ராதே கிருஷ்ணா 26-06-2015
Mahabaratha
Tatparya Nirnaya –
Introduction
by Prof.K.T.Pandurangi
Chapter-I
Sri
Madhvacharya considers Itihasa-Purana Prasthana also as a source of Vedanta
Philosophy along with Upanishad Brahmasutra and Gita Prasthanas. He gives
utmost importance to Mahabharata as a source of Vedanta Philosophy and
Vaishnava religion. This work helps the understanding of Vedanta Philosophy in
two ways: 1) It contains all essential
teachings of Vedanta Philosophy. 2) It helps to understand the purport of Veda
and Upanishads. It is well-said that
itihAsapurANAbhyAM vedaM samupabR^iMhayet.h. While Vedas and Upanishads teach
the theory of Vedanta, the Mahabharata teaches the practice through appropriate
illustrations. Therefore, Sri Madhvacharya attaches great importance to
Mahabharata. For the utilization of
Mahabharata, both as a source and as an aid to the exposition of Vedanta
Philosophy, two undertakings were necessary:
1) To fix an authentic Text of Mahabharata. 2) To unearth the in-depth
meaning of it going beyond the mere story, episodes, events, and the
personalities. That is to say, to
identify the moral and spiritual issues behind the story, episodes, etc. It is
this that is achieved in this work viz., Mahabharata Tatparyanirnaya. The work is neatly planned. It contains
thirty-two chapters and has 5202 verses. The first chapter, designated as
sarvashastrArthanirNaya, contains the central teaching of Vedanta philosophy
viz., vishhNusarvottamatva. The second, designated as suvAkyoddhAra, affirms the
same. The third explains the creation outside and within the Brahmanda. It
mentions the ten avataras of the Supreme God upto Sri Rama's avatara. Chapters
4 to 9 contain the entire summary of Sri Rama's avatara karya. The tenth
chapter describes Vedavyasa avatara. The rest of twenty-two chapters give a
gist of the entire Mahabharata. Some events and points of Harivamsha and
Bhagavata are also included in these. Thus, Mahabharata Tatparyanirnaya is an
exposition of Ramayana, Mahabharata, Bhagavata, and Harivamsha. As stated
earlier, it is an exposition of the entire Veda and Vedanta teachings. This
work is not merely a gist of the above works but an evaluation of the moral and
spiritual issues involved. Sri Madhvacharya, at the close of this work, records
that he composed it under the instructions of Lord Narayana Himself. nArAyaNenAbhihito badaryAM tasyaiva shishhyo
jagadekabhartuH (MBTN 32-157) Sri
Narayana Panditacharya declares in Madhva Vijaya that this work is a good guide
to all Godloving persons.
itihAsapurANAbdheH bhavachchittAdriloDitAt.h |
j~nAtAM bhAratatAtparyasudhAM kaH san.h na sevate || 15-76|| The benedictory verse of Mahabharata
Tatparyanirnaya viz., nArAyaNAya paripUrNaguNarNavAya, etc., gives the
definition of the Supreme God Narayana given in the first and second sutras of
Brahmasutras viz., guNapUrNatva and sR^ishhTyAdyashhTakartR^itva respectively.
The first chapter, which is designated as Shastra Tatparya Adhyaya, contains
the essence of the teachings of Vedanta Philosophy viz., Supremacy of God
Narayana. At the outset, the purpose of
the creation and the process of the creation are explained. The creation is a
kind of sport for the Supreme God. However, it serves the purpose of providing
an opportunity for the jivas to have the full expression of their original
nature by undertaking appropriate means. It also provides an opportunity for
Goddess Lakshmi to assume her different forms.
so.ayaM vihAra iha me tanubhR^itsvabhAva sambhUtaye bhavati
bhUtikR^ideva bhUtyAH || (MBTN I-5) The
God desires that those who are devoted to Him should attain the prosperity of
liberation, and to enable them to achieve this end, he undertakes
creation. bhUtyai nijAshrita janasya hi
sR^ijyasR^ishhTau IxA babhUva | (MBTN I-3)
First, he himself assumes the forms of Vasudeva, Sankarshana, Pradyumna,
and Aniruddha and makes Goddess Lakshmi assume the forms of Maya, Jaya, Krti,
and Shanti. He creates by His Pradyumna form, protects by His Aniruddha form,
destroys by His Sankarshana form, and liberates by His Vasudeva form. Apart
from these five forms (these and Narayana), He also assumes Keshava, etc.
(twelve forms); Matsya, etc. (ten forms);Narayana, etc. (hundred forms);
Vishva, etc. (thousand forms);Para, etc. (many forms), and Aja, etc. (infinite forms).
He is only one though He assumes several forms. All his forms are Purna, i.e.,
full. He is impartite; there are no internal parts of Him. He has no Prakrta
Sharira. He is absolutely free from any drawback. His body is that of bliss. He
is Supreme and independent. He has no limitation of time and space. He has no
growth of decay. None is equal or superior to Him. He is supreme. The Supreme
God is introduced by such glowing tributes by Sri Madhvacharya at the very
commencement of this work. This tempo is maintained not only all along this
work, but in all his other works. Sri
Madhvacharya declares that this supremacy of Lord Narayana is proclaimed in all
the Vedas, Ramayana, Mahabharata, Pancharatna, and all other works that
followed the tradition of these. He also states that this purport of the
scripture is determined by the Brahmasutras. He quotes
from Veda,
Upanishads, rahmasutras, Gita,
Mahabharata, and Bhagavata a good many passages to substantiate the above
features of the Supreme God. We will
notice only a few of them here: 1.
nAsti nArAyaNasamaM na bhUto na bhavishhyati | etena satyavAkyena sarvArthAn.h
sAdhayAmyaham.h || (Mbh I-1-18) 2.
yasmAt.h xaramatIto.ahamaxarAdapi chottamaH | ato.asmi loke vede cha prathitaH
purushhottamaH || (B.G.XV-18) 3. paro
mAtrayA tanvA vR^idhAna | nate mahitvamashnuvanti | (R.V.) 4. neha nAnAsti kiJNchana | (Katha.
III-4) 5. pR^ithagupadeshAt.h (B.S.I-3-28) These quotations are incorporated in the
very verses of Mahabharata Tatparyanirnaya. He is very emphatic that only such
scriptures that declare the supremacy of Vishnu are authentic, and others are
not authoritative. Such works that declare Shiva, etc. other than Vishnu as
superior are intended to mislead the undeserving. mohArthAnyanyashAstrANi kR^itAnyevAj-nayA
hareH | When the God assumes avataras
in the mortal world, certain human drawbacks are displayed by Him. He pretends
ignorance, he appears as having a human body, he appears to suffer from injuries
and death, and he pretends to be in grief and without any self-control. All
these are intended only to mislead the undeserving. There cannot be any
drawbacks for Him who is supreme. The Brahmasutras give us the correct
knowledge of Brahman, i.e., Vishnu. These declare that He is the same in all
His forms, that is to say, He is guNapUrNa and nirdoshha in all His forms. Sri Madhvacharya particularly points out
that the Vedas declare the supremacy of Vishnu. He quotes a number of hymns of
the Rg Veda and declares the supremacy
of Vishnu. We will notice a few here.
1. asya devasya mILhushho vishhNoretasya prabhR^ithe havirbhiH | (R.V.
VII-40-5) 2. stuhi shrutaM gartamadaM
puvAnam.h | (R.V. II-33-11) 3.
pradhAnvasya mahato mahAni satyAsatyasya karaNAni vocham.h | (R.V. II-15)
4. satyaH
so.asya mahimA gR^iNe shavo yaj-neshhu viprarAjye | >From this, it is clear that those who
hold the view that Vishnu is only a Puranic deity and not a Vedic deity are
ignorant of the Vedas. In order to
bring home the supremacy of Lord Vishnu, Sri Madhvacharya mentions the fact
that all others, i.e. all jivas right from Vayu, are pratibimbas of Vishnu, and
they are in a hierarchical order.
AbhAsako.asya pavanaH pavanasya rudraH sheshhAtmako pavana eva cha shakrakAmau
| Vayu is the pratibimba of the Supreme
God. Rudra and Garuda are the pratibimbas of Vayu, and Indra and Kama are the
pratibimbas of Garuda and Rudra. In this way, the line goes on upto R^ishhi,
gandharva, etc. This is the line of purushas. The line of women commences with
ramA and moves in the order viz., Sarasvati Bharati, Parvati, Suparni, and so
on. The jivas are divided into three
types viz., muktiyogya, nityasamsArin.h, and tamoyogya. Under each category,
there are innumerable jivas. tasmAt.h
samAptimapi yAnti na jIvasaN^ghAH | Anantyameva gaNasho.asti yato hi teshhAm.h
|| These jivas are distinct from the
God. These are also mutually distinct. Both the God and jivas are distinct from
the jadas. The jadas are also mutually distinct. Thus there are five principal
categories of bheda- jIveshayorbhidA
chaiva jIvabhedaH parasparam.h | jaDeshayorjaDANAM cha jaDajIvabhidA tathA ||
paJNcha bhedA ime nityA sarvAvasthAmu sarvashaH | muktAnAM cha na hIyante
tAratamyaM cha sarvadA || (MBTN I-70,71)
The jiva attains liberation only by the grace of the God. yamevaishha vR^iNute tena labhyaH... (MBTN
I-77) The grace fo the God is to be
obtained by knowledge and devotion. The knowledge should contain the following
ingredients: 1. sarveshhAM cha
harirnityaM niyantA tadvashAH pare (MBTN I-79)
God is the regulator of all, and all are entirely dependent upon Him.
2. tAratamyaM tato j~neyaM sarveshitvaM
harestathA | (MBTN I-80) The God is
supreme, and all others are inferior to Him in a hierarchical order. 3. paJNchabhedAmshcha vij~nAya vishhNoH
svAbhedhameva cha | (MBTN I-81) The
five types of differences and the fact that there are no internal differences
within the God should be known. 4.
avatArAn.h harerj~nAtvA nAvatArA hareshcha ye | (MBTN I-82) One should know which are the avataras of
the God and which are merely aveshas.
5. sR^ishhTiraxA.ahR^itij~nAnaniyatyaj~nAnabandhanAn.h | moxaM cha
vishhNutastveva j~nAtvA muktirna chAnyathA || (MBTN I-82) One can attain liberation by knowing the
sR^ishhTyAdyashhTakartR^itva of the God. These are creation, protection,
destruction, giving knowledge,regulation, causing ignorance, causing bondange,
and bestowing liberation. 6. vedAshcha
paJNcharAtrANi setihAsapurANakAn.h | j~nAtvA vishhNuparAneva muchyate nAnyathA
kvachit.h || (MBTN I-84) One can attain
liberation by knowing that Veda Pancharatra, Itihasa Purana, etc., the sacred
literature, declares the supremacy of Lord Vishnu. This enumeration of the ingredients of
knowledge covers four important aspects:
1. vishhNusarvottamatva 2. jIvapAratantrya, jIvatAratamya 3.
paJNchabheda 4. sarvavedapratipAdyatva
This is exactly shAstratAtparyanirNaya, the theme of the first
adhyaya. Now, the above knowledge has
to be accompanied by bhakti. The
well-known definition of bhakti is given here:
mAhAtmyaj~nAnapUrvastu sudR^iDhaH sarvato.adhikaH | sneho bhaktiriti
proktastayA suktirna chAnyathA || (MBTN I-85)
The highest love of God that is accompanied by the knowledge of His
supremacy is bhakti.
With the
bhakti based on the firm knowledge of the glory of the God, one has to
undertake upasana. Chaturmukhabrahma is eligible to meditate upon Lord Vishnu
with all His attributes. The average muktiyogya men are eligible to meditate
with only four attributes viz., sat, chit, Ananda, and Atma. This goes on,
increasing according to each one's inner capacity and the position in the
hierarchy. While satvika jivas develop
jnana and bhakti, the tamasa jivas develop dvesha, i.e. hatred for the God. anAdidveshhiNo
daityAH | The dvesha is expressed
throught he following perverted knowledge:
jIvAbhedo nirguNatvaM apUrNaguNatA tathA | sAmyAdhikye tadanyeshhAM
bhedastadgata eva cha ||
prAdurbhAvaviparyAsaH tadbhaktadveshha eva cha | tatpramANasya nindA cha
dveshhA ete.akhilA matAH || (MBTN I-111,112)
The thought that the God and the jivas are identical, the God is without
any attributes, He has only a limited number of attributes, some other gods are
equal or even superior to Him, the God has internal differences (between His
mularupa and avatara rupa and between His avayavas), His gunas are different
from Him, His avataras have certain drawbacks, and such other thoughts are the
forms of hatred of the God. The bhakti
practiced by the muktiyogyas should be free from this perverted knowledge
(dvesha). Such pure bhakti will lead to aparokshajnana and prasada of the
Supreme God. The Supreme God will bestow the liberation. Mukhyaprana will
remove the subtle body. vishhNurhi dAtA
moxasya vAyushcha tadanuj~nayA | (MBTN I-78)
Chaturmukhabrahma is the chief guru for all. A guru is one who possesses
thirty-two features of a guru, who has no doubt in respect of right knowledge
and who can remove the doubts of disciples.
shhaNNavatyaN^gulo yastu nyagrodhaparimaNDalaH | saptapAdaH chaturhasto
dvAtrimshairlaxaNairyutaH || asaMshayaH
saMshayachchhid.h gururukto mavIshhibhiH | tasmAd.h brahmA gururmukhyaH
sarveshhAmeva sarvadA || (MBTN
I-121-122) The thirty-two features are
described as under: paJNchadIrghaH
paNchasUxmaH paJNcharaktaH paDunnataH | tripR^ithustrishhu gambhIro
dvAtrimshallaxaNastviti || The
knowledge imparted by the guru possessing these features is true knowledge.
samyag.hlaxaNasampanno yaddadyAt.h
suprasannadhIH | shishhyAya satyaM bhavati tatsarvaM nAtra samshayaH || ( MBTN I-124) As stated above, Chaturmukhabrahma is the
chief guru for all. However, other superior persons are also gurus in the
respective order as per the features of a guru possessed by them. Sometimes,
even lesser persons also may have to be taken as guru. They should also be duly
respected. anye.api svAtmano mukhyAH
kramAd.h gurava IritAH || kramAllaxaNahInAshcha laxaNAlaxaNaiH samAH |(MBTN I-123) svAvarANAM gurutvaM tu bhavet.h kAraNataH
kvachit.h | maryAdArthaM te.api pUjyA na
tu yadvat.h paro guruH || (MBTN I-126)
A muktiyogya jiva will get rid of all his sins as soon as he has
aparokshajnana of the Supreme God. The muktiyogya jivas journeying through the
ArchirAdi path go to Chaturmukhabrahma and then reach Lord Hari. The above tenets (including the ones given
in previous postings) constitute the purport of the entire sacred scripture.
Sri Madhvacharya informs that he has culled out these in the ShastratAtparya
Chapter of this work under the instructions of Lord Hari Himself and closes this
chapter: iti
R^ig.hyajuHsAmAtharvapaJNcharAtretihAsataH
| purANebhyastathA.anyebhyaH shAstrebhyo nirNayaH kR^itaH || 1\.135||
vishhNvAj~nayaiva vidushhA tatprasAdabalonnateH | AnandatIrthamuninA
pUrNapraj~nAbhidhAyujA || 1\.136|| tAtparyaM shAstrANAM sarveshhAM uttamaM mayA
proktam.h | prApyAnuj~nAM
vishhNoretajj~nAtvaiva vishhNurApyo.asau
|| 1\.137||
[sarvashAstratAtparyanirNayo nAma prathamo.adhyAyaH]
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter-II In the second chapter, designated as
suvAkyoddhAra, the purport of the sacred scripture delineated in the first
chapter is demonstrated by the verses in the Mahabharata: uktaH pUrvAdhyAye shAstrANAM nirNayaH paro divyaH
| atha khalu bhAratavAkyAnyetairevAdhyavasyante || [MBTN II.2] Before this task is executed, two points
have to be clarified: 1) Whether the
text of the Mahabharata that is handed down is authentic. 2) What the grounds
to select the Mahabharata especially for this purpose are. Sri Madhvacharya concedes that attempts are
made to contaminate and mutilate the text of the Mahabharata. This has happened
not only in the case of the Mahabharata, but in several other texts also.
Therefore, he assures that he has collected the manuscripts of the Mahabharata
from different parts of the country and has ascertained the authentic version
of it. In doing so, he has not merely relied on manuscripts as the modern
scholars do but also taken into consideration the entire tradition of the
scriptural literature. The latter criteria is very important. Every text is a
part of a tradition. Therefore, anything that is contrary to or contradicts the
text is not likely to be the authentic portion of that text. Internal
contradiciton within the text or contradiction with the tradition is likely to
be the result of the interpolation or mutilation. In modern textual criticism,
this vital point is ignored. The second criteria is stated by Sri Madhvacharya
as: shAstrAntarANi saJNjAnan.h
vedAmshchAsya prasAdataH This is how
the contamination and the mutilation of the texts and his efforts to ascertain
the authentic text of the Mahabharata is regarded. His observations set very
scientific guidelines of textual criticism.
a.
kvachidganthAn.h praxipanti kvachidantaritAnapi | kuryuH kvachichcha vyatyAsaM
pramAdAt.h kvachidanyathA || anutsannA
api granthAH vyAkulA iti sarvashaH | utsannAH prAyashaH sarve koTyaMsho.api na
vartate || grantho.apyevaM vilulitaH
kimvartho devadurgamaH | (MBTN II-3,4,5)
b. deshe deshe
tathA granthAn.h dR^ishhTvA chaiva pR^ithagvidhAn.h | yathA cha bhagavAn.h
vyAsaH sAxAnnArAyaNaH prabhuH || jagAda bhAratAdyeshhu tathA vaxye tadIxayA |
saN^xepAt.h sarvashAstrAryaM bhAratAryAnusArataH || (MBTN II-7,8)
After assuring that, the purport of the
Mahabharata will be explained by a reference to the authentic text ascertaining
it as stated above. Sri Madhvacharya states the special grounds because of
which this work is especially selected for shAstratAtparyanirNaya | The
treatment of this topic is quite elaborate in this chapter. We mention the most
striking grounds, which will be stated in the postings that follow 1) The most important ground is that the
Mahabharata declares the supremacy of Narayana emphatically, unconditionally,
and as the total purport of the entire scripture. vAsudevastu bhagavAn.h kIrtyate.atra
sanAtanaH | pratibimbamivAdarshe yaM pashyantyAtmani sthitam.h || (II-68) nAsti nArAyaNasamaM na bhUtaM na
bhavishhyati | etena satyavAkyena sarvArthAn.h sAdhayAmyaham.h || (II-68,69)
AloDya sarvashAstrANi vichArya cha punaH punaH | idamekaM sunisshhpannaM
dhyeyo nArAyaNaH sadA || (II-72)
vAsudevasya mahimA bhArate nirNayoditaH | tadarthAstu kathAH sarvAH
nAnyArthaM vaishhNavaM vachaH || (II-123)
2) The second important ground is that the Mahabharata declares the
importance of Vayu. It clearly states that Vayu played the role of the chief
assistant of Lord Narayana in His three incarnations of Rama, Krishna, and
Vedavyasa, assuming the incarnation of Hanuman, Bhima, and Madhva. The fact
that Bhimasena plays a major role in the Mahabharata is fully brought out: a. tasmAd.h balapravR^ittasya
rAmakR^ishhNAtmano hareH | antaraN^ga hanUmAmshcha bhImastatkAryamAdhakau ||
(II-34,35) b. priyashcha vishhNoH
sarvebhyaH iti bhImanidarshanAt.h | bhUbhAraharaNe vishhNoH pradhAnAN^gaM hi
mArutiH || mAgadhAdivadhAdeva duryodhanavadhAdapi || yo ya eva balajyeshhTaH
xatriyeshhu ma uttamaH | aN^gaM ched.h vishhNukaAryepu tadbhaktyaiva na
chAnyathA || (II-15,16,17) c. tasyAN^gaM prathamaM vAyuH
prAdurbhAvatrayAnvitaH | prathamo hanumannAma dvitIyo bhIma eva cha ||
pUrNapraj~nastR^itIyastu bhagavatkAryasAdhakaH | (II-128,129) d. j~nAne virAge haribhaktibhAve
dhR^itisthitiprANabaleshhu yoge | budhhau cha nAnyo hanumatsamAnaH pumAn.h kadAchit.h
kka cha kashchanaiva || (II-155)
e. vAyurbhImo
bhImanAdo mahaujAH sarveshhAM cha prANinAM prANabhUtaH | AnAvR^ittirdehinAM
dehapAte tasmAd.h vAyuH devadevo vishishhTaH || (II-163) f. tattvaj~nAne vishhNubhakto dhairye
sthairye parAkrame | vege cha lAghave chaiva pralApasya cha varjane |
bhImasenasamo nAsti senayorubhayorapi ||
(II-164,165) g. asmin.h yuddhe
bhImasena tvayi bhAraH samAhitaH | dhUrarjunena voDhavya itaro janaH |
(II-174) In verses II-156-160, mantras
from baLitthAsUkta that highlight the glory of Mukhyaprana in his three
incarnations are quoted. Several events
in Mahabharata clearly show that Bhimasena plays the most important role in
Mahabharata guided by Lord Sri Krishna. The killing of Jarasandha and
Duryodhana are two major instances. The purpose of God's incarnation is to
remove the burden of the evil persons on the earth. In achieving this purpose,
Maruti, i.e. Mukhyaprana, plays an important role as Bhimasena. The depiction
oft his has made the Mahabharata a great epic.
3) The third important ground is that the Mahabharata narrates the glory
of Sri Rama also: uktA rAmakathA
hyasmin.h mArkANDeyasamAkhyayA | tasmAd.h yad.h bhAratenoktaM taddhi naivAsti
kutrachit.h || The story of Sri Rama
narrated here is culled out from the Mularamayana. Sri Madhvacharya has
elaborated it in this Mahabharata Tatparyanirnaya bringing out the ethical and
philosophical implications of various events of the Ramayana. It is further
elaborated by Sri Narayana Panditacharya in the Sanraha Ramayana. Thus, the Mahabharata is an epic that
contains the glory of the two incarnations of the Supreme God viz., Sri Rama
and Sri Krishna. Its greatness is enhanced by the further fact that it is
composed by Sri Vedavyasa who himself is an incarnation of Lord Vishnu. kR^ishhNadvaipAyanaM vyAsaM viddhi nArAyaNaM
prabhum.h | kohyanyaH puNDarIkAxAt.h mahAbhAratakR^idbhavet.h || 4) Another important feature of the Mahabharata
is that it is in three languages viz., darshana, guhya, and samAdhi | bhAshhAstu trividhAstatra mayA vai
sampradarshitAH | ukto yo mahimA vishhNoH sa tUkto hi samAdhinA || II-114 samAdhibhAshhayoktaM yattatsarvaM grAhyameva
hi | II-115
aviruddhaM samAdhestu darshanoktaM chan
gR^ihyate | AdyantayorviruddhaM yaddharshanaM tadudAhR^itam.h || II-116 darshanAntarasiddhaM cha guhyabhAshhAnyathA
bhavet.h | tasmAd.h vishhNorhi mahimA bhAratokto yathArthataH || (II-128) a) The glory fo the Supreme God is conveyed
by samadhi bhasha. This naturally has to be accepted as it is. b) Darshana bhasha is of two types: i)
Whatever conflicts with what is stated before and after that is darshana
bhasha. This naturally has to be interpreted in tune with what is stated before
and after or else it has to be rejected. ii) Whatever is merely a restatement
of some other darshana quoted for refutatino or to show the hollowness of
it. c) Guhyabhasha is that which is
different from samadhi and darshana bhasha. In the case of the Guhyabhasha, its
deeper meaning has to be taken, rejecting the apparent meaning. 5) One more important feature of the
Mahabharata is that it has three layers of meaning viz., manvAdi, AstikAdi, and
uparicharAdi | manvAdi kechid.h bruvate
hyAstikAdi tathApare | tathoparicharAdanye bhArataM parichaxate ||
(II-142) a. sakR^ishhNAn.h pANDavAn.h
gR^ihya yo.ayamarthaH pravartate | prAtilomyAdi vaichitryAt.h tamAstIkaM
prachaxate || b. dharmo
bhaktyAdidashakaH shrutAdiH shIlavainayau | sabrahmakAstu te yatra manvAdiM te
vidurbudhAH | c. nArAyaNasya nAmAni
sarvANi vachanAni tu | tatsAmarthyAbhidhAyIni tamauparicharaM viduH ||
(II-142,145) The story of the
Mahabharata, centering around the personalities of Sri Krishna, the Pandavas,
etc., is the Astikadi layer of the meaning. This layer is designated as Astika
because the Pandavas whose story is narrated have been great Astiks, that is to
say, they had great faith in Sri Krishna.
The Manvadi layer of the meaning is that meaning which conveys the
virtues represented by Yuddhishtira, Bhima, etc. Yuddhishtira represents dharma,
Bhimasena represents bhakti, jnana, prajna, medha, etc. The ten virtues are as
follows: bhaktirj~nAnaM savairAgyaM
praj~nA bhedhA dhR^itiH sthitiH | yogaH prANo balaM chaiva vR^ikodara iti
smR^itaH || (II-146)
Arjuna
represents shravaNa, manana, and nididhyAsana. Nakula and sahadeva represent
shIla and vinaya. Draupadi represents the Vedas. These virtues of these
personalities are demonstrated in the events connected with them in the story
of the Mahabharata. This layer of meaning is the manvAdi meaning.The expression
manvAdi refers to dharma and other virtues listed here: mIyate pramIyate ebhiH paramAtmA iti manavo
dharmaH bhaktyAdidashakaM shrutAdiH shIlavainayA vedAshcheti manupadavAchyaM
paJNchakam.h | The third layer of
meaning viz., auparichara is the meaning that brings out Narayana as the
meaning of each and every word of the Mahabharata. nArAyaNasya nAmAni sarvANi vachanAni tu |
tatsAmarthyAbhidhAyIni tamauparicharaM viduH || The expression uparichara (II-145) itself
refers to Narayana and brings out his sarvottamatva | upari - sarveshhAmupari charatIti
uparicharaH sarvottamo nArAyaNaH | tasyaiva
svaravarNapadavAkyAtmakasakalabhAratagranthena paramamukhyayA vR^ittyA
pratipAdanamuchitam.h | >From the
above explanation of the three layers of meaning and the terms referring to
these three layers viz., AstikAdi, manvAdi, and uparichara, it is clear that
these expressions do not refer to the three beginnings of the Mahabharata as
contended by some modern Indologists. These do not refer to the episodes of
Astika, Manu, and Uparichara as contended by them. This is made emphatically
clear by Sri Vadiraja long before the Indologists thought of a reference to
these episodes: manvAdi kechit.h
bruvate iti shlokasya ApAtataH pratIyamAnA manavaH AstikAkhyo xashhiH
uparicharAkhyo vasuH nArthaH | manUnAM prasaN^gasyaiva bhArate abhAvAt.h |
Astikoparicharava svoshcha sarpayAgavighnakaraNAya satyavatyutpattaye cha
AdiparvaNi AdibhAge ekaukAdhyAyamAtreNa prasaJNjanepi AdiparvaNi ante
prasaJNjanAbhAvena sakalabhAratapratipAdyatvasya sutarAmayogAt.h | The three layers of meaning as explained
above are much richer than a mere reference to certain episodes. These bring
out the very indepth meaning of the Mahabharata
Mahabharata
Tatparya Nirnaya -
Introduction
by Prof.K.T.Pandurangi
Chapter-III
The theme of
the third chapter is to describe sarga and anusarga and also to give the
background of the characters of the Ramayana as a preliminary to the narration
of Sri Rama's story in the next six chapters. This chapter begins with three
beautiful benedictory verses praising the three incarnations of the Supreme God
viz., vedavyAsa, rAma, and kR^ishNa. Then, the benedictory verse of the
Mahabharata viz., nArAyaNaM namaskR^tya
naraM chaiva narottamam.h | devIM sarasvatIM vAchaM tato jayasudIrayet.h
|| is quoted, and its significance is
explained. In this verse, Narayana refers to both Narayana and Vedavyasa, Devi
refers to Goddess Laxmi, Narottama refers to Vayu who is Jivottama, Nara refers
to Shesha, and Sarasvati, of course, refers to the goddess of speech. Jaya is
the name of this great epic. jayo
nAmetihAso.ayaM kR^ishhNadvaipAyaneritaH | vAyurnarottamo nAma devIti
shrIrudIritA || nArAyaNo vyAsa iti vAchyavaktrasvarUpataH | ekaH sa
bhagavAnuktaH sAdhakesho narottamaH || upasAdhako narashchokto devI bhAgyAtmikA
nR^iNAm.h | sarasvatI vAkyarUpA tasmAnnamyA hi te.akhilAH || (III-5,7) Then commences the explanation of sarga,
i.e., creation. Lord Narayana and
Goddess Ramaa create Virincha assuming the forms of Vasudeva and Maya, create
Vayu assuming the forms of Sankarshana and Jaya, and create Pradhana
(Sarasvati) and Shraddha (Bharati) assuming the forms of Pradyumna and Krti.
