 
Mahabharata Adiparva

By Srinivasa Prasad Pillutla at Smashwords

Copyright 2015 Srinivasa Prasad Pillutla

Discover other titles by Srinivasa Prasad Pillutla at <https://www.smashwords.com/profile/view/AtmajyothiPrasad>

Smashwords Edition, License Notes

This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you're reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

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Dedicated to

Sadguru M. Narasimha Prabhu

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## Chapter About Sadguru Prabhuji

Sadguru M.Narasimha Prabhu

The words in this book are written by me, but the meaning came from the teaching of my Guru. Words fail to express my gratitude to my Guru, who is compassion personified.  
One can never repay the debt owed to Guru. It is only by carrying forward the teaching, can one repay that debt.  
I dedicate my study of Mahabharata as a humble offering to him.  
Guruji is the founder of Light of the Self foundation, Bangalore, India.  
Guruji's recorded talks are available online at http://www.youtube.com/user/AtmajyothiSatsang/videos.  
Guruji's website is at http://www.atmajyothi-satsang.org and http://www.lightofself.org

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## Chapter Preface

I have recorded my study of Mahabharata first chapter Adiparva in this ebook.  
Mahabharata is history of India, an epic war that ended one era and ushered in the current era. It is a story of what is Dharma, what is right or wrong. Characters of all shades of human psychology and emotions appear in this book. It is a case study of all types of personalities and situations. This book is the first chapter 'Adiparva' of Mahabharata a.k.a Jayakavya. Mahabharata was originally written by Sage Veda Vyasa. I tried to study it and made some comments according to my understanding.

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## Chapter Time is Awake

(2009-08-14 10:15)

AdiParva Section-I

Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered. On the auspicious day of SriKrishna Janmashtami Aug-14-2009 I am uttering the word 'Jaya' .

I will be writing on Jayakavya also known as Bharata from today, being blessed for this effort by Prabhuji. I will be writing in a jumbled up manner, not particularly sticking to the order of passages. I will stick to the order of chapters.

In ancient days, Celestial beings weighed Bharata against four Vedas in a balance and Bharata weighed heavier in wisdom than four Vedas put together on a balance. Hence it is called Mahabharata. Knowing the wisdom of Mahabharata, one gets freed from all sins.

Yudhistir (Dharma) is a vast tree, consisting of religion and virtue. Arjuna (mind) is its trunk. Bhima (Karma) are its branches. Nakula (Viveka) and Sahadeva (Vairagya) are the fruits and flowers of this tree. SriKrishna (Atman, Paramatman), Brahma, Brahmanas are the roots of this tree.

Tapa (Trying, searching- burning negative tendencies) is a spiritual practice, Swadhyaya (study of scriptures - study of one's own nature) is essential, Karma (Acton \- selfless service - yagna) is essential. But, how we practice them is Important. When they are misunderstood or practiced without the guidance of enlightened wisdom, then it becomes downfall for the practitioner or society. Use wisdom wisely.

Dhritarashtra grieves for the loss of sons, and kingdom, and tells Sanjaya that he wants to die. Sanjaya advices him against it and says the following,

"Do not grieve for what has to happen. Nobody can escape fate. Time (Kaala) is the root of all existence and nonexistence, Pleasure and pain. Kaala creates and destroys entire universe. Kaala burns creatures and it is the same Kaala that puts out the fire. The three worlds Bhu (waking), bhuvah (dream), suvah (deep sleep) are created by Kaala. Good and bad is created by Kaala. It is Kaala alone that is AWAKE when all things are asleep. One cannot surpass Kaala. Kaala is catalyst while it passes over the things. Past, present, and future are offspring of Kaala. "

My addition to the above:

In Bhagavad-Gita SriKrishna says,"Kaalosmin bharatarshaba, loka kshayakridbhaavo" meaning, I am Kaala, who has decided to destroy all the worlds now.

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## Chapter Three types of spiritual students

(2009-08-15 03:38)

AdiParva Section-III Paushya parva

There was a Rishi named Ayod-Dhaumya, who had three students Aruni, Upamanyu, and Veda.

### How Aruni got enlightenment:

Dhaumya asked Aruni to go to field and stop the breach of water-course. Aruni went to the field, tried all sort of things to do the bidding of his master. Having failed in all means, and thought a way out and he at last put himself against the breach and stopped the flow of water.

