Krishna vs Shakuni: The deadly chess game behind the Kurukshetra war

By: Padmanabh Subramanian

It can be said that the Kurukshetra war was like a chess game between Krishna and Shakuni — a game played not with pieces on a board, but with the minds, emotions and decisions of people.

On one side was Krishna, who understood human nature, relationships and the larger purpose of the war. On the other was Shakuni, the master strategist who understood the weaknesses, ambitions and insecurities of the Kuru family.

Both rarely fought with weapons. They played the larger game through people.

But who was Shakuni? Was he simply the villainous uncle who manipulated Duryodhana? Or was there a deeper story behind his hatred for the Kuru dynasty?

Shakuni in the Mahabharata of Ved Vyasa

As described in the Mahabharata attributed to Ved Vyasa, Shakuni was the king of Gandhara and the brother of Gandhari, who was married to Dhritarashtra, the blind prince of Hastinapura.

The marriage was not necessarily a happy arrangement from Shakuni’s perspective. Gandhari was married to a man who was visually challenged, and Shakuni is portrayed in later interpretations as being unhappy about the circumstances surrounding his sister’s marriage.

But the original Mahabharata does not tell the dramatic story of Shakuni’s entire family being imprisoned and starved to death.

That is where a fascinating folk story enters the picture.

The Folk Story of Shakuni’s Revenge

According to a popular later legend, Gandhari’s family in Gandhara was deeply unhappy with the Kuru family over the marriage. In some versions of the story, the Kuru dynasty punished King Subala, Shakuni and the members of the Gandhara royal family by imprisoning them. They were kept in a dungeon and given only a tiny amount of food — enough for one person to survive. The intention was that the entire family would eventually die.

King Subala understood what was happening. He also realized that if even one member of the family survived, that person could carry their story forward. The family therefore made a painful decision. They would give all the available food to Shakuni. One by one, the members of his family died. Shakuni survived.

But before his death, his father Subala is said to have given him a final instruction: “Survive. Remember what happened to us. Take revenge on the Kuru dynasty.” And Shakuni never forgot.

The Dice of Revenge

The folk story goes even further. According to this tradition, Shakuni’s dice were made from the bones of his dead family members — sometimes specifically from the bones of his father. These were no ordinary dice. They were believed to obey Shakuni’s command.

Whether or not we accept the story literally, the symbolism is powerful. Every time Shakuni rolled the dice, he was supposedly carrying the memory of his dead family with him. The dice game in Hastinapura therefore becomes something much bigger than a gambling match. It becomes an act of revenge.

Duryodhana: The Perfect Instrument

Shakuni understood Duryodhana’s greatest weakness — his jealousy of the Pandavas.

Duryodhana was powerful, proud and ambitious. But he constantly felt that the Pandavas were receiving what should have been his. Shakuni knew exactly how to feed those emotions. He did not need to force Duryodhana. He simply encouraged the thoughts that were already inside him. The rivalry between the Kauravas and Pandavas gradually became hatred.

And then came the infamous game of dice. Shakuni played on behalf of Duryodhana. The Pandavas lost their kingdom. They lost their wealth. They were forced into exile. And the humiliation of Draupadi transformed a political rivalry into something far more dangerous. The path to war had been opened.

Krishna vs Shakuni — The Real Chess Game

If we look at the Mahabharata as a great strategic game, Shakuni and Krishna can almost be seen as two master chess players. Shakuni understood human weakness. Krishna understood human nature — but also dharma and the consequences of choices. Shakuni played through Duryodhana’s jealousy. Krishna worked through Arjuna’s confusion. Shakuni pushed the Kauravas towards confrontation. Krishna repeatedly tried to prevent war before finally accepting that war had become unavoidable. Shakuni used the dice to change the course of history. Krishna used strategy, diplomacy and ultimately the Bhagavad Gita to clarify Arjuna’s understanding of his duty.

And there is one important difference. Shakuni wanted revenge. Krishna wanted the larger balance to be restored.

Did Shakuni Actually Plan the Destruction of the Kuru Dynasty?

