Ghantakarna Mahavir is a character in Hindu mythology. What was his relationship with Shiva?

 Ghantakarna was a devotee of lord Shiva and hater of Lord Vishnu. He eventually realised the error of his ways and obtained grace at the hands of Lord Krishna.

Ghantakarna hated Lord Vishnu so much that he used to hang bells on his ears to prevent even hearing his name

I am the pishacha named ghantakarna, terrible to see. I eat flesh. I am deformed and terrible like another real death. I am coming from the great mountain kailasa served by ghosts (shiva's servants). I have the form of a pishacha who perform sinful deeds. I have been hating Vishnu always by hanging bells (=ghanta) on my ears (= Karna), thinking that the name of vishnu shall not enter my ears.

• 80, Bhavishya parva, Harivamsa.

He worshipped Lord Shiva asking for Moksha. Shiva refused saying that only Lord Vishnu can grant moksha to him

Entering the mountain kailasa, I met the lord having bull as his flag (shiva). Then I always worshipped and praised the great deva, shiva. Then Hara (shiva) was pleased with me and he asked me to accept a boon. Then I prayed for liberation in presence of the great lord, shiva. The lord with three eyes, shiva, told me who prayed for liberation: Vishnu is the only one who provides liberation for one and all. There is no doubt. Hence you go to badari, to the hermitage of nara and Narayana and worshipping the one who excites men, obtain liberation from govinda there. When the lord of lords, the one who holds the trident (shiva) told me thus, I realized the knowledge that, govinda, the one having garuda on his flag (Vishnu), is considered as the most superior.

• 80, Bhavishya parva, Harivamsa.

Lord Krishna had meanwhile arrived in Badari. Ghantakarna went there to meet Krishna and worshipped him

Concentrating his mind and bowing to keshava, affectionate to the devotees, the terrible pishacha, recited this mantra: i bow to the Lord Vasudeva, the one who resides in the inside of all, the one who holds the chakra. I bow to lord Vasudeva, the one who holds the mace, the one with intellect. AUM! I bow to Narayana, Vishnu, the splendorous Vishnu. O keshava! Let my mind be purified by praising you. Now let me not have a terrible, sorrowful birth like this again. O the Lord of senses! Let me become the messenger of gods by remembering you. Let my body be destroyed by the striking of your chakra and thus let me not have any connection with the worldly existence. O lord! This is my prayer.

O lord of gods! In happiness, sorrow, passion as well as eating and moving as also in waking and dream, everywhere, let my mind be happy in you. O the one who excites men! I bow to you.

• 80, Bhavishya parva, Harivamsa.

Lord Krishna was pleased by Ghantakarna’s devotion and showed him the divine Vaishnava form

O the lord of earth! Then the Lord of the universe (Krishna, Vishnu) showed him, who was not another, his own soul (form) in the pure inner mind of the pishacha. Then the terrible pishacha saw keshava (Krishna, Vishnu), Hari, in his own soul, wearing yellow, silk clothes, having eyes as beautiful as the lotus flower, having dark blue colour. The Lord Vishnu was holding the conch, chakra, garland and the mace. He was wearing a crown. He was wearing kaustubha and his chest was decorated with the auspicious mark, shrivatsa. The most desirable Lord having the colour of a dark blue cloud, was mounted on garuda. He looked like the god of wind. He was having four arms, speaking auspicious words. The lord was still, all pervading and auspicious. The eternal Lord was having neither beginning nor the end. The lord of illusion was not having any illusion (the vision was real), always yoked with truth and purity. The Lord, approachable with intellect was always without any impurity. Seeing the Lord of the universe, Vishnu, in his mind many times, the pishacha, without opening his eyes, considered himself to be the one who has achieved what is to be achieved.

• Chapter 81, Bhavishya Parva, Harivamsa

Ghantakarna was filled with devotion and worshipped Krishna again

Here is the one who holds the chakra, arrows, the bow Sharanga and the mace in his hands, who rides the chariot having a flagstaff and a quiver, the one with thousand heads, the Lord of all gods, the one who delivered the universe, the one who is the abode of the universe. Here is Vishnu, here is the conqueror (Jishnu), the Lord of the universe, the ancient lord, the best among the purushas, the soul of the world, the creator of the world, here is the eternal lord.

