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Update. It’s been over five years since I wrote this answer. I decided to add five more books at the end.The top answers don't live up to the question.These five books really did change my life.One made me decide to live the rest of my life outside my home country.One gave me the most important philosophy in my life.One got me to start lying.One made me each a lone spiritual seeker and a gregarious socialite.One blew away how I thought about everything.1)The Alchemist by Paulo CoelhoThis is not exactly a great book, but it absolutely changed my life.Before I read this book I was a high school student on autopilot. Headed for college, not caring which one. Here's a quote:"This is an important book, but it's really irritating."..."It's a book that says the same thing almost all the other books in the world say ... it ends up saying that everyone believes in the world's greatest lie.""What's the world's greatest lie?" ..."It's this: that at a certain point in our lives, we lose control of what's happening to us, and our lives become controlled by fate. That's the world's greatest lie."After I read it I literally planned to someday move to Afghanistan to become a pastoral nomad in the near future. (I don't want to get into how I got to this conclusion, but yes Afghanistan does not make an appearance in this book. And yes, when I was planning this Afghanistan was absolutely not a safe place.)I wanted to roam with a herd with a big book I use as a pillow. To live as an ascetic by Western standards, away from the evils and excesses of the West.This commitment to move abroad was very half-assed, but without it I probably never would have eventually decided to live as an expatriate. And now I couldn't imagine my life without my expatriation.And thus a few years later I left the country and started a new life.2)Religion and the Natural Sciences: The Range of Engagement by James E. HuchingsonI entered college with a lot of credits from AP classes and there were not many classes available to freshmen.I was still a Christian at the time, but was doing major research into the history of my faith and its relationship with philosophy and science.I agreed to attend an experimental First Year Seminar class on Science and Religion taught by a mathematics professor. He was definitely in over his head, and he insisted that we buy this out-of-print book. They are reasonably difficult to find, and the campus bookstore didn't even have enough for the whole class!And I am fairly positive that the other 29 students hated this book. But for me there were a whole bunch of life-changing articles in here.Richard Bube's The Failure of the God-of-the-Gaps described one of the most beautiful critiques anti-science Christianity that I have ever seen;Duane Gish's Evolution--A Philosophy, Not a Science and Isaac Asimov's The "Threat" of Creationism have deeply, deeply affected my understanding of Creationism/Evolution;and, Karl Popper's Falsification is absolutely the most important thing I have ever read, the most influential piece of writing in existence for me. It is the framework through which I see the world and have seen the world from that point forward. You can find the whole essay here: Sir Karl Popper.And thus falsifiability is my essential test for what I consider knowledge.3)The Lotus Sutra as translated by Burton WatsonI believe this is the first deeply difficult, confusing book I ever came across. And it isn't even that confusing of a book anyway.I read this book for a South Asian philosophy class. At the time I had not yet left my faith, but I was on my way out. One principle that I held as a core belief at the time was that lying is always always always wrong. Thus I bent over backwards to never lie in any circumstances. And then I came across this passage:suppose that in a certain town in a certain country there was a very rich man. ... His ... house was big ...At that time a fire suddenly broke out on all sides, spreading through the rooms of the house. The sons of the rich man, ten, twenty, perhaps thirty, were inside the house. ... the rich man ... thought ... my sons are inside the burning house enjoying themselves and playing games, unaware, unknowing, without alarm or fear. The fire is closing in on them, suffering and pain threaten them, yet their minds have no sense of loathing or peril and they do not think of trying to escape! (56).The rich man considers trying to rescue the children with his bare hands, but he decides he would never have enough time to get them all. Then he orders the children out of the house, but they do not come because they did not understand the danger of the fire. They ignored their father because they were too busy playing. He needed to find a way to get them out of the house so he said,"The Kind of playthings you like are rare and hard to find. If you do not take them when you can, you will surely regret it later. For example, things like these goat-carts, deer-carts, and ox-carts. They are outside the gate now where you can play with them. So you must come out of this burning house at once. then whatever ones you want, I will give them all to you!"At that time, when the sons heard their father telling them about these rare playthings, because such things were just what they had wanted, each felt emboldened in heart and, pushing and shoving one another, they all came wildly dashing out of the burning house.At this time the rich man, seeing that his sons had gotten out safely and all were seated on the open ground at the crossroads and were no longer in danger, was greatly relieved and his mind danced for joy. At that time each of the sons said to his father, "The playthings you promised us earlier, the goat-carts and the deer-carts and the ox-cards--please give them to us now!" (57).The children never receive the goat-carts, etc. that they were promised, though they do receive some nice carriages. After reciting this story, the Buddha confirms that the rich man had done nothing wrong. The Buddha even goes so far as to confirm that the man "told no falsehood" (58).Now there are a lot of Buddhist themes and morals here, but I'm not going to get into them. The point that shook me was that this was an example of a situation where the moral thing to do is to lie. The lying saves innocent lives, and it would be 100% immoral to not lie.I changed one of my most cherished principles the day I read that. There were situations were lying is 100% moral, and therefore it must not be as bad as I had thought.And thus I started lying.4)The Razor's Edge by W. Somerset MaughmFor all the bad things you can say about this book, it has vivid characters and lots of wisdom. I finished this book on my first excursion outside the States. This is also one of the first books for which I started marking quotes that resonated with me. Here are a few that still resonate with me four years later:"everyone doesn't feel like me. Fortunately for themselves, perhaps, most people are prepared to follow the normal course; what you forget is that I want to learn as passionately as--Gray, for instance, wants to make pots of money. Am I really a traitor to my country because I want to spend a few years educating myself? It may be that when I'm through I shall have something to give that people will be glad to take. It's only a chance, of course, but if I fail I shall be no worse off than a man who's gone into business and hasn't made a go of it" (70). Still the mission statement for my life I think.Unless love is passion, it's not love, but something else; and passion thrives not on satisfaction, but on impediment. ... Passion is destructive. ... And if it doesn't destroy it dies (167-8).Absolutely true in my experience when I read it and today as well.My dear fellow, at my age one can't afford to fall out. You don't think I've moved in the highest circles for nearly fifty years without realizing that if you're not seen everywhere you're forgotten.' I wondered if he realized what a lamentable confession he was then making. I had not the heart to laugh at Elliott any more; he seemed to me a profoundly pathetic object. Society was what he lived for, a party was the breath of his nostrils, not to be asked to one was an affront, to be alone was a mortification; and, an old man now, he was desperately afraid (201).I know this passage seems very one-sided, but it makes me feel deeply conflicted whenever I read it.Larry lacks just that touch of ruthlessness that even the saint must have to win his halo. (208).One of the most maddening sentences I've ever read.Just the characters of Elliott and Larry make this book, one being a talented socialite the other being a spiritual voyager--they are foil opposites of one another. In response to this book I have at different times in my life tried to become more like each of these two characters.And thus I became each a spiritual voyager and a socialite at different times in my life.5)The Gay Science by Friedrich Nietzsche, translated by Walter KaufmannI started this book just after I finished The Razor's Edge. Nietzsche, outside The On the Genealogy of Morals, comes with a pretty steep learning curve. This book definitely rekindled my love of thought. It's combative, difficult, compelling, unforgiving, true, wrong, and hopelessly confusing. So beautiful a thing. There are many other difficult books that enriched my life (some also by Nietzsche), but this book really started it all. I stopped looking for answers and just started enjoying the puzzle as something that enriches life. I have a huge number of beloved quotes from this book. I will list a couple since I cannot resist.Every philosophy that ranks peach above war, every ethic with a negative definition of happiness, every metaphysics and physics that knows some finale, some final state of some sort, every predominately aesthetic or religious craving for some Apart, Beyond, Outside, Above, permits the question whether it was not sickness that inspired the philosopher (34).If you don't want your eyes and mind to fadePurse the sun while walking in the shade (45).If you want to get to the peak, you oughtTo climb without giving it too much thought (47).having wit doubles the dangers (55).Pursue your best or your worst desires, and above all perish! (73).possessions are generally diminished by possession (88).love has furnished the concept of love as the opposite of egoism while it actually may be the most ingenuous expression of egoism (89).What we know about ourselves and remember is not so decisive for the happiness of our life as people suppose. One day that which others know about us (or think they know) assaults us--and then we realize that this is more powerful. It is easier to cope with a bad conscience than to cope with a bad reputation (115).to realize that what things are called is incomparably more important than what they are (121).it can happen that a man's emphatic seriousness shows how superficial and modest his spirit has been all along when playing with knowledge --And does not everything that we take seriously betray us? It always shows what has weight for us and what does not (144).At times we need a rest from ourselves by looking upon, by looking down upon, ourselves and, from an artistic distance, laughing over ourselves or weeping over ourselves. We must discover the hero no less than the fool in our passion for knowledge; we must occasionally find pleasure in our folly, or we cannot continue to find pleasure in our wisdom (164).We should be able also to stand above morality--and not only to stand with the anxious stiffness of a man who is afraid of slipping and falling any moment, but also to float above it and play (164).Sum, ergo cogito (223).I am, therefore I think.nobody knows a child less well than its parents do (327).And thus I started thinking about everything differently.Honorable Mentions:Scientific Malpractice by Ivan ZabilkaThe End by Lemony SnicketHow Democratic is the American Constitution? by Robert DahlThe Meaning of Life: A Very Short Introduction by Terry EagletonInternational Relations: A Very Short Introduction by Paul WilkinsonAlice's Adventures in Wonderland & Through the Looking-Glass by Louis CarrollThe Antidote by Oliver BurkemanQuiet by Susan CainThe Myth of Sisyphus by Albert CamusSaint Foucault by David HalperinIn the Pond by Ha JinChinese Lessons by John PomfretHow to Win Friends and Influence People by Dale CarnegieThe Stranger by Albert CamusWalden by Henry David ThoreauThe Damnation of Theron Ware by Harold FriedricNeverwhere by Neil GaimanThe Sun Also Rises by Ernest HemmingwayThus Spoke Zarathustra by Fredrick Nietzsche, translated by