According to the popular folk interpretation, yes. Shakuni’s real target was not merely the Pandavas. It was the Kuru dynasty itself. If the Kurus had destroyed his family, Shakuni would ensure that the Kuru family experienced the same fate.

And in a tragic sense, his plan succeeded. The Kurukshetra war destroyed almost the entire Kuru warrior generation. Bhishma fell. Drona fell. Karna fell. Duryodhana fell.

And Shakuni himself was eventually killed by Sahadeva, the Pandava who had vowed to kill him. The revenge was complete — but at a terrible cost.

The Tragedy of Shakuni

This is what makes the folk story of Shakuni so interesting. It changes our understanding of him. Instead of seeing him simply as a cunning villain, we can see him as a man consumed by revenge. Perhaps his greatest mistake was not that he wanted revenge. It was that revenge that became his entire purpose. He allowed his family’s suffering to become hatred. Hatred became manipulation. Manipulation became the dice game. The dice game became humiliation. Humiliation became war. And war ultimately destroyed the very family he wanted to punish. But it also destroyed Shakuni himself.

The Lesson

The Mahabharata has many villains, heroes and grey characters. Shakuni is perhaps one of the most fascinating because he reminds us of the danger of unresolved anger and revenge.

The popular story may not be part of Ved Vyasa’s original Mahabharata, but its message is powerful.

When pain is not healed, it can become revenge. When revenge becomes a purpose, it can consume not only the enemy but also the person seeking it.

And perhaps that is why the Kurukshetra war can be viewed as a great mental chess game between Krishna and Shakuni. Shakuni played to destroy. Krishna played to restore balance. Both understood the minds of men. But while Shakuni was driven by the past, Krishna was focused on the larger future. And ultimately, the chessboard was Kurukshetra.

Also read: Rare instance when Lord Krishna took Lord Rama’s name

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Onam: Mahakali war cry trailer depicts interesting detail related to the festival through Akshaye Khanna’s look

By: Padmanabh Subramanian

The Mahakali way cry trailer, released yesterday, August 24, has already created plenty of buzz, with Akshaye Khanna making a striking impression as Guru Shukracharya. There is also an intriguing visual detail that mythology enthusiasts may immediately notice:

Shukracharya is shown with only one eye.

For those familiar with Hindu mythology, this immediately recalls the fascinating story of Vamana, Mahabali and Shukracharya—and there could not be a more appropriate time to revisit it.

On August 26, Kerala and millions around the world will celebrate Thiruvonam, the culmination of Onam and the annual homecoming of King Mahabali.

And at the heart of that Onam legend is the very story in which Shukracharya loses that eye. According to the well-known Puranic tradition, King Mahabali was conducting a grand yagna when Lord Vishnu appeared before him in the form of Vamana, a dwarf Brahmin.

Mahabali was renowned for his generosity and immediately offered to grant the young Brahmin whatever he wished. Vamana made a seemingly modest request: he wanted only as much land as he could cover in three steps.

But Shukracharya, the wise preceptor of the Asuras, immediately recognized who stood before them. He understood that Vamana was none other than Vishnu and that the request was a means of taking back Mahabali’s vast kingdom and restoring the balance of power in favour of the Devas.

Shukracharya urgently warned Mahabali not to honour the request. But Mahabali had given his word.

For him, a promise made could not simply be withdrawn because its consequences had become inconvenient.

In the Vedic tradition, a donation or vow could be formally sealed by pouring water from a kamandala into the recipient’s hands.

Realizing what was about to happen, Shukracharya used his mystical powers to reduce himself to a microscopic form. He entered the spout of Mahabali’s kamandala and blocked the flow of water.

Vamana, however, understood exactly what was happening. He took a sharp blade of darbha or

kusha grass and inserted it into the blocked spout. The sharp grass pierced Shukracharya’s eye.

Shukracharya was forced out, having lost the sight of one eye. The water finally flowed into Vamana’s hands, and Mahabali’s vow was sealed.

This episode is traditionally associated with Shukracharya’s depiction as Ekaksha — the one-eyed one.

So, if the filmmakers have intentionally retained this feature in Mahakali, it is a fascinating example of how a seemingly small visual detail can carry an entire mythological story behind it.