Virincha and Vayu are also known as Purusha. Vayu and Bharati beget Shesha and
Suparna, who serve as the bed and vehicle of the Supreme God. Shesha begets
servants of the Supreme God called Kala, while Garuda begets Jaya, Vijaya,
etc., also servants of the Supreme God. Vayu begets Vishvaxena. This is the
first stage of the process of the creation of Virincha, Vayu, etc. Now these
have to be provided with sthula sharira. This is initiated by Aniruddha and
Shanti. They beget Virincha and Sarasvati with the body of Mahatatva. Virincha
and Sarasvati beget Shiva and Parvati. These two beget the manas and the
abhimani deities of the ten senses with Vaikarika Ahankara, the ten senses with
Taijasa Ahankara, Akasha, etc., and the five bhutas with Tamasa ahankara. Shiva
also begets all other deities. Vayu and
Bharati beget Shesha, Shiva, and Indra. Indra begets all other deities and the
deities connected with the sacrifice. It has to be noted here that these
deities are stated to have been both by Virincha and Sarasvati and by Vayu and
Bharati.
Lord Narayana
also assumes the three forms of Vishnu, Brahma, and Shiva. He assumes these
forms through His Vasudeva from and Goddess Laxmi's Maya form. Among these
three forms, Vishnu's form is the direct form, while in Brahma and Shiva, He is
present as Antaryamin. The creation
mentioned in the previous posting is termed a Tatvasrshti and takes place
outside Brahmanda. The creation within the Brahmanda is known as Padmasrshti.
The Tatvabhimani deities who were created outside the Brahmanda (Tatvasrshti)
appeal to the Supreme God to create Brahmanda. The Supreme God conjoins with
Goddess Laxmi. She delivers the golden Brahmanda. Lord Hari and all other
deities enter into it. A lotus arises from the navel of Lord Hari. From this,
Chaturmukhabrahma is born again. From him, all other deities will be born
again. Then Chaturmukhabrahma creates the fourteen worlds and the abhimani
deiites of senses, etc. Then, Sanaka, Sanandana, etc.; sages, Marichi, etc.;
Vayu putras, asuras, manushyas, cows, elephants, horses, serpents, etc., and
other varied beings are born. All of these do not realize their true nature and
go on rotating in transmigration. Then, Pralaya takes place. The Srshti and
Pralaya are endless. The jivas, prakrti, and kala are eternal. Then what can be
said of the Supreme God, who is the God of the gods? After describing Srshti
and Pralaya, the various avataras assumed by Lord Narayana are described. The
ten avataras of the God viz., Matsya, Kurma, etc., are well known. However,
some special points stated in Tatparyanirnaya need our special attention. Here,
two Varaha avataras are mentioned, the Adi Varaha and the Neela Varaha. The
first one takes place before the ten avataras. Adi Hiranyaxa is killed by this
avatara. The second is the third avatara among the ten avataras. Another
Hiranyaxa is killed by this avatara. After describing the avataras upto Sri
Rama, the birth of Ravana and Kumbhakarna is mentioned. These are stated to be
the very persons who were Hiranyakashipu and Hiranyaxa earlier. The birth of
Dasharata is mentioned. The early
background of Vali, Sugriva, Jambavan, Angada, Tara, Neela, and other vanaras
is mentioned. These were Indra, Surya, Yama, Chandra, Shachi, and Agni
respectively. The avatara of Vayu as Hanuman is graphically described: sa devatAnAM prathamo guNAdhiko | babhUva
nAmnA hanumAn.h prabhaJNchanaH || The
fact that Sri Rama is Lord Vishnu Himself is well-known. We are further
informed here that the Vasudeva form of the Supreme God assumed the incarnation
of Sri Rama, while His Sankarshana, Pradyumna, and Aniruddha forms are present
as an avesha in Laxmana, Bharata, and Shatrughna respectively. In the context of explaining the various
avataras of the God and the background of the others, the divine nature of the
shanka, chakra, etc., is also explained. Durga is the abhimani deity of the
chakra, Shri is that of the shanka, Vayu is that of the gada, Bhu is that of
Padma, Sarasvati is that of Saranga, Vayu of five forms is of five arrows, and
Durga is again of Khadga. durgAdhichakrAdhidevI
syAt.h shrIshcha shaN^khaAdhidevatA | vAyurgadAdhidevaH syAd.h bhUmiH
padmAbhimAninI || durgaiva khaN^gadevI syAt.h shArN6aJNchaiva sarasvatI |
paJNcha bANAH
paJNcha prANAH- (padyamAlA) This
chapter is closed by mentioning the fact that Sita is Goddess Laxmi
herself. svayaM ramA sIrata eva jAtA
sIteti rAmArthamanUpamA yA | videharAjasya hi yaj~nabhUmau suteti tasyaiva
tatastu sA bhUt.h ||
Mahabharata
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter – IV
Chapters 4
through 9 give a brief account of Sri Rama's story. All the major events of Sri
Rama's story are narrated. While narrating some of the crucial events like
Ahalya's episode, Manthara's episode, and Surpanakha's episode, the subtle
issues of dharma and adharma are clarified. The relevance of these episodes is
explained along with the main purpose of the theme. The background of the
personalities concerned and the events are explained as well. Thus the
objective of the narration of the different events of the story is not merely
for the interest of the story but for the interest of the moral and spiritual
aspects. Since hte main events of Sri RAma's story are well known, I will
highlight only the moral and the spiritual aspects that are brought out in this
portion of the Tatparyanirnaya. The first
important event in Sri Rama's story is Vishvamitra's invitation to Sri Rama to
protect the sacrifice he had undertaken from the demons. This indicates the
main purpose of Sri Rama's incarnation viz., protecting the sages and other
innocent persons from the onslaught of the demons. Sri Rama kills Tataka and
Subahu and throws Mareecha into the sea. This very Tataka will be born as
Putana in Krishnavatara. After the destruction of these and the completion of
the sacrifice, Vishvamitra takes Sri Rama and Laxmana to the capital of the
country of Videha. On the way, Ahalya is released from her curse by the touch
of Sri Rama. Here are the instances of two women: one who was cruel and
therefore destroyed and one who had suffered at the hands of Indra and Gautama and
was released from her suffering. Gautama had indulged in excessive penance.
This imbalance had to be cut down by provoking him. Therefore, Indra encroached
upon Gautama's wife Ahalya. She was innocent but had become a victim of the
circumstances.Hence, Sri RAma relieved her from her suffering. atiriktaM tayo hartuM gautamasyAshrame rahaH
| surakAryaM surapatiH kurvan.h bhAryAM samaspR^ishat.h || (saN^.rA.
I-6-18) On arrival at Mithila, Sri Rama
was informed of the condition for the marriage of Sita. He broke the bow of
Shiva and married her. The marriage was celebrated in a befitting way. On his
way to Ayodhya, Parashurama confronts him. Both Parashurama and Sri Rama were
the incarnations of Lord Vishnu. Therefore, there was no question of one defeating
the other. However, a demon called Atula had found a place in Parashurama's
navel. He was to be destroyed. His penance was also to be taken away.
Therefore, Parashurama gave the Sharang Bow to Sri Rama and asked Him to kill
Atula. Accordingly, Sri Rama killed him. Thus it was not a war between
Parashurama and Sri Rama, but it was only to kill Atula that Sri Rama employed
his bow. The fourt chapter narrates these Balakanda episodes. The Ayodhya Kanda events are described in
the first 16 verses of the fifth chapter. Dasharata decides to coronate Sri
Rama. But under the advice of Manthara, Kaikeyi prevents it. Maanthara was not
an ordinary woman. It is well-known that as a result of the samudramathana,
Goddess Laxmi was born from the sea. Out of the same samudramathana, the Alaxmi
called Jyestha was
also born. She
has been the wife of Kali. It was this Alaxmi alias Jyestha who was born as
Manthara. Instigated by this Manthara, Kaikeyi asked for her two boons, viz.
(i) Sri Rama be banished to the forest for 14 years and (ii) Bharata be
installed on the throne. Kaikeyi asked for such cruel boons because a demoness
called Nikrti was present in her.
According to these boons, Sri Rama proceeds to the forest. He first meets
the Nishada King Guha. Being honored by him, he proceeds to Chitrakuta. In the
meanwhile, Dasharata dies.Bharata arrives, and completing Pitrkarya, he
proceeds to Chitrakuta to persuade Sri Rama to return. Sri Rama does not oblige
him. Bharata returns to Ayodhya with the Padukas of Sri Rama and lives outside
the city of Ayodhya in Nandigrama.
After Sri Rama and Sita lived in Chitrakuta for some time, Indra's son
Jayanta appeared in the form of a crow and injures Sita in the breast. He
indulges in this cruel act because a demon called Kuranga was present in him.
Sri Rama throws a grass blade at the eye of this crow and destroys one eye of
all crows. Since then, crows have only one eye. Then Sri Rama entered Dandaka
forest. In Dandaka forest, a sage called
Sharabhanga offered himself to fire in the presence of Sri Rama. He was very
old and was unable to perform even his minimum rituals. Dharmashastra permits
self-immolation for such aged persons.
anushhTAnAsamarthasya vAnaprasthasya jIryataH | jalAnashanabhR^igvagnimahAprasthAnamishhyate
|| (Varaha Purana) A person in
Vanaprastha Ashrama who is not able to perform his miniimum rituals to old age
may take to self-immolation by drowning himself in water, observing a fast,
falling from the peak of a mountain, or offering himself to fire. Accordingly,
Sharabhanga performed selfimmolation in the presence of Sri Rama. After this
event, the demon Viradha confronts Sri Rama. He tries to kidnap Sita and
carries Sri Rama and Laxmana on his shoulders. Sri Rama cuts his arms and
throws him in a pit. His arms were cut because he had obtained a boon from
Brahma that whoever is held by him in his arms cannot escape from it.
Mahabharata
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter - V to
IX
kAj~nAnamApaddapi
mandakaTAxamAtrAt.h sargasthitipralayasamsR^itimoxahetoH | devyAH hareH kimu
viDambanamAtrametad.h vikrIDatoH suranarAdivadeva tasmAt.h || (V-36) On returning to His ashrama after killing
Mareecha, Sri Rama found the ashrama empty. He moved on in the forest in search
of Sita. First He saw Jatayu, who was hurt by Ravana. He learned about Ravana
kidnapping Sita. He moved on and killed Kabandha on the way. Then He met
Shabari in Matangavana and received her hospitality. Then he saw Hanuman and
Sugreeva on Rishyamuka Hill. Hanuman approached Sri Rama and prostrated at His
feet. With this, the fifth chapter of Tatparya Nirnaya closes. The events of Kishkindha Kanda are described
in the sixth chapter. Hanuman, who prostrated at the feet of Sri Rama, was
taken up by Sri Rama's arms with great affection. He took Sri Rama and
Lakshmana on his shoulders and brought them to Rishyamuka, where Sugreeva
stayed. Sugreeva explained his pitiable condition on account of his brother's
aggressive posture. Sri Rama promised him that his aggressive brother Vali will
be killed, and the kingship will be restored to him. Sugreeva also agreed to
help Sri Rama find Sita. However, he wanted to know whether Sri Rama had a
sufficient amount of strength to fight Vali. Therefore, he showed Rama the body
of Dundubhi, who was killed by Vali. Sri Rama threw that dead body a hundred
yojanas away with His toe. The carcass killed a number of demons living on
Rasatala. Then, Sugreeva showed Rama seven demons present in the form of seven
tala trees and said that if He could destroy these with one arrow, He could
kill Vali. Sri Rama destroyed all of them with one arrow, which, after
destroying the tala trees, pierced the seven underworlds viz., Atala, Vitala,
etc., up to Patala and also destroyed the demons knows as Kumiudi. Then,
Sugreeva took Rama to the city of Kishkindha to kill Vali. Vali pounced on
Sugreeva, but Sri Rama did not kill him, pretending that he could not
distinguish between the two. The real reason was to give an opportunity for the
brothers to reconcile and to avoid a confrontation. Even the long enmity
between the brothers vanishes when they reach the point of crisis. saubhrAtrameva yadi vAJNchati vAlinaiva |
nAhaM nirAgasamathAgrajaniM hanishhye || dIrdhaH sahodaragato na bhaveddhi kopo
| dIrdho.api kAraNamR^ite vinivartate cha ||
When Sugreeva again appealed to Sri Rama to kill Vali, Sri Rama threw a
strong arrow at Vali and killed him. It is well-known that Sri Rama killed Vali
from behind a tree. The reason for this was neither fear nor treachery. Vali
was also a great devotee and would have prostrated at the feet of Sri Rama if
he had seen him. Then, it would have been a dilemma whether to stand by His
promise to
Sugreeva or to stand by Vali, who had prostrated at His feet. Therefore, Sri
Rama preferred to be invisible. bhakto
mamaushha yadi mAmabhipashyatIha | pAdau dhruvaM mama sameshhyati nirvichAraH
|| yogyo vadho nahi janasya padAnatasya
| rAjyArthinA ravisutena vadho.arthitashhcha || tasmAdadR^ishyatanureva nihanmi
shakraputram.h | tvitIha tamadR^ishyatayA jaghAna || Then, during the rainy season, there was a
halt for four months. Sugreeva had not taken any initiative to find Sita.
However, on the strong advice of Hanuman, the vanaras spread over different
parts were gathered and started. Sri Rama gave his ring to Hanuman to show it
to Sita to identify. After a good deal of wandering, they found that the time
limit given by Sugreeva was over. Tara and Angada suggested that the efforts
should be abandoned. But Hanuman opposed this. They moved on and ultimately
reached the Mahendra Mountain. At this place, they met Sampati, Jatayu's elder
brother. He informed them that he had seen Ravana taking Sita away. She is kept
in Ashokavana. The distance between Mahendra Mountain and Lanka was a hundred
yojanas. Other vanaras were not able to jump this far. They all appealed to
Hanuman to cross the sea and trace Sita. With this, the sixth chapter
closes. Hanuman offers salutations to
Sri Rama in his mind before he takes a big jump over the sea. The sea became
turbulent, and the living beings within the sea came out. The trees on the
Mahendra mountain were uprooted and the Mainaka mountain came out of the sea to
offer him a resting place. As he moved on, the mother of the serpents, viz.
Surasa, confronts him. He enters her belly and comes out. Then, Simhika, a
demoness who used to drag persons by attacking their shadows, drags him. He
destroyed her also. Finally, he lands on the Trikuta hill that surrounded the
city of Lanka. Throughout the process of crossing the sea, he had considerably
expanded his body. Now, he contracts it to as small as a cat. He finds Sita in
Ashokavana under a Simshupa tree. He hands the ring given by Sri Rama to Sita.
In return, Sita gives her Chudamani to Hanuman to give to Sri Rama. In order to make Ravana aware of his
strength and mission, Hanuman starts destroying Ravana's gardens. On hearing
this, Ravana asks his army to punish him. Finding that they were not able to do
the task, he deputes his son, Aksha. Hanuman kills Aksha. Then Indrajit is
deputed. Indrajit employs the Brahmastra against him. Out of respect for
Brahma, he pretends to have been caught. The demons tie him with Nagapasha.
Finding that they have used an inferior weapon, the Brahmastra returns. Then Hanuman
is taken into Ravana's presence. Ravana orders his tail to be burned. With the
fire applied to his tail, Hanuman burns Lanka and returns to Sri Rama. He
offers the Chudamani to Him and embraces Him with great affection, as it were,
offering himself as a present to Him.
svAtmapradAnamadhikaM pachanAtmajasya |
kurvan.h
samashlishhadamalaM paramAbhitushhTaH || (VI-50) The eighth chapter begins with Sri Rama
lying on a grass mat in order to persuade the sea to make the way for Him to go
to Lanka. This was the mild way of persuading the sea before any harsh step was
taken. At that time, Vibhishana came to join Sri Rama and fight against his own
brother Ravana since his conduct was adharma. Sugreeva and all the others
opposed accepting him as he belonged to the enemy's group. However, Hanuman
stated that Vibhishana is genuinely supporting Sri Rama and that he be
accepted. Sri Rama accepted him and coronated him on the kingdom of Lanka as he
was sure of the defeat of Ravana. Since
the sea did not make way easily, Sri Rama took His arrow to aim at him. The
samudraraja came out and suggested that a bridge be built over the sea. Sri
Rama had Nala build the bridge assisted by the vanaras. He crossed the sea and
landed on Lanka. Ravana had made elaborate arrangements to protect the four
gates of the city of Lanka. Sri Rama also made appropriate distribution of the
vanara army. A detailed description of the battle is given in this
chapter. After Ravana is killed, Shiva challenges
Sri Rama to fight since He had killed his devotee Ravana. Then, Sri Rama gets
His arrow ready to aim at Shiva. However, Shiva realizes his mistake. Then, a
fire ordeal is pretended for Sita pratikrti. Sita returns from Kailasa. Sri
Rama returns to Ayodhya by Pushpaka Vimana. Sri Rama is coronated. He favors
all suitably. Hanuman asks for only uninterrupted devotion toward Him. prachardhatAM bhaktiralaM xaNe xaNe tvayIsha
me hrAsavivarjitA sadA | (VIII-248)
With this happy note, the chapter closes.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter X
Samudra
mathana The delineation of the
Vedavyasavatara is the theme of the tenth chapter. However, as a preliminary to
it, the samudramathana episode is narrated. The purpose of Vyasavatara was to
remove ignorance and confusion caused by the curse of Gautama in respect of the
knowledge enshrined in the Vedas,
Pancharatra, Itihasapurana, and other sacred pieces of literature. For such an
ignorance and confusion Kali was considerably responsible. He arose at the time
of the samudramathana along with poison. Not only the personality of Kali was
Kali but the ignorance and the confusion caused by him were also Kali.
Destroying these was meant to destroy Kali. This was the purpose of
Vyasavatara. Therefore, in order to point out that such a Kali had arisen at
the time of samudramathana, that episode is narrated in the tenth chapter
before the narration of Vyasavatara. The
details of samudramathana are well-known. Therefore, only such items that are
especially mentioned in Tatparyanirnaya and that have a deep religious
significance will be stated here. At the
close of the 28th Dvapara Yuga, Chaturmukha Brahma, Shiva, Indra, and other
deities approached Lord Vishnu present at Shvetadvipa at the center of Kshirasamudra.
They offered prayers to Him and informed Him that due to Durvasa's curse, Indra
lost his power and glory and was defeated by the demons. Therefore, they had
come to Him seeking protection. As per
the instructions of Lord Vishnu, the deities entered into an agreement with the
demons through Bali Chakravarthi and attempted to bring the Mandara mountain
for samudramathana. They were not able to lift it. Then, God lifted it by His
left hand and placed it on the shoulders of Ananta, i.e. Garuda. The deities
wanted to test their strength again. When they tried to lift the mountain
placed on Garuda's shoulder, it fell down and crushed them. They were
restored to their original form by the
grace of God. God lifted the mountain again, placed it on Garuda, and, seated
on Garuda, proceeded to Kshirasamudra with the deities and the demons. He made
the Mandara mountain the churning rod and Vasuki the rope, and He churned the
Kshirasagara with the deities and the
demons. The demons preferred to hold the snake Vasuki on the side of the head,
and the deities held it on the tail side. This caused fatigue to the
demons. Kurmavatara The mountain sank because of its weight. Then
God lifted it and placed it on his back, assuming the Kurma form. Not only was
the mountain held by Him on His back, but He entered it and supported it. He
entered the deities and the demons also to enable them to churn. The Halahala poison was drunk by Vayu
In the course
of churning the Halahala poison came out. Vayu took it in his hand as per God's
instructions, rubbed a little portion of it, reduced its vigor, and gave it to
Shiva. Shiva sipped it. It was so little that it could go down only upto his
throat. He became
unconscious
even for that much. God touched him, and he regained his consciousness. Vayu
collected the poison in a golden vessel,
drank it, and digested it. Out of the little poison given to him, only a
fraction was drunk by Shiva. The remaining portion became the body of Kali.
From this poison, cruel objects like snakes, wolves, and tigers were born. From samudramathana, objects like the horse
Ucchaishrava, Airavata, elephants, a thousand apsaras belonging to the amrita
group came out. The weapons of deities, ornaments, the Parijata tree, and
Kamadhenu i.e., Surabhi also came out.
The Mahalakshmi and Dhanvantari forms of God arose with the
amritakalasha. When the amritakalasha came out, the demons snatched it. God
allowed them to snatch it since He desired that they break the agreement and be
punished for that. Then, God assumed the Mohini form and offered to distribute
the amrita. She asked the deities and the demons to sit separately in rows and
asked the demons to close their eyes as She felt embarassed by their staring at
Her. She served the deities amrita and killed Rahu by assuming the Purusha
form. Rahu’s heas only is the place of
Rahu and Ketu The head of Rahu became
the abode of the planets Rahu and Ketu. When Rahu's head was cut, a drop of
amrita had already moved into his body. Therefore, both his head and the body
survived. His body without the head was thrown into Svadudaka. Rahu remained in
his head. [Note: Along with him, there are 100 Ketus, who are deities, in this
head. The offerings made to Rahu are received by these deities. The demon Rahu
present in the head receives unholy offerings only. This Rahu obstructs the sun
and the moon. The popular impression that the head became Rahu and the rest
Ketu is not correct. Rahu's head itself is the adhisthana for both Rahu and
Ketu.] When Rahu's head was cut, the demons
rushed towards God with their weapons.They were all killed. However, Kali was
not killed. He entered men. [Note: Kali can never enter God, Lakshmi, or Vayu.
He enters into Shiva and others only occasionally.] Kali's wife Alakshmi and
her sons who supervise evil also came from Kshirasagara. Lakshmi made the chest of God her abode.
Kaustubha found a place at God's neck. The other valuable items were given as
gifts to different deities at
Lakshmisvayamvara. Kali entered Shiva
and composed the evil scriptures. His mischief could not be corrected by
others. This Kali is invisible, unimaginable, and present in all. The ignorance
and confusion caused by him had to be removed by the revival of the sacred
scriptures. In view of this, Chaturmukha Brahma and other deities appealed to
God to take an appropriate incarnation. Lord Hari took the incarnation of Sri
Vedavyasa.
II Parashara and Satyavati Vashishta, who was born in a jar along with
Agastya as a son of Mitravaruna, married Arundhati and begot including Shakti
100 sons. Parasara was his grandson. Earlier, Vashishta was born from the
sacrificial pit of Brahma, married Akshamala, and functioned as chief priest of
Ikshvakus. Still earlier, he was born as a manasa putra of Brahma and had
married Arundhati. Parasara, the
grandson of Vashishta, performed penance to have God himself as his son.God
informed him that King Vasu of the Pururava royal family known as Uparichara,
as he
used to
frequently move over the sky as a result of his great deeds, was born to
Kritayajna in the Dvapara age. Uparichara got twin children, one male and one
female, through a fish. He kept the boy with him and handed the female child over to the fisherman chief.
The female child had grown into a beautiful girl and was named Satyavati. He
would assume the form of his son through her .Accordingly Parasara duly married
Satyavati.This marriage took place in yajnasala. Vasishta,Yagnavalkya and other
sages were present.King Vayu himself gave Satyavati in marriage to Parasara.
Then the God assumed the form of their son. [Note: God is never born like an
ordinary child. The popular impression that Vedavyasa was born and that too
when Satyavati was a virgin is not correct.] Vedavyasa revealed himself in the
midst of the river Yamuna. He was brilliant like the sun. His palms and feet
were marked with the lines of the conch and the disc. His arms were in the posture abhaya mudra and jnana mudra.
Parasara performed upanayana for him within seven days. Then Vedavyasa went to
the Meru mountain followed by Chaturmukha Brahma and others. He arranged the
Vedas and composed the Brahmasutras, Mahabharata, Puranas, and Bhagavata.
Chaturmukha and other deities directly learned these from Him. Vedavyasa
wandered all over the world in order to instruct the noble jivas. Once, He
converted a small creature as a king. However, He told him that he would be
entitled for salvation only when he was
born as a Brahmana. The birth of Shukla Shiva performed penance to become the son of
Vyasa. Vedavyasa pretended to perform penance to get Shiva as his son. This was
only to mislead undeserving persons. Shiva was born as a son of Vyasa through
Ghritachi, who had arrived in the form of a parrot while Vyasa was engaged in
churning the Arani. Shuka was actually born from Arani. However since Ghritachi
sesired to name him as Shuka he was ao named. Vyasa never had any sensual
attraction either towards Ghritachi or any other woman. As soon as Shuka was
born, Vayu entered him. It was only Vayu who was entitled for the instructions
dierectly from Lord Hari. Shuka received direct instructions from Vyasa because
of the presence of Vayu in him. In the same way, while receiving the
instructions from Vyasa, Shesha entered Paila, Garuda entered Sumantu, Brahma
entered Vaishampayana, and Indra entered Jaimini. This enabled these sages to
receive instructions in their respective areas of knowledge.
Shri Vyasa
taught Rgveda to Paila, Krsna yajurveda to Vaishampayana, Shukla yajurveda to
Surya, Samaveda to Jaimini, and Atharvanaveda to Sumantu. He taught all the
lores to His son Shuka and Narada. Then, Shri Vyasa created Romaharsana as a
Suta by caste and instructed him to propagate Itihasa, Purana, and
Panchatantra. He instructed Sanatkumara, Bhrigu, and Jaimini to propagate
Dhyanayoga, Karmayoga, and Karma mimamsa respectively. Shri Vyasa himself
composed the first and the last sutras of Daivi mimamsa and asked Paila and
Shesha to compose the whole text. Further, he edited the six satvika puranas
(Vishnu, Narada, Bhagavata, Garuda, Padma, and Varaha) based on Panchatantra,
six Rajasa Puranas (Brahma, Brahmanda, Brahmavaivarta, Markandeya, Bhavisya,
and Vamana) based on superficial references in the Vedas, and six tamasa
Puranas (Matsya, Kurma, Linga, Shiva, Skanda, and Agni) based on Pasupata
Agama. Through the above literature,
Brahma and other deities and Sanatkumara and
Other sages
regained their knowledge.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XI
Amshavatarana
As a
preliminary to the story of Sri Krishna and the Pandavas, the origin of
Chandravamsha is described. The early persons of chandravamsha and suryavamsha
are as follows: Brahma | _____________________________________ |
| Atri
Marichi |
| Chandra Kashyapa |
| Budha + Ila
Surya |
| Pururava Vaivasvata
manu |
| Ayu
(Ila) Sudyumna | Yayati + Devayani + Sharmishta | | _____________ ____________ |
| | | | Yadu Turvasu Druhya Anu Puru
From this
chart, it is clear that both chandravamsha and suryavamsha had originated from
Brahma. An interesting point in the development of these two families is that
Sudyumna, the fifth descendant on the suryavamsha side, used to be male for one
month, and on the chandravamsha side,
female for one month. He used to be called Sudyumna and Ila respectively during
these months. When he functioned as a female, he begot a son (Pururava) through
Budha of chandravamsha. Thus he established a link between the two
families. The Origin of Yadu and Kuru
families In the family of Yadu, the
yadavas were born. In the family of Puru, the fifth son of Yayati, the fifth
son of Yayati, Bharata, the son of Dushyanta and Shakuntala, was born. Kuru was
also born in this family, so the Kauravas and Pandavas were known as Bharatas.