Walter KaufmanOn the Genealogy of Morals by Nietzsche, translated by Walter KaufmanChuang Tzu translated by Burton WatsonWords of Power by Andrew NyeThe Prince by Niccolo MachiavelliUnlevel Playing Fields by Randy AlbeldaA Sourcebook in Indian PhilosophyVarious Lonely Planet GuidebooksUpdate. Five more books that changed my life.Zhuangzi, translated by Burton WatsonThis book only gets more and more important to me with the years. It’s. Um. Beautiful.Without this book, there would be no Daoism or Zen Buddhism as we know them today. And Zhuangzi’s lessons on imperfection, spontaneity, irrationality, and survival are second to none. There is no better book I’ve ever read, and it grows on you with the years. The story about Carpenter Shi and his apprentice in chapter 4 is easily my favorite story. The story of Cook Ding in chapter 3 is probably the most second-most famous in the book, and it certainly deserves its fame. (The most famous being Zhuangzi awaking from a dream where he dreamt he was a butterfly.) Another of my favorites is when the king of Chu sends two officials to ask Zhuangzi to administrate his realm. And the most underappreciated story in the book is of course the story of the Great King Danfu in chapter 28.The little quail laughs at him, saying, “Where does he think he’s going? I give a great leap and fly up, but I never get more than ten or twelve yards before I come down fluttering among the weeds and brambles. And that’s the best kind of flying anyway! Where does he think he’s going?”from chapter 1大知闲闲小知间间Intercultural Communication: A Discourse Approachby Ron Scollon, Susan Wong Scollon, and Rodney H. JonesThird EditionIf this isn’t the greatest book of our time, then I’m not sure what qualifies as a great book. I recognize that it’s a book that hasn’t gotten a lot of traction in either the scholastic community or society at large, but seriously.When I was reading this book back in…2014 maybe? I would hit a chapter, say chapter 3. And I would finish it and say to myself, “Holy shit. I don’t think I’ve read a more enlightening chapter of any book I’ve ever read ever ever ever.”And then I would hit another chapter, say, chapter 6. And I would finish it and say to myself the same thing word-for-word. Chapter 11 just the same. Chapter 5. Also so amazing.The left sometimes likes talking about discourse analysis, but really only ever in academic settings. And the way this book talks about discourse analysis is the way we should be talking about everything. Literally every single political ideology that exists today would benefit from reading and understanding this book. Why it’s so little-known I will never understand. No book has so directly and totally changed how I saw every single interaction I both participate in and witness. And there are many days when I regret not thinking about the key arguments in this book more often.Bi: Notes for a Bisexual Revolution by Shiri EisnerMan, where do I start? Shiri Eisner has that special brilliance that the world simply doesn’t deserve. This book is what so many books are not. A deep and driving all-encompassing need to turn a jumble of words and facts and force them to align with this deep unquenchable anger and depression at the state of the world. For the world hates some people and then that same world vehemently denies that they hate those people. You see it all the time. But.Rarely do you see a book like this one. Shiri Eisner will one day be remembered as one of the greatest cultural critics of the LGBT movement. Maybe the greatest. Writing this book took a daring and intelligence that few of us will ever have a chance to bear witness to before they’re finally recognized.And, well, I might not even be alive today if it weren’t for this book. It’s one of those books. I hope someday I meet Shiri Eisner. I think I probably will. And my greatest hope about that day is that I’ll be able to treat her as the mere person that she is and not the superhuman that my heart still believes she is.The Case for Reparations by Ta-Nehisi CoatesStrictly speaking not a book. So if you haven’t read it, you have no excuse not to read it right now. Coates won a MacArthur Genius award for this. That’s not a prize you apply for. It’s not one you get nominated for. That’s a prize where they just give you a call one day to tell you, “Hey dude, you’re a genius. Take some money and do what you want for a couple years. Do anything. Write a book. Learn a language. Kick back on Ko Phi Phi. We don’t care. But just do you because clearly society needs you to do you.”Let me be blunt. Ta-Nehisi Coates is the greatest thinker of our time. He was before he wrote this. I read him quite religiously and remember waiting anxiously during the period he published a lot of nothing while he was writing this magnum opus.Let me be more blunt. This is the greatest argument of our time. Coates turns what was previously the most heinous of ideas in America and turned it into a mainstream topic of discussion. And the article superbly and preemptively replies to every internet troll argument imaginable, all without breaking this perfect prose. A masterwork of argumentation that should bring a tear to the eye of any good philosopher or lover or argumentation. And maybe, just maybe, we’ll do it. And when we do, it will simply be because of this. single. article.Coates is the very embodiment of the idea that intellectual honesty and public curiosity can and do work on the public stage. Sometimes anyway. I never forget that lesson. Don’t ever believe people who tell you that you have to lie in order to be heard. Coates told no lie.The Power Paradox: How We Gain and Lose Influenceby Dacher KeltnerIn terms of prose and brilliance, this book cannot compare to any of the other four on this updated list. (Dacher Keltner is a Yale professor, so, sorry Dacher. haha.) But compared to the others. Well. This book isn’t going to last 2500 years like the Zhuangzi. It’s not breaking apart the veneer of society to see how things actually work like Intercultural Communication. It’s not saving lives like Bi: Notes for a Bisexual Revolution. And it has no hope of changing the national conversation about an important issue.But it does a far better job of helping you understand what power is than any of the well-known titles like the 48 Laws of Power, Prince, or Hanfeizi. Where these books talk about power likes it’s a game, The Power Paradox talks about it the way it should be talked about—it’s a psychological phenomenon that we can study and talk about.And mercifully for prose so dull, it’s most important insights are stacked in the front of the book. The rest of the book is very good and not too long, but the key things you need to know in order to better and more effectively live your own life are right there in the first few.Honorable mentions:haha. life is better with more surprises, no?

We have instructions in our contracts, to help our kitten buyers have happy results when they introduce the new babies to their other pets. I have quickly derived this from those instructions for you. I know you have already started your introductions, but you can adapt this for your own circumstances.Re: Introductions:When you have an already established cat, to ensure compatibility, introductions must be done very slowly and carefully, with great patience, kindness and attentiveness.Most people don’t realize that leaving home is a BIG change for a kitten. Think of her/him as a small, very young child, with deep feelings, suddenly in an unfamiliar world. So it is important to make the transition as easy on him/her as possible. Once she/he arrives at your home, the first thing to do is place him/her in a safely enclosed small area, such as your bedroom or bathroom, with a bed, food, water and litter-box very close at hand. This will help her/him to feel safe and not be overwhelmed. Be very gentle, patient and kind. Think happy and loving thoughts, because he/she can pick up on them. Once she/he learns to trust you, you'll be his/her new mommy (i.e. best forever trustworthy pal).For the first 2 weeks, if at all possible, the new kitten should be kept quarantined from all other animals, in a separate room. This protects both the new kitty and the established pets, and allows you quality bonding time with your new baby.You should spend as much time as possible with him/her, ideally sleeping in the same room (if it can be done without upsetting your established cat(s) or dog(s). You want to show plenty of affection and comforting for both pets. This way they'll feel secure and loved as they get accustomed to one another's scent and sounds from under the door, and eventually shared presence in the same rooms. You want to prevent scary confrontations, and quickly distract and defuse if they start to happen. Allow them lots of time getting used to each other's presence with nothing stressful happening.The presence of the new kitten should become routine, even pleasant. You can give treats and petting while they are smelling one another from under the door, etc. Your established cats can be given extra affection, treats and play when they are aware of (smelling, hearing) the new baby. You want them to associate the kitten with positive experiences, to neutralize and outweigh the natural territorial and possessive fears most felines have when there is an intruder.If handled that way, it nearly always works out, unless one of the cats is unusually intolerant. It can take quite a bit of time to get both cats happy together. But the results are well worth it!More re: the 2 week quarantine period - this allows your kitten to recover from stress due to leaving his/her home and traveling. A healthy kitten can have a lowered immune response due to stress, missing family, fatigue, recent vaccinations, and loss of mother’s antibodies (from being weaned recently off of nursing). And he/she may be exposed to new pathogens in your home, that your cats are already fully immune to. Plus the kitten may expose your established pets to whatever is in his/her system. Giving her/him 2 weeks to get adjusted protects all the pets.And the 2 week quarantine is VERY important as a bonding period between human(s) and kitten. She/he has never been away from his/her mother, siblings, and original caretakers before. So this will be a big adjustment for her/him. It is of great benefit to give your kitten as much one-on-one time as possible (sleep with him/her, play with her/him, share affection, hand feed him/her treats, etc.).I hope this helps!I answered - “How can I help my super sensitive cat accept a new kitten? We have 1.5 yr old brother/sister cats that are very happy cats. Today we adopted a kitten & brang her home. They are in separate rooms. Our one cat is distraught. She is hissing at any thing the kitten had come in contact with, at her brother, and at us. I feel like she won't bounce back.”