From Vamana to Trivikrama

What followed was perhaps one of the most spectacular transformations in Hindu mythology.

Vamana expanded into Trivikrama, the cosmic form of Vishnu, whose enormous body encompassed the universe.

With his first step, he covered the Earth and the lower realms. With his second, he covered the heavens and the cosmic expanse.

Mahabali’s vast kingdom had disappeared beneath two gigantic strides. Then came the question that changed the meaning of the entire encounter. Vishnu asked Mahabali where he should place his third step.

There was nowhere left.

Mahabali had promised three steps of land, and the first two had already encompassed everything he possessed.

He offered his head for the Lord’s third step.

This is perhaps the most profound moment in the story.

Mahabali loses his kingdom, his wealth and his worldly power—but in surrendering his ego, he achieves something far greater.

Vishnu places his foot upon Mahabali’s head and sends him to Sutala, a magnificent realm in the netherworld, where Mahabali becomes its ruler.

Vishnu grants Mahabali divine protection and promises to remain as his guardian. More importantly, recognizing the king’s deep love for his people, Vishnu allows Mahabali to return to Earth once every year to visit them.

That annual homecoming lives on in the celebration of Onam, particularly cherished in Kerala.

Also read: Rare instance when Lord Krishna took Lord Rama’s name

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The divine answers beyond our ego, as preached by various saints and messengers

By: Padmanabh Subramanian

We live in an era of unprecedented connection. With a few taps on a screen, we can speak to someone across the globe, access the entirety of human knowledge, and demand instant solutions to almost any logistical problem. Yet, beneath this hyper-connected surface, the 21st century is battling a profound epidemic of isolation.

When life shatters our expectations—through grief, failure, or heartbreak — we cry out to the universe. We pour our hearts out, begging for intervention. But because we are so conditioned to instant gratification, the perceived “silence” of the Divine can feel like ultimate abandonment. We treat prayer like a transaction: I am hurting; please fix it now. When the exact resolution we demand doesn’t materialize, we stop talking.

The Two-Part Symphony of the Soul

There is a brilliant modern metaphor for this spiritual journey found in the music of Awarapan. The original song, ‘Tera Mera Rishta’ (released in 2007), captured the quintessential human cry—a raw, agonizing plea from a soul demanding answers for its pain. It was essentially a one-way street of despair. But years later, the creators released a 2.0 version in Awarapan 2. The perspective flips, and the lyrics become the long-awaited reply from the Divine: “I know you are broken. But our bond was never lost.”

This musical shift mirrors the spiritual awakening we so desperately need today. The Almighty does respond, but rarely in the transactional way our modern minds expect. To hear the answer, we must tune out the noise of the 21st century and listen to the echoes of timeless wisdom.

Image from ‘Tera Mera Rishta Continues’ from Awarapan 2

When we keep the dialogue with the Divine open, we realize the answer has already been delivered in multiple profound ways:

1. The Answer is Not an Escape, but an Awakening

We pray for our pain to be removed, but spiritual masters remind us that suffering is often the catalyst for our deepest evolution.

• Rumi’s Healing: The 13th-century mystic wrote, “The wound is the place where the Light enters you.” The universe doesn’t always remove the heartbreak; instead, it uses the crack in your armor to pour in a deeper capacity for empathy and love.
• Sant Tukaram’s Surrender: This beloved saint taught that true strength doesn’t come from a frictionless life. It comes from joyful, unwavering surrender. By holding onto faith through the struggle, the struggle itself transforms into a path to profound peace.

2. The Answer is Detachment from the Outcome

Our modern anxiety stems from obsessing over the future. We want the Divine to hand us a roadmap with a guaranteed happy ending.

• The Bhagavad Gita: The ultimate lesson of the Gita is Nishkama Karma—action without attachment to the fruits. The Divine reminds us not to tie our inner peace to the exact resolution we prayed for. Freedom is found in trusting the journey, not controlling the outcome.
• Gautam Buddha: Buddha taught that waiting for tomorrow’s rescue guarantees today’s suffering. The universe’s answer is found in mindfulness—anchoring ourselves in the breath and finding stillness in the now, rather than fighting reality.
• Jesus Christ: In the Garden of Gethsemane, facing ultimate suffering, Jesus prayed, “Not my will, but yours be done.” He promised a “peace that passes all understanding.” The divine response is not always the calming of the storm, but the grace and fortitude to walk through it.

