Shibi chakravati was the son of Ushiinara maharaja. Shibi was a maha-daata and his daanam gunam was praised by many in the 14 bhuvanas. Devendra and Agnideva once wanted to test the greatness of Shibi’s daana gunam. Agnideva took the form of a Kapotam (pigeon). Devendra took that of a Grudhra (vulture).
The Kapotam, which was chased by the Grudhra, came to Shibi chakravarti’s sabha and pleaded “Sharanam, Sharanam O maharaja!”. Seeing this, a Raja-purohita said “Maharaja! With praana-bhayam this Kapotam came to your sharanam. Every jeevi has praana-preeti. Also there is no greater uttama-karma than Praana-rakshana. However we know that giving aashrayam to a Kapotam is a mrutyu-suuchakam. Hence prayashchittam will be necessary”.
Kapotam replied “Maharaja! Afraid of the Grudhra I have asked you sharanam. Actually I am a mahamuni, now in this rupam. Vedas say that a raja must protect the diina and asamartha”. The Grudhra, which reached the sabha by then, said “Maharaja! Every jeevi takes many forms. This jeevi came to your sharanam in the Kapota rupam. Dont forget that Kapotam is aahaaram for a Grudhra. Please leave this Kapotam, which is my aahaaram, and save my life”.
Shibi chakravarti thought “In a Desham ruled by a king who does not give abhayam to a sharanaarthi who has praana-bhayam, there will be no rains, no crops and it will be the nilayam for Kshaama-devata. Also the people will have to face many difficulties and finally such king will reach narakam.
However, the Grudhra is with hunger and has put in a lot of effort chasing its aahaaram. Taking away food from its mouth is also a paapa-karyam. Now what should I do?”.
Shibi: O Grudhra! I will give you a better, tastier aahaaram than this. Please leave this Kapotam.
Grudhra: Maharaja! No other thing can be tastier than this maamsam. It was decided by Brahmadeva that they are aahaaram for us.
Shibi: O Grudhra! I cannot leave this Kapotam that is in my sharanam and do Dharma-haani. I am also ready to leave my life to save that of the Kapotam. All lokas also know this. You ask me whatever you want except this.
Grudhra: Maharaja! If you are really such a dayaamaya, give me the maamsam from your right thigh which is equal in weight to that of the Kapotam.
Immediately Shibi chakravarti got a balance and kept the Kapotam on one side and started to cut his thigh and weigh it. Howmuch ever he cut it was not enough. He tried cutting maamsam from his right thigh, then he himself sat on the balance. Grudhra said “enough. I am going” and went away. Seeing this Shibi chakravarti asked “O Kapotama! Who are you? What is your story?”
“Maharaja! I am Agnihotra. This Grudhra is Devendra, We came to test your Sharanaagata-rakshana, Daana-shakti. You qualified it. Your keerti will spread to Bhuvana-bhuvanaantaras. Your son will also keep your name” said the Kapotam and flew away.
Because Shibi did his shariira Daanam to save the life of a sharanaagati, we now also remember him. Whenever people talk about maha-daatas, his name will surely be taken.
Morals in the story:
1. The Daana-gunam and Dharma-rakshana of Shibi must be learnt by all of us.
2. The knowledge of the Dharma-shastras helped Shibi decide what to do in the difficult situation.
[Shivi (Hindi: शिवि) was a republic in ancient India, ruled by a democratic system of government known as ganatantra. Kshudrakas had formed a sangha with Malavas. Shivis formed a sangha with a big federation or sangha known as Jat, which is clear from Pāṇini's shloka in grammar of Aṣṭādhyāyī. The famous Sanskrit scholar Pāṇini of 900 BCE has mentioned in his Sanskrit grammar known as Aṣṭādhyāyī in the form of shloka in Sanskrit language as 'जट झट संघाते' or (IAST:Jat Jhat Sanghate). This means that the terms 'Jat' and 'democratic federation' are synonymous.
At the time of invasion of India by Alexander the great, in 326 BCE, they were found inhabiting an area in the vicinity of the Malava tribes. The Greek writers have mentioned them wearing clothes similar to wild people even during the war. After some time of Alexander's war, they probably moved to Rajasthan along with Malavas. Thus they are found moving from Punjab to Malwa and from there to Rajasthan. There are ruins of an ancient town called 'Tamva-vati nagari' 11 miles north of Chittor. Ancient coins of Shivi people are found near this town bearng 'Majhamikaya Shivajanapadas', which means coins of 'Shiva janapada of Madhyamika'. The 'Tamvavati nagari' was called as 'Madhyamika nagari'. These coins are of the period 2nd to 1st centuries BCE.