The fifth descendant of Kuru was Pratipa. He got three sons: Devapi, Bahlika,
and Shantanu. Devapi did not become the king though he was the eldest as he
suffered from a skin disease. Bahlika was named king of the Bahlika region, and
Shantanu succeeded Pratipa as king.
Bahlika was
Prahlada in his earlier birth. He got a son named Somadatta, who was one of the
Rudras, Patratapa. His three sons (Bhuri, Bhurishrava, and Sala) were also
Rudras (Ajaikapat, Ahirbudni, and Virupaksha). Among these, the last one had
the avesha of the other ten Rudras (Raivata, Aja, Bhava, Bheema, Vama,
Vrishakapi, Ajaikapat, Ahirbudhni, Bahurupa, and Mahan). The background of the birth of Shantanu and
Bhishma The birth of king Shantanu has a
background chaturmukha Brahma once visited the sea on a full moon day. On that
occasion, the sea (Varuna) was sporting with the river Ganga and threw a few
water drops at Brahma. Brahma became upset and cursed him to be born on the
earth twice. Consequently, Varuna was
born as King Mahabhishak and again as Shantanu. He also cursed Ganga to meet
her husband with the human body. "Shantanu" means "be
calm." Since Brahma ordered him to become calm, Varuna got the name
Shantanu when he was born on the earth. There is another explanation for
Shantanu's name. By the touch of Shantanu, elderly people used to regain their
youth and be happy. "Sham" means "happiness," and
"tanu" means "giver." Therefore, he was given the name
Shantanu. Shantanu begot the son
Devavrata, later known as Bhishma. The birth of Bhishma also had a background..
Among eight Vasus, the eighth one was known as Dyu. He was also known as
Prabhasa and Vibhavasu.His wife was named Varangi. She had a friend of the same
name . Varangi asked Dyu to get the divine cow Nandini for her friend so that,
with the milk, she could get a long life and retain her youth permanently. Dyu
went to Sage Vashishtha's ashrama along with seven other Vasus and tied Nandini
up. This upset Vashishtha, and he cursed them to be born as men. He particularly
cursed Dyu to live as a man (Bhishma) as long as the duration of the eight
men's lives. He cursed Varangi, who instigated the unholy act, to be born as
Amba, become a male (Shikhandi), and be responsible for the Dyu's death. The
curse was actually given by Brahma, who was present in Vashishtha.
The Vasus let
off the cow Nandini and appealed to Brahma to help them not to be born from the
womb of a human being. Brahma agreed. The Vasus came to know that Ganga was
going to be the wife of Shantanu without assuming the human body. They went to
her and told her that they would be born as her children. Ganga told them that
they would be killed as soon as they were born, and she should not get any sin
for this. However, one of them would live long.
Ganga’s Condition to marry Shantanu
Ganga went to King Pratipa and sat on his right thigh. Only a daughter
and daughter-inlaw have the right to do this. (The wife has to sit on the left
thigh.) Pratipa asked her to be his daughter-in-law. Ganga agreed to marry his
son Shantanu on three conditions: “i) your son should not ask me as to who I
was, ii) he should not prevent her from doing something wrong, iii) and he
should not question her when she does something wrong.” If he broke any one of
these conditions, Ganga would leave him. King Pratipa agreed and informed
Shantanu in due course. Ganga begot
eight children. She killed seven of them one after the other. When she
proceeded to kill the eighth child, Shantanu asked her who she was and why she
was killing the children. He prevented her from killing this child. Thus he
violated the three conditions laid down by her. Therefore, she left him, took
her eighth child, and gave him
to Brihaspati.
The boy learned the Vedas and the other sacred literature from Brihaspati for
fifty years. Then Ganga sent him to Parashuram. He continued his study of
spiritual literature for another fifty years and studied the use of weapons for
twenty-five years. Ganga took him back and allowed him to roam on her bank. At
this time, Shantanu arrived at the place. He found that the flow of water was
prevented by arrows and wondered at this. Ganga arrived, told him that the boy
was his son, and asked him to take him. She also told him that the other seven
children drowned in the water had regained their original form. Shantanu took
him and made him Yuvaraja. Devavrata again went to Brihaspati and learned Vedas
for fifty years. From Parashurama, he learned weapons for another fifty years
and listened to spiritual discourses for three hundred years. Finally, he
returned to his father. Kripa and
Kripi At that time, when Ganga gave
birth to the eighth child, Shantanu found twin children left in the forest by
someone. These were the children of Sharadvan.Vishkambha, a Rudra, and Tara,
the wife of Brihaspati, were born as these twin children. Shantanu took them
and named them Kripa and Kripi. Kripa became a friend of Devavrata. He learned
all Shastras from Vishwamitra and philosophical doctrines from Vedavyasa. Birth of Drona At about the same time Kripa was born,
Bharadvaja, the son of Brihaspati, begot Drona through Ghritachi. He was called
Drona because he was born in a type of vessel known as Drona. He was Brihaspati
himself, and Brahma was also present in him. Bharadvaja himself taught him the
Vedas and the weapons.
At about this
time Prishata, the king of Panchala, begot the son Drupada. He was the divine
singer Hoohoo. Avaha Marut was also present in him. He studied the weapons from
Bharadvaja along with Drona. He told Drona Let us Enjoy kingdom together” Drona married Kripi. He lived near
Hastinapur.The King Virata was the same age as Drona and Kripa. He was the
divine singer Haha, and Marut Vivaha was present in him. Shantanu marries Satyavati Once, Shantanu proceeded to go hunting and
saw a beautiful girl, Satyavati. Earlier, she was Acchoda, the daughter of
Agnishvat belonging to the amurta pitrgana group. Lord Vishnu had blessed her
saying that He would be born as her son. She was now born as the daughter of
King Vasu and was brought up at the residence of a fisherman. Shantanu was
attracted to her and asked the fisherman for her hand in marriage. However, the
fisherman set the condition that her son should be made the successor to the
throne. When Devavrata learned of this, he assured the fisherman that he would
relinquish the throne. He took the oath that he would remain a bachelor so that
the question of his progeny claiming the throne would not arise. Because of
such a strong oath, his name became Bhishma. Shantanu gave him the boon that he
would die only when he desired to die and that he would be invincible in
war. Satyavati begot two sons,
Chitrangada and Vichitravirya. Shantanu died when these two children were still
young. Chitrangada also died before marriage.
Amba, Ambika and Ambalika Bhishma
crowned Vichitravirya as king. He brought the three girls Amba, Ambika, and
Ambalika for Vichitravirya, conquering King Salva. Ambika and Ambalika agreed
to marry Vichitravirya, while Amba refused to marry. She had already made up
her mind to
marry Salva.
She returned to Salva, but Salva did not accept her. She then went to
Parashurama, who fought with Bhishma. However, to bring fame to Bhishma, he
pretended to have been defeated by him. Amba performed penance to become male
in order to kill Bhishma. Shiva gave her the boon to become male and be an
instrument to kill Bhishma. He also gave her a garland and told her that
whoever accepted this garland would be able to kill Bhishma. She went around
with this garland to give it to a king. Nobody accepted it out of fear of
Bhishma. She kept it at the door of Drupada and died. Later, Drupada performed
penance to get a male child. However, Shiva told him that he would get a female
child who will become male. Amba was born as his daughter. She was named
Shikhandini. Drupada performed upanayana, etc, for her as if she was male.
Drupada arranged for her marriage with the daughter of Hiranyavarma, the king
of Dasharna country. This wife of Shikhandini found that she was not a male.
She reported to her father, who became angry. To avoid unpleasantness,
Shikhandini went to sage Isika, who asked her to go to Tumburu. The Gandharvas
used to change their sex. Tumburu exchanged his male body with the female body
of Shikhandini. Consequently, Shikhandini became Shikhandi. A mere male body
was not sufficient to get Purushatva
for
Shikhandini. Therefore, Tumburu also entered into her partially. A woman would
never become a man. Vichitravirya lived
for some time with his two wives, Ambika and Ambalika. Later, he died without
having had children. His mother Satyavati remembered Sri Vedavyasa. He had
promised her that whenever she remembered him, he would appear before her.
Accordingly, he came. Satyavati requested her to get progeny through her two
daughtersin-law. When Vyasa went near Ambika, she closed her eyes.
Consequently, the son born was blind. He was named Dhrtarashtra . He was a
Gandharva king of the same name. Vayu also partially entered him. Satyavati
asked Vyasa to bless Ambalika with a son. When Vyasa went near her, she became
pale. Therefore, a pale boy, Pandu, was born. Satyavati asked Ambika to meet
Vyasa once again. Instead, Ambika sent her maid servant to Vyasa. Consequently,
a Shudra boy, Vidura, was born. Vidura was Yama himself. The background of Vidhura’s Birth There is an interesting background for the
birth of Yama as Vidhura. Earlier, Sage Animandavya was performing penance to
attain the stature of Vasishtha. A group of thieves who had stolen royal property
were being chased by the servants of the king. They left the property at the
sashrama of Animandavya and ran away. The servants of the king arrested
Animandavya and put him on the hanging pole. He continued his penance sitting
in that position only. The king released him. He went to Yama and asked him why
he was made a victim of such a punishment. Yama told him that he had pierced a
fly when he was a boy, and this was the punishment for that. The real reason
was that he was trying to attain the stature of Vasishtha, which was beyond his
capacity. Animandavya was angry and cursed Yama to be born as a Shudra.
Consequently, Yama was born as Vidura.
Bhishma arranged the performance of Jatakarama and other Samskaras for
Dhrtarashtra , Pandu, and Vidura. They were educated in the sacred literature,
political science, and the wielding of weapons. Dhrtarashtra was coronated as
king. Pandu was made the army chief. Later, Dhrtarashtra gave the throne to
Pandu. Vidura was made minister.
The Gandharva
Tumburu was born as a son of Gavalgana, the charioteer of Vichitravirya, and
was named Sanjaya. The Marut Vivaha was partially present in him. Dhrtarashtra and Gandhari Dhrtarashtra married Gandhari, the daughter
of Gandhara King Subala. As her husband was blind, Gandhari blindfolded her own
eyes. Shakuni was her younger brother He was rhe demon Dvapara born as Shakuni.
The word "Dvapara" means "a person who is always suspicious
about truth and entertains contradictory ideas." Since men develop such a
tendency during Dvapara age it is named as Dvapara.
Kunti Madri
and Pandu King Shura gave his daughter
Pritha as adopted daughter to King Kuntibhoja.Therefore, she came to be known
as Kunti. She was the wife of Pandu in his original form of Pravaha Marut and
went by the same name, Kunti. Kuntibhoja was Kurma Marut in his original form.
Sage Durvasa came to his city and desired to observe chaturmaya in his place.
King Kuntibhoja offered all facilities and asked his daughter, at that time
thirteen years old, to serve him. She devotedly did so. Durvasa was pleased by
her service and taught her a mantra by which she could call the deities. Out of
curiosity, she called Surya. She was attracted by him and sported with him.
Consequently, she got a male child. The child was Surya himself in another
form, but the demons Sahasravarma and Narakasura were also present in him.
Kunti, afraid of public ostracism, put the child in a box filled with valuable
gems and floated it on the river Asvanadi.It reached the river Ganga through
Charmanvati and Yamuna. A suta, i.e. Adhiratha, lifted it and adopted the child
as his son. Adhiratha's wife Radha also bestowed all her affection on him. He
studied the scriptures, weapons, etc. He was named Karna and Vasushena. Pandu married Kunti and Madri. Vidura married
Aruni, the daughter of Shura through his shudra wife. Ritayana, the king of Madra, begot a son
(Shalya) and a daughter (Madri). Shalya was Prahlada's brother Sahlada in an
earlier birth. Vayu was partially present in him. Madri was Pandu's wife in the
earlier birth also. Dhrtarashtra asked
Pandu to rule over the kingdom. Pandu ruled guided by Bhishma. Sri Vedavyasa
took Satyavati, Ambika, and Ambalika to his ashrama. In due course, Satyavati
and Ambalika attained Vaikuntha while Ambika attained sarupya, a kind of
liberation. After some time, Pandu
retired to the forest and lived in Badarikashrama. Unfortunately, he killed an
ascetic who was sporting with his wife assuming the form of a deer. The ascetic
cursed him that he should also die when he was sporting with his wife. Pandu
moved to Shatashringa mountain and lived in Pandukeshvara with Kunti and
Madri. II Brahma Indra appeal for Krishnavatara At this juncture, the deities Indra and
others, led by Chaturmukhabrahma and accompanied by Bhudevi, approached Lord
Vishnu. They described the fight between the deities and the demons that had
taken place earlier, recalling the warding off of Sambara's maya, the
destruction of Viprachitti's weapons,the killing of Kalanemi, and other great
events of that battle. They further told Him that these demons were then born
again.If these demons listen to discourses by sages and Brahmanas and obtain
devotion to you it will affect the very setup described in Scripture. Therefore
we appeal to you to take an
incarnation
mislead the demon and destroy them.” They informed that Kamsa, Jarasandha,
Hamsa and Dhibika were already born.Kamsa and Kalanemi were reborn.Jarasandha
was Viprachitti. Hamsa and Dhibika were Madhu and aitabha. Ravana
and Kumbakarna
were reborn as Shishupala and Dantavaktra .The demon Bali was born as Salva.
The demon Bana was born as Kichaka.All these had to be destroyed. Hearing all
of this, Lord Vishnu assured Brahma that He would take the necessary
incarnation. He moved to Meru mountain with all the deities and made Brahma
announce which deity should take which form to assist Him in the task of his
incarnation. Chaturmukha Brahma informed
Lord Vishnu that he had cursed Kashyapa to be born as a Kshatriya but undertake
a Vaishya's duty of rearing cows. This was because Kashyapa had refused to
return Varuna's cows, which he had brought for his sacrifice. He was then born
as a son of King Sura and was named Vasudeva. One of the Vasus, Drona, was born
as Nanda. He was the son of King Sura through his Vaishya wife. Both Vasudeva
and Devaki and Nanda and Yashoda had performed penance to beget the Lord as
their son. Therefore, He revealed Himself as Vasudeva's son first and then
moved to Nanda's place. God accepted Brahma's appeal and asked the deities to
be born as men. Accordingly, the deities were born. Kubera was born as
Bhagadatta. The demon Baskala was partially present in him. Yuyudhana was born
as a son of Satyaka and was known as Satyaki. Garuda, Samvaha Marut, and Vishnu
Chakra, i.e. Pradyumna, were partially present in him. Kritavarma, the son of
Hridika, had the presence of Panchajanya, i.e. Aniruddha, and Pravaha Marut
partially. Similarly, the other deities
and demons were also born. Those who supported the Pandavas were the deities
and their followers. Those who opposed them were demons and men of unsteady
mind.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XII
Vasudeva and
Devaki A Gandharva named Devaka was born
as the son of Ahuka and the brother of Ugrasena. He retained the same name,
i.e. Devaka. His daughter was Devaki. Earlier, she was Aditi, one of the
thirteen wives of Kashyapa. Ahuka adopted Devaki as his daughter. Thus she was
both the sister and aunt of Kamsa. When
she was given in marriage to Vasudeva, Kamsa himself took the couple in his
chariot to their residence. At that time, Vayu told him through an ethereal
voice that Devaki's eighth son would kill him. On hearing this, Kamsa extracted
a promise from Vasudeva that he would surrender his children as soon as they
were born. Vasudeva married six sisters
of Devaki also. He had already married Rohini, the daughter of Bahlika. He
married Diti, who was born as a daughter of the king of Kashi, and begot
Paundraka Vasudeva through her. Paundraka Vasudeva was the well-known evil
person Vena in his earlier birth. He used to declare that he was Vishnu
Himself. Vasudeva married Danu, who was born as the daughter of King Karavira,
and begot Srigala through her. Srigala was the demon Dhundhu, the son of the
demon Madhu. He and Paundraka Vasudeva became the enemies of Yadavas later.
Vasudeva did not entertain these two wives after he married Devaki. He begot
Balabhadra among the nine sons and one daughter (Subhadra or Chitra) through
Rohini.
The Background
for Kamsa killing the children For the
episode of Kamsa killing six children of Devaki, there is an interesting
background. They were six sons of Marichi. They laughed at Sage Devala, as he
was very ricketee.He cursed them.They were born as the sons of Kalanemi. They
became known as Sadgarbha They used to
remain in the water at Patala loka performing penance to obtain immortality. Brahma granted them
immortality. However Hiranyakashipu became
angry at this. He did not like his brother's grandsons obtaining a boon
from Brahma (Kalanemi was the son of
Hiranyakashipu's brother Hiranyaksha).
Therefore, he cursed them to be born again and be killed by their own
father. Accordingly, they were born as
Devaki's children and were killed by their own
father. Kamsa as Kalanemi was their father in their earlier birth. The
boon given by Brahma to be immortal and
the curse given by Hiranyakashipu to be
killed by their father were reconciled by Durga. Durga used to keep each one of these in a
cave and make them sleep for one full year. She used to take the jiva of each
one and put it in the embryo of Devaki, thus acquiring a new body. It used to
be killed by Kamsa. Durga used to take back this jiva and put it in the
sleeping body again. Thus, they were killed by their father Kamsa i.e. Kalanemi
and were also immortal. Durga performed this trick as per the direction of
God. The birth of Yudhistira
Pandu desired
to go to Brahmaloka. However, he was destined to get children by niyoga. One
can attain the goal of his life by fulfilling the purpose for which one is
born.Pandu was born to get his children by niyoga.Therefor the sages prevented
him in the meanwhile Indrajit nd other demons were born as the children of
Dhrtarashtra . On hearing this and upon the advice of the sages, Pandu asked
Kunti to beget children by niyoga.Kunti told him that she knew a sacred mantra
by which she could invite the deities who were superior to Pandu. She requested
Pandu to name the deity she should invite. He asked her to invite Yamadharma.
She invited him and begot the son Yuddhishtira. When Gandhari learned about the
birth of Yuddhishtira, she became jealous and crushed her womb. Vedavyasa
collected the pieces of her womb and put them in 101 jars. A hundred male
children were born at the rate of one per day. The 101st one was a female,
Dushala. The birth of Duryodhana and
Dushassana Kali was born as Duryodhana.
As soon as he was born, he produced a sound like that of a donkey. The donkeys
present outside responded in the same way. Vidura advised Dhrtarashtra to throw
him out. However, the demons had already obtained a boon from Shiva that he
should be invincible. Indrajit was born as Dushasana, Atikaya as Vikarna, and
Khara as Chitrasena. In the same way, different demons were born as
Dhrtarashtra 's children. The demon woman Mrisa was born as Dushala. Kuhu was
also present in her. The demon Kalakeya was born as Jayadrata, who was
responsible for killing Abhimanyu.
The birth of
Bhimasena and Balarama Pandu also asked
Kunti to invite Vayu. She recited the sacred mantra given by Durvasa and
invited him. Vayu touched her and was born as Bhimasena. On the tenth day of
Bhimasena's birth, Kunti saw a tiger and dropped him. The Shatashringa mountain
on which Bhima fell broke into a hundred pieces. When Bhimasena was two months
old, Shesha was born as Balarama. Balarama was in Devaki's womb for three
months, and then Durga took him to Rohini's womb. He was born seven months
later from Rohini's womb. The
incarnation of Sri Krishna Three months after Balarama's birth Krishna was
born. The birth of Krishna is only an eye wash; God has no birth. He revealed
Himself in the form of a child and pretended to grow like an ordinary child.
This is clear from the fact that He revealed Himself to his parents holding the
conch, disc, which are His insignia. Krishna asked Vasudeva to take Him to
Nanda's residence where Goddess Lakshmi was already born as Durga and a
daughter of Nanda. Vasudeva went to Gokula, left Krishna by Yashoda's side,
brought Durga, and gave her to Devaki. Kamsa came and took Durga with the
impression that the child was the eighth child and crushed it on a rock. The
child jumped into the sky and revealed her true form with eight hands holding
the respective weapons. She told Kamsa that his destroyer was born elsewhere.
She became a child again and lay on Devaki's bed. Kamsa returned home and consulted his
ministers. They told him that all newly born children should be killed. He
instructed them to do so. Sri Krishna at
Gokula At the other end Nanda and Yashoda
were very happy with their child Krishna. They gave Brahmanas a gift of twenty
lakh cows. Nanda was camping on the bank
of the Yamuna river when Krishna was brought. He was on his way to pay taxes to
Kamsa. As he returned, a demon named Putana also arrived
and tried to
give her poisonous breast milk to Krishna. However, Krishna sucked her breast
and killed her. Tataka and Urvashi were present in Putana. The former went to
hell while the latter returned to heaven. Urvashi had sported with the Gandharva
Tumburu without Kubera's permission. Therefore, Kubera had cursed her to be
born as a demon for sometime. When
Krishna was four months old, the ritual of utthana, i.e. the child trying to
get up and rolling, was performed. At this time, the demon Shakatasura enterd a
cart and wanted to run over the child Krishna. However, he was killed by
Krishna himself.
The birth of
Arjuna Pandu asked Kunti to invite another appropriate deity next to Vayu and
get another son. Since Shesha, Garuda, and Shiva were not appropriate deities
at this time, she invited Indra. Then Arjuna was born. He had the presence of
Nara partially. Vishnu also entered him. Pandu asked Kunti to get one more son.
However, Kunti said it was not proper to have any more sons The birth of Uddhava
From Upagava, Uddhava. He was Brihaspati himself reborn. Vayu also entered
him.Three years after Uddhava's birth, Satyaki was born. On the same day,
Chekitana was also born. The order of
the birth of chekitana and others is as under: The Marut Pratibha was first
born as Chekitana in the Yadu family. At the same time, Kritavarma was born.
After three years, Yuddhishtira was born. One year later, Ashvatthama was born.
After four days, Duryodhana was born. He was in Gandhari's embryo for two
years. Lakshmana was born as Balarama even before Krishna was born as he was
anxious to serve Him. In order to show
Yashoda that He was God Himself, Krishna showed her Brahmanda in His mouth.
Krishna killed Trinavarta afterwards.
The birth of Nakula and Sahadeva Madri also desired to have children.
Pandu asked Kunti to teach Madri the Mantra. Kunti agreed on the condition that
Madri would only use it once. Madri cleverly invited the Ashvini deities so
that she could get two children by inviting a deity only once. Vayu entered the
Pandavas, who were Indras. Vishnu is the first Indra, Vayu the second, and
Yamadharma the third. Nasatya and Dasra were the fourth and fifth Indras.
Purandara was the sixth and seventh Indra. In this way, the five Pandavas were
Indras.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XIII
Sri Krishna as
a boy In this chapter, the great and well-known deeds of Sri Krishna when he
was still a boy are described.These are
well-known.Therefore,these will be just stated in the order in which these are
mentioned in the chapter to enable readers to recollect these events and
realize the glory of Sri Krishna Garga,
the family priest of the Yadavas, performed the samskaras appropriate to
kshatriyas for Krishna and Balarama. Sri Krishna revealed his Vishvarupa to
Yashoda for the second time. He went on breaking the curd pots and stealing the
butter to enrage his mother. She tied him to a mortar to prevent him from this
mischief. Because of this, He became Damodara. He dragged the mortar between
two trees and uprooted them. Two demons who were hiding in the trees, Dhuni and
Chamu, were killed. Nalakubara and
Manigriva, two
sons of Kubera, were born as these two trees and were released by Sri
Krishna. In order to motivate the Gopas
to move from Gokula to Vrindavana, Krishna assumed the form of crores of
wolves. The Gopas became panicky at this and left for Vrindavana. At
Vrindavana, Krishna killed Vatsasur, a servant of Kamsa who had come in the
form of a calf. He also killed Bakasura. (A different Bakasura was later killed
by Bhimasena.) Krishna wandered on the bank of Yamuna with Gopas. He noticed
the snake Kaliya in the middle of the Yamuna. He danced on the head of Kaliya.
Kaliya was hiding in the Yamuna out of fear from Garuda. He and his wife
appealed to Krishna to save them from Garuda. Krishna assured Kaliya that
Garuda would not kill him upon seeing His footprints on his hood. He sent
Kaliya to Ramana dvipa. When the Gopas were
on the bank of the Yamuna, a wild fire broke out in the forest. Krishna
extinguished it. The demon Ugra, who had assumed the form of a poisonous tree
and was spreading a foul smell all over and causing diseases to people was
killed. Krishna killed seven bulls who
were sons of Kalanemi born in the form of seven bulls. He married Nila.This
Nila and the Nila who is one of eight queens of Krishan are one and the
same.This first Nila was married by him before his Upanayana Then Dhenukasura
and Pralambasura were killed. Later, Gopas moved far away from Gokula. They
became hungry, so Krishna asked them to go to a nearby place where some
Brahmanas were engaged in a sacrifice and ask for some food. The Gopas went
there, but the Brahmanas refused to give them any food. However, the wives of
the Brahmanas brought the food to them.
The Gopas wanted to worship Indra, but Krishna prevented them from doing
so. As a result, Indra started pouring heavy rains. Krishna lifted the
Govardhana hill and protected the Gopas. Indra realized his mistake and praised
Sri Krishna. He coronated Him as the king of cows. Krishna became Govinda. Krishna sported with the Gopis who had
performed the Katyayani ritual to obtain Sri Krishna. He begot ten lakh male
children through them. They were all known as Narayana. Krishna killed
Shankhachuda, who was harassing the Gopis, and Aristasura, who was harassing
the cows. Keshi and Vyomasura were also killed.
Sri Krishna
Kills Kamsa Kamsa again imprisoned
Vasudeva and Devaki. He sent Akrura to bring Krishna and Balarama to participate
in the worship of Shiva's bow. Akrura was a gandharva by the name Kishora.