Since we are excluding Mata Sita and Devi Draupadi, let’s also exclude Mata Rukmini, Mata Satyabhama , Mata Radha Rani too, as excluding Mata Sita and then including them does’nt make any sense.My list is not any ranking. I will mention the names randomly as they come to my mind.(i)Dev Mata Aditi :She is the wife of Maharishi Kashyapa and gave birth to all the 33 Devtas. Hence she played a very important role in the sustainance of this Universe."Of them Kashyapa accepted eight slender-waisted daughters of Daksha Prajapati, namely Aditi, Diti, Danu, Kaalakaa and Taamra, Krodhavasha, also thus Manu and even Anala also as wives."Then Kashyapa is gladdened and said to those young wives, "You all shall deliver sons similar to me and who can sustain the three worlds.""Oh, dextrous Rama, Aditi, Diti, Kaalakaa and Danu have agreed for that, but others became unheedful of Kashyapa's words."Aditi gave birth to twelve Aditya-s, the Sun-gods, eight Vasu-s, the Terrestrials-gods, eleven Rudraa-s, the Fury-gods, and two Ashvinis, the medicine-gods, total thirty-three of them.Source : Valmiki Ramayana Aranya Kanda Sarga 14She had also given birth to the Vamana avatar of Bhagwan Vishnu.Śukadeva Gosvāmī said: After Lord Brahmā had thus spoken, glorifying the Supreme Lord’s activities and prowess, the Supreme Personality of Godhead, who is never subject to death like an ordinary living being, appeared from the womb of Aditi. His four hands were decorated with a conchshell, club, lotus and disc, He was dressed in yellow garments, and His eyes appeared like the petals of a blooming lotus.Source : Srimad Bhagwatam Canto 8 ch 18(ii) Mata Kaushalya :She gave birth to Bhagwan Sri Ram , who is Bhagwan Vishnu himself.On completion of the ritual, six seasons have passed by; then in the twelfth month, i.e., in chaitra-mAsa, and on the ninth day of that chaitra month [April-May], when it is punarvasunakShatrayukta-navamI tithi, i.e., when the ruling star of that ninth day is punarvasu, for which Aditi is the presiding deity; and when five of the nine planets - sUrya, kuja, guru, shukra, shani are in ucChasthAna-s, namely, when those planets are in ascension in their respective houses - meSha, makara, karkaTa, mIna, tula - rAshI-s; and when chandrayukta- guru, karkaTalagne - Jupiter in conjuction with Moon is ascendant in Cancer, and when day is advancing, Queen Kausalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty and adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama.Source : Valmiki Ramayana Bala Kanda Sarga 18She had to bear the pain of seperation from her son, when he was exiled by King Dasaratha , under the influence of the boons he had given to Kaikeyi .She also had to bear the pain of seperation from her daughter-in-law Mata Sita.Rama's mother (Kausalya) ran towards her son, as a cow fond of her calf and whose calf is tied(in a stall), runs home for her calf.Rama again and again saw that Kausalya, his mother who was crying thus, running after that chariot as though dancing, shouting"Oh, Rama, Rama!" "Oh, Seetha!" and "Oh, Lakshmana!" trickling tears descending from her eyes for the sake of Rama Lakshmana and Seetha.Source : Valmiki Ramayana Ayodhya Kanda Sarga 40She was a very relegious lady and was righteous in her conduct.Kausalya, who was interested to practise religious vows regularly was appearing auspiciously by wearing a white silk sari and gladly performing sacrificial ceremony in a sacred fire, by reciting vedic hymns.Kausalya, who became lean because of observance of vows, was shining like an angel with her white silk sari and was satiating gods by presenting to them libations by water.Source : Valmiki Ramayana Ayodhya Kanda Sarga 20"You ought not to be lacking in reverence to your mother who is aged and possessing a noble conduct. By carrying out her words, you will not deviate from the path of the virtuous."Source : Valmiki Ramayana Ayodhya Kanda Sarga 111.She was a virtuous wife and treated her co-wives very well including Kaikeyi , who always used to behave in a rude manner with her.Oh, son! How can I, the miserable one, see the face of Kaikeyi who talks hurtingly because of her continuous anger."Oh, Rama! In this old age, I cannot bear insult from co-wives and this unending sorrow for a long time."I have to hear so many disagreeable words from my fellow-wives who are inferior to me and who pierce my heart with their words though I am a better and virtuous wife among them."Source : Valmiki Ramayana Ayodhya Kanda Sarga 20Her advise to Mata Sita before her going to exile with Mata Sita , shows that she was a great wife.Embracing in her arms that princess of Mithila, who never behaved in self-pity, and smelling her head(as a token of affection), her mother-in-law(Kausalya) spoke as follows:"Dishonest women, eventhough adored all the time by their husbands, cease to esteem their husband who has come to pass into evil days, throughout this world.""Having enjoyed happiness in the past, they become spoiled and even desert their husband, on obtaining even the least misfortune: such is the nature of (bad) women.""Young women, who are evil-minded, are untruthful in their disposition, are affected by passion and their essence, incomprehensible. They get aversion within a moment."Neither a noble descent, nor an accomplishment, nor learning, nor a gift nor even entertainment can capture the heart of women. They are unstbale of their heart indeed!""But, for women established in good conduct, truthfulness, sacred learning and mental quietness, their husband alone is the most sacred entity, the best of all.""My son who is being sent to the forest should not be despised by you. Even if he is invested with riches or without riches, let him be a deity to you."Source : Valmiki Ramayana Ayodhya Kanda Sarga 39.(iii) Mata Sumitra :She had to bear the pain of seperation from her son Lakshman ji when he too accompanied Bhagwan Sri Ram to the exile for a period of 14 years.She encouraged Lakshman ji to take care of Bhagwan Sri Ram and Mata Sita, to the best of his abilities and advised him to look upon them as his father and mother.Smelling (as a token of affection) the head of Lakshmana mighty armed, who was saluting her, his mother Sumitra who wished well of him, spoke weeping, to that son of her ( as follows)"Highly fond of your kinsman Rama, you have been pemitted (by me) to dwell in the forest(with your eldest half-brother). Do not neglect your half-brother). Do not neglect your half-brother Rama, who is going to the forest, my son!""Oh, sinless one! Whether in adversity or in riches, he alone is refugee to you. It should become the code of conduct in the world, that younger brother should be subject to the control of his elder brother.""It is indeed a practice right from ancient times in your race, to make gifts, to dedicate onself to performance of sacrificial rites and to foresake one's body to fight battles.""It is indeed a practice right from ancient times in your race, to make gifts, to dedicate onself to performance of sacrificial rites and to foresake one's body to fight battles.""Know Rama to be Dasaratha. Look upon Seetha the daughter of Janaka as myself. Consider the forest as Ayodhya and depart happily, my son!"Source : Valmiki Ramayana Ayodhya Kanda Sarga 40She even encouraged Mata Kaushalya in difficult times.Establishing the greatness of Rama, Sumitra of gracious speech, assuages Kausalya's grief.Source : Introduction of Valmiki Ramayana Ayodhya Kanda Sarga 44(iv)Shabari :She through the power of her devotion towards Bhagwan Sri Ram achieved salvation through Him. She had even offered fruits to Bhagwan Sri Ram and Lakshman ji."Oh, best one among men, now all my ascesis is fructified when I personally worshiped you, who are none other than the best god among gods, thus the heaven will also be there for me.."Oh, kind one, your blessed sight has sanctified me... and oh, endower of respect, by your beneficence I wish to go to those returnless worlds because I have subjugated those enemies of yours, viz., ri SaD varga-s in me, and I think my prayer to you is justified because you are a subjugator of such enemies..."Those knowers of probity, highly providential, and eminent-saints have told me, 'Rama will come to this highly blest hermitage of yours along with Soumitri... and you have to cordially welcome them as your guests, and on your seeing him you will go to best worlds, where merit remains undiminished...'"Oh, best one among men Rama, thus I was told by those highly providential sages, oh, best one among men, oh, manly tiger, and I have gleaned various forest fruits and eatables that occur on the moorlands of Pampa Lake for your sake..." So said Shabari to Rama.Then Rama spoke to that Shabari who is firmed up in her faith towards her masters, "oh, saintly lady, you treated me with deference... thus may go to your cherished worlds, where you can solace yourself with your masters...Thus that way said by Rama in consent, she who is wearing tufty-matted hair, jute-cloths, and deerskin as her clothing, she offered herself as an oblation into Ritual-fire, and then like a flaring fire, she went to heaven aloneThus that way said by Rama in consent, she who is wearing tufty-matted hair, jute-cloths, and deerskin as her clothing, she offered herself as an oblation into Ritual-fire, and then like a flaring fire, she went to heaven aloneShabari who is a perfect yogin with perfected meditative concentration, now went to that sanctum locus where the blest souls of those sublime sages, namely her masters, saunter.Source : Valmiki Ramayana Aranya Kanda Sarga 74(v) Mandodari :She was the wife of Ravana and is revered as one among the “ Panchkanyas”.She was beautiful and Hanuman ji had confused her to be Mata Sita .She was a righteous lady and she was able to realize that Bhagwan Sri Ram is none other than Bhagwan Vishnu."This Rama is certainly a great ascetic, an eternal person, having no beginning middle or end, greater than distinguished universal spirit like Brahma, the one beyond ignorance, the nourisher, wielding a conch, a disc and a mace, wearing the 'Srivatsa' mark on his chest, of lasting beauty, incapable of being conquered, a perpetual one, being the constant soul of the universe, truly mighty, the lord of all the worlds, the prosperous one having a great splendour and Vishnu, the lord of maintenance of the world with a wish to benefit the worlds, assuming a human form surrounded by all the gods in the form of monkeys, Rama killed you, surrounded by demons.Source : Valmiki Ramayana Yuddha Kanda Sarga 111.She reporached Ravana for abducting Mata Sita and she even recognized that Mata Sita was none other than Ma Lakshmi."O the foolish one! An unworthy act was indeed done by you, in offending Seetha, who was more distinguished and more respectable than Arundhati (wife of sage Vasishta) and Rohini (the principal spouse of moon-god).""O my lord, who annihilated yourself and your people! Seetha is the model of forbearance even to the Goddess Earth and a model of grace to Lakshmi, the goddess of fortune and charm. She is extremely fond of her husband. By a recourse to a fraud in bringing that Seetha in a lonely forest, faultless in every limb as she was, and charming though miserable, and having failed to fulfill your desire for union with Seetha and due to your own fault you have been surely consumed by the asceticism of that woman, devoted as she was to her husband.""It is because, the gods together with Indra the ruler of gods including those headed by the fire-god fear you, that you were not consumed even while you were laying hands on Seetha, the slender-waisted woman.""There is no doubt that when the time comes, the doer surely reaps a harsh fruit of his sinful deed."Source : Valmiki Ramayana Yuddha Kanda Sarga 111.(vi) Urmila :She was the wife of Lakshman ji. She had to bear the pain of seperation from her husband for 14 years.She could’nt accompany him as she had to take care of Mata Kaushalya and Mata Sumitra.She was a virtuous lady."My younger sister Urmila, the virtuous lady of lovely looks was given as a consort to Lakshmana by my father himself."Source : Valmiki Ramayana Ayodhya Kanda Sarga 118(vii) Anasuya :She was the wife of Sage Atri. She had given instructions to Mata Sita on the duties of a devoted wife which shows that she must have been a devoted wife.Seetha coolly and reverently paid homage to that fortunate Anasuya, a devoted and virtuous wife, who was feeble, wrinkled, aged, with her hair turned grey due to old age, and whose frame constantly shook like a banana tree in a storm. Seetha introduced herself, by announcing her name to Anasuya.Then, comforting that celebrated Seetha, engaged in righteous acts, Anasuya rejoicingly spoke as follows: "Luckily enough, you are attending to righteousness.""O, Seetha the beautiful lady! Thank heaven! Leaving your relatives, honour and prosperity, you are accompanying Rama, who is expelled into a forest.""Highly fortunate worlds await those women, await those women, to whom their husband is dear no matter whether he lives in a city or in a forest; whether he is sinful or virtuous.""To women of noble nature, the husband is the highest deity no mater whether he is ill-behaved or licentious or devoid of riches.""O, Seetha! On a reflection, I perceive none who is a better friend than a husband, who protects his wife in all circumstances, like the imperishable fruit of one's austerities.""Those evil women, whose hearts follow their passions and conduct themselves dominating their husband, having no understanding of virtue and vice, do not follow him in the aforesaid manner.""O, Seetha! Surely, those evil women, who get into an improper act of authority over their husbands reap infamy and decline in righteousness.""Women, like you, on the other hand who are endowed with virtues, who look with detachment on prosperity and adversity in this world, therefore dwell in heaven as those who performed meritorious deeds.""Thus devoted to your lord, loyal to your husband, following established rules, you become an honest wife to your husband and obtain merit and renown."Source : Valmiki Ramayana Ayodhya Kanda Sarga 117She had immense ascetic powers. Through her ascetic abilities, she had caused River Jahnavi to flow in their region through their region during drought."O, Irreproachable Rama! When the earth was burnt up by drought without break for ten years, this virtuous woman produced fruit and roots, caused the River Jahnavi to flow here, undergoing a rigid mortification enriched by pious observances, by whom the most severe asceticism was practised for ten thousand years and obstacles were done away with and by whom for the reason of a divine command, in a great hurry ten nights were reduced to one night.