Dhaumya called aloud his name and Aruni got up, thus releasing the water. Aruni said, Sir I have put myself against the breach and protected the water, only after hearing your order, I got up and let the water escape. Dhaumya was very pleased with this, and said, since you let the water escape, you should be renamed as 'Uddalaka'. Dhaumya granted Aruni wisdom and all the knowledge of Vedas.

#### Probable meaning of the above Para:

For students like Aruni, one instruction of Guru is sufficient to arrest the water (mind, thoughts) and enter into savikalpa samadhi. Aruni has tried so many things and was finally successful. On Guru's calling he let the waters flow out again and empted his mind. Then Guru's Grace flowed and wisdom has been given to him thus enabling him to become wise.

### How Upamanyu got enlightenment:

Dhaumya orders Upamanyu to tend to cattle. Upamanyu does Guru's bidding and also goes begging for alms and feeds himself. Then Dhaumya corrects him, and tells him that without offering to Guru he should not eat. Upamanyu, next day brings back the alms to Guru, but goes begging second time to feed himself. Again Dhaumya corrects him and tells him not to beg again as that would deprive another beggar. Upamanyu, then feeds on the milk of cows that he is tending to. Again Dhaumya corrects him, and tells him not to deprive calf of the milk. Upamanyu, then tastes the leftover froth, after calves drink their milk. Again Dhaumya corrects him not to take anything. Upamanyu, being hungry eats arka leaves and becomes blind and falls into a well. Then Dhaumya instructs him to invoke Aswani devatas for cure. Upamanyu sings the praises of Aswani devatas using Rig-Veda hymn like below,

"O Aswins, I desire to obtain you by sravana (listening to Guru's words), nidhidhyasana (meditation on Guru's words). Ignorant people think that you have a form. Day and night, two paths one for devas (elevated path) and one for pitrs (Returning path) are decided by you. 360 cows (days) produce one calf (samvatsara, year, or time or Kaala). That calf is the creator and destroyer of all. Seekers of truth use this calf to milk the cows. You are supreme Brahman, you created the five elements, all colors, all objects, all gods. You are the father, mother and infant. Please liberate me".

Aswins become pleased with his prayer and appear and offers him a cake. Upamanyu refuses to accept it without offering to his Guru. Aswins are further pleased with this and restore his eyesight. Upamanyu goes back to his guru and narrates all this. Dhaumya then grants Upamanyu wisdom and knowledge of Vedas.

#### Probable meaning of the above Para:

Upamanyu was taking instructions from his Guru, but also exploring with other Gurus (begging outside). Dhaumya asked him to tend to cattle (read scriptures), but he went and begged outside. After pointed out this folly, Upamanyu stopped that, but he started self study of scriptures without proper guidance (drinking milk of cows). After correcting this, he again was following instructions meant for others (taking the leftover froth from the mouths of calves or Upanishads). After correcting this, he experimented without proper guidance, got wrong knowledge, got blinded and fell into ditch (eating arka leaves, and falling into ditch). Thats when Guru took pity on him, and showed his grace by showing him a path to get out of blindness and the ditch. Having realized his follies, Upamanyu did exactly as Guru instructed and then refused to take the result offered by Aswins without offering to Guru (cross verifying with Guru as to the correctness of knowledge). Thus he got enlightened.

### How Veda got enlightenment:

Dhaumya asks Veda to hang around in his proximity and in his house for a very long time and do whatever he says.

Veda served his master with shradda (faith, devotion), and worked like an ox to do whatever his master bade him to do. Very soon his master Dhaumya is pleased with him and granted him wisdom.

#### Probable meaning of the above Para:

Self explanatory. This type of student is one who needs to do lot of karma with faith in Guru.

Guru's compassion and Grace are one and same on all three types of students. We need to keep in mind the pitfalls that awaits any sadhaka as mentioned in story of Upamanyu, work like ox on Guru's instructions like Veda with faith, and be innovative like Aruni.

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## Chapter Utanka - 4th type of student: Gurudakshina

(2009-08-17 06:47)

AdiParva Section-III Paushya parva contd...

Veda, student of Dhaumya, after taken leave of his preceptor, lived his life as a teacher. He had a student named Utanka.

Once Veda went out of station to attend a Yajna, he appointed Utanka as head of his house and said 'do the needful'.