Svayambhuva manu as well as Brahma were partially present in him. While Akrura
was taking Krishna and balarama he saw the divine form of Krishna and Shesha
form of Balarama. Upon entering Mathura, Krishna killed an arrogant washerman
and snatched the garments for Himself and for Balarama. He received the
services of a barber and a flower
vendor. He received sandalwood paste from Trivakra. Then he went to the armory,
took Shiva's bow, and broke it. Kamsa
was frightened by the deeds of Krishna. He placed the huge elephant
Kuvalayapeeda at the entrance and asked Chanura and Mustika to also guard the
entrance. Kamsa's large army was ready as well. Krishna killed Kuvalayapida,
Chanura, Mustika, and the army. Finally, he killed Kamsa. Vayu, who was present
in Kamsa, entered Krishna, while the demon in him went to tamas.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XIV
Krishna deals
with Jarasandha Krishna released His parents from the prison, placed Ugrasena
on the throne,and asked Nanda to return to Vrindavana. He went to Sandipani with Balarama and
studied the entire Vedic literature and 64 arts. There, He revived His
teacher's son, who had died. He returned to Mathura and killed the demon
Panchajanya, who was hiding in the sea at Prabhasa. He obtained the conch
Panchajanya. Kamsa's two wives, Asti and
Prasti, the daughters of Jarasandha, went to Krishna and cried before Him
because of the death of their husband. Jarasandha was the demon Viprachitti
reborn. He was invincible as a result of the boons given to him by Brahma,
Rudra, and Durvasa. He was a devotee of Bhairava and had collected 86,000
kshatriya boys to offer as human sacrifice to Bhairava. He attacked Mathura 18
times with his 23 akshauhini army. To avoid his harassment of the citizens of
Mathura, Sri Krishna built the city of Dvaraka in the sea. The distance between
Jarasandha's capital and Mathura was 101 yojanas, but Narada told Jarasandha
that it was 100 yojanas. Consequently, the mace Jarasandha threw dropped one
yojana before Mathura, and the city was saved. This mace hit Jara, who had
joined the two portions of Jarasandha's body and enabled him to survive, and
Jara was killed. Jarasandha attacked Mathura again and sent Vinda and Anuvinda
as messengers to Krishna. His message had a double meaning; it praised Krishna
and ridiculed Him as well. Krishna came
out from Mathura city with Balarama. He placed his army at the three gates of
Mathura, putting Satyaki in charge of it, and He came out by the north gate.
All the weapons came down to Him and Balarama at His will. Taking these, He
proceeded with Daruka, His charioteer. Krishna attacked Jarasandha,and Balarama
his armies. The supporters of Jarasandha (Hamsa, Dibhika, Rukmi, Bahlika, etc.)
ran away. Jarasandha attacked Balarama, and the two fought bitterly. Jarasandha
was hit by Balarama's plough and fainted, and Balarama arrested him. Ekalavya
then shot arrows at Balarama, but Balarama was not affected by them. Krishna did not want to fight with Ekalavya
Himself. He made His son Manmatha (Pradyumna) fight with him. Manmatha
destroyed Ekalavya's weapons. Ekalavya was Manimanta, the leader of the
Krodhavasa group of demons. He was not really a hunter.
He was the son
of Devashrava, the brother of Vasudeva and was sent out of his home. The hunter
Hiranyadhanu brought him up, so he became known as a hunter. Death of Pandu At the other end, Pandu sported with his wife
Madri and died. At this time, Kunti was engaged in serving the guests on
Arjuna's 14th birthday. Pandu was Pravaha Marut. He had gone to Indra when
Indra was sporting with Sachi. This obstruction was the real reason for Pandu's
death, and the curse of the ascetic Kindara was only an excuse. Both Kunti and
Madri wanted to burn themselves on Pandu's funeral pyre. Madri did so, but the
sages advised Kunti not to die and to look after the children. Madri was
permitted to die with her husband because she had invited Ashvini deities, who
were inferior to Pandu, to beget children, and this was an offense.
Kunti returned
to Hastinapura with the Pandavas. Dhrtarashtra and Bhishma were silent. Vidura
was happy.He was happy for two reasons 1)He could meet Pandavas.2) Dhrtarashtra
and Bhishma accepted by their silence the fact that panadavas were the bonafide
children of Pandu. However Duryodhana disputed it. Even though the sages of
Badarikashrama said that Pandu died just seventeen days before, Duryodhana
argued that Pandu had died much earlier. Vayu announced by the ethereal voice
that the Pandavas were born when Pandu was alive by niyoga with the deities
with Pandu's permission. Plans to Kill
Bhimasena Both the Kauravas and the
Pandavas received instructions on how to wield weapons from Kripacharya. While
they were students, the Kauravas and Pandavas used to play. Bhimasena used to
display his strength in many ways. Those who did not like him planned to kill
him. Shakuni obtained from Shukracharya the poison that had come out during
samudramathana and mixed it with the food given to Bhima. However, it did not
affect him at all, and he easily digested it.
The Kauravas constructed a building under the waters of Ganga and made
Bhima sleep in it. They tied him with iron chains and threw him in the water.
He went in 10,000,000 yojanas deep, cut the chains, and came up. Further , the
Kauravas invited eight great snakes (Ananta, Vasuki, Takshaka, Karkotaka,
Padma, Sankha, and Gulika) by reciting the hymn given by Shukracharya and set
them on Bhima's chest when he was sleeping. Bhima threw them away. The snakes
lost their teeth when they tried to bite him.
Bhimasena undertook a digvijaya and defeated Shishupala, Dantavaktra,
PaundrakaVasudeva, Rukmi, Ekalavya, Hansa, and Dimbhika. He then returned to
Hastinapur. Sri Krishna sent Akrura to
Dhrtarashtra to advise him to restrain his sons from harassing Pandavas.
Accordingly Akrura went to Hastinapur and advised Dhrtarashtra .However, it did
not leas to any result . Therefore, Akrura took Bhima, Arjuna, and Sahadeva to
Mathura. Bhima learned gadayuddha from Balarama.He did not learn from Sri
Krishna
since it
involved raising his gada against Krishna, which was not proper.Balarama
himself instructed certains special skills learnt from Sri Krishna Sri Krishna sent Uddhava to Gokula to console
Nanda because of their separation. He gave a few hints that He was the Supreme
God and that He was omniprescent.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XV
Drona teaches
Astravidya Bhima, Arjuna, and Sahadeva stayed with Sri Krishna for some time
and then returned to Hastinapura. Visoka, Sri Krishna's son through Trivakra,
also came with them. He became Bhima's charioteer. The Pandavas received
education in the spiritual lore from Sri Vedavyasa. Drona used to live a life without gathering
any resources from anybody and with minimum wants. Therefore, his wife was not
able to give milk to her son Ashwatthama. She used to give him water mixed with
flour instead. Once, Ashwatthama drank milk at the Kaurava camp. He then
started crying for milk at home also. Therefore, Drona went to Parashurama to
get a cow. Parashurama thought that Drona should be used to kill the supporters
of the Pandavas. The supporters of Pandavas were deities.They had taken human
form to assist God's plan to desroy the demons born on the Kauravas' side.In
turn someone who was quiet strong was required to fight these from kauravas
side. Parshurama though of utilizing Drona and his son Ashwathama for this
purpose. Therefore he told Drona that he had no cows but could teach him the
scriptures and the weapons. Drona studied under him for twelve years and then
went to Drupada. Drupada had studied with Drona under Drona's father
Bharadvaja. He had promised Drona half of his kingdom. However, Drupada
insulted him by asking how a poor Brahamana could be a friend of a king. Drona
was upset and decided to teach him a lesson. He went to Hastinapura with the
intention of taking the Pandavas and Kauravas as his disciples. When he went
there, they were playing outside the city. In the course of their play, their
ball and a ring fell into the well. They were not able to lift them out. Bhima
offered to jump into the well and bring it. In the meanwhile, Drona told them that
they were Kshatriyas and that they should have been able to retrieve them by
using their weapons. The boys asked Drona himself to do so. Drona brought the
ball and the ring out of the well and asked the Pandavas and Kauravas to
arrange for his livelihood, to which Dharmaraja agreed. They asked Drona who he
was, and Drona told them to ask their grandfather Bhishma. Bhishma came to the
spot and asked Drona to teach the boys astravidya. Drona told the boys that whoever first agreed
to satisfy his needs would become the best among the bow wielders. Arjuna
promised first. Bhima did not come forward to make the promise since he did not
want to fight against elders like Bhishma. Moreover, he would not seek any
favors from anyone other than God. Arjuna and all the others learned astravidya
from Drona.
Karna goes to
Parashurama Karna and Ekalavya also approached Drona for astravidya. However,
Drona did not agree to teach them. Karna
then went to Parashurama. He told Parashurama that he was a brahamana and learned
from him for four years.
Once when
Parashurama was sleeping on Karna's lap, an insect called Alarka pierced
through his thigh. Karna started bleeding. He did not want to disturb his guru,
so he endured the pain. When Parashurama got up he said no brahamana could
withstand that much injury and that Karna should reveal his true self. Karna told him that he was a suta.
Parashurama cursed him that he could use his weapon when he was not in combat,
but in combat, he would forget all that he had learned. Ekalavya’s devotion to Drona Ekalavya had
great devotion towards Drona. He had prepared a mud image of Drona and used to
worship him. He was very skilled in wielding the bow. Once, he showered arrows
into the mouth of a dog without hurting it and stopped its barking. When Drona was informed of this, he
asked Ekalavya to cut his thumb and give
it as gurudakshina. As a result of this, he would not be able to wield the bow on par with Arjuna.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XVI
Jarasandha
attacked the Yadavas again. Sri Krishna came down to Karavira with Balarama and
met Parashurama in an ashrama on the bank of the river Vena. Karavira was then
being ruled over by Srigala Vasudeva. Parashurama took Krishna and Balarama to
Gomantaka.
Bali
Chakravarthi Stole kirita of Lord Sri Krishna
Lord Narayana came to amukta-sthana of Ksheerasagara to receive service
from the deities who were not yet liberated. Bali also came to meet Narayana.
Narayana pretended to sleep and asked the deities to sleep. Taking that
opportunity, Bali stole His kirita. Garuda went to Patalas, brought the kirita
back, and gave it to Sri Krishna. The divine weapons of Sri Krishna and
Balarama also came down. The wives of Balarama, Varunisri and Kanti, also came.
Balarama enjoyed their company in Gomantaka.
Fight with
Jarasandha Jarasandha encircled
Gomantaka with his army. Krishna and Balarama jumped down the mountain. The mountain was pushed down
eleven yojanas by the pressure of their
feet.
Hamsa,
Dibhika, Ekalavya, Kichaka, Sisupala, and others encircled Krishna. Sri Krishna
threw arrows at them and made them run away.
Jarasandha threw his mace at Balarama, and Balarama fainted. Vayu
informed him through the ethereal voice that Jarasandha would be killed by a
stronger person later and that Balarama must leave.
Srigala
Vasudeva Killed by Krishna When Srigala
Vasudeva came to know that Krishna had come to Karavira, he proceeded to fight
with Him. Sri Krishna cut off his head and tore his body into two. He placed
Srigala's son Shakradeva on the throne and returned to His city.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
CHAPTER
XVII
Rukmi’s
initiative to arrange the swayamvara of Rukmini
Rukmi the son of Bhishmaka planned to give Rukmini in marriage to
Shishupala by arranging Swayamvara. Demon Ilvala was born as Rukmi.Such the son
of Vahni also had entered him.He had studied Dhanurvidya from Druma and had
secured the bow – Vijaya of Indra.This was equal in strength ot Gandiva and
Saranga.When swayamvara was announced Jarasandha, Salva, Paundraka and
Shishupala arrived.Sri Krishna also arrived seated on Garuda.When Shishupala
and Dantavakra found that Krishna had arrived they pleaded with others not
oppose to Krishna.After all they were originally devotees of Sri Krishna.
However Jarasandha opposed it.
Coronation of Sri Krishna Krishna
was not duly coronated on the throne. Therefore he was not entitled for a seat
in the swayamvara hall nor for any hospitality. They though if they did not
provide him a seat he would go away.Kratha and Kaisika the brothers of
Bhishmaka came to know of it.They took Krishna to their residence and arranged
for their coronation.In the meanwhile a messenger of Indra came and advised the
princes gathered to coronate Krishna. He said Indra would throw vajrayudha on
them if they failed to carry out his order. Indra did not want Jarasandha,
Rukmi,Salva and Shishupala to participate in the coronation of Sri
Krishna.therefore he has asked them not to join. They also did not want to
join.Indra sent a rich throne. Krishna made Garuda sit on the right side,
Kratha , Kaisika and satyaki on left side.Then coronation bath was given using
a golden pitcher.Krishna blessed Bhishmaka and said his daughter’s marriage
would be auspicious.He revealed his Vishvarupa to him .Bhismaka saw infinite
incarnations of Vishnu and Lakshmi in that Vishvarupa.Sri Krishna returned to
Mathura.
The birth of
Kalayavana Jarasandha was very much
upset by this development.He said their plan was upset then.Krishna was
coronated in their very presence.They thought that they should conceive of
another plan to get Rukmini married to Shishupala. Salva suggested a plan. Once
in presences of Krishna yadavas insulted Garga. On this Garga performed penance
to shiva to get a son who would eliminate Krishna. During the penance he
subsisted on iron pieces.A yavana king wanted a son. He managed to tempt Garga
to sport with a Gopa woman who was a Demon and had managed the Gopis.Garga
begot a dark son through this woman. He was kalayavana. Though Garga begot such
a son and gave him to yavana king he felt repentant and performed penance to
Vishnu. Salva said that they might
utilize that kalayavana.Jarasandha felt below his dignity to seek help from
others.However,Salva went and brought Kalayavana. Yadavas move to Dwaraka Krishna came to know that kalayavana would
attack Mathura and harass yadavas.Therefore he thought of building a new city
i.e., Dwaraka and shifting the
Yadavas from
Mathura.He invited Vishvakarma to build the city. A grand city with Sudharma
hall was built.Earlier the city of Kushastali was in the same place. The
yadavas moved to this new city . The
battle with Kalayavana Krishna went to
fight kalayavana without any army. He put a snake in a jar and sent it to
Kalayavana,thereby indicating that he alone could kill him. Kalayavana returned
it filled with ants that killed the snake,thereby indicating a large number of
ants could kill even a snake. This was the mistake on his part.Garga had
secured the boon that his son would eliminate Krishna. This was fulfilled by
killing the dark snake by Kalayavana. Now, Krishna could not be killed. Thus
the very purpose of Kalayavana’s birth was defeated by this act. Kalayavana feverishly attacked Krishna.
Krishna defeated him. However, he did not want to kill him himself. He
pretended to run away., Kalayavana followed him. Krishna entered into the cave
of Muchukunda and hid himself. Kalayavana kicked the sleeping Muchukunda and he
was burnt down. Muchukunda’s long sleep had a background. He had helped the
gods to defeat the demons.They asked him to ask for something.He asked for
salvation .The gods said Lord Vishnu alone could give salvation and therefore,
to ask for something else,,He asked asked for long and deep sleep.He said,if
anyone disturbed him he should be burnt down.This had exactly happened to
Kalayavna. Krishna came out of the cave and defeated Jarasandha,Salva,Paundraka
and Shishupala and went back to Dwarka.
Rukmini’s
message to Krishna Jarasandha etc again
planned to arrange the marriage of Rukmini with Shishupala. Rukmini sent a
message through a Brahmana that when she visited he family diety as a
prilimnary to her marriage Sri Krishna should take her away.Accordingly Krishna
rushed to the temple and took her away. When Jarasandha and others tried to
attack Krishna, Balarama prevented them. Shishupala arrived decorated with
bridegroom’s dress, and tried to attack Krishna. He was prevented by Satyaki.
Krishna defeated all others. On return
to Dwaraka, Krishna’s marriage was arranged with all pomp. Balarama had already
married Revati. Krishna begot the son Manmatha through Rukmini. Since,
Praduymna form of God was present in him he was also known as Pradyumna. Praduymna Kills Shambara Narada had told Shambara that Pradyumna would
kill him.Therefore Shambara took away Pradyumna as soon he was born and threw
him in the sea.A fish swallowed the child.A fisherman cut the fish and got the
child.He handed it over to Shambara,Manmatha’s wife Rati was with Shambara due
to a curse by Brahma,She was happy to get her husband Manmatha in the form of
this child.She gave Parasurama mantea to him. With the help of this Mantra
Pradyumna killed Shambara and returned to Dvaraka. Syamantakamani Satrajita had obtained Syamnatakamani from
the sun.He was a good friend of the Sun. Satrajita was a greedy person.Krishna
asked him to give Syamnatakamani to him in order to expose his
greediness.Naturally he refused to give.Once Satrajita’s younger brother
Prasena went for hunting wearing Syamnatakamani. He was killed by a lion.
Satrajit thought Krishna must hace killed to take away the Syamnatakamani.
Krishna went to
forest to find
out the truth. HE traced the place where Prasena was killed by footprints.He
also traced the fact that this lion was killed by bear. Following that clue he
went into the cave of Jambuvan. There was a fight between krishna and
Jambhavan, When Jambavan was exhausted he remembered his master Sri Rama.Whe he
looked at Sri Krishna he saw him as Sri Rama. HE realised that Krishna was God
himself. He gave Syamnatakamani to him and also his daughter Jambavati.
Satrajit also realised that he had made unnecessary allegations against Sri
Krishna, He gave his daughter Satyabhama in marriage to Sri Krishna , She was
bhu form of gofess Lakshmi while Rukmini was of Shree form. Hamsa and Dhibika Hamsa and Dhibika though of performing
Rajasuya sacrifice to create an ocassion to insult Sri Krishna. They sent a
Brahmana messenger to Janardhana with the demand that Krishna should supply
salt to the sacrifice as he lived on the sea shore.Krishna sent back a message
he would rather give a hit by sharp weapon and invited them to Pushkara.
In the
meanwhile Hamsa and Dhibika had insulted Dhurvasa by taking away his Kaupinda
and other things,Durvasa went to Sri Krishna.He gave him silk kaupina.Krishna
went ot Pushkara with Durvasa. Hamsa and Dhibika arrived.Vichakra and Hidimba
also accompanied them.There was a seventeen akshauhini army.On the Yadava’s
side there was only three akshauhini army.Balarama,Satyaki and Gada also
participated in the fight. Hamsa entered into the mouth of snake called
Dhritarashtra. Dibhika pulled out his out his own toungue and went into
Tamas.He waited for his brother at the Tamas. Sri Krishna returned to
Dwaraka.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XVIII
Bhagavata
dharma of Bhimsena Bhimasena strictly
followed Bhagavata dharma in all his activities, This is illustrated by a few
instances in this chapter. He learnt all astras bettter than all
others.However, he never used them. To use the astras one has to appeal to
respective dieties. The use is also for achieving certain results. Both these
are against Bhagavatha dharma. He never worshipped any other deity than the
Supreme God Hari.HE never opposed Hari. He never opposed the devotees of Hari
and was never friendly for those who were not devotees of Hari. He never
doubted Hari-Sarvotamma or Bhagavata dharma.He did not listen to the censure of
Hari. He prevented such a talk. He never
used his knowledge and learning for his livelihood or survival. That is why he
did not reply to Yama who had appeared in the form of Yaksha in yakshaprashna
context and also when he was caught by Nahusha in the form of snake. He
pacified the astra of Ashvatathama and Alambusa as per God’s instructions
only. Draupadi also strictly followed
Bhima in respect of Bhagavata dharma.She nevere opposed Krishna. Both Bhima and
Draupadi put up with the insult og stripping her garments by Dusshasana as they
realised the intention of krishna to provide the garments enflessly. Draupadi
accepting the offer of Dhritarastra to release the Pandavas was not against
Bhagavata dharma since the whole act of dice-play was adharma.
Violation of
Bhagavata dharma by others It is also
noted in this context as to how others violated Bhagavatha dharma in some way
or the other, Balarama was displeased with krishna in connection with
syamantakamani. Arjuna also boasted that he is not as weak as Balarama or
Krishna and he could rescue the children of a Brahmin.
Pradyumna,Sambha,Aniruddha etc opposed the marriage of Subhadra with Arjuna
against the wishes of Krishna. Nakula asked for contribution from Krishna for the
Rajasuya sacrifice of Yudhistira. Bhishma rejected the suggestion of
Parashurama to marry Amba. Devaki and Vasudeva considered Krishna as ordinary
human being. Drona,Karna,Ashvatthama,Kripa also desired to eliminate Krishna,
From this it is clear that excepting Lakshmi,Vayu and Sarasvati all others have
entertained doubts about the Sarvottamatva of Ahri. Here Vayu stands for all
Riju yogins and Sarasvati stands for their wives.Lakshmi,Vayu and Bharathi are
known as Parashuklatraya.
Presentation
of the skill in Astravidya Dronacharya
arranged a contest for presentation og the skill of weilding weapons by his
disciples,Ashvatthama and arjuna exelled all others. Karna also arrived at the
place and showed his skill. Kunti did not reveal the fact that he was her son.
Arjuna invited Karna for a contest. However Bhima prevented him by indicating
that Karna was not a Kshatriya. To indicate this he gave a rein to Karna to
suggest that he was Suta. At this Duryodhana coronated him to give the status
of king. Karna’s father Adhiratha arrived. Karna prostrated at his feet.
The fight
between Bhima and Duryodhana Then ,Bhima
and Duryodhana started wielding the mace. The deities ,men and demons were
divided in two groups supporting Bhima and Duryodhana respectively. Drona
intervened through Ashvatthama and asked them to withdraw.
Drupada offers
half of Kingdom to Drona Drona asked the
Kauravas and Pandavas to arrest Drupada and bring him as Gurudakshina to him.
Both of them went to the city of Panchala. Kauravas rushed into the city with
Karna.The Pandavas remained outside. Drupada pounced on Kauravas with his army.
The citizens also threw stones and sticks at them. Drupada had a boon that
within one yojana around his city he would be invincible. The Kauravas ran out.
Bhima and Arjuna attacked Drupada’s army. Drupada with his two sons Yudhamanyu
and Uttarnauja fought the battle. Satyajut, Shikandi, Janamejaya also joined
the battle, Ultimately, Arjuna arrested Drupada. Drupada offered half of his kingdom to Drona.
However, Drona did not actually take it.
Birth of
Draupadi Drupada undertook a sacrifice
to get a son who could kill Drona and a daughter to be given to Arjuna. He
invited two learned Brahmanas, gave them ten crores of cows and arranged the
sacrifice, at the close of the sacrifice his queen did not come to receive the
Havis Shesha, The proests became angry and pored it into the sacrificial
fire,Immediately Agni came out as Drupada’s son. He was named as Dhristadhyumna
as he was bold and brilliant. From the sacrifical alter Bharati came as
Draupadi. Sachi, Shyamala, and Usa also were present with her, Parvati was also
present.
The presence
of five women in one body The presence
of Parvati,Shyamala and Usha with Bharathi in the same body has a background.
These four got into one body and moved before Brahma as a matter of fun. Brahma
became angry and cursed them to be born as human beings thrice as they cheated
him thrice being in one body.
To overcome
the hardship of contact with some man other than their husbands during these
births, Parvathi ,Shachi etc approached Bharatidevi also to be born with them
so that nobody would dare to touch them, accordingly these were born. In the
first birth these were born as daughter of Brahmana. During this birth these
performed penance to Shiva. Bharathi performed the same to Vishnu present in
Shiva. They were told by Shiva and Vishnu respectively in one of their human
births they will live with their husbands.
Later they were born as Nalanandini and Indrasena. Nalanandini was the
wife of Mudgala while Indrasena was the wife of his son Maudgalya. In these two
births also they were in one body, Finally , these were born as Draupadi, It is
only in this birth that they met their husbands. When Sri Krishna learnt that Drupada was
arrested he sent Kratavarma to congratulate Pandavas. Finding that Krishna had
great affection for pandavas, the deities born as Kings and kshatriyas became
the allies of Pandavas. Dhritarashtra,
with great affection crowned Yudhishtira as the prince, The Bhima and arjuna
conquered the kings in all directions and made them to surrender.Dhritarashtra,
Bhishma Drona
and all others were surprised at the extraordinary feats performed by Bhima and
Ajuna. With this happy note this chapter
closes. It is hoped that the brief summary of the contents of these nine
chapters of Mahabharatha Tatparyanirnaya will enable the readers to understand
the text and its indepth meaning.
28-11-1998
Prof.K.T.Pandurangi Upa
Kulapati Poornaprajna Vidyapeeta Bangalore – 560028
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XIX
The episodes
of Lakshagriha, Bhimasena's marriage with Hidimba, Killing Bakasura, Draupadi
svayamwara, Pandavas settling down in Indraprastha are described in this
chapter. The details of these episodes are well-known. Therefore the special
points of religious and moral conduct highlights in Tatparya Nirnaya and its
commentaries will be briefly stated here.
Kanika's wrong
advice to Duryodhana
This chapter starts
with instructions of Kanika an expert in the evil policies of politics to
Duryodhana. This Kanika was also known as Kalinga. Probably he hailed from
Kalinga region. He was a person if Bharadvaja gotra and an adviser to Shatrujna
the king of Sauvira. He told Duryodhana that when the close relatives like
brothers, parents, teachers, and friends are our enemies, we should talk sweet
outwardly and plan for destroying them. Heretics, robbers, theives and poor
persons should be employed to kill them by poison. Outwardly we should pretend
to be religiously.Rituals, sacrifices etc should be performed. Taking people
into confidence by these means we should hit our enemy when the time is ripe.
In this way Kanika secretly advised Duryodhana to plan against Pandavas.
Duryodhana approached his father Dhritarashtra and appealed to him to send out
Pandavas to some other place. Initially Dhritarashtra said Pandavas are also my
sons, they are well behaved, brave, they will add to the wealth and the
reputation of our kingdom, and therefore, it is not proper to send them out.
However, Duryodhana insisted that they should be sent out. He said he has
mastered one hundred and thirty powerful hymns that will protect him from the
enemies. Strong persons like Karna and Ashvatthama are on his side. He can take
care of the kingdom without Pandavas. Id Pandavas continue here they will
create internal dissension in the family. They will insult and neglect you as
blind person. I have thought of a way to send them, There is a temple of Vishnu
with Shiva in the linga form at Varnavata. He is called Jayanta. There is a
festival at this temple. Pandavas are the devotees of Vishnu. They may be sent
to this place indraprasta the pretext of visiting this festival. Dhritarashtra
asked Pandavas to go to this place with their mother Kunti. Bhimasena initially
opposed this suggestion as he suspected some foul play behind it. However, he
had to obey his brother. When they were about to leave Vidura gave them a hint
of some calamity through the fire in a secret language.
Lakshagraha
Duryodhana had arranged a house prepared by lac outwardly well decorated
through Purochana. This Purochana was Prahasta in his earlier birth at the time
of Ramayana. When Vidura came to know it, he secretly arranged an underground
channel for this house. Pandavas lived there for sometime. Purochana's sister
came with her five children in the pretext of serving Pandavas. Her plan was to
give poison to Pandavas while serving the food. Realising this Bhimasena used
to take this food first and test it. No poison could affect him. One day she
mixed the poison in food and gave it. Bhimasena took the whole
food mixed
with poison and managed that others were not affected by it. Purochana's sister
and her children slept. The house was put on fire. Bhimasena escaped through
the underground channel with his mother and brothers. Bhimasena took his mother and brothers on his
shoulders and arms and went out of the burning house. He traveled throughout
the night and reached the forest in which the demon Hidimba lived. Hidimba
found out by the very smell that some human beings have come. He sent his
sister to kill and bring them. However, Hidimba was attracted by the
personality of Bhimasena. She assumed a beautiful form and approached him. In
her earlier birth she was an apsara. She tried to become the spouse of Indra
and compete with Sachi. Consequently she was cursed by Sachi to be born as
deamon. Now she desired to marry Bhima and get out of Daemon’s life. Still
earlier she had performed and had a secured a boon from Bharati that she would
enjoy the benefit of contact with Vayu and get out of her demon life. There was
an avesha of Bharati in her to provide this privilege When she approached Bhima, he hesitated a
little to agree to her request. He thought it is not proper to marry before his
elder brother's marriage. Hidimba was angry that his sister became friendly
with Bhimasena instead of killing him for his food. He pounced upon Bhimasena.
They bitterly fought and ultimately Hidimba was killed. After killing him,
Bhima continued his journey. Hidimba followed him and requested Kunti and Bhima
again and again to agree to her request. At this juncture Sri Vedavyasa
arrived. He advised Bhima to marry Hidimba. He married and sported with her for
about six months. They got a powerful son. He became known as Ghatothkacha as
his head was without any hairs and like a pot when he was born. He got vertical
hairs later. Bhima asked Hidimba to go. She left with the promise that she
would come with her son whenever he remembered her.