Shivi Kings
The Jatakas mention about rulers of this tribe. One of them was a religious and kind king named Sanjaya, who donated every thing and moved himself with his wife Madri, son Jali Kumar and daughter Krishnajina Kumari to 'Bankagiri'. The Buddhist literature 'Avadan Kalplata' writes Sanjay a Vishwamitra. These people were democratic rulers of ganasangha type. All works were done in these ganas with the consent of clan people.
King Shivi (शिवि) was another great King of this tribe, powerful and generous king. Indra and Agni once tested his generosity by becoming birds when the king gave flesh from his body to fulfill his duty.]
‘Family’ or ‘Public’; help me choose one! Well, I would like to go with my ‘Wife’, kyonki patni to sansarik jeevan ke kunji/chabi hoti hai. Jiske bagair sansarik jeevan ka tala nahin khulta hai. Aap samajh rahe hain na ‘Sansarik Jeevan’ ka matlab! Ab aap he batayein hum awaghadh logon ko mudra se kya vasta, samaj se kya vasta. Ye toh us naari ka prem hai jisne hum sabko ek sutra mein bandh kar rakha hua hai anyatha hum sab to usi puratan kaal ke aadi manav hain jisne shikar kiya aur apna jivan yapan kiya, barish hone par pedh ke neeche rah gaye aur sardi lage to kisi gufa ya kandra mein chhip gaye. Ye to havva the jisne pehle baar apne ko pedh ke chaal se dhank liya taki uss par hum awaghadhon ka aakraman kam ho sake. Tab pehle baar humne uske suraksha ke liye ghar ke ‘kalpana’ ke aur ghar tayyar hua pedh ke patthon se. Jisne fir dheere dheere kutiya ka roop liya. Jiske baad jyada se jyada log saath mil kar rahene lage taki suraksha pramukh ho. Aur waise bhi manav ek samajik prani hai. Aur tab uss kunbe ko shasak ke awashyakta padi aur is tarah se manav samaj ka gathan hua. Sainkadoon kahaniyan gadhe gaye, Dada Dadi ke kahaniyan, Nana Nani ke Kahaniyan, Panchtantra ke Khaniyan ityadi. Parantu sabka sar sirf ek he raha aur wo yeh ke “Nari vah bala hai, jo Nar mein upasthith shaitan ko bhagwan mein parinith karte hai”. Aur ye he satya hai, jab tak nari ke suraksha hote rahege tab tak samaj mein nutan karya hote rahenge yani ke samaj pragati ke oor agrasar rahega kintu jis din naari ka aastitva khatare mein pad jayega uss din se samaj ka ‘patan’ aarambh ho jayega, jaisa ke aarambh ho chukka hai. Kisi ne hum se kaha ke ‘jo vyakti apne biwi ko nahin bacha saka woh desh kya bachayega’. Sahi hai, hum purush jab jivikoparjan hetu ghar se bahar samaj mein kaam par jate hain toh hum ye nahin soch kar jate ke humare peet peche humare dharmcharini kisi aur ke saath gulchharre uda rahe hoge. Aur aisa hota bhi kafi kam hai (shayad 100% mein 82% aisa nahin hota) kyonki naari dharm ke bandhan mein bandhi hai, to kya purush ko dharm ka bandhan nahin hai? Apitu purush Karm ke bandhan mein bandha hai. Naari ya patni yadi dharmparayan hai to pati bhi peeche nahin ho sakta, usse tarah yadi purush karm pradhan hai to uske patni bhi uss karm ke prabhav se aachhuti nahin hai. In sabka saar yehi hai ke hum sahi hain aur majuda halaton mein bharat sarkar ke ‘sanstha’ galat hai, kyonki jis prakar……‘jo vyakti apne biwi ko nahin bacha saka woh desh kya bachayega’…. usse prakar ‘jo sanstha apne moolbhoot aadarshon ke ‘raksha’ nahin kar pate woh kya desh ko ek nayi disha degi’? Woh toh swayam dishahein gantavya ke oor badhe chali ja rahe hai jiska aanth sirf mrutyu hai. Toh aise mein sabke sab kyon marein. Abhi jivan mein dekha hi kya hai. Jahan tak rahe baath sarkari sanstha ke toh woh sab to har prakar ke sukh ka aswadan karte hain, unke mrutyu par to ve bhi shok na karein, balki ve to yehi pratipadit karenge ke jab tak jiyenge desh ke rashtriya chinh ka shield rakhenge. Jab duniya khatm ho jayege to ‘sab’ mar jayenge, usme koun se baadi bath hai, waise bhi duniya itne jaldi khatm nahin hogi. Lekin zara sochiye satta ke hanth mein rahete unka aur saath mein samaj mein jo ooper ka varg hai woh to sab safe rahenge kintu neche kolahal mach jayega. Samaj mein buddhi jiviyon ke kami nahin hai…… aur samajhdar ke liye ishara kafi hota hai. Jarurat humein is baat ke hai ke hum apna astitva kaise bacha sakenge ya bachayeinge.
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