The lord of the universe is the one to be worshipped first - So say the wise. He is the constituent of all, He is the unborn lord, the origin of all. He is the subtle (minute) of the subtle, the most fundamental measure. (At the same time) hari, Vishnu is the gross of the gross. All this (world) is fixed in the lord. On destruction, all this world goes to the lord. All the world was born from him. That lord is standing here.

The one who has seen hari in the real form, his deleiverance is in his hands. To him, hari in the real form is appearing here. is sure that I have gathered merit in my other births before. It is Due to the outcome of that merit, I am seeing the lord here.

• 82, Bhavishya parva, Harivamsa.

The Lord Krishna purified Ghantakarna with his touch

Then lord Vishnu, hari who liberates from sins, touched the limbs all over the terrible pishacha, softly with his hand. Then his form immediately became splendorous and handsome like the form of the god of desire. His hair became curly and long. His arms became long. His eyes became beautiful. His fingers and nails became equal and his mouth became leveled and his nose became high. His eyes became beautiful as lotus flowers. He became splendorous with the colour of a lotus flower. His hair became beautiful and decorated with ornaments.

He could sing like a gandharva and he became accomplished as a siddha because Vishnu caressed him softly with his hand. Definitely, such a form was never seen even with the passage of time. Even now the sages are unable to get such a form (after performing penances). O the best among kings! (janamejaya! Vaishampayana continued) After performing many terrible and severe penances, the pishacha was able to get that form. O king! (janamejaya! Vaishampayana continued) Who will suffer among those who depend on the lord of universe? (None will suffer ever.) He will have good everywhere who meditates on Janardana, speaks about him and chants his name always. O the lord of earth! (janamejaya! Vaishampayana continued) What will he not have?

• 83, Bhavishya parva, Harivamsa.

Lord Krishna sent Ghantakarna to live in heaven, promising him liberation at the end of the Manvantara

Then the lord told him who was standing like another god of desire “You shall have un-decaying stay in heaven till the time indra is there. According to my order, you shall live in heaven till then and not anywhere else. When shakra perishes, then you shall leave heaven and have communion with me. Till the time of indra, your younger brother will also stay in heaven.”

Then ghantakarna went to heaven, as ordered by keshava.

• 83, Bhavishya parva, Harivamsa.

Which classic Bollywood movie character do you think still perfectly embodies the enduring spirit of common Indian people today?

Avtaar : This Indian classic (1983) narrates saga of common Indian couple (Rajesh Khanna and Shabana Azmi) ; who selflessly devote their money ; energy and time for their family members.

Dejected : Nevertheless, an accident changes his personal and family fortune.

His entire family starts treating him as a liability and often misbehaves with him.

Restart : Nevertheless, he restarts his life again with the help of his loving wife and a dutiful assistant.

By fate, he makes it big and becomes financially strong.

Re approach : No wonder, his family members want to accept him.

But : He flatly refuses them and donates all his wealth to social cause.

Facts :Many elders are maltreated by their family members.

Unlike past, money often decides personal relationship.

It is always good to be financially ; but also ethically strong.

Movie has good music ; superb acting ; cinematography.

Note : 1st Pic displays Avtaar in hindi language.

Pic Credits : Google Images / Web

Who was the strongest character in Mahabharata?

 Mahabharata is considered as one of the greatest wars in the Indian history. It was fought for 18 days and many great warriors participated in this war from both, the Pandavas’ and Kauravas’ sides. Let us look at the 10 greatest warriors who participated in this war.

10. Duryodhana

Class - Rathi

Duryodhana was the eldest Kaurava. He was the son of Dhritashtra and Gandhari. His primary weapon was the Mace.

9. Bheema

Class - Atirathi

Bheema was the 2nd eledest Pandava. He was the son of Pandu and Kunti. His primary weapon was the Mace.

8. Dhrishtadyumna

Class - Atirathi

Dhrishtadyumna was Draupadi’s brother. He was the Senapati of the Pandavas’ army for all 18 days of the war. He was born with the goal to kill Dronacharya, which he eventually did.