Bakasura
Vadha
Pandavas went
to the ashram of Salihotra. He taught them Veda, Vedanga and political science.
They continued their journey and went through Matsya, Trigarta, Panchala and
Kichaka regions. They were dressed as Brahmanas .Sri Vedavyasa met them again
and asked them to go to Ekachakranagara and stay there for sometime. He took
them to a Brahmanas house in that city. Pandavas had to live by bhikshatana.
Dharmaraja asked them to collect the food from Vaisya householders only. They
used to carry a huge jar place it in the foreyard of the house and stand in
silence. They never expressly asked for Bhiksha. Dharmaraja had asked Bhima not
to go. Arjuna and other brothers only were going for bhiksha. Dharmaraja
thought if Bhima goes he will be identified by his personality and
"hum" Kara as Bhima and Kauravas may discover them. When Bhima went
earlier for a few days he used to get bhiksha by "hum" Kara
only. In the course of time, Pandavas
heard the crying of the Brahmana family in whose house they were staying. On
enquiry they found that they were required to offer a huge quantity of food and
a person to daemon Bakasura who had made it a condition for the people living
in Ekachakranagara. O hearing the plight of that Brahmana, Kunti deputed Bhima
to go with the food and take Bakasura to task. She was confident that Bhima
would destroy him. According to his mother's instruction, Bhimasena went with a
cartful of food and challenged Bakasura. In the fight with him he tore him in
two pieces and handed at the gate of the city. The citizens were happy and
profusely honored Bhimasena.
Draupadi
Svayamwara
Sri Vedavyasa
asked Pandavas to move further from Ekachakranagara. He informed that Draupadi
Svayamwara is announced and they may go there. Since, Pandavas were moving the
guise of Brahmanas the other Brahmanas also proposed to go to svayamvara and
enjoy a big feast. When Drupada had
heard that the Pandavas were burnt down at Varnavata, he was very unhappy. He
had a son Dhristadyumna and a daughter Draupadi. He had obtained these two by
performing Putrakameshti ritual. He wanted to give his daughter Draupadi to
Arjuna by marriage. Though he had heard that Pandavas were burnt down, he was
not fully convinced of it. He hoped that Arjuna is alive somewhere and will
arrive if svayamwara of Draupadi is announced.
Sri Krishna also knew that Pandavas were not burnt down. However, on
hearing the news of the burning of their house, he went to Hastinavati, to
offer his condolence to Dhritarashtra. He had to return to Dvaraka as the news
of the death of Satrajita came to him .He returned to Dwaraka. Later on hearing
the announcement of Draupadi svayamwara he went to the city of Drupada along
with other yadavas. However, he had told Yadavas that their visit was only to
see the svayamwara, but not to participate in it. In view of this Krishna he
and Balarama did not participate in svayamwara.
On their way to the city of Drupada, Pandavas reached the bank of river
Ganga at midnight. This disturbed the Gandharva chitrarath who was sporting in
the water. He attacked Pandavas. Arjuna countered it forcefully. Chitrarath
surrendered. Arjuna taught him agneyastra. He accepted adrishyavidya from
him.This was not an exchange on equal basis. Agneyastra is much superior to
adarshya vidya. Therefore Agneyastra was given as a gift and adrishyavidya was
received as an offering. Gandharva suggested Arjuna that sage Dhaumya to be
taken as a family priest. Pandavas agreed and took him as family priest. At Drupada's city a grand svayamwara pedal
was put up. Duryodhana, Karna, shishupala, Jarasandha etc large number of kings
desirous of seeking the hand of Draupadi were present. Pandavas were sitting
among Brahmanas. Dhristadyumna announced the terms to win the hand of Draupadi.
A fish was tied to the branch of a tree. Its reflection was to be seen in the
water kept below. The participants in svayamwara were required to hit the fish
looking down its reflection in the water. He gave a bowl and five arrows. First
Shishupala tried and failed. Then, Jarasandha, Shalya tried and failed. In the
case of Karna a ticklish point is raised. According to North India recession of
Mahabharatha Draupadi remarked that "Naham Variyam Sutham" I do not
like to marry a charioteer. On the other hand when Arjuna asks Dhristadyumna
whether a Brahmana can participate in the svayamwara contest, Dhristadyumna
replies that "Brahmano Vatha Rajanyo Vaishyo va shudra aeva va?"
Whetehr one is Brahmana, Kshatriya, Vaishya or Shudra if he can wield the bow
and hit the mark, I shall give my sister. From this it is clear that Karna lost
the chance by his incapacity bit not on the ground of his caste. The North
Indian version seems to be interpolation.
Finally Arjuna succeeds in hitting the mark and qualifies himself to
seek the hand of Draupadi. After the event the usual fight among claimants
takes place and Arjuna defeats them all. When
Pandavas return home and inform Kunti about
their gain, another ticklish situation arises. Without knowing the nature of
the gain, Kunti tells her sons that "you five share it”. How could five
brothers share one wife? This problem was solved by Sri Vedavyasa who arrived
at that time. He informed Drupada, that the Pandavas are really Yama, Vayu, Indra
and Ashwini Kumaras born as men. The wives of these are present in the body of
Draupadi. Therefore, the marriage with Draupadi is really the marriage with
their respective wives. With the grace of Vedavyasa Drupada saw their wives in
the person of Draupadi and prostrated at the feet of Vedavyasa. The marriage
was organized in a splendid way by Drupada.
Vidura informed Dhritarashtra about this marriage and advised him to
bring Pandavas back to Hastinavati. Bhishma and Drona also advised him in the
same way. He invited the Pandavas to come. They stayed in Dhritarashtra’s
palace for some days and then moved to Kunti's residence.
Pancha Patitva
of Draupadi The way in which the Pandavas dealt with Draupadi is quite
interesting. In the person of Draupadi four women viz shyamala, Bharathi, Sachi
and Usher were present. These were the wives of Yama, Vayu, Indra and Ashwini
Kumaras who were now born as Pandavas. When Dharmaraja was in contact with
Draupadi, Shyamala used to be actively present and others used to be in dormant
state. Similarly when Bhimasena was in contact with Draupadi, Bharati used to
be actively present and others in a dormant state. This process continued in
other cases also. This avoided the overlapping of the contacts of these
couples. The physical personalities of the wives were one but their actual
presence was relative to their husbands. However, in the case of Vayu and
Bharati, these were exclusively present when Bhima was in contact with Draupadi
and were also present along with others when others were in contact. However,
there was no overlapping of these two and the respective others so far as the
contact is concerned. It only means that Vayu and Bharati were never dormant.
The whole set up seems to be beyond human logic and human understanding. That
is why it is called atimanusha.
Duryodhana had married Bhanumathi, the daughter of the king of Kashi
even before Draupadi Svayamwara. She was Alakshmi Jyeshta born at the time if
Samudramathana before the birth of Lakshmi. She was a representative of
inauspiciousness. The differences
between Duryodhana and Pandavas were growing. Therefore, Dhritarashtra and
Pandavas were growing. Therefore, Dhritarashtra thought of settling Pandavas in
a different place giving a portion of Kingdom to them a new capital city
Indraprastha was built. Dharmaraja was duly coronated. Bhima was coronated as
Yuvaraja.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter XX
Benevolent
administration of Pandavas This chapter begins with the description of the
benevolent administration of Pandavas in Indraprastha. The portfolios allotted
by Pandavas among themselves are quite interesting. Yudhishtira took charge of
performing sacrifices, bestowing gifts, hospitality to sages etc. Bhimasena took
charge of the defense, education in spiritual knowledge, maintenance of
the
Varnashrama
duties etc. Draupadi looked after women’s welfare, welfare of the servants,
supervision of the treasury and helping women developing devotion to the
Supreme God Vishnu. Arjuna looked after foreign relations. However, in the case
of Jarasandha etc strong enemies Bhima used to keep watch. Nakula and Sahadeva
looked after the welfare of the army and the political policy of sandhi ,
vigraha etc. During the administration of
Pandavas, particularly, that of Bhimasena, there was no poverty, no premature
death, no diseases, no body transgresses varnashrama duties, and no body
opposed the Supremacy of God Vishnu. People had no need to meet the king for
their needs, since all their needs fully satisfied. They met the king to have
his darshana only. After narrating the
good administration of Pandavas certain family details are i.e.Yudhishtira
married Devaki the daughter of Shishupala. She was Shyamala the wife of Yama in
her original form. He begot a son viz. Suhotra. Bhima married Kaali the
daughter of the king of Kashi. The Kaali was Bharati herself. When Jarasandha
found the Kaali garlanded Bhima, he went on abusing Vishnu and praising Shiva
and attacked Bhima. It was a double attack, an attack on the Supremacy of Gods
Vishnu and an attack on Bhima physically. Bhima had to first defeat Jarasandha
in respect of the first attack. The
Vedas declare the Vishnu is supreme. Even in Saivagamas Vishnu is described as
supreme. The Buddha is also an incarnation of Vishnu. The preceptor of
Charvakas viz. Brihaspati claims Vishnu as his preceptor. Vishnu bestows
liberation to all. On the other hand Shiva ran away when Bhasmasura confronted
him the poison gulped by Shiva made his neck dark. From these facts it is clear
that Shiva is not supreme. Once at
Hastinavati when I was proceeding to worship Vishnu Ganga obstructed me. I
pushed her with my left hand. Once Shiva came in the form of tiger perusing Parvati
who had taken the form of a cow to test me. I hit him with my mace and he went
into a linga which is now known as Vyaghralinga. Shiva appeared in the form of
a Brahmana at Kedara and debated with me about the supremacy of God .He was
defeated and entered into a linga. That is why the devotees of Vishnu are
prohibited from going to Kedara. Bhimasena gives these details to impress upon
Jarasandha that even the devotees of Vishnu are so strong that there is no need
to establish the supremacy any further. Silencing Jarasandha in this way in respect
of the Supremacy of Vishnu Bhimasena won
the first
round of the battle. Then he threw Jarasandha in the water of Ganga. Jarasandha
ran away. Bhima returned to Indraprastha with Kaali the daughter of the king of
Kashi. Bhima begot a son Sarvatrata through Kaali.
Duryodhana
Studies under Balarama At Dwaraka Sri Krishna killed Shatadanva to get
Symantakamani from him. However it was with Akrura. Krishna knew it, but still
made it an excuse to kill him. Balarama was upset by it and went to Videha region.
HE stayed there for five years. Duryodhana desired to take advantage of this
seeming difference between Krishna and Balarama. He became the disciple of
Balarama and studied gadayuddha under him He asked Balarama to give his sister
Subhadra to him in marriage. He made him to take an oath to give Subhadra
holding his hand marked by plough. Subhadra was Trijata in the earlier birth.
As a result of her service to SIta she was now born as the sister of
Krishna
Eight queens
of Shri Krishna Krishna married Kalindi the sister of yamuna. He married Nila
by controlling seven bulls simultaneously. Shri Krishna married Mitravrinda
defeating her brothers Vinda and Anuvinda. He also married Bhadra and Lakshana,
The condition for seeking hand of Lakshana was more difficult than Draupadi.
The aim of the arrow was placed reverting it and the arrow had to move above
and hit it moving back. Jarasandha, Duryodhana etc failed. Arjuna tried but
deliberately did not hit it. He knew that she was to be married by Shri Krishna.
Bhima did not even look at the bow out of high regard to Shri Krishna. These
marriages resulted in Krishna having eight queens viz Rukmini, Satyabhama,
Jambavati, Kalindi, Nila, Mitravrinda, Bhadra and Lakshana. The first two were
full incarnations of goddess Lakshmi. The others had only the avesha of
Lakshmi.
Ascharya and
Dhanya Duryodhana performed a sacrifice. Many kings and dignitaries
participated in it. They desired to see the newly built Dwaraka. They were
received at Raivata hill. Krishna welcomed them at this stage Narada arrived.
He greeted Krishna as 'Ascharya' and 'Dhanya'. Krishna enquired what he means
by these expressions. Narada explained that 'Ascharya' means you alone are
supreme and 'Dhanya' means all others are under your control and you sustain
them. Narada explained the way in which he discovered this fact. Narada said:
once I saw a deity in the Kurma form in the river Ganga. I told him that there
is no one who is superior to you. He said Ganga is superior to me. Ganga said
Varuna is superior to her. Varuna said Prthivi i.e., Uma. Uma said Shiva, Sesha
and Garuda. They said Brahma is superior to them. He said Rama is superior.
Rama is abhimani diety of Vedas. She said my Yagnabhimano form Yajna is
superior to me. She said my lord Shri Krishna is superior to me and to all.
Narada tells Krishna that I greeted you as Ascharya and Dhanya discovering this
fact from these deities. Krishna said there is one more form of Rama
viz.Dakshina. She is a part of my very personality. That is why I am called
Ardhanarayana. I am superior to her. This Dakshina Devi is Rukmini. The three
forms of Lakshmi. Viz, Vedhabhimani Rama, Yajnabhimani Yagna and
Dakshinabhimani
Dakshina are the forms of one and the same Lakshmi. They are equal. The
superiority of the second and the third forms is stated keeping in mind only
their placement. Vedhabhimani form is outside, Yajnabhimani is on the lap of
the God and Dakshinabhimani is the very part of the body. Narada told Kunti and
others that. Shri Krishna is all powerful. Krishna demonstrated it by taking
away the weapons of Bhishma, Drona, Karna, and Kripa etc all within a moment.
Bhima did not take his weapon against Krishna as he never opposed God. He was
just thrown away from his chariot. This was all a play to realize the all
powerfulness of God .Narada praised Rukmini and gave parijata flower to her.
This upset Satyabhama. However, Krishna assured her that he would get the very
Parijata tree for her.
Narakasura
vadha Indra deities approached Krishna with an appeal to kill Narakasura.
Krishna left for Pragjyotisapura with Satyabhama. Narakasura was born from
Varatha form of God through Dharadevi. He was invincible as a result of boon
from Brahma. His ministers were also similarly blessed. He had built three tiers
fronts viz. Giridurga, Jaladurga and Pasadurga. The last was prepared by Mura
with six thousand ropes. Peetha, Mura, Nikumbha, Hayagriva and Panchanga were the ministers of Narakasura. He had
forcibly taken away the Swetachatra of Varuna, Manishikara from Indra, and the
ear-rings of Aditi. Krishna attacked
Prag-jyotisha city, destroyed the three forts. Killed the five ministers, and
thirty-five sons of these ministers. Narakasura came out of the city and
attacked Sri Krishna with his mace Shatagni. Krishna swallowed the mace and
pretended as if he is exhausted. Satyabhama took the Sarnga bow and destroyed
the chariot and the weapons of Narakasura. She also pretended to be exhausted.
Krishna killed Narakasura with his chakra. He entered into the palace. Narakasura
mother Bhudevi returned the ear-rings of Aditi. Bhagadatta the son of
Narakasura was coronated as a successor of Narakasura. Krishna took six
thousand elephants and other wealth and sent it to Dwaraka. The big elephant
Supratika was left for Bhagadatta.
Krishna found the sixteen thousand girls imprisoned in his palace by
Narakasura. These were Agniputras in their original form. They desired to marry
Sri Krishna and were born as girls. Krishna arranged to send them Dwaraka.
These girls have the avesha of Lakshmi and therefore are eligible for the
contact with Shri Krishna. Krishna took back Manishikara of Indra and
Swetachatra of Varuna and went to Indraloka. He gave the earrings to
Aditi. Krishna sported with Satyabhama
in Nandana garden. She saw Parijata tree at Nandana and desired to have it.
Krishna removed it and placed it on Garuda. Sachi was upset by it. Indra
together with other deities attacked Krishna and Satyabhama. Satyabhama herself
took the Shranga bow and cut the weapons of Kubera. Garuda threw Varuna in the
sea. Shiva with Nandi was also thrown out. Indra threw his Vajrayudha at
Krishna. It was prevented by his left hand by Shri Krishna Indra
surrendered. Krishna returned to
Dwaraka. Planted Parijata and Manishikara in the foreyard of Satyabhama's
house. He married the sixteen thousand girls bought from Narakasura's palace.
He begot ten sons and one daughter from each of them. Among these sons,
Satyabhama
begot a son viz. Bhani. He was originally one of the twelve suns viz. Savita, Rukmini
begot the sons of Pradyumna and Charudeshna. Originally he was Ganesha. Pradyumna and Samba undertook digvijayayatra
and went to Patala, defeated Vasuki. They defeated Maya also who came in their
way. They defeated Jayanta and Vrishaba in the Indraloka.
Sunda and
Upasunda Sunda and Upasunda the sons of Nikumba a descendent of Hiranyakashipu
were considerably troubling the sages. These two had obtained a boon from
Brahma that they should not be killed by anybody excepting the very brother.
They thought they will never have any enmity to kill each other. When these
brothers started harassing the ascetics. Brahma created a beautiful woman
Tilottama. She was so charming that even Siva assumed four daces to look at her
all around. She appeared before Sunda and Upasunda. Both were captivated by her
charm and started fighting to get her. Ultimately they were killed by each
other.
Arjuna's
Tirtha yatra
Narada
instructed the Pandavas to be with Draupadi by the rotation of one year each
instead of a rotation by one day. Accordingly they lived with her by the
rotation of a year. When a couple is in privacy no one is expected to disturb
them However, once Arjuna had to enter the private chamber of Yudhishtira when
he was engaged in a private conversation with Draupadi. This is because, a
Brahman’s cow was to be protected and Arjuna had to take his bow that was kept
in Yudhishtira’s chamber. Consequently, he had to undertake Tirtha yatra for a
year. In the course of his pilgrimage he
came across Ulupi a widow girl of Naga race at his request he begot a son
Iravan through her. The Nagas declared her and her son as outcaste. However,
Indra took care of the both in Indraloka. Then, Arjuna went to Pandya country.
He married Chitrangadha the daughter of Pandya king. According to north Indian
recusion of Mahabharatha, Chitrangadha is the daughter of Chitravahana the king
of Manipura. Arjuna begot a son Babruvahana through Chitrangadha. He was given
in adoption to the Pandya king by way of Putrika putra dharma. The Pandya king
Virasena was an amsa of Surya of Tvasta form. Chitrangadha was originally Sachi
Devi. Arjuna proceeded to Prabhasa. On
the way, at Kanyatirtha, he was caught by five crocodiles. He dragged the five
out of water. These were originally five apsaras and were cursed to be born as
crocodiles by a Brahmana. These apsaras viz. Vargas, Saurabheyi. Samichi,
Budbuda and Lata were in crocodile form in five lakes viz. Agastya, Saubhadra,
Pauloma, Karandhama and Bharadvaja. The Brahmana had told them that when some
strong man drags them out, they will get their original form. Accordingly, when
they were dragged out by Arjuna they were releases from the crocodile
form.
Subhadra
parinaya From Prabhasa Arjuna proceeded towards Dwaraka. He took the form of a Sanyasi
and sat under a tree on Raivata hill. Balarama saw him and asked Krishna to
arrange accommodation for this sanyasi near kanyagara during chaturmasya and
provide all facilities to him. Krishna pretended to caution Balarama by saying
that it is not safe to provide accommodations for this young sannyasins near
Kanyagara. Balarama said that the sannyasins are above temptations and one
should not question the bonafides of an ascetic. Subhadra was asked to serve
sannyasin. One day Balarama and all others went to Pindoddhara Kshetra. There
was a big festival. Sanyasi did not go as he was not to leave the place until
the chaturmasya was over. Subhadra also remained as she had to serve him. Subhadra enquired sannyasin whether he knew
the where-abouts of Arjuna who is on a pilgrimage. Sanyasi revealed his
identity as Arjuna. He proposed that they should marry by Gandharva way. She
said that without Krishna's consent and blessing she cannot proceed in the
matter. At this juncture Krishna arrived with his parents. Indra, Satyaki,
Narada etc also arrived. The marriage was celebrated. Krishna left his chariot
for Arjuna and returned to Pindoddhara Kshetra. Arjuna left the place with
Subhadra. The security guards of the city tried to prevent him. Viprithu who
was in charge of the security was already secretly instructed by Krishna not to
prevent Arjuna. Subhadra herself was taking the chariot ahead. Balarama came to
know about it. Balarama was enraged. However Krishna pacified Balarama and
other Yadavas. Arjuna came to Indraprastha with Subhadra. Draupadi and his
brothers were very happy to receive them.
Pandavas begot
five sons viz. Prativindya, Srutasoma, Srutakirti, Srutanika ,Srutakriya. These
were originally Visva devas. These had the avesha of the five Gandharvas viz.
Chitrarath, Abhitamra, Kishora, Gopala and Bala . Abhimanyu was born after
Prativindya and Srutasoma. Originally he was Budha. He had also the avesha of
Chandra.
Khandava
dahana One day Krishna and Arjuna went to Khandava forest with Satyabhama and
Subhadra. Agni appeared before them in the form of Brahmana and appealed for
food. He said he needs the whole of this forest as his food. This forest
belongs to Indra. He is obstructing me. Agni had tried to burn this forest
seven times. However, Takshaka was living in this forest prevented him with the
support of Indra. Agni brought chakra
from Narayana at Badri and gave it to Sri Krishna. This was already once
obtained by Sri Krishna. This was already once obtained by Sri Krishna at
Gomantaka. Agni Procured Gandiva bow from Varuna and gave it to Arjuna. He also
gave white horses, chariot and the flag with the emblem of Hanuman. Arjuna encircles the entire Khandavavana with
his arrows and saw that no one went out of it; Krishna and Arjuna destroyed the
whole forest and offered it to Agni. Indra surrendered. Maya who was in that
forest appealed to Arjuna to save him. Arjuna let off him.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXI
Sri Krishna
rescues a Brahmana's children Maya built a beautiful hall for Yudhishtira. He
had collected the valuable gems and other material from the hall of king
Vrishaparva built on Mainaka near Bindu sarovara. He had also brought the
original gada of Vayu and gave it to Bhimasena.
On a day of sun eclipse, Krishna went to Samanta panchaka for a bath
with his wives and children. The five ponds at Kurukshetra constructed by
Parasurama to offer Pitrutarpana after destroying Kshatriya are known as
Samanta panchaka. Nandagopa, Yashoda and Pandavas also went there. Vasudeva
performed a sacrifice on this occasion.
Krishna performed Asvamedhayaga at Dwaraka within one day only. Krishna
himself was Dikshita for this sacrifice. On this occasion a Brahmana arrived
with tears in his eyes. He told that his children die the very moment they are
born. Arjuna offered to rescue his children. Krishna doubted his ability.
Arjuna said if I am not able to rescue the children, I will jump into the fire.
Arjuna encircled Brahmana's house with his arrows at the time of her delivery.
However, the child was taken away by some invisible spirit and only the cries
of the child were heard. Arjuna went round the regions of Yama, Indra Agni,
Soma, Vayu, Varuna etc and did not find the child. He returned and offered to
jump into the fire in the presence of Sri Krishna. Sri Krishna took the Brahmana and Arjuna with
him and moved in a big chariot towards north crossing the seven seas. He cut
the deep darkness with his chakra across ghandodaka and went to his original place
Anastasia. HE entered into his original form asking Brahmana and Arjuna to
remain
outside. He brought the children of Brahmana out. Nanda, Sunanda etc attendees
of Vishnu used to be born as the children of the Brahmana .Krishna returned to
Dvaraka and gave the children to Brahmana.
Sri Krishna killed Dhantavakra and his brother Viduratha. Arjuna asked Shri Krishna to describe the
worlds through which they went while moving towards Anantasana. Shri Krishna
explained the same as under: Jambudvipa, Lavanasamudra, Plakshadvipa,
Iksusamudra, Shalmalidvipa, Surasamudra, Kushadvipa, Sarpisamudram,
Kraunchadvipa, Dadhisamudra, Shakadvipa, Kshirasamudra, Pushkaradvipa, and
Suddhodasamudra. He also gave the measurement of these. The total area is
stated to be two crores fifty three and half lakh yojanas. The Look-alike is
situated between Vajralepa and anatomies.
On another occasion Narada described fourteen worlds to Yudhishtira as
under: Bhu, Antariksha, Svarga, maha, Jana, Tapah and Satya seven above and Atala,
vitala, Sutala Talatala, Mahatala, Rastala, Patala seven below.
Yudhishtira
asked Narada why his father Pandu has no place in Indraloka while Harischandra
has it. Narada replied that Harischandra performed Rajasuya yaga. Your father
has already expresses his desire that his son should perform this yaga.
Yudhishtira thought of performing Rajasuya sacrifice. He consulted his brothers
and also sent a messenger to Sri Krishna. At the same time the relatives of the
sixteen thousand wives of Krishna also sent a messenger informing the
disturbing news that Jarasandha is planning to kill and offer to Siva twenty
two thousand and eight hundred kings. They appealed to Krishna to rescue these
kings. On hearing this Shri Krishna went to Indraprastha encouraged them to
undertake Rajasuya yaga. Rajasuya yaga
duly performed will enable the Rijuyogas to attain the status of Brahma. Those
who are not eligible to this status will attain better position than his equals
in the liberated state, that is to say, they will enjoy more ananda. King Pandu
belongs to Maruts group. Among forty nine maruts, seven are important. Pandu
though he belongs to Marut group and originally he is one of the seven
important Maruts i.e., Paravaha, he is not able to attain the higher status than
Harischandra as he showed dis-respect to Indra and was cursed by him to be born
as a man. However, Indra told him that he will attain his die status by
performing Rajasuya. That is why Pandu desires that his son should perform
Rajasuya.
Jarasandha Vadha
Shri Krishna told Yudhishtira that Bhimasena is the most appropriate person to
lead this Yaga. Jarasandha will oppose this yaga. He has to be first killed.
Bhima should be departed to kill him. Bhima readily agreed to proceed in the
matter. Shri Krishna proposed that he himself accompanied by Bhima and Arjuna
will go to kill Jarasandha. Jarasandha will consider Arjuna as inferior to him,
he is afraid of me, therefore he will choose to fight with Bhima only and will
be killed by him. Krishna further told Yudhishtira that he himself did not kill
Jarasandha when he attacked Mathura only to provide an oppurtunity to a
Vishnubhakta to fight against a Sivabhakta and reveal the superiority of
Vishnu-bhakta. This removed the fear in the mind of Yudhishtira .Krishna Bhima
and Arjuna left for Magadha country.
A group of
five hills viz. Vaihara, Varaha, Vrishaba, Rishi and chaityaka surrounded
Girivraja. Jarasandha used to be worship one of these hills i.e. chaityaka
since it looked like Shivalinga. This was destroyed by Krishna ,Bhima and
Arjuna. Then ,they entered into the city of Jarasandha through the path made by
breaking the prakara wall. This new way was made since,one is not expected to
enter into enemy's city through the main gate. They broke the drums the sound
of which represented the glory of Jarasandha. They snatched the flowers, sandal
paste etc from the shops in the city and entered into Jarasandha palace by
making a breakaway for them. They had dressed like Brahmanas. They refused the
hospitality offered by Jarasandha. He asked them as to who they were? Why they
broke Sivalinga, broke the drum and snatched the flower etc. These acts do not
befit the Brahmanas. On this Krishna replied "we are not Brahmanas. We are
your enemies. You have undertaken a Bhairavayaga and propose to kill innocent
kings and animals. We have come to punish you; Jarasandha said I cannot stop my
Bhairavayaga.