* This Anasuya, who has bathed after completion of the voes, is like a mother to you."Source : Valmiki Ramayana Ayodhya Kanda Sarga 117(vii)Trijata :When that rapist Ravana and his boot-licker female demons were tormenting Mata Sita, only Trijata took care of Mata Sita.Then, seeing Seetha frightened by those evil ones, an ogress named Trijata, sleeping till then, spoke these words."O evil ones! Eat your selves. You will not eat Seetha who is the dear daughter of king Janaka and daughter-in-law of king Dasaratha."Source : Valmiki Ramayana Sundar Kanda Sarga 27She even saw a dream in which she realized that Bhagwan Sri Ram is Bhagwan Vishnu himself and he slayed Ravana and crowned Vibhishina.( Source : Valmiki Ramayana Sundar Kanda Sarga 27).Maharishi Markandeya mentions this briefly to Yudhishtira when he had narrated Ramayana to Yudhisthira. Since Mahabharata mentions this in a summarised way, I am quoting it. Quoting from Valmiki Ramayana will make the answer huge.And when those Rakshasas had gone away, one of their number known by the name of Trijata, who was virtuous and agreeable in speech, began to console the princess of Videha. And she said, 'Listen, O Sita! I will tell thee something! O friend, believe in what I say! O thou of fair hips, cast off thy fears, and listen to what I say. There is an intelligent and old chief of the Rakshasas known by the name of Avindhya. He always seeketh Rama's good and hath told me these words for thy sake! 'Reassuring and cheering her, tell Sita in my name, saying: 'Thy husband the mighty Rama is well and is waited upon by Lakshmana. And the blessed descendant of Raghu hath already made friends with Sugriva,p. 547the king of the monkeys, and is ready to act for thee! And, O timid lady, entertain thou no fear on account of Ravana, who is censured by the whole world, for, O daughter, thou art safe from him on account of Nalakuvera's curse. Indeed, this wretch had been cursed before for his having violated his daughter-in-law, Rambha. This lustful wretch is not able to violate any woman by force. Thy husband will soon come, protected by Sugriva and with the intelligent son of Sumitra in his train, and will soon take thee away hence! O lady, I have had a most terrible dream of evil omen, indicating the destruction of this wicked-minded wretch of Pulastya's race!Source : KMG Mahabharata Vana Parva Draupadi Harana Parva Section CCLXXVIII(viii) Kunti :Her husband Maharaja Pandu had passed away, and the pain which she felt at that time cannot be described.O my lord, is Pṛthā still living? She lived only for the sake of her fatherless children; otherwise it was impossible for her to live without King Pāṇḍu, who was the greatest commander and who alone conquered the four directions simply with the help of a second bow.Source : Srimad Bhagwatam Canto 3 Ch 1.She single-handedly brought up her three sons and two sons of her co-wife Madri.She wanted to give up her life by commiting Sati, but Madri prevented her from doing so and told that she won’t be able to behave impartially with all her sons like Kunti would. She proved Madri’s words true.Rise up, O Madri, and yield me his body. Rear thou these children.' Madri replied, saying, 'I do clasp our lord yet, and have not allowed him to depart; therefore, I shall follow him. My appetite hath not been appeased. Thou art my older sister, O let me have thy sanction. This foremost one of the Bharata princes had approached me, desiring to have intercourse. His appetite unsatiated, shall I not follow him in the region of Yama to gratify him? O revered one, if I survive thee, it is certain I shall not be able to rear thy children as if they were mine. Will not sin touch me on that account? But, thou, O Kunti, shall be able to bring my sons up as if they were thine. The king, in seeking me wishfully, hath gone to the region of spirits; therefore, my body should be burnt with his. O revered sister, withhold not thy sanction to this which is agreeable to me. Thou wilt certainly bring up the children carefully. That indeed, would be very agreeable to me. I have no other direction to give!'"Vaisampayana continued, 'Having said this, the daughter of the king of Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord, that bull among men.'"Source : KMG Mahabharata Adi Parva Sambhava Parva Section CXXVHer sons followed Dharma and rigtheousness and Sahadeva , who was the son of Madri was dearest to her, which speaks volumes about her.And Kunti, terribly afflicted upon beholding Draupadi on the eve of her journey, uttered these words in a voice choked with grief,--'O child, grieve not that this great calamity hath overtaken thee. Thou art well conversant with the duties of the female sex, and thy behaviour and conduct also are as they should be. It behoveth me not, O thou of sweet smiles, to instruct thee as to thy duties towards thy lords. Thou art chaste and accomplished, and thy qualities have adorned the race of thy birth as also the race into which thou hast been admitted by marriage. Fortunate are the Kauravas that they have not been burnt by thy wrath. O child, safely go thou blest by my prayers. Good women never suffer their hearts to the unstung at what is inevitable. Protected by virtue that is superior to everything, soon shalt thou obtain good fortune. While living in the woods, keep thy eye on my child Sahadeva. See that his heart sinketh not under this great calamity.'Source : KMG Mahabharata Sabha Parva Sisupala Badha Parva Section LXXVIIIShe had gratified Maharishi Durvasa and had obtained a boon in the form of a mantra through which she could invoke any God and get her desire fufilled.And the food and other things that were offered unto the Brahmana were of the same excellent kind. And casting aside idleness and all sense of self-importance, the princess addressed herself with right good will to wait upon the Brahmana. And the chaste Kunti, endued with purity of conduct, went thither for serving the Brahmana. And duly waiting upon that Brahmana as if he were a very god, she gratified him highly."Source : KMG Mahabharata Vana Parva Pativrata-mahatmya Parva Section CCCIISome may say that her leaving Karna was not right, which is a valid point. But the fact is Kunti was in her early teen and it really was a very difficult situation.It was a very sensitive issue and was difficult for someone in her early teen to handle. Moreover she was unmarried too at that time and hence if she revealed the truth there was a high chance that she and her son would’nt have been accepted and she would have to live with Karna in woods or ashramas.There life would have been much difficult for Karna and certainly he would’nt have been the king of Anga.Even in her early teens, she showed great maturity. It was due to her request that Karna got Kavach-Kundal for free. He was not born with it as TV serials show.Thereupon Kunti said, 'If, O dispeller of darkness, I obtain a son from thee, may he be furnished with a coat of mail and ear-rings, and may he be mighty-armed and endued with great strength!' Hearing these words of hers, Surya answered, 'O gentle maiden, thy son shall be mighty-armed and decked with ear-rings and a celestial coat of mail. And both his ear-rings and coat of mail will be made of Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the excellent mail and ear-rings of the son thou wilt beget on me, be, indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose be fulfilled! May he be powerful, strong, energetic, and handsome, even like thee, and may he also be endued with virtue!' Surya then said, 'O princess, O excellent damsel, these ear-rings had been given to me by Aditi. O timid lady, I will bestow them, as also this excellent mail, on thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O lord of light, become so, I will, as thou sayest, gratify thee!'"Source : KMG Mahabharata Vana Parva Pativrata-mahatmya Parva Section CCCVShe had even sent spies to get information about her son after she had abandoned him.And Pritha learnt through spies that her own son clad in celestial mail was growing up amongst the Angas as the eldest son of a charioteer (Adhiratha). And seeing that in process of time his son had grown up, Adhiratha sent him to the city named after the elephant. And there Karna put up with Drona, for the purpose of learning arms. And that powerful youth contracted a friendship with Duryodhana. And having acquired all the four kinds of weapons from Drona, Kripa, and Rama, he became famous in the world as a mighty bowman. And after having contracted a friendship with Dhritarashtra's son, he became intent on injuring the sons of Pritha.Source : KMG Mahabharata Vana Parva Pativrata-mahatmya Parva Section CCCVIIOne more point to be noted is that Karna was not denied education by Drona. He had gone to Bhagwan Parshuram after he was denied Brahmastra by Drona due to his wicked intentions and jealousy towards Arjuna and also Drona favoured Arjuna more as he was his favourite student due to his hardwork and dedication.One more thing to be noted is that Karna and Duryodhana were childhood friends since their Gurukula days ie. before Rangbhoomi event. And Karna was always intent on injuring the Pandavas.Pandavas had to undergo a lot of sufferings while Karna enjoyed quite a luxorious life with Duryodhana.Kunti had gone to Karna and had asked him to side with the Pandavas and Dharma. She never asked him to spare her sons, it was Karna’s own decision. Whether it was right or wrong of Karna, I won’t get into that as it is not related to the question."Karna said, 'I am Karna, son of Radha and Adhiratha. For what, O lady, hast thou come here? Tell me what I am to do for thee?'"Kunti said, 'Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy father. Thou, O Karna, art not born in the Suta order. Believe what I say. Thou wert brought forth by me while a maiden. I held thee first in my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that divine Surya who blazeth forth in light and maketh everything visible, O foremost of all wielders of weapons, begat thee upon me. O irresistible one, thou, O son, wert brought forth by me in my father's abode, decked with (natural) ear-rings and accoutred in a (natural) coat of mail, and blazing forth in beauty. That thou, without knowing thy brothers, shouldst, therefore, from ignorance, wait upon Dhritarashtra's son, is not proper. It is improper in thee especially, O son. The gratification of one's father and one's mother, who is the sole displayer of affection (for her child), hath, O son, in the matter of ascertaining the duties of men, been declared to be the highest of all duties. Acquired formerly by Arjuna, the prosperity of Yudhishthira hath, from avarice, been wrested by wicked persons. Snatching it back from Dhritarashtra's sons, do thou enjoy that prosperity. Let the Kurus behold today the union of Karna and Arjuna. Beholding thee and thy brother united together in bonds of brotherly love, let those wicked persons bow down unto ye. Let Karna and Arjuna be named in the same breath as Rama and Janardana. If you two are united together, what cannot be accomplished in the world? O Karna, surrounded by thy brothers, thou wilt, without doubt, blaze forth like Brahma Himself, surrounded by the gods on the platform of a great sacrifice. Endued with every virtue, thou art the first of all my relations. Let not the epithet Suta's son attach to thee. Thou art a Partha, endued with great energy.'"Source : KMG Mahabharata Vana Parva Bhagwat-Yana Parva CXLVKunti as a mother advised Karna to join the side of Dharma, she never asked him to spare the life of her sons.Except Arjuna, thy other sons, Yudhishthira, Bhima, and the twins, though capable of being withstood by me in tight and capable also of beingp. 