7. Ashwatthama

Class - Maharathi

Ashwatthama was Dronacharya’s son. He too was a great warrior who fought from the Kauravas’ side. He became a chiranjivi after the war.

6. Abhimanyu

Class - Maharathi

Abhimanyu was the son of Arjuna and Subhadra. He was a young yet very skillfull warrior. He was killed after fighting many warriors at the same time inside the Chakravyuh. His son Parikshit became the king after Yudhishthira.

5. Dronacharya

Class - Maharathi (equivalent to 2 Maharathis)

Dronacharya was the guru of Pandavas and Kauravas. He fought from the Kauravas’ side, and was their senapati from the 11th to 16th day of the war. He was killed by Dhrishtadhyumna.

4. Arjuna

Class - Maharathi (equivalent to 2 Maharathis)

Arjuna was the 3rd son of Pandu and youngest son of Kunti. He was one of the greatest warriors in history. His primary weapon was the Gandiva which was given to him by Agni Deva.

3. Bheeshma

Class - Maharathi (equivalent to 2 Maharathis)

Bheeshma was the eldest son of King Shantanu, and the grandfather of the Pandavas and Kauravas. He had taken an akhand pratigya not to marry and have children. He fought the war from the Kauravas’ side, and was their senapati for the first 10 days of the war.

2. Karna

Class - Maharathi (equivalent to 2 Maharathis)

Karna was the son of Surya Deva, and the eldest son of Kunti. He was also known as Danveer Karna. He was one of the greatest warriors in the history. He fought the war from the Kauravas’ side and was their senapati on the 17th day of the war. His primary weapon was the the Vijava Bow which was given to him by his guru Bhagwaana Parshurama.

1. Krishna

Class - Atimaharathi

Krishna Bhagwaana did not actually fight in the war. But he participated from the Pandavas’ side as Arjuna’s Sarathi. He was the 8th Incarnation of Bhagwaana Vishnu. His primary weapon was the Sudarshana Chakra.

Image source :- Google

Bharata as a More ‘Ideal’ Character than Shatrughna: A Detailed Analysis

The Ramayana, one of the greatest epics in Hindu tradition, presents multiple ideal characters who exemplify righteousness (dharma), devotion, and duty. Among them, Bharata and Shatrughna, brothers of Lord Rama and Lakshmana, play significant but distinct roles. Both were princes by birth, destined to rule, yet their actions and personalities contrast in many ways.

While Shatrughna is often portrayed as a loyal yet relatively silent figure, Bharata emerges as a uniquely ideal character, often considered second only to Rama in his commitment to dharma. This analysis explores why Bharata is viewed as more ‘ideal’ than Shatrughna despite both being kings and royal brothers, focusing on their roles, virtues, and contributions to the Ramayana’s moral and philosophical depth.

1. Bharata’s Supreme Sense of Dharma vs. Shatrughna’s Silent Loyalty

Bharata is often seen as the epitome of righteousness (dharma), whereas Shatrughna embodies obedience and service.

Bharata’s Unique Adherence to Dharma

• When Bharata learned that his mother, Kaikeyi, had exiled Rama and secured the throne for him, he was deeply pained.
• He vehemently rejected the throne, considering it an act of injustice against Rama.
• Unlike Shatrughna, who was also pained but did not act independently, Bharata actively fought against his own benefit to uphold what was right.
• His journey to Chitrakoot to persuade Rama to return is a defining moment, showcasing his selflessness, moral clarity, and deep love for Rama.
• Even when Rama refused to return, Bharata chose to rule Ayodhya as Rama’s regent, symbolizing that the kingdom rightfully belonged to Rama.

Shatrughna’s Quiet Devotion

• Shatrughna, while a noble and devoted brother, does not take independent moral action like Bharata.
• His strongest moment in the Ramayana is when he punishes Manthara (Kaikeyi’s maid) for her role in Rama’s exile, which is an emotional reaction rather than a conscious act of upholding dharma.
• Unlike Bharata, who questions and actively resists injustice, Shatrughna remains a silent follower, accepting events as they unfold.