You have to
fight with me. Jarasandha proposed that he would fight with Bhimasena. A fight
between the two with mace started. It was conducted outside the city. Both
displayed their skill in Gadayuddha. Their gada were broken into pieces, and
then they started fighting with fists. The fight continued for fifteen days,
Bhima firmly caught his head, placed the foot on his trunk and broke him in two
pieces. Krishna gave a hint as to how to break him by cutting grass blade and
throwing the two pieces in opposite direction. Bhima knew his secret. However,
Krishna gave the hint to enthuse him Jarasandha's son Sahadeva made peace with
them by offering his sister and the chariot to Bhimasena. Bhima received his
sister for his brother Sahadeva. Nakula had already married the daughter of
Madra King. These two wives of Nakula and Sahadeva were originally ushas wife
of Ashwini. This Ushas is different from Usha the wife of Aniruddha. With the
death of Jarasandha the main hurdle for the Rajasuya of Pandavas was
removed. Rajasuya yaga Sri Vedavyasa
arrived and instructed Yudhishtira to make all preparations. He instructed
Bhimasena to undertake digvijayayatra. The benefit of the sacrifice goes to
that person who plays the principal role. Bhima was eligible for the benefit of
Rajasuya viz. the position of Brahma. Therefore, Sri Vedavyasa asked Bhima to
play the principal role by undertaking digvijayayatra. Arjuna pleaded that he has the chariot, bow
etc necessary requirements for digvijayayatra and he is also interested in
digvijayayatra. However, Sri Vedavyasa said Kichaka; Karna etc will give
tributes to Bhima without much grumbling, therefore, he should lead
digvijayayatra. He directed Arjuna to go to Saptadvipa, Patala etc regions and
bring tributes. Bhima went to Virata
kingdom and collected tributes from Kichaka. Then, he went to Cedi kingdom
collected tributes from Shishupala. Kunti's sister Srutasrava was the mother of
Sishupala. She advised him to pay the tributes. Bhima collected the tributes
from Paundraka Vasudeva and Karna. He went to the city of Banasura and
collected the vast wealth from him.
Nakula and Sahadeva who were sent to different direction returned and
reported the tributes won by them.
Arjuna
defeated the tribal rules like abhira and nisada. He obtained tributes from
Bhagadatta. He wandered over nine varshas viz Kimpurusha, Harivarsa, Ilavrita,
Bhadrasva, Ketumala, hiranmya, Ramyaka, kuru and Bharata varsa itself. He
brought huge tributes from this area. He also went into seven patalas won the
demons and the deities and brought the tribute even from Bali Chakravarti. The Rajasuya sacrifice was started.
Yajnavalkya, Paila and Dhaumya and Susama played the role of Adhvaryu, Hota and
Udgata. Sri Vedavyasa himself became Brahma. Dharmraja was Yajamana and
Draupadi was Yajamana Patni Brahma, Rudra, Indra etc deities, and Bhishma Drona
etc elders. The entire family of Dhritarashtra, Balarama and Yadavas were
present. Rukmini and Satyabhama were also specially invited. At the sacrificial
pendal, the debates on philosophical issues were arranged. Dharmraja asked
Bhishma as to whom the agrapuja be offered. Bhishma suggested that it should be
offered
to Sri
Krishna. Dharma duly offered agrapuja to Shri Krishna. This upset Shishupala.
He talked ill if Shri Krishna. Bhimasena was enraged by this and proceeded to
kill Shishupala. Bhishma restrained .He was destined to be killed by Shri
Krishna. Therefore, Bhima did not proceed further. Shishupala declared to fight
against Krishna. He invited the other kings also to join him. Sri Krishna
pushed the other kings behind and killed Shishupala with his Chakrayudha. After the sacrifice was over and all guests
returned, Dharmaraja was chatting with Sri Krishna at the beautiful built by
Maya. Duryodhana arrived at the hall. The walls of this hall were so
transparent that the persons sitting on the other side were visible and
presence of the wall itself was not felt. Consequently Duryodhana hit at the
wall when he proceeded. The floor that was studded with blue gems was so soft
and clean that Duryodhana felt there was water and he rolled his clothes to
avoid the water. In another part of hall where there was actual water, he
failed noticed it and fell. At this confusion of Duryodhana, Bhima, Draupadi
and all others laughed. Duryodhana felt deeply humiliated. Duryodhana and
Sakuni returned to Hastinavati with a burning heart started and to take revenge
vengeance against Pandavas, particulary against Bhima and Draupadi. The dice play Sakuni suggested that they
should invite Dharmaraja for a dice-play and rob all his wealth and kingdom.
Dhritarashtra first hesitated to agree. However, when Duryodhana pressurized
him he sent Vidura to invite Dharmaraja for the dice-play. When Vidura came to invite Dharmaraja for
dice-play Shri Krishna was not at Indraprastha. He had left for Dwaraka on
receiving the information that Salva proposes to attack Dwaraka. Dharmaraja agreed to go to Hastinavati for
playing the dice in spite of the opposition by his brothers and Draupadi.
Vidura also cautioned him against the dangers of the diceplay. Pandavas went to dice-play hall with Bhishma
etc elders. Dhritarashtra arrived with Vidura. Kauravas arrived with Shakuni
and Karna. Bhishma etc elders did not like the idea of dice-play. However they
kept quite. Dharmaraja proposed his entire wealth as a bet for the play and
lost it. Then, he went on proposing Nakula, Sahadeva, Arjuna, and Bhima as bet
and lost all of them. Finally he proposed Draupadi and himself also as bet and
lost. Duryodhana sent his
charioteer
Pratikaamin to bring Draupadi to the dice play hall. Draupadi told him that it
is not proper for her to come to the hall where elders are present. Pratikaamin
returned. Duryodhana sent Dussasna to bring Draupadi. HE forcibly dragged her
to the hall. She asked the question whether Yudhishtira lost her before he
himself became a slave. No body answered this question .Bhishma said, since
Sharma raja himself has accepted the fact he lost Draupadi, we are helpless in
the matter. Draupadi told Bhishma and
other elders that dice-play is a deceitful programmed. It is adharma. Therefore,
victory in this is no victory. Consequently Dharmaraja himself is not defeated.
Therefore, how can I be treated as a slave? You elders are not condemning it as
adharma. You
are not giving your ruling on what is dharma and what is adharma. Therefore,
this assembly is not an assembly of Wiseman at all. Bhishma etc elders kept quite even after this
exhortation, since, kali had entered into them. However, Vidura declared that
Draupadi has not become a slave. The adharma has taken over the entire
assembly. Bhima said the hands of
Dharmaraja are burnt. Arjuna appealed to him not to do so. Duryodhana displayed
asked Dusyasana to take away the cloths of Pandavas. They removed the same and
were clad with deer skin. Dusyasana started to drag the saree of Draupadi. She
appealed to Shri Krishna to save her honor. The saree went on extending. A
series of sarees appeared one after the other. Dusyasana was exhausted and
collapsed. Bhima looked at an iron rod to hit Duryodhana. There were cries of
foxes. This was very inauspicious. Dhritarashtra asked Vidura as to how to ward
it off. Vidura said you first release Draupadi. Dhritarashtra offered three
boons to Draupadi. She asked him to release Pandavas and their property. She
did not ask anything for herself. Strictly speaking she had not asked for any
boons. The relatives of a dice player have a right to ask for the return of the
lost property. She had exercised that
right. Even if it is taken as boon she was within her limits. A Kshatriya
should not ask for more than three boons.
She had asked for only too boons. She did not ask anything or herself as
she was strictly following Bhagavata dharma. Dhritarashtra released Pandavas
and returned the kingdom. Duryodhana was very angry. Shakuni suggested that
Pandavas be invited for the diceplay again. Dhritarashtra invited again. This
time the bet proposed by the Kauravas was different. If Pandavas were defeated
they were required to live in the forest for twelve years and live in-cognito
for one year. During this last year, if one of them was found, then, they were
required to live in the forest for twelve years again. Dharmaraja was defeated
again and Pandavas had to go to the forest. They went out of Hastinapur through
the main gate Vardhamana. Vidura asked Kunti to stay with him. The people of
Hastinapur followed Pandavas up to the banyan tree on the bank of river Ganga.
Then Pandavas proceeded to Kamyakavana.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter XXII
Kirmira vadha
Pandavas
arrived at Kamyakavana. It was place of Kirmira. He was the younger brother of
Bakasura and a friend of Hidimba. When he came to know that Bhima had arrived
he desired to take revenge on him for killing Bakasura and Hidimba. He attacked
Bhima, He was moving holding torches. Bhima fought with him and killed
him. Ten thousand Yatis and eighty eight
thousand Brahmanas had accompanied Pandavas. In order to provide food for them
and maintain them Pandavas had to make arrangements. They meditated upon Surya
Narayana and obtained Akshayapatra. This used to yield plenty of food and other
requirements like Kamadhenu. Pandavas provided food and other facilities to
Yatis and Brahmanas through this Akshayapatra. Dharmaraja took his food after
his brothers took food. After Dharmaraja, Draupadi used to take her food. Vidura, Sri Vedavyasa and Maitreya advised
Dhritarashtra to treat the Pandavas properly and give them their kingdom.
However, this did not yield any result.
Sri Krishna
arrives and narrated Salva vadha Pandavas sent a message to Shri Krishna informing
their plight in the forest. Krishna, Satyabhama and Drupada arrived. Krishna
said if I were present at Indraprastha. I would not have allowed such a thing
to happen. He had gone to Dwaraka to fight with Salva. When Krishna learnt that
Salva has attacked Dwaraka, he sent Pradyumna to counter him. Salva preferred
to fight with Pradyumna on the ground and came down from his Vimana. Pradyumna
employed the special arrow to kill him. However, an aerial voice informed him
not to kill Salvas as he is destined to be killed by Shri Krishna. On seeing
this arrow Salva ran away. Then, I went and followed him I saw him moving in
the Saubha Vimana. He used his Maya. As a result I saw a messenger coming to
me. He told me that Salva has already killed Vasudeva. I saw Vasudeva being
dropped from Saubha Vimana. Suddenly the entire army became invisible. The
Rakshasas declared their victory. I saw all this fun or sometime and killed
Salva by Chakrayudha. Narrating the
episode of Salva to explain his absence, Shri Krishna consoled Draupadi, stayed
in the forest for sometime and left with Satyabhama. Subhadra and Abhimanyu,
Dhristadyumna also let taking the children of Draupadi with him. Dhristaketu
the son of Shishupala took Devaki his sister and the wife of Dharmaraja to his
Chedi Country. The king of Kashi took with him his daughter Kalidevi, the wife
of Bhimasena. The wives of Nakula and Sahadeva viz Parvati and Vijaya stayed
with Kunti. Draupadi's sons stayed in Panchala for sometime ad then moved to
Dwaraka.
Draupadi and
Bhima advise Dharmraja Bhima asked Draupadi to talk to Dharmaraja and keep his
spirit to fight the Kauravas after thirteen years. If he is isolated for such a
long time from the thought of the harm done to us by Kauravas, he may become
indifferent to the kingdom. Draupadi went to Dharmaraja and told him that
tolerance is not a virtue in respect of evil persons. If the king is tolerant
even with evil persons the good people will suffer. It is said that dharma
protects a person if he protects dharma. But in your case dharma did not
protect you. Duryodhana does not care for dharma but he is prospering. This
makes me to loose the faith in the very dharma. It is true that the God manages
everything. However man's effort is also necessary. If man has nothing to do
with his undertakings, then, the vidhi and nishedha i.e., 'do and 'do not'
prescribed in Veda will loose their meaning. Dharmaraja listened to these
arguments of Draupadi and said these are empty arguments. The man is not
independent in his undertakings; He is regulated by God in all matters. God is
the independent agent. Every one else is under his control. Man should
undertake his activities with this awareness. He should respond to Vidhi and
nisheda as God's command. Then, Bhima also joined this discussion. He agreed
with Dharmaraja that God is all in all. One had to realize both the facts that
Jiva has to do his duties but also be aware that he is not independent. Only
such a person who knows both these aspects can function better and do his duty.
One should not arrogate Svatantrakartritva for himself or akartritva. Jiva
functions on the basis of his Yogyata, anadikarma and prayatna. These three are
under the control of God. He is independent, he is supreme. He guides the Jivas
taking into account these factors. He has no partiality or cruelty. With this
background Bhimasena explains Varnadharmas, particularly, Rajadharm. He
concludes by saying that dice play is not a dharma. Therefore he can take back
our kingdom. There is provision to consider thousand years as thousand months
in Satrayuga. Applying this yard stick thirteen years may be considered as
thirteen months. We have already spent twelve months. Spending another month in
ajnatavasa we may go back, fight, and take back our kingdom. Dharmaraja agrees
with Bhima but says we can take this action after thirteen years. However, I am
worried as to how to face such strong men Bhishma and Drona. They are our
elders and respectable persons. At this juncture Sri Vedavyasa arrives. Sri Vedavyasa instructed Pratismriti Mantra
to Dharmaraja with instruction what he should pass it on to Arjuna. When this
Mantra is recited all the deities appear and teach the respective astra
mantras. Dharmaraja received the mantra from Sri Vedavyasa and taught it to Arjuna. The Pashupatastra Arjuna went to Indrakila
hill and started penance. He meditated upon Vishnu present in Shiva. At this
time a demon Mukasura who was planning to kill Arjuna in the form of a pig.
Arjuna threw the arrows at it. At the same time Shiva also arrives with
Parvati. He also threw the arrows at the pig. He said it belongs to him. He has
come for hunting. Arjuna is not a hunter. A fight ensues between the two.
Arjuna collapsed. He prepared a Shivalinga, worshipped it with flowers. To his
surprise the flowers were seen on the head of Shiva who had come in the form of
a hunter. Arjuna realized that the hunter was Shiva himself. He prostrated at
his feet. Shiva gave him Pashupatastra. This astra really speaking was of
Vishnu only. It got the name Pashupatastra because, Shiva acquired. Its
original name is Brahmastra. This is the name of Gayatri hymn. Narayana present
in
Suryamandala
is the deity for Gayatri hymn. When Arjuna received this hymn, Narayana
appeared before him Shiva blessed him and asked him to go to Indraloka to get
the astras from other deities. Urvasi
curses Arjuna Arjuna went to Svarga. He was duly received. Indra taught him
Vajrastra etc. HE arranged to teach him music and dance by Gandharvas. While
observing the dance by Urvasi, Arjuna looked at her intently. Urvasi thought he
is interested in her. She approached him He refused to oblige
her. She
cursed him to become a napunsaka. When Indra came to know, he restricted it to
one year only during ajnatavasa. The
episodes of Krishna worshipping Shiva, killing Paundraka Vasudeva, Mainda,
Vivida Etc Krishna had told Shiva that he would worship him and undertake
penance for him in order to mislead the ignorant. You should preach misleading
Shastra declaring yourself as superior. Accordingly Krishna goes to Himalaya
and undertakes penance for Shiva. When he was at Badri two Pishachas viz
Ghantakarna and Karna came. They were in search of Shri Krishna on the advice
of Shiva to get liberated from Pishachas form. They were moving shouting 'Om
namo bhagavate Vasudevaya' Krishna touched them and they got back to their
original Gandharva form. Shri Krishan went to Kailasa. He pretended to perform
the penance for Shiva to mislead the ignorant. Shiva told him that when Karma
was burnt down Rati asked for restoring her husband. I told her that he will be
born as your son. He may be taken as a son given to you by me. When Krishna went to Kailasa Paundraka
Vasudeva and Ekalavya attacked Dwaraka. Balarama, Satyaki, and other Yadavas
fought with them. Paundraka used to claim that he is real Vasudeva, the chakra
etc belong to him. He asked Krishna to accept this position and give chakra etc
to him only. Sri Krishna killed him. Krishna killed Kashiraja and Ekalavya
also. On killing Kashiraja his son Sudakshina
was enraged. He performed penance for Shiva and requested to enable him to
destroy Krishna. Shiva asked him to perform abichara homa. He performed the
same. The abicharagni produced by it rushed towards Dwaraka and started burning
the city. Krishnachakra prevented it. It went back and hit Sudakshina himself.
It is the nature of abicharagni that if it cannot hit the enemy it will hit the
very person who has employed it. Krishnachakra burnt the city of Varnasi. Mainda and Vivida attacked Dwaraka. Balarama
killed both of them Samba the son of Jambavati took away Lakshana the daughter
of Duryodhana. Kauravas were enraged by it and arrested Samba. On hearing this
Yadavas wanted to fight with them However, Balarama intervened and got him
released. Balarama threatened that he will drag the whole city of Hastinavati
into Ganga and drown it in water. Kauravas released Samba.
Ushaharana
Banasura's daughter Usha saw Aniruddha in her dream. She desired to marry him.
Her friend Chitralekha managed to bring him. Banasura came to know about it and
arrested Aniruddha tying him with a snake. Krishna came to Shonitapura fought
with Jvara and made Shiva himself motionless by Vijribhanastra. This Jvara had
three heads three legs and nine eyes. He used to produce heat and torture
enemies. This was known as Saiva Jvara. Krishna produced Vaisnava Jvara that
created cold and warded off the effect of Shaiva Jvara. Shri Krishna returned
to Dwaraka with Aniruddha, Usha and Chitralekha.
The
Saugandhika flower Lomasamuni advised Pandavas to undertake Teertayatra.
Pandavas moved around all important piligrim centres and arrived at
Badarikashrama. They worshipped Narayana offered pandas to their forefathers
and moved further to inner Badri. When Bhima and Draupadi were moving in
Badarikashrama a beautiful and fragrant flower was dropped near Draupadi. She
desired to have these flowers and asked Bhima to bring them. Bhima proceeded in
the thick forest of Himalayas killing the wild animals. On the way Hanuman was
sitting. He told Bhima that ordinary men are not expected to move on this path.
If you insist on going you have to lift my tail and make a way for you as I am
very old. Bhima said you move your tail. Bhima was not able. He apologized to
Hanuman asked him to narrate Sri Ram’s glory. Though Bhima himself was Hanuman
originally, He pretended to be unable to move the tail and asked him to narrate
Shri Ram’s glory for the benefit of all others. Hanuman made way. Bhima
proceeded towards Gandhamadana. He saw the pond in which the Saugandhika
flowers were found. This place was protected by Maniman and other Krodhavashas.
They had procured Sauvastras from Shiva. They attacked Bhima and were
destroyed. Bhima collected the flowers from the pond. Pandavas lived in Arshtisena ashrama at
Gandhamadana. Indra asked for Gurudakshina from Arjuna for teaching him the
great astras. He told him you kill Nivatakavachas who are my enemies. This is
Gurudakshina. Arjuna employed Pashupatastra and killed them.
Nahusa episode
As a result of killing Vritasura Indra had to vacate his position. The sages
put Nahusa in this position. When he took that position he desired to have
Sachi. In order to bring him down Sachi told him that she would agree to his
request if he makes the sages carry his chariot. Bhrigu cursed him that he
should be born as snake. He further
said: If a person meets you at the time of your ajagara vrita Parana you will
catch him .If you are not able to kill and if he doesn’t get freed from you all
your strength will go to him. Ajagara vrita is a ritual in which the observer
takes his food after two and half days viz two days two nights and one day make
a unit of five. The next night is sashtakala or sixth unit. It is at this time
that the observer has to take his food. For this reason this vrita is also
called as sashtakala Parana vrita. He also told him that you will be free from
snake body when someone answers your questions. When Bhrigu cursed Nahusa he
was not visible to him. He was in Jata of Agastya. These were avesha of Brahma
in Bhrigu. Strictly speaking the above curse was given to Brahma only. All this
was in
consequence of Nahusa putting his foot on Agastya’s head and Sachi’s trick to
instigate him to invoke the sages to his chariot. Bhima was caught by this snake. Bhima did not
try to get freed from the snake nor did he reply to the question of Nahusa. He
wanted to draw out the strength of the penance of Nahusa. He allowed the snake
to get exhausted and become loose. Dharmaraja arrives and asks Nahusa to free
Bhima. Dharmaraja himself answers the question .Nahusa asks I) who is Brahmana
ii) what is the highest principle that should be known by a seeker iii) which
are the means of liberation. Dharmaraja answered these questions. Nahusa was
freed from the body of the snake.
Pandavas moved
to Dvaitavana. Krishna and Satyabhama arrived. Satyabhama asked Draupadi to
explain stridharmas. She explained.
Jayadratha
episode One day Pandavas went for hunting. Draupadi alone was in ashrama.
Jayadratha was going to a svayamwara by that way. He asked her to come with
him. She refused. He forcibly took her in his chariot. Dhaumya followed.
Pandavas arrived. Draupadi jumped put of the chariot. A companion of Jayadratha
was killed. Dharmaraja asked Bhima not to kill Jayadratha as he was the
son-in-law of Dhritarashtra. He ran away.
Markandeya
narrates a number of stories Sage Markandeya arrived. He narrated a number of
stories which can be understood if we know three layers of language. Viz.
dharshanabhasa, guhyabhasha and Samadhibhasha. Dharshanabhasa is again of two
types viz Lokadarshana and Paradarshana. Paradarshana is also of two types viz
Laukika paradarshana and Vaidika paradarshana.
Ghosayatra
Duryodhana undertook Paundarikayaga. This was a substitute for Rajasuya yaga. As
one and the same family was not eligible to perform Rajasuyayaga twice he had
to go by Paundarika yaga. In order to display his wealth and the poverty of
Pandavas Duryodhana organized Ghosahayatra. He proceeded to take bath in the
lake at Kamukavana close to the ashrama of Pandavas. However, the Gandharva
Chitrasena had already taken position of the lake. When Duryodhana tried to
enter forcibly he was arrested. Duryodhana’s brothers, Shakuni etc were also
dragged out. Duryodhana’s servant appealed to Pandavas to get him released.
Dharmaraja was performing one day sacrifice. Therefore, he deputed Bhima and
Arjuna to get Duryodhana released. He said when a third party attacks he has
hundred and five brothers are one. Duryodhana
felt deeply humiliated as he had to take the help of Pandavas. He started a
fast unto death i.e. prayopavesha. He asked Dusyasana to take charge of the
kingdom. Dusyasana appealed to him to give up the fast. Karna also appealed.
Karna said when the master is in difficulty it is the duty of the servants to
help him. Pandavas are your slaves. Therefore, you need not feel humiliated if
they help.
The Assuras
also thought if Duryodhana withdraws Pandavas will become strong. They always
support the God but not us. Therefore, we should put enthusiasm at the heart of
Duryodhana. They managed to get Duryodhana to Patalaloka when he was asleep.
They told him, he was a Vajrakaya and quite strong Therefore, he should not
feel depresses. Karna took an oath that he would not refuse to give a gift when
some one asked him and would wash his feet himself until he killed Arjuna.
Karna gifts
his Kundala Indra became alarmed. He desired to weaken Karna. He went to Karna
in the form of Brahmana and asked for the gift of his karnakundalas. Karna gave
even though he knew that it
was a game of
Indra. Karna never refused to give a gift someone asked him. In return Indra
gave him Shakti ayudha; He said it would kill only one person excepting
Arjuna.
Yaksha prashna
Sometime after the release of Duryodhana a Brahmana came and told that his
arani sticks and yajnapatra are taken away by a deer. He had put them in a
cloth on the branch of a tree and a deer’s horn stuck to it and it was taken by
the deer. Pandavas ran after the deer. It became invisible. They sat under a
banyan tree. They felt thirsty. Nakula climbed the tree and saw a pond nearby.
He went to drink water. He heard the arial voice that this pond belongs to me.
You should not drink the water without answering my questions. Nakula sipped
the water without answering my questions. He fell on the ground. Sahadeva,
Arjuna, Bhima also sipped the water without answering the questions. They all
fell down one after the other. Dharmaraja came. He answered the questions. Yama
had appeared in the form of Yaksha. He was pleased with the answers of
Dharmaraja and asked him to ask for the revival of the life of one of his
brothers. Dharmaraja asked for the revival of Nakula. Yaksha asked why he did
not choose Bhima or Arjuna, Dharmaraja said he wanted at least one son of Madri
to be revived. Yama was pleased and revived the life of all brothers .He told
dharmaraja that he himself had taken away the arani patra assuming the form of
a deer. He returned the arani patra to Dharmaraja. He gave the same to the
Brahmana. Prof.K.T.Pandurangi Upakulapati
Poornaprajna Vidyapeeta
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXIII
Agnatavasa of
Pandavas The events of Virataparva that relate to the agnatavasa of Pandavas
are described in 23rd chapter.After completing the twelve years period of
Vanavasa Pandavas took leave of Dhaumya, other sages and Brahman’s and made up
their mind to undergo agnatavasa. They went to capital city of Virata. Before
they entered the city they hid their weapons on a Sami tree in the outskirts of
the city. The five Pandavas assumed the form of an ascetic, a cook, a eunuch, a
charioteer, and a cowherd respectively. Draupadi assumed the form of Sairandhri
i.e. a female artisan. Bhima assumed the form of cook for two reasons i) He
never took food prepared by others ii) He did not want to reveal his great
knowledge by assuming a Brahmana form. During their Agnatavasa they did not
serve Virata or any other person. The younger brothers of Yudhishtira served
Lord Hari and their eldest brother Yudhishtira in whom also God was present by
the name of Yudhishtira One day a wrestler who had become invincible by the
boon of Siva came to Virata's city. The wrestlers maintained by Virata were not
able to meet his challenge. The ascetic i.e.Yudhishtira suggested to king
Virata that the cook who had the skill in wrestling well could be asked to
wrestle with him. The cook i.e., Bhima, wrestled with him and killed.
Kichaka is
Killed Ten months after Pandava's stay at Virata's palace, Kichaka, the brother
of Queen Sudesna came.He was away to conquer the neighboring kings. When he saw
Sairandhri he was captivated by her charm. He asked his sister Sudesna to send
her to him. Sudesna tried to prevent him; ultimately she was forced to send
her. When Sairandhri went to Kichaka's place he tried to drag her. She pushed
him aside and quickly started. Kichaka chased running her and tried to kick
her. She prayed Lord Narayana present in Suryamandala. He sent a demon Heti who
came in an invisible way. Vayu entered into this demon Heti who came in an
invisible way. Vayu entered into this demon and pushed Kichaka to the ground.
Bhima angrily looked at a tree. Yudhishtira prevented him. During that night
Draupadi met Bhima and told him to take some action, He advised her to tell
Kichaka that she would meet him in the Dance hall when nobody would be present
there. Accordingly Kichaka was anxiously waiting for her in the Dance hall.
Bhima pounced on him and killed him. When Kichaka was killed his one hundred
and five brothers who had tried to tie and burn Draupadi, Bhima killed them
also. Sudesna asked Draupadi to leave the palace as she was afraid of her.
Draupadi asked her to wait for another thirteen days
Duryodhana
attacks Virata kingdom to trace Pandavas The spies of Duryodhana who were in
search of Pandavas did not find them anywhere. They only reported that Kichaka
was killed by someone. On hearing this Duryodhana planned to attack Virata's
kingdom as he thought that without Kichaka Virata was weak. Susharma the king
of Trigarta and an ally of Duryodhana proceeded first and attacked
Virata's
capital city from the Southern side and captured the cows of Virata. King
Virata confronted him. Excepting Arjuna, and would join other Pandavas followed
him. Virata was arrested by Susarma. Bhima attacked Susharma and arrested him.
Yudhistira asked Bhima to release him. The next day Duryodhana proceeded with
Bhishma, Drona and others and attacked from the northern side and captured the
cows. He had two objectives in mind I) to trace Pandavas ii) Subdue Virata in
the absence of Kichaka. On learning this attack Arjuna proceeded with Uttara.
He took his gandiva and the flag with the emblem of Hanuman. He won back the
cows fighting with the Kaurava Maharathikas individually and also collectively.
He employed sammohana astra and made Kauravas unconscious. He took away their
royal clothes except that of Bhishma .He cut the chariot of Bhishma to pieces.