3. The Answer is Unshakable Presence

When we feel ignored, it is usually because we are looking up at the sky, waiting for a booming voice to fix our lives. The truth is far more intimate.

• Sant Kabir: Kabir repeatedly warned against searching for God in temples, mosques, or distant heavens while ignoring the heart. When you feel abandoned, the Divine is already sitting quietly within you, waiting for you to look inside.
• Guru Nanak Dev Ji: Nanak taught that the Creator is woven intricately into all of creation. You cannot be isolated when the Divine spark exists in the stranger on the street, the trees, and the very air you breathe. You are endlessly accompanied.
• Adi Shankara’s Advaita Vedanta: Shankara’s philosophy of non-duality offers the ultimate comfort: there is no separation. The gap between the human crying out and the Divine listening is an illusion. At your deepest core, you and the universe are one.

Keep Talking. Keep Listening.

In the 21st century, the greatest spiritual act is patience. We must unlearn the habit of demanding immediate, customized miracles.

The next time you cry out to the Almighty, do not mistake a lack of a worldly fix for a lack of love. Keep the dialogue open. The response is already weaving its way into your life—perhaps not as the neat resolution your ego demanded, but as an awakening to the profound, unshakable peace you didn’t know you already had inside.

Also read: Rare instance when Lord Krishna took Lord Rama’s name

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Hindi Poem: Duryodhan Dara Hua Tha

The following is a poem on what was going through Duryodhan once the exile period or Vanvaas of the Pandavas was nearing its end.

Duryodhan Dara Hua Tha

Satta Kshetra Uska Tha Apaar
Rokne Ke Liye Thi Na Koi Deewar
Par Mann Chinta Mein Dooba Hua Tha
Duryodhan Dara Hua Tha

Pandavon Ko Jab Bheja Vanvaas
Harsh O Ullas Ka Tha Vishwaas
Vanvaas Ka Samay Ab Samapt Hua Tha
Duryodhan Dara Hua Tha

Satta Ko Hadapne Kiya Chhal
Kapat Mein Laga Diya Sara Bal
Karam Ka Boj Ab Lada Hua Tha
Duryodhan Dara Hua Tha

Jab Shri Krishna Ne Kiya Sachet
Tha Barbadi Ka Aakhri Sanket
Paap Ka Ghada Ab Bhara Hua Tha
Duryodhan Dara Hua Tha

Yuddh Tha Abhi Koso Door
Par Manobal Tha Uska Choor
Parinaam Yuddh Ka Likha Hua Tha
Duryodhan Dara Hua Tha

– Keyur Seta

Also read: Rare instance when Lord Krishna took Lord Rama’s name

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It’s accepted in this Bhagavad Gita shlok that all actions are bound to have some fault

The Bhagavad Gita is a dialogue between Lord Krishna and the warrior Arjuna. It takes place just before the great battle of Kurukshetra in the Mahabharata between the Pandavas and the Kauravas. Arjuna, the most skilled Pandava, develops cold feet just before the start of the war as he becomes overwhelmed with the idea of killing his own family members and friends from the opposite side.

This is when Krishna decides to motivate him on the importance of him fighting the battle. He gives a detailed explanation of why it is not right to forsake one’s duty (in this case, fighting the war) for the cause of truth. While doing so, He also imparts some valuable life lessons. This conversation between Krishna and Arjuna came to be known as the Bhagavad Gita after it was compiled.

There are various astonishing and interesting teachings in the Gita spread across its 700 shloks in 18 chapters. In this article, we will concentrate on the shlok (verse) 48 from chapter 18. It is as follows:

“Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore, one should not give up the work born of his nature, O son of Kuntī, even if such work is full of fault”

The shlok explains that one should always fulfil his or her duties, even if the task one carries out doesn’t turn out to be 100% perfect. In other words, you should not forsake your duty for any reason. But more importantly, through this shlok, the Lord says that he understands that every task might have some fault and that he is okay with it. He states that no human being is 100% perfect and hence, the task he or she undertakes can have some limitations.

