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The Mahabharata

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nusrat-diu:
The Story of the Mahabharata
 
Summarized by Prof. James L. Fitzgerald   

The innermost narrative kernel of the Mahabharata tells the story of two sets of paternal first cousins--the five sons of the deceased king Pandu [pronounced PAAN-doo] (the five Pandavas [said as PAAN-da-va-s]) and the one hundred sons of blind King Dhritarashtra [Dhri-ta-RAASH-tra] (the 100 hundred Dhartarashtras [Dhaar-ta-RAASH-tras])--who became bitter rivals, and opposed each other in war for possession of the ancestral Bharata [BHAR-a-ta] kingdom with its capital in the "City of the Elephant," Hastinapura [HAAS-ti-na-pu-ra], on the Ganga river in north central India. What is dramatically interesting within this simple opposition is the large number of individual agendas the many characters pursue, and the numerous personal conflicts, ethical puzzles, subplots, and plot twists that give the story a strikingly powerful development.
The five sons of Pandu were actually fathered by five Gods (sex was mortally dangerous for Pandu, because of a curse) and these heroes were assisted throughout the story by various Gods, seers, and brahmins, including the seer Krishna Dvaipayana Vyasa [VYAA-sa] (who later became the author of the epic poem telling the whole of this story), who was also their actual grandfather (he had engendered Pandu and the blind Dhrtarastra upon their nominal father's widows in order to preserve the lineage). The one hundred Dhartarashtras, on the other hand, had a grotesque, demonic birth, and are said more than once in the text to be human incarnations of the demons who are the perpetual enemies of the Gods. The most dramatic figure of the entire Mahabharata, however, is Krishna Vasudeva [Vaa-su-DAY-va], who was the supreme God Vishnu himself, descended to earth in human form to rescue Law, Good Deeds, Right, and Virtue (all of these words refer to different aspects of "dharma"). Krishna Vasudeva was the cousin of both parties, but he was a friend and advisor to the Pandavas, became the brother-in-law of Arjuna [AR-ju-na] Pandava, and served as Arjuna's mentor and charioteer in the great war. Krishna Vasudeva is portrayed several times as eager to see the purgative war occur, and in many ways the Pandavas were his human instruments for fulfilling that end.

The Dhartarashtra party behaved viciously and brutally toward the Pandavas in many ways, from the time of their early youth onward. Their malice displayed itself most dramatically when they took advantage of the eldest Pandava, Yudhishthira [Yu-DHISH-thir-a] (who had by now become the universal ruler of the land) in a game of dice: The Dhartarashtras 'won' all his brothers, himself, and even the Pandavas' common wife Draupadi [DRAO-pa-dee] (who was an incarnation of the richness and productivity of the Goddess "Earthly-and-Royal Splendor," Shri [Shree]); they humiliated all the Pandavas and physically abused Draupadi; they drove the Pandava party into the wilderness for twelve years, and the twelve years had to be followed by the Pandavas' living somewhere in society, in disguise, without being discovered for one more year.

The Pandavas fulfilled their part of that bargain, but the villainous leader of the Dhartarashtra party, Duryodhana [Dur-YODH-ana], was unwilling to restore the Pandavas to their half of the kingdom when the thirteen years had expired. Both sides then called upon their many allies and two large armies arrayed themselves on 'Kuru's Field' (Kuru was one of the eponymous ancestors of the clan), eleven divisions in the army of Duryodhana against seven divisions for Yudhishthira. Much of the action in the Mahabharata is accompanied by discussion and debate among various interested parties, and the most famous sermon of all time, Krishna Vasudeva's ethical lecture and demonstration of his divinity to his charge Arjuna (the justly famous Bhagavad Gita [BHU-gu-vud GEE-ta]) occurred in the Mahabharata just prior to the commencement of the hostilities of the war. Several of the important ethical and theological themes of the Mahabharata are tied together in this sermon, and this "Song of the Blessed One" has exerted much the same sort of powerful and far-reaching influence in Indian Civilization that the New Testament has in Christendom. The Pandavas won the eighteen day battle, but it was a victory that deeply troubled all except those who were able to understand things on the divine level (chiefly Krishna, Vyasa, and Bhishma [BHEESH-ma], the Bharata patriarch who was emblematic of the virtues of the era now passing away). The Pandavas' five sons by Draupadi, as well as Bhimasena [BHEE-ma-SAY-na] Pandava's and Arjuna Pandava's two sons by two other mothers (respectively, the young warriors Ghatotkaca [Ghat-OT-ka-cha] and Abhimanyu [A-bhi-MUN-you ("mun" rhymes with "nun")]), were all tragic victims in the war. Worse perhaps, the Pandava victory was won by the Pandavas slaying, in succession, four men who were quasi-fathers to them: Bhishma, their teacher Drona [DROE-na], Karna [KAR-na] (who was, though none of the Pandavas knew it, the first born, pre-marital, son of their mother), and their maternal uncle Shalya (all four of these men were, in succession, 'supreme commander' of Duryodhana's army during the war). Equally troubling was the fact that the killing of the first three of these 'fathers,' and of some other enemy warriors as well, was accomplished only through 'crooked stratagems' (jihmopayas), most of which were suggested by Krishna Vasudeva as absolutely required by the circumstances.