When he returned Virata said that his son brought the victory. Yudhishtira said
Brihannala i.e., Arjuna brought the victory, Virata hit him on the forehead
with dice, the next day morning the Pandavas revealed their true nature. Virata
requested Yudhishtira to sit on the throne and honored all of them. He offered
his daughter Uttara to Arjuna. However, Arjuna said he would accept her for his
son Abhimanyu. Abhimanyu's marriage was performed with all pomp.Duryodhana
returned to Hastinapur and argued with Bhishma and Drona that since Arjuna was
traced before the completion of agnatavasa Pandavas should undergo Vanavasa
again for twelve years. Bhishma and Drona did not agree. If one goes by
Chandramana one year was completed .But if one goes by Sauramana it was not
complete. In respect of counting months and the year Chandramana has to be
followed. Hence one year was complete. However, Duryodhana insisted that one
year was not complete and refused to return the portion of the kingdom to
them.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXIV
The efforts of
peace and preparation for War Twenty fourth chapters describe the effort to
peace and preparation for war. Drupada sends his priest to Dhritarashtra with
the consent of Sri Krishna to advise him to settle the matter peacefully. He
meets Dhritarashtra in the presence of Bhishma and Drona and advises him not to
have any confrontations with Pandavas. Sri Krishna is their leader, Bhima and
Arjuna are great warriors, Bhima has already killed Jarasandha the invincible
person, he has killed three crores of Rakshasas who were present at holy places
and were troubling pilgrims, he has killed jatasura.Therefore, give their share
of kingdom to them without any confrontation. Dhritarashtra did not agree. When
war became inevitable both the parties started preparation, Both Duryodhana and
Arjuna proceeded to meet Sri Krishna who was pretending sleeping. Arjuna sat at
his feet. When Sri Krishna got up he first saw Arjuna, He told Duryodhana that
you have come first but I saw Arjuna first, therefore, I would like to treat
you two on equal footing. I offer my help to one and send the Yadava army to
the help pf the other. You choose one of them. Duryodhana chose the army and
Arjuna chose Lord Sri Krishna himself. Duryodhana did not realize the supreme
divine personality of Lord Krishna while Arjuna was always conscious of his
divine supremacy. Duryodhana went to Balarama also. He did not agree to help
him. Duryodhana gathered eleven akshauhini army while there was seven
akshauhini army on Pandavas side. In the Pandava army Virata, Drupada, Kikuyu
Dhristaketu, son of Jarasandha, King of
Kasi, Purujit, Kuntibhoja and Satyaki were prominent, In the Kaurava’s army
Vinda Anuvinda, Jayatsena, Kalinga
Ambastha, Srutayudha, Saindhava and Alambusa were prominent. Bhagadatta was
especially invited by Duryodhana. Bhishma, Drona and Kripa joined Duryodhana to
please Dhritarashtra. Shalya wanted to join Pandavas; however, Duryodhana had
arranged a grand reception for him all along his way. Without knowing as to who
had arranged it Shalya declared that he would support him who had arranged this
reception. Consequently he had to join Duryodhana. Before he joined him he went
to Pandavas to seek their endorsement. Arjuna suggested to him that he should
humiliate Karna at a critical time. While preparation for war were going on as
stated above, Dhritarashtra sent Sanjaya to impress upon Pandavas that fighting
with their brothers i.e., Kauravas is not a dharma. Draupadi and Bhima had
already told Yudhishtira that to pardon evil persons is adharma. It is the duty
of Kshatriyas to fight when they are in a difficult situation. They should not
beg for their requirements like Brahmanas. Yudhishtira told Sanjaya
accordingly. Sri Krishna also endorsed it.Sanjaya returned and reported to
Dhritarashtra. He censured him for his wrong approach and went away. Then
Dhritarashtra called Vidhura and asked his opinion. He also said that giving
their share of kingdom to Pandavas is the right course. Otherwise all your
children will perish. However Dhritarashtra did not make up his mind to agree
with this suggestion. Instead, he asked him about the supreme God to enable him
to wash off his sins. Vidhura remembered Sanatana. He came and taught about the
supreme God Vishnu. He also told that supreme God will not help evil persons.
Next day Sanjaya reported his discussion with Yudhishtira in the presence of
all Kauravas. Even then Dhritarashtra did not agree to
give the
kingdom to Pandavas. Yudhishtira had told Sanjaya that if Dhritarashtra agrees
to give us the kingdom, then, you come or send the message through Vidhura.
Both of them did not come. Then he consulted Sri Krishna. Sri Krishna offered
to go himself and propose what is good for both the parties. If they do not
agree then they deserve to be destroyed.At this stage Bhima said let not the
entire race be destroyed for our sake, we are prepared even to work under
Kauravas to save the race. Though he was capable of destroying the Kauravas and
desired to destroy them he said so to elicit the popular opinion. Sri Krishna
retorted that destroying Kauravas us dharma. Bhima said I am strong enough to
do so. Krishna said you are very strong and praised Bhima. The verse in which
Bhima's remark is given suggesting his readiness to work under Kauravas to save
the race has a double meaning. It also states that Duryodhana is responsible
for the destruction of the race. After we kill him we take care of the race on
this earth, Therefore, both Bhima and Sri Krishna were for the war and
destruction of the Kauravas, There was never any disagreement between them. Sri
Krishna convinced Arjuna also about the necessity of war. Nakula asked Sri
Krishna to be tactful without realizing that Sri Krishna was supreme and needed
no advice. Sahadeva supported war. Draupadi said those who have stolen our
kingdom must be put down. Therefore, do not make any peace proposal.
Sri Krishna
visits Hastinapur Sri Krishna proceeded to Hastinapur with Satyaki. As he
preceded people welcomed with flowers all along the way. Bhishma, Drona and all
distinguished citizens received him. Sri Krishna entered Dhritarashtra's
palace. He received the hospitality of Dhritarashtra. Though he went to
Duryodhana's residence he did not receive any hospitality from him. He went to
Vidura's residence and in the evening went to Kunti's residence. He did not go
to the residences of Bhishma. Etc as they had been indifferent when Draupadi
was humiliated. Next day he was invited to the assembly hall and was offered a
golden seat. After exercising the courtesy greetings he told Dhritarashtra that
he should give back the kingdom to Pandavas. This will be for the welfare of
the race and your children. Dhritarashtra said my son does not listen and you
directly advise him. Duryodhana did not care for Sri Krishna's advice and he
left the hall with his associates to plan the arrest of Sri Krishna. Satyaki
and heard the plan and informed Sri Krishna. Sri Krishna told Dhritarashtra I
am everywhere and I cannot be arrested. Dhritarashtra called his sons. Sri
Krishna revealed his Visvarupa. Dhritarashtra, Bhishma, Drona, Vidura and
Sanjaya saw it. Duryodhana's vision was blurred by the flash of luster of the
divine personality of Visvarupa. He restored the blindness to Dhritarashtra.
Sri Krishna visited Kunti's residence again. She told him to ask Yudhishtira to
fight. Then he went to Karna, took him away on a chariot and told him that he
is a son of Kunti and invited him to join Pandavas in the battle. Karna did not
agree. He also told Ashvatthama to be friendly with Pandavas. HE agreed to be
so until his father's death. Kunti met Karna and asked him to join Pandavas. He
did not agree but told her that excepting Arjuna he will not kill other
Pandavas. Surya also appeared and told Karna to join Pandavas. He did not agree.
He told Kunti whether I die or Arjuna is killed she will have five
children.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXV
The ten days
battle under the Commandership of Bhishma
Twenty fifth
chapter describes the events on the battle field on first ten days when Bhishma
led Kaurava's army. It begins with a summary of Gitopadesha. It is well known
that when Arjuna hesitates to fight on seeing his gurus, relatives and others
closely associated with him, Sri Krishna delivered Gitopadesha and made him to
realize that everything is under the control of Supreme God and he has to
discharge his duty in dedication to him. This message is briefly summarized
here. Then follows a detailed description of fighting. An important point of
this description is that the role played by Bhima is prominently presented and
it is especially pointed out that it is he who was mainly responsible for the
victory at all fronts. Another point is that the role played by the younger
generation viz, the sons of Draupadi the sons of Virata. Ghatothkacha Abhimanyu
is described in greater detail. On the very first day there was confrontation
between Drona and Drupada, Satyaki and Krtavarma, Dusyasana and Sahadeva,
Vikarnas and the sons of Draupadi. This kind of Dual went on all along. Bhima
halted Bhishma, Drona and Bhagadatta. Shalya killed Uttara Kumara the son of
Virata. Bhishma killed Sveta. Karna did not participate in the battle so long
as Bhishma was the commander as he was humiliated by Bhishma as ardharatha.
Dhristadyumna confronted Bhishma on the second day. Bhima and Arjuna did not
confront him out of reverence.
Sri Krishna
takes Chakrayudha
On the third
day when Sri Krishna found that Arjuna is dealing with Bhishma leniently he
himself took his Chakrayudha and proceeded towards Bhishma raising his arms. On
seeing this both Bhishma and Arjuna appealed to him and Sri Krishna withdrew.
According Mahabharatha Sri Krishna took Chakrayudha on the 3rd day and
proceeded raising his arms on the 9th day These two are stated together
here.Holding chakra was intended to justify Bhishma's statement that he will
make Sri Krishna to take his Chakrayudha, Then Bhishma and Arjuna fought
bitterly. Bhishma killed ten thousand charioteers and withdrew for the day.On
the fourth day Bhima killed twenty five sons of Dhritarashtra. Duryodhana was
heavily hit by the arrows of Bhima and was profusely bleeding. Duryodhana
expressed his dejection to Bhishma. Bhishma told him that Pandavas are not
ordinary men. They are the deities born to remove the burden of evil men on the
earth. Duryodhana did not take it seriously. Bhishma gave him certain medicinal
plants. He applied the same and resumed the war next day. On the fifth day a
fierce battle was again resumed. Dhristadyumna employed Sammohana astra and
made the brothers of Duryodhana unconscious. Drona employed Vijnana astra and
revived them. Dhristadyumna and Krtavarma bitterly fought against each other.
Bhurisrava killed ten sons of Satyaki. On the sixth day Bhishma and Arjuna
bitterly fought against each other. On the seventh day Bhima destroyed the
chariot of Bhishma. Bhagadatta attacked Bhima. Bhima's son Ghatothkacha
intervened. He assumed four forms, entered into four elephants viz., Airavata,
Arjuna, Vamana, and Mahapadma and killed the elephant
Supratika and
Bhagadatta. On eight day Iravanta son of Ulupi killed six brothers of Sakuni.
Duryodhana asked Alambusa to attack Iravanta. Iravanta took the form of a snake
and Alambusa took the form of Garuda and killed him. On seeing this
Ghatothkacha attacked Alambusa. He ran away. Then Duryodhana himself confronted
Ghatothkacha. At this stage Drona, Shalya, Ashvattama, Kripa, Krtavarma
arrived. Ghatothkacha threw a large number of arrows from over the sky. Drona
became unconscious. Kauravas away. Duryodhana asked Bhishma as to how to defeat
Ghatothkacha.Bhagadatta confronted Ghatothkacha. He threw the weapon Sula on
him. Bhima also joined the fighting. He stopped Bhagadatta's Supratika
elephant. Krishna also arrived with Arjuna to take away his Vaisnava Astra.
Bhagadatta ran away. During that night Duryodhana went to Bhishma and told him
that he is not doing his best and is lenient to Pandava army. Bhishma said
excepting Shikandi he will kill the entire Panchala army. On the 9th day
Bhishma started fighting fiercely he killed fourteen thousand soldiers of
Panchala, Karusa etc. Abhimanyu proceeded towards Bhishma. Alambusa prevented
him. Drona killed Sankha the son of Virata. Finding that Bhishma is furious and
there will be large destruction of their army Yudhishtira with his brothers and
Sri Krishna approached Bhishma at night and asked him to tell the way in which
he could be killed. In a way Pandavas desired to take his permission to kill
him. He told them that placing Shikandi before him they can kill him.
Arjuna throws
arrows at Bhishma from behind Shikandi
On the tenth
day Shikandi stood in front of Bhishma and Arjuna stood behind him. Dushyasana
also stood before Bhishma to protect him. Bhima halted Drona, Ashvatthama,
Duryodhana, Bhagadatta, and Kripa Shalya. Yudhishtira was halted by Shakuni,
Dhristadyumna was halted by Jayadratha. Pushing aside Shakuni and others,
Pandavas, Virata, and Drupada went near Bhishma. Protected by Arjuna Shikandi
threw arrows at Bhishma. Bhishma did not hit back. Arjuna destroyed the bow of
Bhishma. Yudhishtira and all others also threw arrows at him. He fell on the
ground. Bhima rushed at Bhishma. Keeping their weapons all others also went
near Bhishma. He instructed them to their camp and they returned. Next day they
came. Bhishma asked for water. Arjuna employed Varunastra and gave him water;
He had already given the pillow of three arrows. Bhishma advised Duryodhana to
realize the strength of Pandavas and the support of Sri Krishna to them and
make peace with them. However, Duryodhana returned without saying anything.
Dhritarashtra who came to know all this through Sanjaya felt very unhappy.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXVI
Drona takes
charge as Commander-in-chief
On the
eleventh day Drona was made the Commander in chief. Karna also joined him.
Duryodhana asked Drona to arrest Yudhishtira. Drona initiated a bitter fighting
and tried to arrest Yudhishtira. However, Arjuna made a counter attack and
failed the effort of Drona arresting Yudhishtira. Bhima also gave a tough
fight. On that night Duryodhana expressed his displeasure to Drona for not
arresting Yudhishtira. Drona suggested, “If Arjuna was diverted from the main
field of the battle Yudhishtira could be arrested”. On the twelfth day Susharma
and Samsatakas were asked to take away Arjuna to some other area of the
battlefield. Satyaratha, Satyavarma, Satyavrata, Satyeshu and Satyakarma were
called Samsaptakas as these had taken an oath to kill Arjuna in the presence of
a ritual fire. They took Arjuna in the presence of a ritual fire. They took
Arjuna aside and started fighting. In the meanwhile, Duryodhana asked
Bhagadatta to confront Bhima. Bhima hit the elephant Supratika of Bhagadatta.
Sri Krishna saw this confrontation between Bhima and Bhagadatta. He thought
Bhagadatta might employ vaisnavastra which he alone could pacify. Therefore, he
started to come to this area with Arjuna. He Samsaptakas tried to prevent
Arjuna. He employed Sammohana astra and moved towards Bhagadatta. Arjuna and
Bhagadatta started fighting. Bhagadatta employed vaisnavastra. Sri Krishna
received it and it became Vaijayanthi mala. Arjuna hit Bhagadatta and his
elephant Supratika. Both died, Arjuna killed Achala and Vrishika the two
younger brothers of Shakuni. Shakuni employed certain magical weapons. Arjuna
destroyed them. Shakuni ran away. Ashvatthama killed Nila. Bhima destroyed the
horses of Ashvatthama. That night Duryodhana again met Drona pulled him up for
not arresting Yudhishtira. Drona said “when Arjuna is away I will arrest
Yudhishtira or at least I will kill a person who is equal to him.
Abhimanyu
enters into Chakravyuha
On 13th day
Drona prepared Padmavyuha in which nobody could enter without reciting Vishnu
mantra. Arjuna was diverted to the other area of battle field by Samsaptakas.
Bhima did not want to recite Vishnumantra for a Kamyaphala. The other Pandavas
did not know, Abhimanyu only knew. Therefore Yudhishtira asked him to enter. Accordingly
Abhimanyu entered. The others followed but were prevented by Jayadratha. When
these were fighting with Jayadratha, Abhimanyu entered deep into Padmavyuha.
Drona, Duryodhana, Karna, Shalya, Ashvatthama and Krtavarma surrounded him.
They destroyed his bow, arrows and even horses, they hit him from behind.
Ultimately they killed him. Sri Vedavyasa consoled Yudhishtira and others.
Arjuna returned defeating Samsaptakas. He was greatly distressed by the news of
the death of his son. He took an oath that he would kill Jayadratha before the
sunset the next day. If he was not able to kill him within the stipulated time
he would offer himself to fire. At that night he had a dream.
During that
dream he was taken by Sri Krishna to Lord Shiva who strengthened Pashupatastra
mantra already given to him. Though Sri Krishna could have fully protected him
he wanted that the bestower of this astra should protect him. The next day
Drona arranged Saktabja Chakravyuha to protect Jayadratha. He himself stood at the entrance. Karna, Ashvatthama,
Kripa, Shalya also were ready to protect Jayadratha. Arjuna arrived on his best
chariot. First he defeated Durmarshana and Dusyasana. Then he pushed aside
Krtavarma. He killed Vinda and Anuvinda. These were the kings Avanti country.
They were different from the brothers Duryodhana of the same name. Arjuna
killed Sudakshina and Ambastha. Srutayudha attacked him. Arjuna cut his arms.
Srutayudha’s mace fell on the shoulders of Sri Krishna. It hit back the head of
Srutayudha and his head was cut into pieces.Varuna had given this mace to him
with the condition that if he employs it on a person who is not fighting, his
head will be cut into pieces. Drona gave a special armor to Duryodhana. Arjuna
cut his palm as it was not covered by the armor. Arjuna fought with Karna and
Ashvatthama also who were protecting Jayadratha.Drona entered into Pandavas
army and confronted Yudhishtira, He tried to arrest him. Satyajit, the son of
Drupada prevented him. Drona killed him. Sahadeva took away Yudhishtira on his
chariot. Dhristaketu, Saibya, Brihatkshatra etc. attacked Drona. He killed all
of them.Alambusa attacked Bhima’s followers. Bhima employed tvastra weapon.
Invisible arrows come out of it and pierced Alambusa. He ran away. Ghatothkacha
pursued him. He fought with him in the sky. He pushed him to the ground and
killed.Krtavarma attacked Pandavas army. He defeated Panchala army. Nakula and
Sahadeva. Bhima threw Shakti weapon at Krtavarma. Satyaki killed the horses of
Krtavarma. He ran away. Bhurisrava attacked Satyaki. He fell on the ground.
Bhurisrava raised his sword to kill Satyaki. rjuna cut his arms. Satyaki killed
him. Arjuna’s horses were tired. He created water by employing Varunastra. Sri
Krishna made them to drink water. Yudhishtira became anxious about Arjuna on
not hearing the sound of Gandiva and hearing only the sound of Panchajanya. He
asked Bhima to proceed to protect Arjuna. Bhima asked Dhristadyumna and Satyaki
to take care of Yudhishtira and proceeded. Drona prevented him. Since, Bhima
considered Drona like his father he was dealing with him leniently. Now that he
was preventing him to go near Arjuna, he destroyed his chariot. Drona went away
to make an effort again to arrest Yudhishtira. When Bhima proceeded twelve sons
of Dhritarashtra viz. Vinda-Anuvinda and others confronted him. He cut their
heads. The other sons chitrasena, vivimsati etc ran away. Krtavarma also came
in the way. Bhima hit him hard. Finally Bhima reached Arjuna and Sri Krishna,
and he was very happy to meet them. On finding that of Bhima arrived Karna and
Vikarna and others came. Bhima killed Vikarna and Chitrasena, and destroyed
Karna’s chariot. Karna fought twenty one times and was defeated. On twenty
second time Karna came with his special bow vijaya given by parashurama. Bhima
cut the new Kavacha and Kundala of Karna. Parashurama had told Karna that you
would defeat all those with whom you do not fight with a spirit of competition.
Out of respect for these words of Parashurama Bhima slackened his attack. Karna
abused him saying that he was only good for eating, he better go to dining hall
rather than the battle field. “Bhima did not take away the Shakti ayudha of
Karna as he knew the divine plan that Ghatothkacha is to be killed by it.
Arjuna kills
Jayadratha
Karna moved
towards Arjuna. Sri Krishna asked Satyaki to fight with him. Karna went away to
protect Jayadratha, Ashvatthama also protected him. It became difficult for
Arjuna to move towards Jayadratha pushing aside Ashvatthama. Sri Krishna
brought about darkness to veil the sun. Seeing the darkness Drona and others
thought that sun had set. Jayadratha though Arjuna was not able to fulfill his
oath and came out. Arjuna pretended to enter into the fire and cut the head of
Jayadratha. Sri Krishna asked him not to drop it on the ground and drop it in
the hands of Jayadratha’s father who was engaged in the evening prayer. The
father dropped it on the ground. Consequently his head was shattered into
thousand pieces. Sri Krishna himself had given a boon to his son that the head
of the person who drops the head of Jayadratha would be broken into thousand
pieces. Now, it recoiled on him only then Sri Krishna withdrew the darkness and
blew Panchajanya conch. Ashvatthama and Karna tried to attack Bhima and Arjuna.
They were defeated. Duryodhana also confronted the Pandavas army. They were all
defeated. Duryodhana again complained to Drona that he was not keeping his
promises. Drona promised that he would fight. By this time seven akshauhini
army were killed in two armies. Out of this Bhima had killed three akshauhini
and Arjuna two. During the night a terrible fight between Karna and Bhima took
place. A bitter fight between Ashvatthama and Ghatothkacha also took place. In
the meanwhile Karna came. Ghatothkacha started fighting with him. The demon
Alambusa and Alayudha also came. Ghatothkacha killed them also. Karna employed
Shakti ayudha against Ghatothkacha and killed him. Yudhishtira Was unhappy at
the death of Bhima’s son. Sri Vedavyasa arrived and consoled him. As the night
advanced the army felt sleepy. They slept on horses, elephants and wherever
they were with weapons in their hands. Arjuna permitted them to sleep until
moonlight spread. When moonlight spread they again started fighting. Satyaki
killed Bhurisrava and Somadatta. Bahlika employed Shatagni weapon against
Bhima. Bhima killed him by his mace. Bahlika had requested Bhima to kill him to
enable him to attain higher world.
Drona
collapses on the ground on hearing the death of Ashvatthama Dhristadyumna kills
Drona.
On fifteenth
day Drona entered into Panchala’s army and started fighting fiercely. He killed
Virata and Drupada. Bhima protected Dhristadyumna. Drona employed Brahmastra
and killed Purujit, Kuntibhoja and others. Bhima, Arjuna and Satyaki kept away
Ashvatthama, Karna, Duryodhana, Shalya Krtavarma and Kripa from Drona. Bhima
killed an elephant of name Ashvatthama of Malva king. Yudhishtira loudly
announced that Ashvatthama was killed. He added in a whispering way that it was
an elephant. Drona was extremely unhappy. He sat down. Vasishta and other sages
asked him to stop earning his livelihood by destructive activity. Dhristadyumna
rushed towards him and cut his head. Drona left the mortal world. Ashvatthama
arrived. He employed Narayana Astra. Sri Krishna asked Pandavas to offer
Pranamas to this astra and escape. All others followed Sri Krishna and escaped.
However, Bhima did not follow. The astra fell on the head of Bhima, a fire
erupted around. Arjuna covered Bhima by Varuna astra. Sri Krishna and Arjuna
entered into the chariot of Bhima and brought him out of chariot.
The fire of
Narayanastra did not burn this three.Narayana Astra has to be respected by all.
However, when an enemy employs it a Kshatriya has to fight it. Therefore Bhima
did not offer pranama to it. Moreover Vayu is abhimani of the Astra and hence
the fire did not hurt him. Then Ashvatthama employed Agnyastra which destroyed
one akshauhini and Pandavas army. Arjuna escaped with the help of Shri Krishna.
Ashwatthama became disgusted by this and threw away his bow. Sri Vedavyasa.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXVII
Karna is
installed as Commander-in-chief Twenty Seventh chapter describes the battle on
sixteenth and seventeenth days and the death of Dusyasana and Karna. After the
death of Drona Karna was appointed as commander-in-chief with the consent of
Ashvatthama. A fierce battle continued between Kaurava and Pandava armies.
Bhima killed Kshemadhurti. Ashvatthama was enraged by this and attacked Bhima.
However, Bhima strongly encountered him. Ashvatthama retreated. Duryodhana
attacked Yudhishtira. Yudhishtira cut down his chariot. He was taken away by
Kripa. Satyaki fought with Vinda and Anuvinda of Kekaya country and cut the heads
of both of them. Dhristadyumna was attacked by Kripa. Yudhishtira protected
him. Karna closed the battle for the day. On seventeenth day Karna asked
Duryodhana to appoint Shalya as chariot driver. When Duryodhana asked Shalya to
take up the task Shalya pretended to be unwilling. Duryodhana consoled him
saying a chariot driver is expected to be superior to charioteer in
intelligence, strength and courage and gave the example of Sri Krishna. Shalya
agreed on the condition, if he would talk in a derogating way of Karna or
Duryodhana for their own good they should bear with it. Karna said "I will
reward the person who will bring Arjuna before me". Shalya narrated brave
achievements of Arjuna and advised Karna not to compare himself with him. When
the battle commenced Karna first attacked Yudhishtira. Bhima attacked
Duryodhana to counteract it. Shalya advised Karna to take care of master first.
Karna talked ill of Shri Krishna and Yudhishtira. Bhima desired to cut his
tongue. However Shalya advises him not to mutilate him now, since, he is
destined to die at the hand of Arjuna. Ashvatthama entered the army of
Pandavas. He attacked Yudhishtira, Dryushtadyumna, Nakula, Sahadeva and
Satyaki. He cut down their chariots. Then, he confronted Arjuna; there was a fierce
battle between the two. The king of Pandya intervened. Ashvatthama cut his
head. Arjuna killed Dantadhara. Dhristadyumna arrived with his army.
Ashvatthama finally attacked him. Bhima and Arjuna counteracted him. He left
the place. Krtavarma confronted Dhristadyumna Duryodhana started fighting with
Nakula and Sahadeva. Yudhishtira prevented him. Karna attacked Bhima. Karna's
son Sushena was killed by Bhima. Karna was enraged by this and attacked
Yudhishtira. Bhima attacked Duryodhana. Shalya asked Karna to take care of
Duryodhana. Karna went towards him. Yudhishtira returned to camp. Dusyasana
confronted Dhristadyumna. Ashvatthama fought against Arjuna. Bhima finally
attacked Kaurava army. Karna was enraged by his and threw his Bhargava weapon
on Bhima. It did not make any impact on Bhima by the grace of Parashurama.
Arjuna went to Bhima asked Arjuna to go the camp and meet Yudhishtira. Arjuna
went to Yudhishtira with Shri Krishna .Yudhishtira asked him whether he had
killed whether he had killed Karna. Arjuna said he was yet to be killed.
Yudhishtira was upset he scolded Arjuna and said that he was incapable of
wielding gandiva, better give it to Sri Krishna who would kill Karna and asked
to withdraw from the battle field and told that Bhima would kill Karna. On
hearing these remarks Arjuna took his sword to kill Yudhishtira. He told Sri
Krishna that he had taken an oath that if anyone asked him to hand over gandiva
he would kill him. Krishna said “it is true that standing by your word is
dharma but its implementation should be made in the right way.
Killing an
elderly person like Yudhishtira is adharma. Therefore a way has to be found out
by which the adharma is avoided and your word is also kept”. He suggested that
Arjuna should humiliate Yudhishtira by improper words which would amount to
killing him. On this advice Arjuna scolded Yudhishtira as “you are a coward,
ungrateful and deceptive”, and then took his sword to kill himself. He thought
that scolding the elders was a sin and killing himself was a retribution for
it. Sri Krishna told him that selfglorification is as good as self killing and
he should go by this method. Yudhishtira was very much annoyed. When Arjuna
scolded him and told Arjuna that you better kill or else I will retire to
forest. Shri Krishna explained the reason for Arjuna scolding Yudhishtira and
his self-glorification and consoled him.Arjuna begged his pardon. At the battle
field, Shakuni confronted Bhima. Bhima pushed him to the ground and cut down
his chariot. He did not kill him as he was destined to be killed by
Sahadeva.