Utanka has been faithfully discharging his duties, when females of the house said"Discharge your duties to the mistress of the house as a husband in the absence of her husband". To which Utanka said"My master has asked me to do what is needful and proper, I will not do this at your orders". Veda on returning has praised Utanka and gave him leave after studies.

#### Possible meaning:

When a Guru gives an instruction, we have to see what it means, rather than taking literally.

Utanka wanted to give Gurudakshina to his Guru Veda. Veda asks him to go and talk to his wife. Gurupatni says "Go and fetch the two ear rings of the Queen, within 4 days, if you cannot do so, what good can you get in life". Utanka goes to king, on the road, he sees a huge bull, and a huge person sitting on the bull, who says to Utanka,"Eat the dung of this bull, your Guru also has done that before". On hearing this, Utanka eats the dung of the bull, and drinks the urine and cleans his mouth and goes to king. Utanka requests King Paushya to give the earrings of Queen. King Paushya directs him to go to the Queens chamber, where Utanka was unable to find Queen. He returns and asks Paushya again. For which Paushya says, you must not be clean. My queen is very chaste, you cannot see her if you are unclean. Then Utanka reflects on himself, and then finds that he has done his ablutions after meals while standing. He then does it properly, and goes to meet Queen. This time he sees queen, and she gives him the two ear rings before warning Utanka that Takshaka, the king of serpents is always after these earrings, so be careful.

#### Possible meaning:

Bull symbolizes dharma. Dung symbolizes the knowledge or wisdom. What comes out of dharma is wisdom. Earrings in Sanskrit is 'Kundala', which means this 4th student might possibly be going in the way of Kundalini Yoga. There is a reference of serpent also in this passage which strengthens the argument.

Utanka while returning, sees an idle naked beggar, sometimes visible and sometimes not. Utanka puts the earrings down, and goes for water. The beggar immediately seizes the earrings and speeds away. Utanka then does his prayers to gods, and his guru, and then runs after him and catches hold of him. The thief quits the form of beggar and becomes Takshaka, the king of serpents, and enters a hole and disappears. Utanka starts digging the hole with a stick, and he is not able to. At this moment, Indra sends vajra (Thunderbolt) to his aid and vajra enters the stick. The hole becomes bigger, and Utanka enters the world of serpents, which are of huge numbers. Utanka praises the serpents and begs them to return the earrings. Having no result, he becomes thoughtful and sees two ladies who are weaving a cloth with black and white threads, a wheel with 12 spokes rotated by 6 boys. Utanka also sees a man on horse.

Utanka praises the man on horse,"This wheel also has 24 divisions corresponding to lunar changes, 360 spokes, 6 boys are continuously rotating it. These two damsels are weaving a cloth which brings into existence the universe. O Protector of the universe, slayer of vritra and namuchi, who has Agni (fire) as his horse, O Purandara, I bow to you".

The man on horse is pleased with this, and asks him to blow into the ears of the horse. Utanka blows into horse and it lets out fire and smoke in all directions which was consuming the snake-world. Takshaka begs for pardon and gives Utanka the rings. He returns to his Gurupatni and gives her the rings. She blesses him.

Utanka goes and asks his Guru who is the person on bull, who are the two ladies, who is the person on the horse?

Veda says,"the two damsels are Dhata and Vidhata. The wheel is the wheel of time of one year. The man on horse is Parjanya, and the horse is Agni. The bull is Airavata, king of elephants. Man on bull is Indra. The dung you ate is Amrita. Since you ate the amrita you did not die at snake-world. I give you leave to go and live your life".

Utanka becomes very angry at Takshaka, and goes to king Janamejaya and provokes him to destroy Takshaka and do a snake sacrifice. Utanka reminds Janamejaya that Takshaka is the serpent that has killed his father. Janamejaya becomes enraged and orders for Snake sacrifice to avenge the death of his father.

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## Chapter Curse on Fire god Agni

(2009-08-26 05:52)

Adi Parva Section IV, V, VI, VII– Pauloma parva

Ugrasrava Saut, son of Lomarshana having recited the story of Utanka, asks the Rishis assembled in naimisharanya, what more they wish to listen. They wait for Rishi Saunaka to complete his Yajna and be seated. Saunaka asks Saut,"Tell me about Bhrigu and his son Chyavana, and how his name came to be Chyavana". Saunaka belongs to the lineage of Bhrigu.