Indirectly, the shlok also underlines that the only person who can be always perfect in His duty is the Lord.

There are various reasons why the Gita is considered a practical guide even for today’s era. This shlok about normalizing human limitation is one of the many examples of it.

Also read: The lesser known love story of Krishna and Rukmini

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Why Lord Krishna married 16100 princesses at one go?

There are quite a few aspects about Lord Krishna’s life that are said in jest or as jokes. The fact that he once married 16100 girls at one go is one incident from His life which people often laugh about. However, the incident is very serious in nature and one through which a person’s respect for Him multiplies.

As per Bhagavata Purana, there was a demon named Narakasura. He once captured 16100 princesses from different kingdoms and kept them in his harem. He carried out all kinds of atrocities on them. When Krishna comes to know about this horrific crime, He decides to take matters in His own hands. He lands up at Narakasura’s palace, along with Satyabhama, one of his eight wives, and defeats him and thereby freeing the 16100 princesses that were kidnapped.

Siddharth Gupta as Lord Krishna in Krishnavataram Part 1

But this wasn’t the end of the ordeal for the 16100 princesses. As the women were a part of Narakasura’s harem, they are looked down upon by the society as impure as those were olden times. Nobody was ready to marry them. In fact, it is also said that their own families refused to accept them. Hence, the 16100 princesses plead Krishna to marry them.

Krishna readily agrees to marry them but one needs to understand the logic and reasoning behind this marriage. He marries them purely to restore their honour and to ensure that they aren’t looked down upon by the society. In a way, He rehabilitates them. It is also mentioned that He gives a palace to each of the 16100 wives. Hence, from that moment onwards, nobody dares call them impure as they are the wives of the lord Himself.

After marrying these girls, Krishna’s total number of wives reaches 16108 as He already had eight wives before. These include, Rukmini, Satyabhama, Jambavati, Kalindi, Mitravinda, Nagnajiti, Bhadra and Lakshana.

The incident about Krishna defeating Narakasura and marrying 16100 princesses was convincingly shown in filmmaker Hardik Gajjar’s recent movie Krishnavataram Part 1: The Heart (Hridayam). It stars Siddharth Gupta as Krishna and Sanskruti Jayana as Satyabhama.  

Also read: How far are Mathura, Vrindavan and Gokul from each other?

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Why Swami Vivekananda refused to debate on Vedanta with a pandit?

A North Indian Pandit once came to Swami Vivekananda with the intention of outshining him in a discussion on Vedanta. But Swamiji was in no mood then to discuss philosophy. His mind was absorbed in the suffering of the people during the terrible famine spreading across the country.

He said: “Panditji, first of all try to lessen the terrible distress prevailing everywhere. Try to stop the heart-rending cries of your hungry countrymen for a morsel of food. After that, come to me to debate on Vedanta. To dedicate one’s whole life and soul to save thousands dying of starvation — this is the essence of the religion of Vedanta.”

–From the book ‘Swami Vivekananda: The Friend Of All’ by Swami Lokeswarananda

***************************************************************************

Through the above incident, it is clear that Swami Vivekananda believed that helping those in distress is the highest form of religious practice. Discussing religion and philosophy at a time when thousands are reeling with disease and hunger is futile, as expressed by him.

This incident also reminds us of a few other sayings by Swami Vivekananda, which are as follows:

“First bread, then religion.”

“If a stray dog of my country remains without food, my religion will be to feed and take care of him. All else is either non-religion or false religion.”

“He who sees Shiva in the poor, in the weak, and in the diseased, really worships Shiva; and if he sees Shiva only in the image, his worship is but preliminary.”

Swami Vivekananda’s message from the above three quotes is self-explanatory. He firmly believed that helping the needy is the highest form of worship. All other rituals should come later.

Also read: When Swami Vivekananda criticized a Gaurakshak

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Rare instance when Lord Krishna took Lord Rama’s name

Ramayana and Mahabharata are two of the most revered epics by Indians around the world. The masses not only study but also worship them. It is believed that Ramayana happened in the Treta Yug and Mahabharata in the Dwapar Yug. In other words, Ramayana happened much before the Mahabharata.