Thus, Bharata’s active participation in maintaining dharma makes him a more ideal character than Shatrughna, who represents passive devotion.

2. Bharata’s Renunciation of the Throne vs. Shatrughna’s Rule Without Conflict

Bharata’s Selfless Abdication

• Bharata could have easily accepted the throne without opposition, yet he rejected power for moral reasons.
• He lived as a hermit in Nandigram for 14 years, ruling Ayodhya as Rama’s representative by placing Rama’s sandals (Padukas) on the throne.
• His rule was marked by extreme discipline, sacrifice, and humility, making him an ideal king who ruled without attachment to power.

Shatrughna’s Later Rule Over Mathura

• Shatrughna later became the ruler of Mathura, taking over from Lavanasura, a demon.
• While this was a noble act, it did not involve moral dilemmas or internal struggles like Bharata’s renunciation.
• Shatrughna’s kingship was more conventional, whereas Bharata’s governance was an example of ruling without ruling, making it more philosophically profound.

Thus, Bharata emerges as a greater ideal because he rules not out of ambition but as an act of duty, unlike Shatrughna, whose kingship follows a conventional path.

3. Bharata as a Reflection of Rama vs. Shatrughna as a Shadow of Lakshmana

Both Bharata and Shatrughna were deeply devoted to their elder brothers, but their relationships and roles differ significantly.

Bharata as Rama’s Reflection

• Bharata is often seen as another Rama—a prince who embodies the same virtues but in a different way.
• Rama and Bharata share a unique bond of mutual respect, as shown when Rama tries to convince Bharata to rule, and Bharata refuses out of devotion.
• Valmiki’s Ramayana often parallels their characters, emphasizing that Bharata’s renunciation was as significant as Rama’s exile.

Shatrughna as Lakshmana’s Shadow

• Shatrughna is often depicted as Lakshmana’s companion and support, mirroring his role in Rama’s life.
• However, unlike Lakshmana, who plays a proactive role in Rama’s exile, Shatrughna is largely absent from major events, diminishing his individual significance.
• While Lakshmana is known for unwavering service to Rama, Shatrughna does not have a defining moment that elevates him to the same stature.

Because Bharata parallels Rama in virtue, he has a stronger individual identity than Shatrughna, who is more of an auxiliary figure.

4. Bharata’s Emotional Strength vs. Shatrughna’s Emotional Reaction

Another key difference is how Bharata and Shatrughna handle their emotions in times of crisis.

Bharata’s Composed Suffering

• Bharata suffers deeply from the consequences of his mother’s actions, yet he channels his pain into selfless duty.
• Instead of breaking down, he takes responsibility for Kaikeyi’s misdeeds, even though he had no role in them.
• He chooses penance over privilege, demonstrating unmatched emotional resilience.

Shatrughna’s Impulsive Response

• Upon hearing of Kaikeyi and Manthara’s role in Rama’s exile, Shatrughna loses control and attacks Manthara, an act of raw emotion rather than moral reasoning.
• Unlike Bharata, who transforms his grief into a higher purpose, Shatrughna reacts impulsively but does not play a pivotal role in shaping events.

Thus, Bharata’s ability to turn suffering into virtue makes him a superior moral figure compared to Shatrughna’s reactive nature.

5. Bharata’s Unique Ideal of Leadership and Renunciation

One of the most profound aspects of Bharata’s character is his willingness to rule without personal ambition.

Bharata as an Ideal Leader

• Despite rejecting the throne, Bharata still takes responsibility for the kingdom, proving that true leadership is not about power but service.
• His rule as a caretaker king (with Rama’s sandals as a symbol of true kingship) is a lesson in detachment, humility, and duty.

Shatrughna as a Conventional Ruler

• Shatrughna’s rule over Mathura was necessary but not extraordinary in the way Bharata’s governance was.
• He fulfills his duties without engaging in deeper philosophical or ethical dilemmas like Bharata.

Because Bharata redefined kingship as a form of spiritual service, he represents a higher moral ideal than Shatrughna, whose kingship is conventional rather than revolutionary.