Saint Bhrigu had a wife Puloma, who became pregnant with his child. When Bhrigu was away, a Rakshasa came and seized the lady. Rakshasa saw the sacrificial fire burning in the house. He asked the fire,"Tell me, O fire, this lady was first betrothed to me by her father and then given away to Bhrigu, is she wife of bhrigu, so that I can carry her away?"

Fire was afraid to speak truth as Rakshasa will carry her away and Bhrigu will curse him, and Fire is also afraid to tell a lie. Fire resides in the heart of every creature as witness to their merits and demerits. It cannot tell a lie. After lot of time, Fire replies"This lady is indeed wife of Bhrigu, she was indeed betrothed first to you, but you have not taken her by holy rituals, whereas Bhrigu has taken her with holy rites in my presence. I cannot dare to speak falsehood, because falsehood is not respected in the world."

Rakshasa assumed form of a boar and carried her away with speed exceeding that of thought. At this violence, child of Bhrigu dropped from the womb of mother Puloma. Rakshasa on seeing the brilliance of boy has turned into ashes.

Thus the child is named as Chyavana. Puloma cried with anguish and a river was formed with her tears. Brahma named that river 'Vadhusara'.

Bhrigu gets enraged on return and asks his wife, who identified you as my wife? and on finding out that it is agni, Bhrigu curses Agni "You shall eat of all things". Agni became distressed on hearing that he has to eat both unclean and clean things. He replies to Bhrigu,"Why did you curse me, I am the mouth of gods, and pitrs. Every new moon day Pitrs will eat through me and every full moon, gods eat through me, how can I eat unclean things?"

Agni withdrew from the world. All the activities of the world came to a stop. The people went to the Creator Brahma and explained him the situation. Brahma summons Agni and grants him a boon,"Just as Sun rays are not tainted by touching unclean things, anything gets purified by the touch of Agni".

End of Section VII of Pauloma parva.

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## Chapter Ruru, Dundubha -venom less serpent

(2009-08-30 06:39)

Adi Parva Section 8,9,10,11,12 of Pauloma Parva

Chyavana's son is Pramat, Pramat had a son named Ruru, and Ruru had a son in the womb of Pramadvara. Ruru's son is Sunaka.

Once upon a time, Gandharva Raja had intimacy with Menaka an apsara (celestial dancer), and they had a child, Menaka dropped the child without guilt or shame near a hermitage. The hermitage belongs to rishi Stulakesa. Stulakesa was of great ascetic powers, and out of compassion he brought up the child well. The girl child grew up to be a beautiful maiden.

Ruru fell in love with her, and made his desire known to his father. Pramat requested Stulakesa and a marriage was arranged between Pramadvara and Ruru.

When the girl was playing in the garden a serpent bit her and Pramadvara dies instantly. Ruru retires to a solitary spot in Jungle and starts lamenting the loss of his betrothed thus, "I have been pious all my life, I have spent my life in strict austerities, If I have any merit left, let the Gods restore Pramadvara to life". A messenger of gods appear before him and says to him,"By saying these you cannot restore her to life. But, if you give her half your life, she can be rescued". On hearing his, Ruru gives away half his life to Pramadvara. The messenger then goes to Yama Dharmaraja (God of death) and says to him"O God of death, if it be thy wish, please restore the life of Pramadvara to life with the half life of Ruru". God of death, Yama, says"So be it", and Pramadvara rises from death. Ruru and Pramadvara marry and live happily.

Once upon a time, Ruru goes to forest, and he meets a serpent which is lying there. That serpent is of the type 'Dundubha' meaning venom less serpent. Ruru raises his staff to kill it, upon which Dundubha pleads for mercy saying"O Brahmana, I am venom less serpent, you should not kill me". Ruru decides to let it live. Dundubha tells him his story,

Story of Dundubha

Dundubha was a rishi named Sahasrapat previously who had a friend named Khagama. Khagama was a great ascetic. One day when Khagama was in his meditation, Sahasrapat has playfully prepared a grass snake and put it around the neck of Khagama, at which Khagama curses Sahasrapat to become useless, venom less snake like Dundubha. When Sahasrapat apologizes to Khagama, saying that he has only done that in playful mood, and as a friend, Khagama says "when Ruru, son of Pramat visits you, you should be delivered of my curse". Saying this Dundubha regains his previous form and tells Ruru"O Brahmana, Saving the life of others is the highest virtue of a man. Hence, the Vedas proclaim that Brahmana should be mild and considerate and should never take the life of a being. A Brahmana should study Veda, vedanga, and inspire people to tread the path of God. It is not for a Brahmana to wield a stick and punish others like Kshatriya. Listen to the story of King Janamejaya who has done a sacrifice where all snakes were subjected to fire, and how an ascetic Astika rescued the serpent race destruction from this sacrifice." Saying this rishi Sahasrapat vanished.