Hence, it comes as a surprise to many that there is hardly any mention of the Ramayana in the Mahabharata. It is believed that since the former happened first, it should be worshipped or, at least, mentioned in the Mahabharata.

There is one instance of a crossover between two epics when Bheem comes across Lord Hanuman while the former and his family are in exile in the forests. It is a heartwarming incident where Bheem realizes that Hanuman is his half-brother since both have the same father – the wind God.

However, there is no explicit mention of Lord Rama and his qualities in the Mahabharata. There is a mention of Lord Shiva a few times, especially when Arjuna goes to his abode to get celestial weapons for the war against the Kauravas.

But there is one little instance when Krishna mentions Lord Rama’s name in the Mahabharata. This happens when Krishna is delivering the Bhagavad Gita to Arjuna on the battlefield of Kurukshetra.

In Chapter 10, verse 31, the lord says, “Of purifiers I am the wind, of the wielders of weapons I am Rama, of fishes I am the shark, and of flowing rivers I am the Ganges.” As the Gita is a part of the Mahabharata, we can say the Krishna took Rama’s name in the epic.

In this shloka, Krishna lists down his exemplary qualities by giving different examples. While speaking about his quality of wielding the bow and arrow, he says that he is as good as Rama. It is believed that Rama wasn’t known for firing too many arrows. Most of the times, he would only fire one arrow but that would be enough to destroy his target.

While it is good to see Rama’s name being uttered by Krishna, it would have been great if there were more references of Ramayana in the Mahabharata.

Also read: Dwarka: Photos, places to visit and how to get there

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Dwarka: Photos, places to visit and how to get there

Dwarka is one of the most sacred pilgrimage sites in India. It is one of the chaar dhaams in the country along with Badrinath, Jagannath Puri and Rameshwaram. It is situated in the far west side of Gujarat near the Arabian Sea. Last month I visited Dwarka for the third time. The peace and fulfilment experienced here compelled me to experience it once again after 2017 and 2020.

The place is said to have been built by Lord Krishna in ancient times after he and various villagers of Mathura shifted there in order to be safe from the attacks of Jarasandha, the father-in-law of Krishna’s evil uncle Kans.

It is believed that the original Dwarka got submerged in the sea at the end of the Dwapar Yug and the place we see today was rebuilt later. But just like the ancient place, it was also built alongside the unification of river Gomti and Arabian Sea.

How to get there:

The nearest airport from Dwarka is Porbandar, which is around 110 kilometers away. You can get a private or government-run bus from there which would take around 1 hour and 40 minutes. But you won’t get too many flights to Porbandar. The second nearest airport is Jamnagar, which is 140 kilometers away. In case you don’t get a flight to Jamnagar too, the last option is Rajkot. Dwarka is 235 kilometers away from there. It would take around five to five-and-a-half hours’ bus ride from there to reach Dwarka bus depot. This is how I traveled to this place this time.

Places to visit:

Dwarkadhish Temple

The main attraction in Dwarka is the Dwarkadhish Temple of Lord Krishna. It is believed to have been built by Vajranabha, the great grandson of Krishna 2500 years ago. It has gone into renovations on various occasions over the centuries. It was destroyed by Sultan Mahmud Begada in 1472-1473 BCE. The great sage Adi Shankaracharya is credited to have rebuilt the temple in 800 AD. For this reason, a ghat outside river Gomti is named after him.

The temple is located at the main area in Dwarka and it’s impossible to not notice it. It is open for darshan from 6:30 am to 1 pm and 5 pm to 9:30 pm. One is required to submit bags, mobile phones, cameras and footwear outside at different counters. The architecture, including the small details, inside the temple is seen to be believed.

Dwarkadhish Temple

Dwarka Beach:

The Dwarka Beach is located at 1 kilometer walking distance from the Dwarkadhish Temple. You can have a look at the light tower too over here.

River Gomti and Sudama Setu:

River Gomti is located just ahead of the Dwarkadhish Temple. It is a serene place where one can sit for hours. To get a better and more beautiful view of the river, you are advised to walk on the nearby Sudama Setu, which is a bridge above the river. It was under renovation when I visited last month. The sunset picture shared below was taken during my 2017 visit.