The ethical gaps were not resolved to anyone's satisfaction on the surface of the narrative and the aftermath of the war was dominated by a sense of horror and malaise. Yudhishthira alone was terribly troubled, but his sense of the war's wrongfulness persisted to the end of the text, in spite of the fact that everyone else, from his wife to Krishna Vasudeva, told him the war was right and good; in spite of the fact that the dying patriarch Bhishma lectured him at length on all aspects of the Good Law (the Duties and Responsibilities of Kings, which have rightful violence at their center; the ambiguities of Righteousness in abnormal circumstances; and the absolute perspective of a beatitude that ultimately transcends the oppositions of good versus bad, right versus wrong, pleasant versus unpleasant, etc.); in spite of the fact that he performed a grand Horse Sacrifice as expiation for the putative wrong of the war. These debates and instructions and the account of this Horse Sacrifice are told at some length after the massive and grotesque narrative of the battle; they form a deliberate tale of pacification (prashamana, shanti) that aims to neutralize the inevitable miasma of the war.

In the years that follow the war Dhritarashtra and his queen Gandhari [Gaan-DHAAR-ee], and Kunti [Koon-tee], the mother of the Pandavas, lived a life of asceticism in a forest retreat and died with yogic calm in a forest fire. Krishna Vasudeva and his always unruly clan slaughtered each other in a drunken brawl thirty-six years after the war, and Krishna's soul dissolved back into the Supreme God Vishnu (Krishna had been born when a part of Vishnu took birth in the womb of Krishna's mother). When they learned of this, the Pandavas believed it time for them to leave this world too and they embarked upon the 'Great Journey,' which involved walking north toward the polar mountain, that is toward the heavenly worlds, until one's body dropped dead. One by one Draupadi and the younger Pandavas died along the way until Yudhishthira was left alone with a dog that had followed him all the way. Yudhishthira made it to the gate of heaven and there refused the order to drive the dog back, at which point the dog was revealed to be an incarnate form of the God Dharma (the God who was Yudhishthira's actual, physical father), who was there to test Yudhishthira's virtue. Once in heaven Yudhishthira faced one final test of his virtue: He saw only the Dhartarashtras in heaven, and he was told that his brothers were in hell. He insisted on joining his brothers in hell, if that be the case! It was then revealed that they were really in heaven, that this illusion had been one final test for him. So ends the Mahabharata!

asma alam:
Thank you Nusrat Madam,
For revealing the brief history of Mahabharata before us. But the fact is that the names are too difficult to pronounce and to memorize. Yet it is very interesting and enjoyable posting- and also very complex(!)

Asma Alam 

nusrat-diu:
Thank u so much Asmapu for going through the post :)

nusrat-diu:
Draupadi's Pride Crushed
Stories from Mahabharata




This story in *Kashiram Das’ Bengali Mahabharata does not occur in the Sanskrit recensions or the original Vyasa Mahabharata. It is placed between the Savitri and the Dharma-Baka episodes in the Vana Parva. It is also found in the Tamil version of the epic. Both must be drawing upon a common source that has not yet been found. Very interesting light is thrown on meanings the narrator wishes to convey by using different names of Krishna and Draupadi at different stages of the narrative. Readers are invited to mull over these and draw their conclusions.




