the fruit of their actions after death. Yama administers justice to all the beings brought before him. Since he metes out justice strictly according to Dharma,he is called Yamadharma. Who else could test Yudhishthira but Yamadharma? Yudhishthira emerged from the ordeals a stronger soul.

Guru Nanak, the founder of Sikhism, was born in a critical period of Indian history. On the one hand, people were divided into castes, sects and factions; on the other, the Muslim rulers committed atrocities on the Hindus and the weaker sections of society. The masses in their hardships and miseries cried for saviour. Nanak came as God’s messenger in the common man’s hour of dire need.

It was a period of transition from medievalism to modernism. Men of action and thought explored the world of matter and spirit. Guru Nanak revealed the secret of man’s spiritual potential. Similarly, he accepted life’s struggles and hardships and pioneereda movement of reform in social and religious conduct. He reformed the dregs of society through argument, conviction and personal example. His followers, called ‘sikhs’ formed a group of God-fearing men and women devoted to the service of the people. He laid down simple rules of conduct through which man could lead a humane and meaningful life and find his own fulfillment. Hindus and Muslims revered him alike. His life is an inspiring example of the practice of truth, love and humility.

Script approved by Shiromani Gurudwara committee, Amritsar

Sage Valmiki first set down the story of Rama and Sita in his epic poem, Ramayana.

Rama was the eldest son of Dasharatha, the king of Ayadhya, who had three wives – Kausalya, Kaikeyi and Sumitra. Rama was the sone of Kausalya, Bharata of Kaikeyi and Laxman and Shatrughana of Sumitra. The four princes grew up to be braveand valiant. Rama won the hand of Sita, the daughter of King Janaka. Dasharatha wanted to crown Rama as the king but Kaikeyi objected. Using boons granted to her by Dasharatha earlier, she had Rama banished to the forest. Sita and Laxmana decided to follow Rama. While in the forest, a Rakshasi, Shoorpankha, accosted Laxmana but had her nose cut off by him. In revenge, her brother Ravana, king of Lanka, carried Sita away. Rama and Laxmana set out to look for her and with the help of an army of monkeys, they defeated Ravana.

When they returned to Ayothya after fourteen years in exile, Rama banished Sita on the suspicions of his subjects. She found refuge in the ashrama of sage Valmiki where she gave birth to twin sons, Luv and Kush.

This Amar Chitra Katha title is based on Uttara-Ramacharita of Bhavabhuti.