Conclusion: Why Bharata is the More ‘Ideal’ Character

While Shatrughna is noble, loyal, and devoted, he does not undergo the same profound moral challenges as Bharata. The reasons why Bharata is considered a more ideal character include:

1. Active Upholder of Dharma – He rejects the throne, making a moral choice rather than simply obeying orders.
2. Rule Without Attachment – He governs in Rama’s name, showing detachment from power.
3. Reflection of Rama – His character mirrors Rama’s in virtue and self-sacrifice.
4. Philosophical Strength – He turns suffering into a higher purpose, unlike Shatrughna’s reactive emotional nature.
5. More Prominent Role in the Epic – His actions drive crucial events, unlike Shatrughna, who remains in the background.

Thus, Bharata stands as a rare example of an ideal king, ideal brother, and ideal devotee, making him one of the most revered characters in Hindu tradition, far surpassing Shatrughna in moral and philosophical depth.

Who is the most powerful negative character in Hindu mythology?

 HIRANYAKSHA. Hands Down

None of the so called overpowered demons including his own elder brother Hiranyakashipu, who scared Indra and other Gods just by knitting eyebrows, can't come close to Hiranyaksha’s valor, strength and destructive abilities. Just like his next life Kumbhakarna, he also never depends upon any boons to accomplish tasks. Devas feared to even face him and ran away just by his mere sight. He lifted the whole Earth like a Basket Ball and drowned it into Garbodaka Samudra. And probably after that asura duo Madhu - Kaitabha, it's Hiranyaksha who gave a tough fight to Supreme Lord Vishnu. He fought with Lord Varaha (3rd Incarnation of Supreme Lord Vishnu) about 1000 years, made his mace fell down and also managed to exchange blows with him. And during his fight with Lord Varaha, everyone thought that the destruction of the universe is very near when Hiranyaksha invoked his Maya in the battle.

And the best part of the fight is :

• ततः सपत्न मुखतश कारन्तं अकु-भयम् पौराणिक गदा हनाव असुरं अक्षजः
• The Lord, who had appeared from the nostril of Brahmā, sprang and aimed His mace at the chin of His enemy, the Hiraṇyākṣa demon, who was stalking fearlessly before Him

SRIMAD BHAGAVATAM : CANTO - 3 : Text 2

• सा हता तेन गदाया विहता भागवत-कारत् विघूर्णितापतद् वल्कलम् अथ अद्भूतं इवभवत्
• Struck by the demon’s mace, however, the Lord’s mace slipped from His hand and looked splendid as it fell down whirling. This was miraculous, for the mace was blazing wonderfully.

SRIMAD BHAGAVATAM : CANTO - 3 : Text 3

• स तादा लब्ध-तीर्थो ’पि न बबाधे निरयुधां मानायन् स मृधे धर्मम् विष्वक्सेनं प्रकोपायन
• Even though the demon had an excellent opportunity to strike his unarmed foe without obstruction, he respected the law of single combat, thereby kindling the fury of the Supreme Lord.

SRIMAD BHAGAVATAM : CANTO - 3 : Text 4

• गदादयम् अपविद्धायं हाहा-करे विनिर्गते मनायं आस तद्-धर्मम् सुनाभं चस्मारद विभुः
• As the Lord’s mace fell to the ground and a cry of alarm arose from the witnessing crowd of gods and ṛṣis, the Personality of Godhead acknowledged the demon’s love of righteousness and therefore invoked His Sudarśana discus.

SRIMAD BHAGAVATAM : CANTO - 3 : Text 5

When Lord Varaha’s mace fell down due to the strike of Hiranyaksha’s mace, Hiranyaksha allowed Lord Varaha to pick up the mace instead of striking him with his mace despite having a chance to do so. And Lord Varaha also impressed with Hiranyaksha’s valor. Giving this type of fight with Lord Vishnu is not an easy task.

So Hiranyaksha is the most powerful, fearless and dreaded demon in the entire Sanatana Dharma.

OM NAMO NARAYANAYA NAMAH ||

JAI SHREE RAM ||

HARE KRISHNA ||