Following the recital of the Savitri-Satyavan story, Yudhishthira tells Krishna that they ought to leave Kamyaka forest as the Kauravas may disturb them here repeatedly and the period of incognito exile is approaching. Krishna approves and accompanies the Pandavas. Towards the end of the second day they reach the delightful Kamya Lake, a renowned “tirtha”. Krishna asks them to rest and purify themselves in this best of “tirthas” by bathing and making offerings to the manes. Three nights they spend there happily. On the fourth morning Yajnaseni muses, “In the three worlds I am the only sati, husband-dedicated, accompanying my husbands in forests, grieving in their grief. Repeatedly the munis praise me. Surely I can count my life successful. What greater fame than mine can the ruler of all the world lay claim to?” Thus did Yajnaseni glorify herself. Knower-of-secrets, chakra-wielder Narayana knew and thought to crush her pride.




They came upon a lovely ashram with many trees laden with fruits. Fate made them tired of travelling and they decided to rest in that spot, delightful as heaven itself. Suddenly Krishna’s eyes fell upon a mango, unseasonal, dangling from a branch. “See this amazing sight,” she said to Arjuna. “If you feel kindly towards me, please pluck this mango for me.” Hearing this, Dhananjaya shot a divine arrow and brought that mango to Krishna. As she held the mango happily in her hand, Devaki’s son appeared and said, sadly, “What is this you have done Partha? Truly, a grievous misdeed has been done today. How can I blame you? It is fate’s decree and you have to suffer for your past deeds. Such decisions are taken by those whose time is up. Even pundits lose their discrimination and commit errors. Surely, I fear you will be destroyed, otherwise why should such an evil intent seize you?’




Hearing Krishna’s words king Yudhishthira most anxiously said, “Speak, valiant Yadu, what is it that one such as you is fearful? It is no small matter, son of Devaki. This unseasonal fruit is the cause of misfortune. Whose is this forest? Who is that great one and how powerful? How shall we save ourselves today in this forest? Pray save us, for your words are infallible as the thunderbolt.”




Shri Krishna said, “The muni’s name is Sandipan and this garden is his. Gods and demons tremble at his name. His speech is infallible like the thunderbolt. No siddha and rishi in the three worlds can compare to Sandipan in ascesis. For ages he lives in this forest and rarely goes elsewhere. At dawn he leaves to perform ascesis, fasting the whole day. See how his ascesis fructifies in a miracle. Every day a single mango ripens on this tree. When the muni returns in the evening, in great satisfaction he plucks the mango from the tree and eats it. Thus he has passed a long time. Such a mango has Partha plucked for Draupadi. This misfortune is the result of their past faulty karma. Returning from his penance to the ashram and not finding the mango, the muni will turn all into a heap of ashes. I can see no way out. Alas, Partha, alas! What have you done!”




With folded hands king Yudhishthira, deeply agitated, said to Govinda, “All the good and ill of Pandavas is yours. None can save the Pandavas. It is no secret, Devaki’s son. If you wish, save us, or do what you will. Who can kill one sheltered by you? What you cannot do others had better not even think upon. We five are under your protection. Speak, Narayana, how shall we be saved?”




Hearing Dharma’s words, Shri’s spouse said, “If the tree appears just as it was when the mango was on it, then all can be saved, O king.”




Yudhishthira said, “In these three worlds, he who nourishes all their beings, at whose behest creation and destruction happen, why should he bother to fix a mango to the branch?”




Govinda said, “There is a remedy whereby the mango can be re-fixed to the branch and everyone will be saved. You can do this if you wish-- it is nothing much, if you speak the truth, abjuring deception, Dharma-king.”




Yudhishthira said, “Whatever you command, Krishna. If it is within my power, let the remedy be applied. Who desires death instead? Command us and we shall do it with all our heart and soul.”




Govinda said, “It is nothing much, O King. Everyone will be saved. Listen, great king, Drupada’s daughter and you five must say before me what is it that rises every moment in you. If you speak discarding deception, then will the mango be re-fixed.”




All undertook to do so. First spoke Dharma’s son. “Hear, wish-fulfilling Chintamani, ever I think on Narayana. Should I regain past prosperity, Narayana, day and night I would perform Brahmin-feeding yajna. Other than this I have no desire and all the time this is what I hold in my mind and heart.”




The unseasonal mango rose upwards to some height, astonishing and delighting everyone.




Then said Vrikodara, “Hear my words, Krishnachandra! This is what I think day and night: with blows of my mace I’ll slay the hundred Kauravas; riving open wicked Duhshasana’s breast with my nails, I’ll fill my stomach with his blood. Krishna’s tresses will I tie up with these hands. That wicked Kuru, mightily intoxicated with pride, lifted his garment to show Draupadi his naked thigh. That I’ll shatter in battle with my mace. This is what I hold in my heart day and night.”