Ruru searches everywhere for the rishi, and fatigued returns to his father to listen to the story of Janamejaya and Astika. His Father Pramat relates to him the entire story of Janamejaya and Astika.

Adi Parva Section 8, 9,10,11,12 of Pauloma Parva ends

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## Chapter Jaratkaru – Why should one marry

(2009-08-31 10:21)

Adiparva Section 13 Astika parva

Sage Saunaka asks Saut,"Who is that king who performed snake-sacrifice (sarpa yaaga) and why? Who is the Brahmana Astika who saved the snakes ? Whose son was Astika? Tell me the entire story? ".

Saut said,"It is a long story; it was recited by my father Lomaharshana, to the rishis in naimisharanya, after hearing it from his master Vyasa. I will tell you all".

Story of Jaratkaru:

Astika is son of Jaratkaru the great ascetic. Jaratkaru is an ascetic of type Yayavara. He performed many pious deeds, rarely ate, rarely slept, roamed entire world without care.

He saw few Yayavaras hanging upside down in a hole with a virana wire, sinking into the earth. He felt compassion on them and asked them, who they are, and for what purpose they are doing this penance, who is responsible for their plight.

They replied 'we are rishis called Yayavaras. In our lineage we have a son called Jaratkaru, who is performing great ascetic deeds, but he is not marrying and begetting a son. For fear of extinction of our race, we are suspended in this hole, we are forefathers of that wretched being Jaratkaru. Who are you, who are showing compassion on us'?

Jaratkaru bows to them respectfully and says, 'I am that wretch Jaratkaru; please tell me what shall I do?'

The rishis, forefathers of Jaratkaru replies 'Get married and have a son to carry our race forward, The merit accrued by getting a son is greater than all the merits gained by ascetic deeds.' Jaratkaru promises them to marry a girl provided the girl be of same name, and gifted to him or given in charity.

Probable meaning:

There are 5 yajnas a person is supposed to perform according to sanatana dharma. They are,

1) Deva yajna – daily worship , prayers, puja  
2) Pitr yajna – shraadha, getting progeny  
3) brahma yajna or rishi yajna – Veda study and teaching  
4) bhuta yajna – taking care of animals  
5) manushya yajna – annadana, charity etc

The story of Jaratkaru tells the importance of Pitr yajna, and how it is a sacred duty to get married and produce progeny. The Grihastha ashrama (Married person's state) is vital for society to sustain.

Adiparva Section 13 Astika parva ends

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## Chapter Astika - Son of Jaratkaru

(2009-09-08 08:44)

Adiparva Section 14, 15 Astika parva

Jaratkaru wandered in the forest searching for a bride, and prayed thrice for the same. Then the serpent Vasuki came and offered his sister whose name was Jaratkaru to Rishi Jaratkaru. Rishi married her with all the Vedic rites. They had a son named Astika.

Saut narrates,"Long before this the mother of snakes cursed all snakes that they will all die in the fire of snake sacrifice". To neutralize this, the King of snakes got his sister married to Jaratkaru, hoping that their son will deliver them from this curse.

Astika is a renowned Vedic scholar, he regarded all with a balanced eye, performed severe austerities, and penances. When a king of the pandava lineage performed snake sacrifice, Astika saved serpents from dying in that sacrifice.

Astika performed all yajnas ordained for men. He fulfilled Pitr yajna by begetting offspring. He fulfilled rishi yajna by following Brahmacharya. He fulfilled Deva yajna by performing various yajnas and propitiated gods. He studied Veda, followed austerities, tapas, svadhyaya and freed himself from all debts.

Jaratkaru also repaid the debt he owed to his forefathers by begetting a son Astika, and their forefathers were fulfilled and went to heaven. Jaratkaru also left his body and ascended to heaven.