Bhima Sucks
the blood of Dusyasana, Bhima is the seer of Manyusukta.
Dusyasana
confronted Bhima. Bhima cut down his chariot, pushed him to the ground and
broke his chest. He sat on him pushed the sword into his chest and sucked his
blood. He did not actually drink his blood but sucked up to the teeth, He gave
an impression that he sucked the blood but it did not enter into his mouth
beyond the teeth. While sucking the blood he contemplated Manyusukta which glorifies
God Narasimha. Manyu Sukta was known to deities only up to this time. Now it
was seen by Bhima. Therefore, he is the seer for this hymn. When Karna saw
this, his bow fell down. He closed his eyes out of fear.
Karna’s
Chariot stuck into the ground
At this time
Karna’s son Vrishasena confronted Nakula. At the same time he showered arrows
on Arjuna. Arjuna cut his neck and arms by one arrow. Karna was enraged by this
and attacked Arjuna. It was a terrible battle. The deities and demons watched
this battle from over the sky.Duryodhana, Ashvatthama and others gathered
around Karna and tried to protect him. Bhima Satyaki etc stood by Arjuna.
Observing the terrible fighting capacity of Arjuna, Ashvatthama pleaded to
Duryodhana that “we are already defeated on many fronts. This battle is going
to destroy all of us. Enough of this enmity for Pandavas. Please seek peace
with Pandavas”. Duryodhana said “it is impossible to have peace with Pandavas.
Bhima has killed my brother Dusyasana. I must retaliate”. Arjuna and Karna
exchanged all important weapons like aneya, Varuna. Karna employed Sarpastra.
Shri Krishna pushed the chariot five feet in the earth. The weapon hit the
crown of Arjuna which was broken into pieces. Karna continued fighting.
However, his chariot was pushed into the ground due to the curse of a Brahmana.
He forgot the wielding of his weapon also due to Parashurama’s curse. Karna
asked Arjuna to wait until his chariot was lifted up. Arjuna employed
anjalikastra. Karna’s head was served, it flew up and fell. The head and the
trunk of Karna’s body fell apart.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXVIII
Twenty eight
chapter describes the battle on eighteenth day. The defeat and death of Shalya,
the death of Duryodhana, Ashvatthama killing Dhristadyumna and sons of
Draupadi, the close of the battle and the sorrow of Dhritarashtra and Gandhari
are described here. After the death of Karna, Shalya was appointed as
Commander-in-chief. Shalya confronted Yudhishtira and Ashvatthama confronted
Bhima. The sons of Draupadi fought against the brothers of Duryodhana.
Sahadeva, Nakula and Dhristadyumna confronted Shakuni, Ulka and Krtavarma
respectively. Shalya hit Arjuna who was supporting Yudhishtira with the weapons
Surya, Yama and parjanya. Arjuna cut all his weapons. Yudhishtira hit Shalya
with Shakti weapon and killed him Arjuna killed Susharma. Bhima killed
remaining brothers of Duryodhana. Sahadeva killed Shakuni. Satyaki arrested
Sanjaya. However, with Aindra Astra Sri Vedavyasa asked him to release Sanjaya.
Sanjaya was not merely a reported. He used to participate in the battle also.
Duryodhana tried to employ Prasha weapon against Bhima. Bhima cut the weapon
into pieces. Duryodhana ran away to Dvaipayana Lake. Having practiced
Jalastambana Duryodhana started reciting mantra inside the lake. This mantra
was given to him by Durvasa. It had the power to revive the life of all dead
persons, if recited for seven days. Pandavas went in search of him they had
come to know from a hunter that Duryodhana was hiding inside Dvaipayana Lake.
Sanjaya also met him on the way, Duryodhana told him to inform Dhritarashtra
that he was in the lake. Pandavas reached the lake. Yudhishtira addressed
Duryodhana with harsh words. Duryodhana came out. HE claimed that even at this
stage he would fight them with either with all or with any one of them.
Yudhishtira asked him to choose any one of them. Duryodhana preferred Bhima.
The two started fighting with mace i.e. gada. In the meanwhile Balarama
arrived. He asked them not to fight. But they continued. In order to mislead
Bhima in the fight Duryodhana stood on the head raising his thighs above. This
gave an opportunity to Bhima to hit him at the bottom of his back-bone. This
point was neither above the navel nor below it. By this Duryodhana’s thighs
were broken. This served two purposes i) as he did not hit below navel
Yuddhadharma was not violated.ii) as his thighs were broken Bhima’s oath that
he would break his thighs was fulfilled. While hitting at Duryodhana Bhima saw
the Vedic hymn Rishaba Sukta. This narrated this event with secret meaning.
Bhima stamped with his foot the head of Duryodhana and crushed it. Balarama was
upset by it. He rushed towards Bhima with his plough. He raised his arms and
declared it is against dharma. Shri Krishna explained that “one should not hit
below the navel when the opponent is moving in circular way, or coming towards
or withdrawing. In other positions hitting below navel is not adharma. Further
when opponent tries to deceive as in the present case, it is not adharma.
Moreover Bhima has taken an oath that he would break the thighs of Duryodhana.
Keeping the oath is a greater Dharma, that too against a person who had shown
his thigh to a respectable woman.” Even at this stage Duryodhana went on
glorifying himself and cursing Shri Krishna. Pandavas entered into Kauravas
camp took away all their wealth. Shri Krishna went to Dhritarashtra consoled
him and came back to Kaurava camp. Sri Krishna and Pandavas remained at the
camp only, during the night while Dhristadyumna and others remained at the
Pandavas camp.
Krtavarma,
Kripa and Ashvatthama arrive at the place where Duryodhana was lying.
Duryodhana put
a handful of dust on his head and told Ashvatthama “you take charge of the
affairs now, destroy the progeny of Pandavas, beget a progeny through my wife
and rule the kingdom”. He agreed and entered into the forest with Kripa and
Krtavarma. He could not get sleep that night. He saw an owl killing hundreds of
crows. This gave him an idea to kill the children of Pandavas. He went to
Pandavas camp, Kripa and Krtavarma also followed him. Ashvatthama saw Rudra at
then entrance of the camp. Rudra fought with him and swallowed all his weapons.
Ashvatthama performed a sacrifice mentally to worship God Vishnu offering
himself as a sacrificial animal. As a result of this Rudra gave him a sword and
allowed him to enter the camp. Ashvatthama asked Kripa and Krtavarma to remain
at the entrance and kill those who try to escape. He went in and killed
Dhristadyumna, Shikandi and Yudhamanyu. He killed Draupadi’s sons and all other
children of Pandavas excepting Sarvatrata, the son of Bhima through the
daughter of Kashi King. This was possible because Rudra took this boy to Kailasa.
After killing the kings of Panchala, Karushi and Kashi and their relatives,
Ashvatthama set ablaze to the entire camp. However a chariot driver of
Dhristadyumna escaped it. He went to Upaplavya and informed Draupadi about this
tragic event. She came to Kauravas camp where Pandavas were resting and
informed Bhima. He rushed in search of Ashvatthama. Ashvatthama had gone to
Duryodhana taking the heads of sons of Draupadi. Duryodhana derived the
satisfaction of retaliation and died. Ashvatthama, Kripa and Krtavarma left the
place and moved in different directions Bhima arrived and chased Ashvatthama.
Shri Krishna Yudhishtira and Arjuna also arrived. Ashvatthama employed
Brahmastra against Bhima. Arjuna replied it by Brahmastra only with the prayer
‘let there be peace to Ashvatthama, to all living beings and to me’. Before,
these Brahmastra confronted each other; Sri Vedavyasa intervened and stood
between them. He asked them to withdraw their Brahmastra. Arjuna responded but
Ashvatthama was not able to withdraw as he has lost his brahmacharya by
agreeing to beget progeny through Duryodhana’s wife. As he was not able to
withdraw Sri Vedavyasa asked him to hand over his crest gem. He gave it to
Bhima and also said let the astra not affect the five Pandavas. Sri Vedavyasa
suggested he should also say that it should not affect the only progeny of
Pandavas. Ashvatthama insisted that he would not withdraw from him. Then Shri
Krishna said “you do whatever you like but I will save the child”. He did save
the child and cursed Ashvatthama to move on the head of the people of the
people and not to be able to touch the ground and he would also have foul
smell. He appealed to Shri Vedavyasa to grant him his darshana whenever he
desired to see him. Shri Vedavyasa granted his request. Ashvatthama went away.
While going he remembered his dream. In the dream he had killed the sons of
Draupadi. Arjuna took an oath to kill him and took him to the camp. However,
Draupadi asked Arjuna to release him. Arjuna took the gem from his head and
released him. The dream is narrated in Bhagavata. After the close of the battle
Pandavas returned to the capital city Hastinavati with Shri Krishna and Shri
Vedavyasa
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXIX
Bhishma
instructs Bhagavata dharma to Pandavas Twenty-ninth chapter narrates Bhishma’s
instructions to Pandavas. There is an interesting discussion as to which is the
highest Purushartha. Shri Vedavyasa coronated Yudhishtira as a King and Bhima
as Yuvaraja. At this stage a Tridandi sanyasi charvaka arrived and censured
Yudhishtira. He was a friend of Duryodhana. The sages cursed charvaka. He was
burnt into ashes. Yudhishtira felt very unhappy for killing Bhishma. Drona and
Duryodhana. He thought he had committed a great sin. He desired to give up his
kingship and exile into the forest. Draupadi, Bhima and Arjuna tried to
convince him that he had not committed any sin. He was not convinced. He went
to Bhishma and requested him to teach Dharma. Shri Krishna said “I will teach
being present in Bhishma. Let the credit of teaching dharma go to you “.
Bhishma said “to follow Bhagavata dharma is highest Dharma”. He stated the
essential points of Bhagavata dharma.i) Vishnu is supreme, everyone else is
under his control ii) All other deities are his devotees iii) one should
perform one’s duties without aiming at any benefit iv) one should not do
anything that is opposed to the devotees of Vishnu. Further Bhishma stated the
duties of the four classes of people. i)
A Brahmana should perform his prescribed duties. He should not cause any pain
to anyone. ii) A Brahmana should not earn his livelihood. He should maintain
himself by teaching and priestly professions.
iii) Kshatriya should protect the people. iv) A Vaisya should undertake agriculture,
commerce, money lending etc. v) A shudra should serve the other three classes
for his maintenance. vii) Brahmana has to disseminate knowledge. If a Brahmana
is not available a Kshatriya or Vaisya may do so. vi) Men of first three
classes can study all lore’s including Vedas.
Women can
study Itihasa and Purana
Bhishma also
explained the nature of three types of person’s viz. Satvika, Rajasa and
Tamas. i) The tamasa persons do not
consider Vishnu as supreme. They treat him as equal to other deities. They also
do not consider Vishnu as possessing infinite number of qualities. They
distinguish between his mularupa and avatararupa. They think that Vishnu
undergoes pleasure and pain, birth and death in avatararupa. These people will
fall into deep darkness. ii) Middle level people will be born again and again
as men. iii) Those who have firm and right knowledge are superior people. These
attain liberation.
Relative
Superiority of Purushartha
After
listening to this discourse, Yudhishtira asked: “Among the Purushartha which is
superior”. Vidhura said “Dharma is superior”. Arjuna said Artha is superior.
Artha is of two types’ viz., daiva and manush. The first is knowledge and the
second is wealth. The first type of Artha is superior to Dharma. The second
type also, if properly used will lead to dharma. Nakula and Sahadeva agreed
with both Vidhura and Arjuna and they came to the conclusions that without any
Artha dharma will not flourish and without dharma, Artha is not meaningful.
Both support each other. However, Bhima argued that “Kama is superior. Kama is
that which is most desired. Dharma and Artha are Purushartha when these are
desired. Therefore these are also form of Kama. Jnana Bhakti etc that lead to
the desired goal ate also a form of Kama. This Kama is highest if it is about
dharma and artha, if it is about one of these two, then it is very inferior.
Even the God is Kama, since attaining him is the most desired. Yudhishtira
appreciated these views and declared that Moksha is the highest
Purushartha.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXX
Pandavas rule
of the kingdom
30th chapter
describes the Ashvamedha sacrifice performed by Yudhishtira. After Bhishma
entered into his vasurupa, Yudhishtira performed the necessary rites. Sri
Vedavyasa consoled Ganga and Yudhishtira. However, he continued to feel
depressed. SriVedavyasa advised him to perform Ashvamedha sacrifice and rule
the kingdom in a noble way. He lived in
Pandu’s residence. Bhima lived-in Duryodhana’s residence with Draupadi and
Kali. He also had twenty daughters of Vasudeva as his wives. Bhima selected
five Brahmanas in each village and asked them to make villagers perform
Ekadashi and other austerities. No one opposed Vishnu and dharma in his
kingdom. No one violated the code of conduct. No one was unhappy in life.
Kaliyuga looked like Kritayuga. Arjuna undertook victory tours. Without
harassing he kept the other kings under his control. He lived in Dushyasana’s
residence with Subhadra and Chitrangadha. Nakula was entrusted with the work of
paying enumeration to servants. He lived with Satya’s daughter in the residence
of Durmukha a son of Dhritarashtra. Sahadeva lived in the residence of
Durmarshana with his wife the daughter of Jarasandha. He had been a bodyguard
of Yudhishtira. During the rule of Pandavas, there were no diseases, no sorrow.
There was good rain, cows gave plenty of milk, mountains, forests and rivers
yielded good wealth. Kali and Bali were kept under control. Yudhishtira told
Kali “It is the king who influences the time; the time does not influence the
king. You do not play foul in respect of the border of countries, the pledged
articles, the witness of majority, weighing balance, and measuring vessel. This
is the tribute that you have to pay to the king”. Arjuna had forgotten the
teachings of Gita. Hence, Sri Krishna taught him again in detail in Anugita.
Shri Krishna returned to Dwaraka. On the way Udanka met him and proceeded to
curse Shri Krishna for instigating Pandavas to kill his disciple Duryodhana.
Shri Krishna consoled him and told him that Indra would give him nectar. He
instructed Indra to give him nectar. Indra told Shri Krishna that he would
deceive Udanka. Indra went to Udanka holding the nectar vessel in the place of
Urine and asked Udanka to take it. Udanka thought it was made dirty and asked
Indra to get away. Since, the nectar was meant for deities only Indra did not
want to give it to Udanka.
Pandavas
Undertake Ashvamedha sacrifice
Yudhishtira
thought of performing Ashvamedha sacrifice. However, to gather necessary
resources were a problem, He did not want to squeeze his subordinate rulers. At
this stage Sri Vedavyasa appeared. He told Yudhishtira “at the meeting point of
Himalaya and Meru lord Vishnu himself performed a great sacrifice. At that
place there is a lot of wealth. You may go to that place and obtain the
required wealth with permission of Parashurama. Pandavas went to the place
accompanied by Sri Vedavyasa. Sri Vedavyasa pointed out the place of wealth.
Pandavas bought it. Sri Vedavyasa and Pandavas returned to Hastinavati. Shri
Krishna also arrived. At this time Uttara delivered a dead
child. Shri
Krishna put life into it. Pandavas started Ashvamedha; they got a golden sacrificial
hall built for it. Ashvamedha horse started moving. Arjuna followed it. He went
round different kingdoms conquering the respective kings. He invited the kings
to sacrifice. In the course of his victory journey Arjuna went to Manalur. His
son Babruvahana’s mother Ulupi came from Pathala and asked him to fight. He
started fighting. His flag was cut, the horse tied. He stood on the ground and
fought. He employed Sammohana weapon and Arjuna became unconscious.
Chitrangadha started blaming Ulupi. Ulupi bought Sanjivini and revived his
consciousness. Arjuna went near Dwaraka Pradyumna took away the horse and
invited Arjuna for fighting. Vasudeva intervened and allowed the horse to move.
Yudhishtira asked Shri Krishna as to why Arjuna was always made to wander.
Before Shri Krishna started explaining Draupadi winked at him and prevented
him. The fact is, Shri Krishna, Satyabhama, Bhima and Draupadi only have
perfect physical featured according to Samudrika Shastra. Arjuna’s head and
body were little disproportionate. Ashvamedha sacrifice was started. The sages
conducted the sacrifice under the guidance of Sri Vedavyasa. Vedavyasa, Shri
Krishna and Parashurama graced the sacrifice by their presence. Brahma, Rudra,
Indra etc deities were personally present. Gandharvas sang, apsaras dances and
the sages debated on the philosophical issues. Bhimasena was presenting gifts.
There was good feast with a variety of menus and plenty of milk and honey. The
sacrifice was spread over three years with three main offerings. Since five
Pandavas performed it for three years it resulted in sacrifice of fifteen
years. At the close of the sacrifice, Pandavas Draupadi and other wives gifted
away all the belongings excepting Mangalasutra. The priests accepted the gold
and other gifts but desired to give the kingdom back to Pandavas. Pandavas were
reluctant to accept the kingdom back. However, Sri Vedavyasa persuaded them to
accept the kingdom. They agreed, At this juncture, a demon came in the form of
a hare and said "your sacrifice and gifts are nothing compared with the
gift of flour of a poor Brahmana, to Yama. Half of my body became golden when
the holy waters of the gift were sprinkled. But here even after I took a full
dip in the avabhritha water, the other side of my body did not become
golden". Sri Krishna and the sages laughed at him. He became invisible and
went into deep darkness. A Virtuous person attains greater results by his good
deeds. The deeds performed by the devotees of Vishnu yield greater results. The
devotion to Vishnu goes on increasing in the devotees of Vishnu in a greater
way up to Brahma. In that assembly of deities and sages Yudhishtira requested
Sri Krishna to teach him. Sri Krishna taught Vaisnava dharma.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXXI
Dhritarashtra,
Gandhari and Kunti proceed to forest
31st chapter
describes the rule of Pandavas, Dhritarashtra proceeding to forest and finally
his departure from this world. When Pandavas were ruling the kingdom, a Brahmana
approached Yudhishtira to have some help to perform the sacrifice. Yudhishtira
asked him to next morning. As the Brahmana urgently needed the help he
approached Bhimasena. He gave him his golden armlet studded with gems. The
Brahmana left. Bhima arranged drum beating pretending to express his joy. On
hearing Drum beat at night Yudhishtira asked Bhima the reason for it. Bhima
said "My brother believes that he is certain to be alive tomorrow, this
made me to express my joy by drum beating". Yudhishtira realized his
mistake and decided not to postpone his dharmakarya. Bhima found that
Dhritarashtra was still attached to worldly things in spite of losing all his sons. He wanted to enable him to develop
detachment. He asked his servants to be indifferent to him. He humiliated him
in many other ways. Vidhura also humiliated him by saying "you must be
ashamed to live on the food given by Bhima".Then Dhritarashtra decided to
retire to forest. However, Yudhishtira was reluctant to allow him. Sri Vedavyasa
persuaded him to ask Dhritarashtra to retire to forest. Dhritarashtra asked for
some money to perform the final rites of his sons. Bhima refused to give.
However, Yudhishtira sent some money from his personal money through Vidhura.
Dhritarashtra performed the final rites of his son and went to forest.
Gandhari, Kunti, Vidura and Sanjaya accompanied him. They went to Vyasashrama.
Pandavas used to visit it now and then. Vidhura who was Yam dharma himself born
as Vidhura entered into Dharma raja that was also Yam dharma by yogic power.
Sri Vedavyasa asked Dhritarashtra, Kunti and Pandavas to ask whatever they
desired. Kunti and Pandavas asked for greater devotion to him. Kunti asked to
ward off the sin committed by her giving birth to Karna before marriage. Dhritarashtra
requested to enable him to see his dead sons. Sri Vedavyasa made them come down
Viraswargaloka and enabled Dhritarashtra to see them. Pandavas saw Karna. After
three years Dhritarashtra, Gandhari and Kunti were burnt down by the forest
fire.
Mahabaratha
Tatparya Nirnaya - Introduction by Prof.K.T.Pandurangi
Chapter
XXXII
Yadava fight,
Sri Krishna returns to Vaikunta
32nd chapter
describes the Satrayaga performed by Shri Krishna, the infight of Yadavas, Shri
Krishna's return to Vaikunta and Pandavas departure from this world.Shri
Krishna went to Kurukshetra and undertook a Satrayaga of twelve years duration.
Sri Vedavyasa and PArashurama functioned as Sadasyas; Daksha Bhrigu etc served
as priests. Brahma, Rudra, Indra etc dieties, Yadavas, Pandavas and the people
from antariksha, swarga and even nagaloka participated. The sages assembled
discussed the philosophical topics and arrived at right conclusions. Plenty of
food was served. Whatever the participants desired all that was provided. The sacrifice
was completed with avabhritha bath. After the purpose of Krishnavatara was
over, Brahma, Rudra etc deities appealed to Shri Krishna to return to Vaikunta.
In the meanwhile, Sage Garga had cursed Yadava they would fight against each
other and would be killed by their own pestle. Yadava had offended him by
presenting samba as pregnant woman asking him what kind of baby she would
deliver. Garga was upset by their effort to deceive him and cursed that they
would fight among themselves and would be killed by the very pestle placing
which they made Samba appear as a pregnant woman. In order to implement this
curse, Sri Krishna asked Yadava to move to Prabhasa Kshetra. At that place, due
to curse they indulged in drinking and other vices and ultimately fought with
grass which grew out of particles of the pestle against each other and died.
Balarama left his mortal by Yoga. Shri Krishna sent his chariot driver Daruka
to Pandavas to give them a him of his departure. He sat under Banyan tree
placing his foot on his thigh. This looked like a red deer. A hunter by name
Jara mistook took it to be a deer and hit it by his arrow. This Jara was the
son of Vasudeva. He had put a piece of the pestle at the edge of the arrow.
When the hunter realized that he had hit at the foot of Shri Krishna, he begged
the pardon. Shri Krishna granted him svarga. Shri Krishna returned to Vaikunta.
Shri Krishna remained in five places by his five forms: i) He remained by one
form on earth for those who meditated upon him by Gopalamantra. ii) He remained in Suryamandala by his second
form iii) He was worshipped by Shiva in
his third form iv) He was worshipped by
Brahma in Brahmaloka v) The fifth form
is in Vaikunta. vi) Rukmini became
invisible in fire. Satyabhama disappeared in the forest. Jambavati etc other
wives of Shri Krishna also offered their mortal bodies in the fire. The wives
of Balarama and others also offered their mortal bodies in the fire. Arjuna
arrived and arranged for funeral rites.Arjuna moved out of Dwaraka with sixteen
thousand and a hundred wives, children and some wealth of Shri Krishna. The
city of Dwaraka was immersed in the sea. On the way some tribal persons
kidnapped the wives of Shri Krishna. Arjuna tried to protect them. However, his
gandiva failed him. He also forgot the astra. He remembered of Shri Krishna and
regained his strength. He remembered Sri
Krishna and
regained his strength. He pushed aside the tribal people and reached
Kurukshetra with remaining wealth. Shri Vedavyasa arrived and consoled Arjuna.
The wives of Shri Krishna observed Govinda Ekadashi and offered their mortal
body into Sarasvati river. Arjuna made Vajra the son of Aniruddha the Ruler of
Saurasena country and Indraprastha. Pandavas coronated PArikshit as the king.
He destroyed the tribal people who had kidnapped the wives of Shri Krishna
Pandavas final journey Pandavas decided to undertake their final journey from
this world. Agni met them and asked Arjuna to abandon Gandiva. Arjuna threw it
in the sea. When they reached Badarikashrama, the bodies of Draupadi, Sahadeva
and others fell one after the other. As they did not desire to go to svarga
with the mortal body they fell one after the other. However Bhima asked
Yudhishtira the reason for their fall. Yudhishtira explained that Draupadi's
drawback was that she liked Arjuna more than the others; Sahadeva thought that
he knew the royal policies better; Nakula considered him beautiful, Arjuna said
he would kill all enemies in a single day but was not able to do so. Bhima’s
drawback was, he ate too much. These were really not drawbacks. They had
dropped their body by yogic power. After Bhima and others went to their
respective world, Yudhishtira proceeded further along with a dog. Then a divine
chariot appeared before him. HE was asked to enter into it. He said "let
the dog also come with me. I do not wish to come without the dog". The dog
was Yama himself. Yama appeared in his true form and appreciates Yudhishtira's
compassion. Yudhishtira got into the chariot. He moved beyond Viraswargaloka
and came up to Sankalpa Swarga. He saw Duryodhana and his brothers happily
seated. He was upset. He wondered as to how those sinful persons could be here.
He asked the whereabouts Draupadi and his brothers. He was taken to a place
where he found them. He found that it was a dark place with foul smell. He
heard the cries of his brothers. It was painful. A little later Indra etc
deities arrived. The darkness disappeared. The foul smell disappeared. The
cries were not heard. The deities told Yudhishtira "you experienced all
this as a result of your telling a lie at the time of Drona's death. This is
really Upasvarga: a place near Swarga. Your brothers are very happy”. The
deities suggested to him that he should leave his mortal body by immersing in
Ganga. He left the human body and obtained a divine body. He saw Bhima among
the Maruts near Mukhyaprana. He saw Draupadi by his side. Yudhishtira embraced
Yamadharma, became similar to him, and sat by his side. Pandavas obtained their
original form. Drona and others also attained their original form. The demons
will remain in Viraswargaloka for four thousand and three hundred years. Then
they will be born on the earth, proopgate against the supreme God and will go
to deep darkness. After four thousand and three hundred year Bhima will be born
as a Brahmana and preach the right doctrines. The demons also have hierarchy in
respect of sorrow. Kali has highest sorrow. Vayu and Bharati have highest
devotion to the supreme God and derive highest happiness in the liberated
state. This is made clear in the Vedic hymn, "bhushan yodhi
babhrushu" Ballittha tadvapase" etc After one thousand years in
Kaliyuga some demons were born and tried to get good knowledge. It is the
responsibility of the deities to see that the demons do not get the right
knowledge. Hence they appealed to Supreme God to intervene. The God appeared as
a child Suddhodhana. He declared himself as Buddha and preached Shoonyavada.
Similarly Jina also preached wrong knowledge. In spite of this some pious
people continued to acquire right knowledge. The demons Krodhavashas became
intolerant of this and were born to preach wrong knowledge. To counteract these
Sri Madhwa
will be born. At the end of Kaliyuga God will appear as son of Vishnuyasa in
Sambala village. He is also called Kalki as he tortures Kali. The name Kalki
also means that he is of purnashukha and purnagnana. He will ride on the horse;
kill those who are against the supreme God. Purnapragna also known as
Anandathirtha composed this work as per the orders of Sri Vedavyasa. He is the
chief disciple. He has perfect knowledge of Veda, Pancharatra, Brahmasutra,
Upanisats, and Itihasapurana. This work is nirnayaka while Mahabharatha is
nirneya. It is difficult to arrive at the correct purpose of Shastra without
reconciling seemingly conflicting statements. Brahma sutras are composed for
this purpose. However, some commentators wrongly interpreted the very Brahma
sutras. Harisarvotthama doctrines stated in them are ignored and Jivabrahmiakya
is thrust on them. Anandathirtha correctly interprets the Sutra, Upanishads and
establishes Harisarvotthama. He has composed this work to correctly bring out
the purpose of the Mahabharata. He is the third incarnation of Mukhyaprana. His
three incarnation’s viz. Hanuma, Bhima, Madhwa is mentioned in Veda. He carried
the message of Sri Rama to Sita in Hanuman incarnation. He destroyed the evil
men in Bhima incarnation and provided right knowledge through this work in the
incarnation of Sri Madhwa
Mahamahopadhyaya
Prof. K.T. Pandurangi Formerly Prof. of Sanskrit Bangalore University
Upakulapati, Poornaprajna Vidyapeetha Bangalore.
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