282slain, shall not yet be slain by me. It is with Arjuna alone, among all the combatants of Yudhishthira, that I will fight. Slaying Arjuna in battle, I shall achieve great merit, or slain by Savyasachin, I shall be covered with glory. O famous lady, the number of thy sons will never be less than five. Five it will always be,--either with me, or with Arjuna, and myself slain.'Source : KMG Mahabharata Bhagwat-Yana Parva Section CXLVI(ix) Subhadra :She was the daughter of Rohini and Vasudeva and was the sister of Bhagwan Sri Krishna and Balram ji.She was married to Arjuna and had given birth to the valorous Abhimanyu.The brave Abhimanyu fought bravely and died on the 13th day of Kurukshetra War. He had entered Chakravyuha alone and had defeated all the foremost Kuru warriors like Drona, Karna, Ashwathamma, Kripa, Bhurishrava etc even after being attacked in groups, he fought bravely and forced them to retreat. He caused huge destruction in the Kuru army.He suffered a lot of wounds and was thus exhausted when Dussassana’s son struck him on the head with his mace and killed him.Hence the death of her son must have been a huge pain to her.Inspite of this, she took good care of Parikshit.When the Pandavas and Draupadi , left for heaven, then Subhadra was the one who took care of Parikshit and helped him in his duties.(x) Uttara :She was married to Abhimanyu and could’nt spend much time with her.She gave birth to Parikshit and as a mother along with Subhadra took good care of Parikshit.(xi) Devaki :She had to endure a lot of sufferings.She was married to Vasudeva and then was imprisoned with him by her brother Kansa as her eighth child would be the slayer of Kansa.While Kaṁsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, “You foolish rascal, the eighth child of the woman you are carrying will kill you!”Kaṁsa was a condemned personality in the Bhoja dynasty because he was envious and sinful. Therefore, upon hearing this omen from the sky, he caught hold of his sister’s hair with his left hand and took up his sword with his right hand to sever her head from her body.Wanting to pacify Kaṁsa, who was so cruel and envious that he was shamelessly ready to kill his sister, the great soul Vasudeva, who was to be the father of Kṛṣṇa, spoke to him in the following words.Vasudeva said: My dear brother-in-law Kaṁsa, you are the pride of your family, the Bhoja dynasty, and great heroes praise your qualities. How could such a qualified person as you kill a woman, your own sister, especially on the occasion of her marriage?O great hero, one who takes birth is sure to die, for death is born with the body. One may die today or after hundreds of years, but death is sure for every living entity.When the present body turns to dust and is again reduced to five elements — earth, water, fire, air and ether — the proprietor of the body, the living being, automatically receives another body of material elements according to his fruitive activities. When the next body is obtained, he gives up the present body.Just as a person traveling on the road rests one foot on the ground and then lifts the other, or as a worm on a vegetable transfers itself to one leaf and then gives up the previous one, the conditioned soul takes shelter of another body and then gives up the one he had before.Having experienced a situation by seeing or hearing about it, one contemplates and speculates about that situation, and thus one surrenders to it, not considering his present body. Similarly, by mental adjustments one dreams at night of living under different circumstances, in different bodies, and forgets his actual position. Under this same process, one gives up his present body and accepts another [tathā dehāntara-prāptiḥ].At the time of death, according to the thinking, feeling and willing of the mind, which is involved in fruitive activities, one receives a particular body. In other words, the body develops according to the activities of the mind. Changes of body are due to the flickering of the mind, for otherwise the soul could remain in its original, spiritual body.When the luminaries in the sky, such as the moon, the sun and the stars, are reflected in liquids like oil or water, they appear to be of different shapes — sometimes round, sometimes long, and so on — because of the movements of the wind. Similarly, when the living entity, the soul, is absorbed in materialistic thoughts, he accepts various manifestations as his own identity because of ignorance. In other words, one is bewildered by mental concoctions because of agitation from the material modes of nature.Therefore, since envious, impious activities cause a body in which one suffers in the next life, why should one act impiously? Considering one’s welfare, one should not envy anyone, for an envious person must always fear harm from his enemies, either in this life or in the next.As your younger sister, this poor girl Devakī is like your own daughter and deserves to be affectionately maintained. You are merciful, and therefore you should not kill her. Indeed, she deserves your affection.Śukadeva Gosvāmī continued: O best of the Kuru dynasty, Kaṁsa was fiercely cruel and was actually a follower of the Rākṣasas. Therefore he could be neither pacified nor terrified by the good instructions given by Vasudeva. He did not care about the results of sinful activities, either in this life or in the next.When Vasudeva saw that Kaṁsa was determined to kill his sister Devakī, he thought to himself very deeply. Considering the imminent danger of death, he thought of another plan to stop Kaṁsa.As long as he has intelligence and bodily strength, an intelligent person must try to avoid death. This is the duty of every embodied person. But if death cannot be avoided in spite of one’s endeavors, a person facing death commits no offense.Vasudeva considered: By delivering all my sons to Kaṁsa, who is death personified, I shall save the life of Devakī. Perhaps Kaṁsa will die before my sons take birth, or, since he is already destined to die at the hands of my son, one of my sons may kill him. For the time being, let me promise to hand over my sons so that Kaṁsa will give up this immediate threat, and if in due course of time Kaṁsa dies, I shall have nothing to fear.When a fire, for some unseen reason, leaps over one piece of wood and sets fire to the next, the reason is destiny. Similarly, when a living being accepts one kind of body and leaves aside another, there is no other reason than unseen destiny.After thus considering the matter as far as his knowledge would allow, Vasudeva submitted his proposal to the sinful Kaṁsa with great respect.Vasudeva’s mind was full of anxiety because his wife was facing danger, but in order to please the cruel, shameless and sinful Kaṁsa, he externally smiled and spoke to him as follows.Vasudeva said: O best of the sober, you have nothing to fear from your sister Devakī because of what you have heard from the unseen omen. The cause of death will be her sons. Therefore I promise that when she gives birth to the sons from whom your fear has arisen, I shall deliver them all unto your hands.Śrīla Śukadeva Gosvāmī continued: Kaṁsa agreed to the logical arguments of Vasudeva, and, having full faith in Vasudeva’s words, he refrained from killing his sister. Vasudeva, being pleased with Kaṁsa, pacified him further and entered his own house.Source : Srimad Bhagwatam Canto 10 ch 1She had to see six of her sons being killed by her brother infront of her eyes.After the departure of the great saint Nārada, Kaṁsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakī might be Viṣṇu. Fearing his death, Kaṁsa arrested Vasudeva and Devakī and chained them with iron shackles. Suspecting each of the children to be Viṣṇu, Kaṁsa killed them one after another because of the prophecy that Viṣṇu would kill him.Source : Srimad Bhagwatam Canto 10 ch 1.Some of their relatives, however, began to follow Kaṁsa’s principles and act in his service. After Kaṁsa, the son of Ugrasena, killed the six sons of Devakī, a plenary portion of Kṛṣṇa entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Kṛṣṇa’s second quadruple expansion.Source : Srimad Bhagwatam Canto 10 ch 2.She gave birth to Bhagwan Sri Krishna but had to immediately part from him as Bhagwan Sri Krishna had to be carried off to Nand Bana and Ma Yashoda.Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohiṇī appeared, as did stars like Aśvinī. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brāhmaṇas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze. Thus when the birthless Lord Viṣṇu, the Supreme Personality of Godhead, was about to appear, the saints and brāhmaṇas, who had always been disturbed by demons like Kaṁsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.The Kinnaras and Gandharvas began to sing auspicious songs, the Siddhas and Cāraṇas offered auspicious prayers, and the Vidyādharīs, along with the Apsarās, began to dance in jubilation.The demigods and great saintly persons showered flowers in a joyous mood, and clouds gathered in the sky and very mildly thundered, making sounds like those of the ocean’s waves. Then the Supreme Personality of Godhead, Viṣṇu, who is situated in the core of everyone’s heart, appeared from the heart of Devakī in the dense darkness of night, like the full moon rising on the eastern horizon, because Devakī was of the same category as Śrī Kṛṣṇa.Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons śaṅkha, cakra, gadā and padma. On His chest was the mark of Śrīvatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem Vaidūrya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.Source : Srimad Bhagwatam Canto 10 ch 2But he had to immdiately taken to Nand Baba and Ma YashodaThereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yoga-māyā, the Lord’s spiritual energy, took birth as the daughter of the wife of Mahārāja Nanda.Source : Srimad Bhagwatan Canto 10 ch 2.It is really difficult to describe her sufferings. She was a righteous lady and that’s why Bhagwan Sri Krishna was born to her.Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pṛśnigarbha, or one who is celebrated as having taken birth from Pṛśni.Source : Srimad Bhagwatam Canto 10 ch 2.(xii) Ma Yashoda :She showered immesurable love on Bhagwan Sri Krishna.She did everything that a mother would do.Bhagwan Sri Krishna had to leave her and proceed to fulfil his duties and responsibilities of protecting the world .The pain she suffered during her seperation with Bhagwan Sri Krishna is inexplicable.He had through his mouth shown Ma Yashoda his Universal form. This is enough to understand that she must have been a great lady.When Kṛṣṇa opened His mouth wide by the order of mother Yaśodā, she saw within His mouth all moving and nonmoving entities, outer space, and all directions, along with mountains, islands, oceans, the surface of the earth, the blowing wind, fire, the moon and the stars. She saw the planetary systems, water, light, air, sky, and creation by transformation of ahaṅkāra. She also saw the senses, the mind, sense perception, and the three qualities, goodness, passion and ignorance. She saw the time allotted for the living entities, she saw natural instinct and the reactions of karma, and she saw desires and different varieties of bodies, moving and nonmoving. Seeing all these aspects of the cosmic manifestation, along with herself and Vṛndāvana-dhāma, she became doubtful and fearful of her son’s nature.Source : Srimad Bhagwatam Canto 10 ch 8She was the incarnation of Dhatri.Droṇa and Dharā said: Please permit us to be born on the planet earth so that after our appearance, the Supreme Lord, the Personality of Godhead, the supreme controller and master of all planets, will also appear and spread devotional service, the ultimate goal of life, so that those born in this material world may very easily be delivered from the miserable condition of materialistic life by accepting this devotional service.When Brahmā said, “Yes, let it be so,” the most fortune Droṇa, who was equal to Bhagavān, appeared in Vrajapura, Vṛndāvana, as the most famous Nanda Mahārāja, and his wife, Dharā, appeared as mother Yaśodā.Source : Srimad Bhagwatam Canto 10 ch 8(xiii) Damyanti :She was the daughter of Bhima, the king of Vidarba ( Not the Pandava Bhima).She was known for her beauty and righteous conduct.And the slender-waisted Damayanti, in beauty and brightness, in good name and grace and luck, became celebrated all over the world. And on her attaining to age, hundreds of hand-maids, and female slaves, decked in ornaments, waited upon her like Sachi herself. And Bhima's daughter of faultless features, decked in every ornament, shone in the midst of her hand-maids, like the luminous lightning of the clouds. And the large-eyed damsel was possessed of great beauty like that of Sree herself. And neither among celestials, nor among Yakshas, nor among men was anybody possessed of such beauty, seen or heard of before. And the beautiful maiden filled with gladness the hearts of even the gods.Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LIIIShe was a devoted wife. She chose Nala over the celestials like Devraj Indra, Varuna Deva, Agni DevaAnd, O Bharata, discerning the gods and the virtuous Nala the daughter of Bhima chose Naishadha according to her truth. And the large-eyed damsel then bashfully caught the hem of his garment and placed round his neck a floral wreath of exceeding grace. And when that fair-complexioned maiden had thus chosen Nala for her husband, the kings suddenly broke out into exclamations of Oh! and Alas! And, O Bharata, the gods and the great Rishis in wonder cried Excellent! Excellent!, applauding the king the while. And, O Kauravya, the royal son of Virasena, with heart filled with gladness, comforted the beauteous Damayanti, saying, 'Since thou, O blessed one, hast chosen a mortal in the presence of the celestials, know me for a husband even obedient to thy commandSource : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LIII.Nala was deceifully defeated by Pushkara in dice and hence was robbed of his kingdom. We can find a lot of similarities with this story to Mahabharata and this was the reason why this story was narrated to Yudhishtira. Nala was possessed by Kali and cheated by Dwapara in that game, as Dwapara was controlling the dice. That wretch Kali was jealousAnd when the gods had gone away, Kali said unto Dwapara, 'I am ill able, O Dwapara, to suppress my anger. I shall possess Nala, deprive him of his kingdom, and he shall no more sport with Bhima's daughter. Entering the dice, it behoveth thee to help me.'"Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LVIII.And possessed by Kali, Nala began to lose, in the game, his stakes in gold, and silver, and cars with the teams thereof, and robes. And maddened at dice, no one amongst his friends could succeed in dissuading that represser of foes from the play that went on. And thereupon, O Bharata, the citizens in a body, with the chief councillors, came thither to behold the distressed monarch and make him desist. And the charioteer coming to Damayanti spake to her of this, saying, 'O lady, the citizens and officers of the state wait at the gate. Do thou inform the king of the Nishadhas that the citizens have come here, unable to bear the calamity that hath befallen their king conversant with virtue and wealth.' Thereupon Bhima's daughter, overwhelmed with grief and almost deprived of reason by it, spake unto Nala in choked accents, 'O king, the citizens with the councillors of state, urged by loyalty, stay at the gate desirous of beholding thee. It behoveth thee to grant them an interview.' But the king, possessed by Kali, uttered not a word in reply unto his queen of graceful glances, uttering thus her lamentations. And at this, those councillors of state as also the citizens, afflicted with grief and shame, returned to their homes, saying, 'He liveth not.' And, O Yudhishthira, it was thus that Nala and Pushkara gambled together for many months, the virtuous Nala being always worsted.'"Source : KMG Mahabharata Vana Parva Nalopakhayana Parva Section LIXNala was deprived of his kingdom and had to go to forest and Damyanti, a virtuous wife followed her behind.And Damayanti, clad in one piece of cloth, followed him behind as he was leaving the city. And coming to the outskirts of the city, Nala stayed there for three nights with his wife. But Pushkara, O king, proclaimed through the city that he that should show any attention to Nala, would be doomed to death. And on account of these words of Pushkara and knowing his malice towards Nala, the citizens, O Yudhishthira, no longer showed him hospitable regards. And unregarded though deserving of hospitable regards, Nala passed three nights in the outskirts of the city, living on water alone. And afflicted with hunger, the king went away in search of fruit and roots, Damayanti following him behind. And in agony of famine, after many days, Nala saw some birds with plumage of golden hue.Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXINala was without a garment , while Damyanti was in a single garment and hence they had to share the garment."Vrihadaswa continued, 'Saying this again and again unto Damayanti, king Nala, wrapped in half a garment, comforted his blessed wife. And both attired in one cloth and wearied with hunger and thirst, in course of their wanderings, at last they came to a sheltered shed for travellers.Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXIIKing Nala possessed by Kali , abandoned Queen Damyanti. He tried his best not to, but finally under the influence of Kali had to give in.And he thought, 'How shall I divide this garment, so that my beloved one may not perceive?' And thinking of this, the royal Nala began to walk up and down that shed. And, O Bharata, pacing thus to and fro, he found a handsome sword lying near the shed, unsheathed. And that repressor of foes, having, with that sword cut off one half of the cloth, and throwing the instrument away, left the daughter of Vidharbha insensible in her sleep and went away. But his heart failing him, the king of the Nishadhas returned to the shed, and seeing Damayanti (again), burst into tears. And he said, 'Alas! that beloved one of mine whom neither the god of wind nor the sun had seen before, even she sleepeth to-day on the bare earth, like one forlorn. Clad in this severed piece of cloth, and lying like one distracted, how will the beauteous one of luminous smiles behave when she awaketh? How will the beautiful daughter of Bhima, devoted to her lord, all alone and separated from me, wander through these deep woods inhabited by beasts and serpents? O blessed one, may the Adityas and the Vasus, and the twin Aswins together with the Marutas protect thee, thy virtue being thy best guard.' And addressing thus his dear wife peerless on earth in beauty, Nala strove to go, reft of reason by Kali. Departing and still departing, king Nala returned again and again to that shed, dragged away by Kali but drawn back by love. And it seemed asp. 129though the heart of the wretched king was rent in twain, and like a swing, he kept going out from cabin and coming back into it. At length after lamenting long and piteously, Nala stupefied and bereft of sense by Kali went away, forsaking that sleeping wife of his. Reft of reason through Kali's touch, and thinking of his conduct, the king departed in sorrow, leaving his, wife alone in that solitary forest.'"Source : KMG Mahabharata Vana Parva Nalopakhayana Parva Section LXIIBeing alone in a forest, she had to undergo a lot of difficulties. Quoting everything is impossible now. I will quote two noteworthy incidents.A hunter had tried to harass her, but she with her wrath deprived that hunter of his life.And thus accosted, O monarch, by that man, Damayanti, O Bharata, related unto him all that had happened. And beholding that beautiful woman clad in half a garment, with deep bosom and round hips, and limbs delicate and faultless, and face resembling the full moon, and eyes graced with curved eye-lashes, and speech sweet as honey, the hunter became inflamed with desire. And afflicted by the god of love, the huntsman began to soothe her in winning voice and soft words. And as soon as the chaste and beauteous Damayanti, beholding him understood his intentions, she was filled with fierce wrath and seemed to blaze up in anger. But the wicked-minded wretch, burning with desire became wroth, attempted to employ force upon her, who was unconquerable as a flame of blazing fire. And Damayanti already distressed upon being deprived of husband and kingdom, in that hour of grief beyond utterance, cursed him in anger, saying, 'I have never even thought of any other person than Naishadha, therefore let this mean-minded wrath subsisting on chase, fall down lifeless.' And as soon as she said this, the hunter fell down lifeless upon the ground, like a tree consumed by fire."Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXIII"Vrihadaswa continued, 'Having destroyed that hunter Damayanti of eyes like lotus leaves, went onwards through that fearful and solitary forest ringing with the chirp of crickets. And it abounded with lions, and leopards, and Rurus and tigers, and buffaloes, and bears and deer. And it swarmed with birds of various species, and was infested by thieves and mlechchha tribes.Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXIV.Damyanti had cursed Kali out of anger and he suffered for it. Hence even that wretch Kali could’nt escape her curse. I hope that wretch Kali goes through the same agony again.And Nala upon becoming acquainted with the science of dice, Kali came out of his body, incessantly vomiting from his mouth the virulent poison of Karkotaka.p. 152And when Kali, afflicted (by Damayanti's curse) came out (of Nala's body), the fire of that curse also left Kali. Indeed, long had been the time for which the king had been afflicted by Kali, as if he were of unregenerate soul.Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXXIINala was bitten by the snake Karkoota and had lost his beauty and which had helped him in his disguise as chrioteer under the name of Vahuka, of the king of Aydohya Rituparna."Vrihadaswa said, 'O monarch, having deserted Damayanti, king Nala saw a mighty conflagration that was raging in that dense forest. And in the midst of that conflagration, he heard the voice of some creature, repeatedly crying aloud, 'O righteous Nala, come hither.' And answering, 'Fear not,' he entered into the midst of the fire and beheld a mighty Naga lying in coils. And the Naga with joined hands, and trembling, spake unto Nala, saying, 'O king, that I am a snake, Karkotaka by name. I hadp. 141deceived the great Rishi Narada of high ascetic merit, and by him have I been cursed in wrath, O king of men, even in words such as these: 'Stay thou here like an immobile thing, until one Nala taketh thee hence. And, indeed, on the spot to which he will carry thee, there shalt thou he freed from my curse. It is for that curse of his that I am unable to stir one step. I will instruct thee in respect of thy welfare. It behoveth thee to deliver me. I will be thy friend. There is no snake equal to me. I will be light in thy hands. Taking me up, do thou speedily go hence.' Having said this, that prince of snakes became as small as the thumb. And taking him up, Nala went to a spot free from fire. Having reached an open spot where there was no fire, Nala intended to drop the serpent, upon which Karkotaka again addressed him, saying, 'O king of the Nishadhas, proceed thou yet, counting a few steps of thine; meanwhile, O mighty-armed one, I will do thee great good.' And as Nala began to count his steps, the snake bit him at the tenth step. And, lo! As he was bit, his form speedily underwent a change. And beholding his change of form, Nala was amazed. And the king saw the snake also assume his own form. And the snake Karkotaka, comforting Nala, spake unto him, 'I have deprived thee of thy beauty, so that people may not recognise thee. And, O Nala, he by whom thou hast been deceived and cast into distress, shall dwell in thee tortured by my venom. And, O monarch, as long as he doth not leave thee, he will have to dwell in pain in thy body with thee every limb filled with my venom.Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXVI"Vrihadaswa said, 'After the snake had vanquished, Nala, the ruler of the Nishadhas, proceeded, and on the tenth day entered the city of Rituparna. And he approached the king, saying, 'My name is Vahuka. There is no one in this world equal to me in managing steeds. My counsel also should be sought in matters of difficulty and in all affairs of skill. I also surpass others in the art of cooking. In all those arts that exists in this world, and also in every thing difficult of accomplishment, I will strive to attain success, O Rituparna, do thou maintain me.' And Rituparna replied, 'O Vahuka, stay with me! May good happen to thee. Thou wilt even perform all this. I have always particularly desired to be driven fast. Do thou concert such measures that my steeds may become fleet. I appoint thee the superintendent of my stables. Thy pay shall be ten thousand (coins).Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXVII."Thus remembering Damayanti, the king of the Nishadhas continued to live unknown in the abode of that monarch!"Finally Damyanti through Brahmanas managed to find that Nala was living in Ayodhya. Then she faked her swayamwara and invited King Rituparna to Vidarbha, who came with Vahuka( Nala) as charioteer. She had asked the Brahmanas to recite a sholka, which told about the incident of Nala abandoning Damyanti. Vahuka completed the other half of the sholka. Brahmanas told about this to Damyanti , which gave her a hint that Nala was in Ayodhya.. Both Varshneya and Jivala shall always be under thy direction. Thou wilt live pleasantly in their company. Therefore, O Vahuka, stay thou with me.'""Vrihadaswa continued, 'Thus addressed by the king, Nala began to dwell in the city of Rituparna, treated with respect and with Varshneya and Jivala as his companions. And residing there, the king (Nala), remembering the princess of Vidarbha, recited every evening the following sloka: 'Where lieth that helpless one afflicted with hunger and thirst and worn with toil, thinking of that wretch? And upon whom also doth she now wait?' And once as the king was reciting this in the night, Jivala asked him saying, 'O Vahuka, whom dost thou lament thus daily? I am curious to hear it. O thou blest with length of days, whose spouse is she whom thus lamentest?' Thus questioned, king Nala answered him, saying, 'A certain person devoid of sense had a wife well-known to many. That wretch was false in his promises. For some reason that wicked person was separated from her. Separated from her, that wretch wandered about oppressed with woe, and burning with grief he resteth not by day or night. And at night, remembering her, he singeth this sloka. Having wandered over the entire world, he hath at last found a refuge, and undeserving of the distress that hath befallen him, passeth his days, thus remembering his wife. When calamity had overtaken this man, his wife followed him into the woods. Deserted by that man of little virtue, her life itself is in danger. Alone, without knowledge of ways, ill able to bear distress, and fainting with hunger and thirst, the girl can hardly protect her life. And, O friend, she hath been deserted by that man of small fortune and having little sense, with the wide and terrible forest, ever abounding in beasts of prey'--"Thus remembering Damayanti, the king of the Nishadhas continued to live unknown in the abode of that monarch!"Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXVII.Then Nala and Damyanti reunited again. Nala had learnt the game of dice from King Rituparna and this time defeated Pushkara and managed to retain his kingdom.News of Fake Swayamwara :'Bhima's daughter, Damayanti will hold another Swayamvara. All the kings and princes are going thither. Calculating the time, I find that the ceremony will take place tomorrow. O represser of foes, if it is possible for thee, go thither without delay. Tomorrow, after the sun hath risen, she will choose a second husband, as she doth not know whether the heroic Nala liveth or not. And addressed by her, O monarch thus, Sudeva set out. And he said unto Rituparna, all that he had been directed to say.'"Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXVII.Nala’s reaction to it :"Vrihadaswa continued, 'Having heard the words of Sudeva king Rituparna, soothing Vahuka with gentle words, said, 'O Vahuka, thou art well-skilled in training and guiding horses. If it pleases thee, I intend to go to Damayanti's Swayamvara in course of a single day.' Thus addressed, O son of Kunti, by that king, Nala felt his heart to be bursting in grief. And the high-souled king seemed to burn in sorrow. Andp . 149he thought within himself, 'Perhaps Damayanti in doing this is blinded by sorrow. Or, perhaps, she hath conceived this magnificent scheme for my sake.Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXXI.Since Vahuka (Nala) was the best charioteer , King Rituparna took him. This was all a play of destiny., Rituparna said, 'O Vahuka, thou art the only charioteer, there is none other in this worldSource : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXXII.He impressed King Rituparana and he gave him the knowledge about skills of handling horses , and in return learnt the game of dice.And Vahuka said unto him, 'Impart unto me this knowledge and, O bull among men, take from me my knowledge of horses.' And king Rituparna, having regard to the importance of the act that depended upon Vahuka's good-will, and tempted also by the horse-lore (that his charioteer possessed),Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXXII.Build up to Reunion ( Skipping a lot of parts Damyanti through her maid Keshini kept an eye on Vahuka and suspected him to be Nala. At last through Keshini , she called Vahuka, then their re-union took place) :'Hearing everything, Damayanti became oppressed with grief, and suspecting the person to be Nala, said unto Kesini, 'O Kesini, go thou again, and examine Vahuka, and staying in silence at his side mark thou his conduct. And, O beauteous one, whenever he happens to do anything skilful, do thou observe well his act while accomplishing it. And, O Kesini, whenever he may ask water or fire, with the view of offering him obstruction, thou shalt be in no hurry to give it. And marking everything about his behaviour, come thou and tell me. And whatever human or super-human thou seest in Vahuka, together with anything else, should all be reported unto me.Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXXVAnd Kesini gave that meat, O son of the Kuru race, unto Damayanti. And Damayanti who had formerly often partaken of meat dressed by Nala, tasted the meat that was brought by her hand-maid. And she thereupon decided Vahuka to be Nala and wept aloud in grief of heart. And, O Bharata, overwhelmed with grief, and washing her face, she sent her two children with Kesini. And Vahuka, who was the king in disguise, recognising Indrasena with her brother, advanced hastily, and embracing them, took them up on his lap. And taking up his children like unto the children of the celestials, he began to weep aloud in sonorous accents, his heart oppressed with great sorrow. And after having repeatedly betrayed his agitation, Naishadha suddenly left children, and addressed Kesini, saying, 'O fair damsel, these twins are very like my own children. Beholding them unexpectedly, I shed tears. If thou comest to me frequently people may think evil, for we are guests from another land. Therefore. O blessed one, go at thy ease.'"Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXXVReunion :"Vrihadaswa said, 'Beholding the agitation of the virtuous and wise Nala, Kesini returned unto Damayanti and related everything unto her. And thereupon Damayanti with a sorrowful heart and eager to behold Nala, again despatched Kesini to her mother, asking her to say on her behalf: Suspecting Vahuka to be Nala, I have tried him in various ways. My doubt now only relates to his appearance. I intend to examine him myself. O mother, either let him enter the palace, or give me permission to go to him. And arrange this with the knowledge of my father or without it. And thus addressed to Damayanti, that lady communicated unto Bhima the intention of his daughter, and upon learning it the king gave his consent. And, O bull of the Bharata race, having obtained the consent both of her father and mother, Damayanti caused Nala to be brought to her apartments. And as soon as he saw Damayanti unexpectedly, king Nala was overwhelmed with grief and sorrow, and bathed in tears. And that best of women, Damayanti, also, upon beholding king Nala in that condition, was sorely afflicted with grief. And, O monarch, herself clad in a piece of red cloth, and wearing matted locks, and covered with dirt and dust, Damayanti then addressed Vahuka, saying, 'O Vahuka, hast thou ever seen any person acquainted with duty, who hath gone away, deserting his sleeping wife in the forest? Who, except the virtuous Nala, could go away, deserting in the woods, his dear and unoffending wife overcome with fatigue? Of what offence was I guilty in the eyes of that monarch since my early youth that he should gop. 158away deserting me in the woods while asleep overcome with fatigue? Why should he whom I formerly chose in preference to the gods themselves abandon his ever-devoted and loving wife who had become the mother also of his children? Before the fire, and in presence also of the celestials, he had taken my hand, vowing, 'Verily I will be thine.' Oh, where was that vow when he deserted me. O represser of foes.' While Damayanti was saying all this, tears of sorrow began to flow plentifully from her eyes. And beholding her thus afflicted with grief, Nala also, shedding tears, black of those of the gazelle with extremities of reddish hue, said, 'O timid one, neither the loss of my kingdom nor my desertion of thee was my act. Both were due to Kali. And, O foremost of virtuous women, lamenting for me day and night, and overcome with sorrow, thou hadst in the woods cursed Kali, and so he began to dwell in my body, burning in consequence of thy curse. Indeed burning with thy curse, he lived within me like fire within fire. O blessed girl, that our sorrows might terminate, that wretch have I overcome by my observances and austerities. The sinful wretch hath already left me, and it is for this that I have come hither. My presence here, O fair lady, is for thy sake. I have no other object. But, O timid one, can any other woman, forsaking her loving and devoted husband, ever choose a second lord like thee? At the command of the king, messengers are ranging this entire earth, saying, 'Bhima's daughter will, of her own accord, choose a second husband worthy of her.' Immediately on hearing this, the son of Bhangasura hath arrived here.' Hearing these lamentations of Nala, Damayanti, frightened and trembling, said with joined hand, 'It behoveth thee not, O blessed one, to suspect any fault in me. O ruler of the Nishadhas, passing over the celestials themselves, I choose thee as my lord. It was to bring thee hither that the Brahmanas had gone out in all directions, even to all the sides of the horizon, singing my words, in the form of ballads. At last, O king, a learned Brahmana named Parnada had found thee in Kosala in the palace of Rituparna. When thou hadst returned a fit answer to those words of his, it was then, O Naishadha, that I devised this scheme to recover thee. Except thee, O lord of earth, there is no one in this world, who in one day can clear, O King, a hundred yojanas with horses. O monarch, touching thy feet I can swear truly that I have not, even in thought, committed any sin. May the all-witnessing Air that courseth through this world, take my life, if I have committed any sin. May the Sun that ever courseth through the sky take my life, if I have committed any sin. May the Moon, that dwelleth within every creature as a witness, take my life, if I have committed any sin. Let the three gods that sustain the triple worlds in their entirety, declare truly, or let them forsake me today.' And thus addressed by her, the Wind-god said from the sky, 'O Nala, I tell thee truly that she hath done no wrong. O king, Damayanti, well guarding the honour of thy family, hath enhanced it. Of this we are the witnesses, as we have been her protectors for thesep. 159three years. It is for thy sky that she hath devised this unrivalled scheme, for, except thee, none on earth is capable of travelling in a single day a hundred yojanas. O monarch, thou hast obtained Bhima's daughter, and she hath also obtained thee. Thou needst not entertain any suspicion but be united with thy partner.' And after the Wind-god had said this, a floral shower fell there and the celestial kettle-drum began to play, and auspicious breezes began to blow. And beholding those wonders, O Bharata, king Nala, the represser of foes, cast away all his doubts in respect of Damayanti. And then that lord of earth, remembering the king of serpents, wore that pure garment and regained his native form. And beholding her righteous lord in his own form, Bhima's daughter of faultless limbs embraced him, and began to weep aloud. And king Nala also embraced Bhima's daughter devoted to him, as before, and also his children, and experienced great delight. And burying her face in his bosom, the beauteous Damayanti of large eyes began to sigh heavily, remembering her griefs. And overwhelmed with sorrow, that tiger among men stood for some time, clasping the dust-covered Damayanti of sweet smiles. And, O king, the queen-mother then, with a glad heart, told Bhima all that had passed between Nala and Damayanti. And the mighty monarch answered, 'Let Nala pass this day in peace, to-morrow I shall see him after his bath and prayers, with Damayanti by his side.' And, O king, they passed that night pleasantly, in relating to each other the past incidents of their life in the forest. And with hearts filled with joy, the princess of Vidarbha and Nala began to pass their days in the palace of king Bhima, intent upon making each other happy. And it was in the fourth year (after the loss of his kingdom) that Nala was re-united with his wife, and all his desires gratified, once more experienced the highest bliss. And Damayanti rejoiced exceedingly in having recovered her lord even as fields of tender