When Bhima had spoken, the mango rose further upward.




Aruna said, “This rises in my mind, that when we five brothers came to the forest I strewed dust in both hands in all directions. With weapons as numerous cutting down the wicked Kshatriyas, will I slay valiant Karna with a divine arrow. Bhimasena will kill the hundred brothers—thinking on all this I pass the time. Hear my mind’s words, Narayana.”




Then the mango rose further upwards.




Nakula said, “Hear Krishna what I think of. When the ruler of Dharma will be king again, I will be the crown prince as before. I will introduce the ruling community to the Dharma-raja, will examine and report to him the kingdom’s good and ill.”




Then the mango roses further upwards.




Sahadeva said, “Ever I think that returning to the kingdom when Yudhishthira will sit on the throne I will fan him with a chowry, will find out about all citizens and will ever be engaged in feeding Brahmins. All sorrows will I forget in looking after our mother. This treasured wish have I declared frankly.”




Thereupon the mango rose further upwards, almost touching the branch.




Then, slowly, softly, spoke Yajnaseni: “This is what I think of day and night: all those wicked persons who have pained me so much, at the hands of Bhima and Arjuna they all shall be slain. All their women will weep in sorrow and I, delighted, will secretly mock them. Celebrating a great yajna as before, I will happily look after all friends and relatives.”




As gifted Krishna said this, the mango dropped to the ground again.




Terrified, Yudhishthira then said, “Why did the mango fall down? Tell us Yadu hero!”




Govinda said, “O King, what shall I say! Drupada’s daughter ruined everything. She spoke all false words. For that reason, son of Dharma, the mango fell down.”




Anxiously the five brothers said with hands folded, “Find a way out, do something Krishna so that the mango rises up!”




Govinda said, “Krishna! Speak the truth and surely the mango will be fixed to the tree.”




The lord of Dharma said to Krishna, “Why do you destroy the world, gifted one? Discarding deception speak before Govinda. The lives of all will be saved if the mango re-fixes to the tree.”




Though the son of Dharma spoke thus, the lady remained silent, saying nothing. Seeing this, bow-wielding Partha became furious and strung a divine arrow to kill Draupadi. Arjuna said, “Quickly speak truthful words, otherwise with this sharp arrow I’ll slice off your head.”




When mighty Partha spoke thus, then gifted Krishna, laying aside shame, spoke. Draupadi said, “Lord, what shall I say! You know the spoken and unspoken thoughts of all. When heroic Karna came in the yajna, seeing him I mused that were he Kunti’s son then with him I would have six husbands. That is what came to my mind now.”




When she said this, the mango shot up that very moment and was on the branch of the tree as previously. Acknowledging this a miracle, all were delighted. Saved, Yudhishthira remained silent. Heroic Vrikodara roared, “Is this your conduct, evil-minded Krishna? In a family the sati serves one husband. You, specially, have five husbands. Yet you secretly desire the charioteer’s son and are called husband-devoted sati in society? You have disclosed your ugly nature. In public you are renowned as supremely chaste. At length, woman’s true character is exposed. Untrustworthy, destructive, wicked-minded are you! What made you turn to such evil ways? As long as your mind and heart favor the enemy, who can trust you?” Saying this, lifting his mace, in mighty fury Bhima rushed with unbounded force to slay Draupadi.




With a slight smile, Lord Jagannatha swiftly seized Bhima’s hands. Then, smilingly he said to Bhimasena, “Without cause do you slander Draupadi, for Draupadi is not evil-minded. I will tell you the reason for this. I know everything about everyone. Without cause do you slander Draupadi, Partha. Among women, there is no one like her. Krishna spoke what she did feared. The cause of this is secret and it is not proper to reveal all now. After the king has returned to his kingdom and has sat on his throne, then will I specially reveal all to everyone. None can say that on this earth there is a woman, a sati, as dedicated to her husband, as Krishna.”




Hearing this response from Krishna’s mouth, heroic Vrikodara sat down, restrained; jewel among kings, Yudhishthira, counted it most surprising; ashamed, downcast remained Yajnaseni. Krishna’s irresistible Maya, who can comprehend? Just to shatter Krishna's pride he did so much delusion and false deception.