Gomti river

View of river Gomti from Sudama Setu

Rukmini Temple:

Rukimini was Krishna’s wife. Her temple is built around 2 kilometers away from the Dwarkadhish Temple. As per a legend, sage Durvasa was brought to Dwarka by Krishna and Rukmini. While on their way, Rukmini felt thirsty, so she drank some water from river Ganga without offering it to Durvasa first. Durvasa felt insulted and cursed Rukmini to live separately from Krishna. Hence, her temple is located at some distance from the Dwarkadhish Temple.

Rukmini Temple

Beyt Dwarka:

Beyt Dwarka is an island where Krishna is said to have spent a considerable amount of time of his life. The famous Krishna-Sudama reunion is also believed to have been taken place here. To visit Beyt Dwarka, you need to travel 31 kilometers from Dwarka to Okha. The best option is to hop into the various private and government-run buses from Dwarka, which would take around 45 minutes to reach Okha.

Once you reach Okha, you need to take an auto rickshaw to reach Beyt Dwarka. The rickshaw will go through the recently-built bridge Sudarshan Setu. Till some time back, the only option was to take a boat ride for 15-20 minutes to reach Beyt Dwarka from Okha. However, due to safety concerns, the state government built the Sudarshan Setu, so that people can travel safely by road.

Beyt Dwarka shore

The main attraction in Beyt Dwarka is the Dwarkadhish temple. You can also visit Shri Hanuman Dandi, which will take around 20 minutes of auto-rickshaw ride from the temple. You can find the marvel of a stone floating on water inside the temple premises.

Floating stone

Beyt Dwarka also offers scuba diving through which you can take a look at the remains of the ancient city of Dwarka that got submerged under the water as per legends.

Nageshwar Jyotirling Temple

Nageshwar Jyotirling Temple, which has a huge Shiva statue, is situated around 17 kilometers away from the main city of Dwarka. You can either take a private or state run bus or an auto rickshaw from Dwarka to reach this temple.

Shivrajpur Beach

Shivrajpur Beach is a mesmerizing location where you can find clear blue water. In fact, this place won’t appear like India to you; it’s that picturesque. The best way to travel here from Dwarka is to take an auto rickshaw, ask the driver to wait for 1-2 hours once you reach and return to Dwarka in the same rickshaw. They would charge around Rs. 600.

Also see: Photo Tour: How far are Mathura, Vrindavan and Gokul from each other?

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Birth of Lord Krishna explained in a heroic and dramatic manner

Even before he was born, someone was eager to KILL him….  People generally can’t wait for a newborn to come into the world when a woman gets pregnant. But just imagine, someone looking forward to the birth of an infant just so that he could kill him. Normally, there are celebrations when a child, especially one of divine nature, is born. But forget celebrations, the first task to carry out after his birth was to shift him to a safe place. The tyrant was desperate to throw him out of the world as soon as he entered.

But he was a special child. The tyrant tried every trick to eliminate the little kid in years to come but he was always helped by either people or nature or his divine power. Ultimately he not only eliminated the tyrant but also protected his people.

In fact, he protects anyone who comes under his refuge, even if it means lifting a mountain. But at the same time, he is also ready to bear insults and taunts for being a scarecrow and weak-hearted, just to protect his people.

He is someone who can gently play a musical instrument one moment and in the very next, bring out his special weapon to protect you. He won’t force you to take part in any battle but will gently encourage you for the same, even at the last moment when the battle is about to begin on the battlefield.

Even when he left the world, he gave a profound reminder that nobody can escape Karma, not even him. If he can’t, who are we?

When he entered the world, the Gods, Demigods and sages proclaimed, “Our saviour is born!” Today happens to be that day.

Happy Janmashtami to all those celebrating.

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“Whenever there is a decline of Dharma, O Arjuna, and uprising of Adharma, then I incarnate Myself. For the protection of the good and also for the destruction of the wicked, for the establishment of Dharma, am I born from age to age.”

– Bhagavad Gita

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Also read: Mathura Krishna Janmabhoomi Temple: Photos, history and how to get there

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