plants on receiving a shower. And Bhima's daughter, thus recovering her lord, obtained her wish, and blazed forth in beauty, her weariness gone, her anxieties dispelled and herself swelling with joy, ever like a night that is lit by the bright disc of the moon!"Source : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXXVIDefeat of Pushkara :And the mighty son of Virasena, approaching hisp. 161brothers Pushkara said unto him, 'We will play again, for I have earned vast wealth. Let Damayanti and all else that I have be my stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin again. This is my certain determination. Blessed be thou, let us stake all we have along with our lives. Having won over and acquired another's wealth or kingdom, it is a high duty, says the ordinance, to stake it when the owner demands. Or, if thou dost not relish play with dice, let the play with weapons begin. O king, let me or thyself have peace by a single combat. That this ancestral kingdom should, under all circumstances and by any means, be recovered, there is the authority of sages for holding. And, O Pushkara, choose thou one of these two things--gambling with dice or bending the bow in battle!' Thus addressed by Nishadha, Pushkara, sure of his own success, laughingly answered that monarch, saying, 'O Naishadha, it is by good fortune that thou hast earned wealth again to stake. It is by good fortune also that Damayanti's ill-luck hath at last come to an end. And O king, it is by good fortune that thou art still alive with thy wife, O thou of mighty arms! It is evident that Damayanti, adorned with this wealth of thine that I will win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha, I daily recollect thee and am even waiting for thee, since I derive no pleasure from gambling with those that are not connected with me by blood. Winning over to-day the beauteous Damayanti of faultless features, I shall regard myself fortunate, indeed, since she it is that hath ever dwelt in my heart.' Hearing these words of that incoherent braggart, Nala in anger desired to cut off his head with a scimitar. With a smile, however, though his eyes were red in anger, king Nala said, 'Let us play. Why do you speak so now? Having vanquished me, you can say anything you like.' Then the play commenced between Pushkara and Nala. And blessed be Nala who at a single throw won his wealth and treasures back along with the life of his brother that also had been staked. And the king, having won, smilingly said unto Pushkara, 'This whole kingdom without a thorn in its side is now undisturbedly mine. And, O worst of kings, thou canst not now even look at the princess of VidarbhaSource : KMG Mahabharata Vana Parva Nalopakhyana Parva Section LXXVIIIAfter a lot of sufferings, both of them lived happily ever after.(xiv) Savitri :Savitri is famous for her devotion towards her husband Satyawan.Mata Sita had given her example to Bhagwan Sri Ram. This is enough to prove her greatness."Oh, Brave man! Know me to be as dependent on your will as Savitri who was devoted to Satyavan the son of Dyumatsena."Source : Valmiki Ramayana Ayodhya Kanda Sarga 30.Even the great Anusuya , who was a devoted wife herself had given her example to Mata Sita.Savitri is now highly honoured in heaven, for having served her lord faithfully heaven, You too, having followed this, will proceed to heaven, in showing obedience to your husband."Source : Valmiki Ramayana Ayodhya Kanda Sarga 118.Savitri was famous for her beauty.And the king's daughter grew like unto Sree herself in an embodied form. And in due time, that damsel attained her puberty. And beholding that graceful maiden of slender waist and ample hips, and resembling a golden image, people thought, 'We have received a goddess.' And overpowered by her energy, none could wed that girl of eyes like lotus-leaves, and possessed of a burning splendour.'Source : KMG Mahabharata Vana Parva Pativrata-Mahatmaya Parva Section CCLXLIShe had chosen Satyawan for her husband even after knowing that he had a short life.At these words of hers, Narada said, 'Alas, O king, Savitri hath committed a great wrong, since, not knowing, she hath accepted for her lord this Satyavan of excellent qualities! His father speaketh the truth and his mother also is truthful in her speech. And it is for this that the Brahmanas have named the son Satyavan. In his childhood he took great delight in horses, and used to make horses of clay. And he used also to draw pictures of horses. And for this that youth is sometimes called by the name of Chitraswa.' The king then asked, 'And is prince Satyavan, who is devoted to his father, endued with energy and intelligence and forgiveness and courage?' Narada replied, saying, 'In energy Satyavan is like unto the sun, and in wisdom like unto Vrihaspati! And he is brave like unto the lord of the celestials and forgivingp. 573like unto the Earth herself!' Aswapati then said, 'And is the prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he handsome and magnanimous and lovely to behold?' Narada said, 'In bestowal of gifts according to his power, the mighty son of Dyumatsena is like unto Sankriti's son Rantideva. In truthfulness of speech and devotion unto Brahmanas, he is like Sivi, the son of Usinara. And he is magnanimous like Yayati, and beautiful like the Moon. And in beauty of person he is like either of the twin Aswins. And with senses under control, he is meek, and brave, and truthful! And with passion in subjection he is devoted to his friends, and free from malice and modest and patient. Indeed, briefly speaking, they that are possessed of great ascetic merit and are of exalted character say that he is always correct in his conduct and that honour is firmly seated on his brow.' Hearing this, Aswapati said, 'O reverend sage, thou tellest me that he is possessed of every virtue! Do thou now tell me his defects if, indeed, he hath any!' Narada then said, 'He hath one only defect that hath overwhelmed all his virtues. That defect is incapable of being conquered by even the greatest efforts. He hath only one defect, and no other. Within a year from this day, Satyavan, endued with a short life will cast off his body!' Hearing these words of the sage, the king said, 'Come, O Savitri, go thou and choose another for thy lord, O beautiful damsel! That one great defect (in this youth) existeth, covering all his merits. The illustrious Narada honoured by even the gods, sayeth, that Satyavan will have to cast off his body within a year, his days being numbered!' At these words of her father, Savitri said, 'The death can fall but once; a daughter can be given away but one; and once only can a person say, I give away! These three things can take place only once. Indeed, with a life short or long, possessed of virtues or bereft of them, I have, for once, selected my husband. Twice I shall not select. Having first settled a thing mentally, it is expressed in words, and then it is carried out into practice. Of this my mind is an example!' Narada then said, 'O best of men, the heart of thy daughter Savitri wavereth not! It is not possible by any means to make her swerve from this path of virtue! In no other person are those virtues that dwell in Satyavan. The bestowal of thy daughter, therefore, is approved by me!' The king said, 'What thou hast said, O illustrious one, should never be disobeyed, for thy words are true! And I shall act as thou hast said, since thou art my preceptor!' Narada said, 'May the bestowal of thy daughter Savitri be attended with peace! I shall now depart. Blessed be all of ye!'"Markandeya continued, 'Having said this, Narada rose up into the sky and went to heaven. On the other hand, the king began to make preparations for his daughter's wedding!'"Source : KMG Mahabharata Vana Parva Pativrata-Mahatmaya Parva Section CCLXLIIShe pleased her father-in-law, mother-in-law and her husband through her conduct. Her only sorrow was that her husband would die within a yearAnd by her services and virtues, her tenderness and self-denial, and by her agreeable offices unto all, she pleased everybody. And she gratified her mother-in-law by attending to her person and by covering her with robes and ornaments. And she gratified her father-in-law by worshipping him as a god and controlling her speech. And she pleased her husband by her honeyed speeches, her skill in every kind of work, the evenness of her temper, and by the indications of her love in private. And thus, O Bharata, living in the asylum of those pious dwellers of the forest, they continued for some time to practise ascetic austerities. But the words spoken by Narada were present night and day in the mind of the sorrowful Savitri.'"Source : KMG Mahabharata Vana Parva Pativrata-Mahatmaya Parva Section CCLXLII.She kept a fast for long life of her husband.And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish. And when the Sun had risen about a couple of hand Savitri thinking within herself--To-day is that day, finished her morning rites, and offered oblations to the flaming fire. And bowing down unto the aged Brahmanas, and her father-in-law, and mother-in-law, she stood before them with joined hands, concentrating her senses. And for the welfare of Savitri, all the ascetics dwelling in that hermitage, uttered the auspicious benediction that she should never suffer widowhood. And Savitri immersed in contemplation accepted those words of the ascetics, mentally saying,--So be it!--And the king's daughter, reflecting on those words of Narada, remained, expecting the hour and the moment.Then, O best of the Bharatas, well-pleased, her father-in-law and mother-in-law said these words unto the princess seated in a corner, 'Thou hast completed the vow as prescribed. The time for thy meal hath now arrived; therefore, do thou what is proper!' Thereat Savitri said, 'Now that I have completed the purposed vow, I will eat when the Sun goes down. Even this is my heart's resolve and this my vow!'Source : KMG Mahabharata Vana Parva Pativrata-Mahatmaya Parva Section CCLXLIVEven after being a little weary due to her fast, she accompanied her husband."Markandeya continued, 'Having received the permission of both, the illustrious Savitri, departed with her lord, in seeming smiles although her heart was racked with grief. And that lady of large eyes went on, beholding picturesque and delightful woods inhabited by swarms of peacocks. And Satyavan sweetly said unto Savitri, 'Behold these rivers of sacred currents and these excellent trees decked with flowers!' But the faultless Savitri continued to watch her lord in all his moods, and recollecting the words of the celestial sage, she considered her husband as already dead. And with heart cleft in twain, that damsel, replying to her lord, softly followed him expecting that hour.'"Source : KMG Mahabharata Vana Parva Pativrata-Mahatmaya Parva Section CCLXIV.Finally Yama took away the life of Satyawan. But Savitri impressed him with her speech and managed to obtain four boons. The wisdom of Savitri is too much to quote. Hence I am quoting only the summary of the incident which was later narrated by Savitri herself.At these words of Gautama Savitri said, 'It is as ye surmise. Your desire shall surely not be unfulfilled. I have no secret to keep. Listen to the truth then! The high-souled Narada had predicted the death of my husband. To-day was the appointed time. I could not, therefore, bear to be separated from my husband's company. And after he had fallen asleep, Yama, accompanied by his messengers, presentedp. 584himself before him, and tying him, began to take him away towards the region inhabited by the Pitris. Thereupon I began to praise that august god, with truthful words. And he granted me five boons, of which do ye hear from me! For my father-in-law I have obtained these two boons, viz., his restoration to sight as also to his kingdom. My father also hath obtained a hundred sons. And I myself have obtained a hundred sons. And my husband Satyavan hath obtained a life of four hundred years. It was for the sake of my husband's life that I had observed that vow. Thus have I narrated unto you in detail the cause by which this mighty misfortune of mine was afterwards turned into happiness. The Rishis said, 'O chaste lady of excellent disposition, observant of vows and endued with virtue, and sprung from an illustrious line, by thee hath the race of this foremost of kings, which was overwhelmed with calamities, and was sinking in an ocean of darkness, been rescued.'Source : KMG Mahabharata Vana Parva Pativrata -Mahatmaya Parva Section CCLXLVII hope I have’nt missed any.Too lazy to find images hence I will be glad if someone can help me.