 
 
 
 
 
 

nusrat-diu:
Story of Shakuntala & Dushyanta.
Stories from Mahabharata


In Hindu mythology Shakuntala is considered to be the mother of Emperor Bharata and the wife of Dushyanta who was the founder of the Paurav vansha (Paurav Dynasty). Shakuntala was born of Vishvamitra and Menaka. Rishi Kanva found her in the forest surrounded and protected by birds (Shakunton in Sanskrit), so she was named Shakuntala.




Once, while out on a hunt with his army, Dushyanta passed through a forest full of bilv, ark, khadir, kapith, dahv etc. trees. The forest undulated with interspered rocky hillocks and extended over several yojanas and there was no trace of any man. It was full of wildlife.




Dushyanta, along with his powerful army, happened to pass through extensive desert after which he reached a good forest. This forest was full of ashramas (hermitages) and there were fruit-bearing trees but no xerophytic trees. Here Dushyanta came across the ashrama of Rishi Kanva, the son of Kashyapa Rishi. It was surrounded by the Malini River.




Menaka had come at the behest of the King of the Gods Indra to distract the great sage Vishvamitra from his deep meditations. She succeeded in distracting him, and sired a child by him. Vishwamitra, angered by the loss of the virtue gained through his many hard years of strict ascetism, distanced himself from the child and mother to return to his work. Realizing that she could not leave the child with him, and having to return to the heavenly realms, Menaka left Shakuntala, just after birth, on the banks of the Malini River on the peaks of the Himalayas. As stated above, Rishi Kanva found the newly born girl in the forest surrounded and protected by birds and thus named her Shakuntala. According to a source Titwala, a small town near Kalyan in Maharashtra, is considered to be the site of the hermitage where Shakuntala was born.




Dushyanta, pursuing a male deer wounded by his arrow into the ashrama, saw Shakuntala nursing the deer, her pet, and fell in love with her. He profusely begged her forgiveness for harming the deer and spent some time at the ashrama. They fell in love and Dushyanta married Shakuntala there in the ashrama. Having to leave after some time due to unrest in the capital city, Dushyanta gave Shakuntala a royal ring as a sign of their love, promising her that he would return for her.




Shakuntala spent much time dreaming of her new husband and was often distracted by her daydreams. One day, a powerful rishi, Durvasa, came to the ashram but, lost in her thoughts about Dushyanta, Shakuntala failed to greet him properly. Incensed by this slight, the rishi cursed Shakuntala, saying that the person she was dreaming of would forget about her altogether. As he departed in a rage, one of Shakuntala's friends quickly explained to him the reason for her friend's distraction. The rishi, realizing that his extreme wrath was not warranted, modified his curse saying that the person who had forgotten Shakuntala would remember everything again if she showed him a personal token that had been given to her.




Time passed, and Shakuntala, wondering why Dushyanta did not return for her, finally set out for the capital city with her father and some of her companions. On the way, they had to cross a river by a canoe ferry and, seduced by the deep blue waters of the river, Shakuntala ran her fingers through the water. Her ring slipped off her finger without her realizing it.




Arriving at Dushyanta's court, Shakuntala was hurt and surprised when her husband did not recognize her, nor recollected anything about her. Humiliated, Shakuntala returned to the forests and, collecting her son, settled in a wild part of the forest by herself. Here she spent her days as Bharat, her son, grew older. Surrounded only by wild animals, Bharat grew to be a strong youth and made a sport of opening the mouths of tigers and lions and counting their teeth!




Meanwhile, a fisherman was surprised to find a royal ring in the belly of a fish he had caught. Recognizing the royal seal, he took the ring to the palace and, upon seeing his ring, Dushyanta's memories of his lovely bride came rushing back to him. He immediately set out to find her and, arriving at her father's ashram, discovered that she was no longer there. He continued deeper into the forest to find his wife and came upon a surprising scene in the forest: a young boy had pried open the mouth of a lion and was busy counting its teeth! The king greeted the boy, amazed by his boldness and strength, and asked his name. He was surprised when the boy answered that he was Bharata, the son of King Dushyanta. The boy took him to Shakuntala, and thus the family was reunited.




In the Mahabharata, a slightly different version of this tale is told, where Dushyanta's failure to recognise Shakuntala is in fact a ploy to have his subjects accept her as his true wife, since he had feared rumors might otherwise have arisen as to the propriety of the marriage.


 
 
 
 
 
 

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