Adiparva Section 14, 15 Astika parva ends

Let us all follow the example of Astika and perform our duties perfectly and repay the various debts we owe, namely

Debt to society, debt to forefathers, debt to saints, debt to gods, and finally debt to ourselves.

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## Chapter Birth of Garuda, King of birds

(2009-09-22 10:43)

Adi Parva Section 16, 17 Astika Parva

Rishi Jaratkaru married Jaratkaru, sister of serpent king Vasuki to neutralize the curse given to snakes by their mother that they will be burnt in the snake sacrifice. Astika, son of Jaratkaru saved the snakes from that sacrifice.

Once upon a time, long time ago, Prajapati Kasyapa married two daughters of Prajapati Brahma. Vinata and Kadru.

Kasyapa granted them a boon each. Kadru asked for thousands of snakes as sons with great strength. Vinatha asked for two sons who surpass the sons of Kadru in strength, valor, and in all good qualities. Kasyapa said, 'so be it'. In due course Kadru gave birth to multitude of snakes, all having strength and valor. Vinata had two eggs that were not hatching for 500 years. She couldn't wait and broke open one egg. The embryo was a son, whose upper part is formed but lower part is not. He curses his mother for this impatience and tells her that as a consequence she will be a slave to her sister. If she waits for the completion of hatching of second egg, the son who comes out will procure her freedom from bondage. After 500 years, out of the egg came Garuda, the lord of all birds. He flew immediately upwards towards light leaving his mother. The half formed elder son of Vinata is the charioteer of Sun, who can be seen in the morning.

Kadru, and Vinata see the milky white divine horse (Uchchaisravas), and they have an argument. Kadru says that it is black; Vinata says it is white and they wage a bet that whoever wins, will get the other as slave.

Kadru orders her sons to go and hide in the tail of the horse, so that it looks black. They refuse to do the bidding of their mother, upon which she curses the snakes that"Agni the fire god will eat you up in a snake sacrifice". Being afraid at this curse, snakes agree to do the bidding of their mother and they go and hide in the tail of the horse.

Vinata loses the bet and she becomes the slave of Kadru for 500 years. It is a different story how Garuda procures her release from slavery from the bondage of snakes.

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## Chapter Samudra mathana: Churning of Ocean

(2009-12-07 08:40)

AdiParva Astika Parva Section 18, 19

Saunaka asked Saut,"Why did Gods churn the ocean for Amrita?"

Saut narrates, On Mount Meru, the holiest of mountains, which nobody without austerities can climb, gathered a conclave of gods, wishing to obtain Amrita (nectar, celestial ambrosia).

On seeing their desire, Sri Narayana, instructs Brahma and other gods to churn the ocean to obtain Amrita. He also asks Gods to take help of demons for this difficult task.

Gods select the mount mandhara as a churning rod, Vasuki (the serpent) as a chord. Ananta the king of serpents tears up Mt Mandhara with his strength, and then places it on Tortoise king's back in ocean. Demons hold the head side of Vasuki, and gods hold the tail side of Vasuki and started churning the ocean.

Ocean shook with a deafening roar at this churning. The following things rose from the ocean, Moon, Lakshmi goddess of wealth, Soma, Divine horse Uchchaisrava, Kaustubha gem, Dhanvantari (divine physician) arose with pot of nectar in his hand, and Airavata the elephant.

The churning has continued. At last emerged Kaalakuta Visha (The Poison-Fire that can burn everything). The scent of the kaalakuta has stupefied the three worlds. To save the worlds from dissolution, Lord Shiva out of his compassion drank the kaalakuta poison and held it in his throat. His throat turned blue as a result of it. Hence he is called as Neelakantha.

A great war broke out between demons (Asuras) and gods (Suras) for the possession of nectar and other divine items. Lord Narayana deceives Asuras with his mohini form and procures Amrita for Devatas (gods). Demons lose the war and enter lower worlds.

Probable meaning of this Story:

Sagara is life, with the experiences of life, our thoughts mature. Thoughts can be good (godly) or bad (demoniac).

Churning of intellect or mind happens with various experiences and thoughts. This churning can also happen by kundalini yoga. By whatever means the churning of mind happens, the following things are produced, Moon (stands for purified intellect), and Lakshmi (prosperity) etc and finally Amrita is acquired. When Sri Narayana wields his maya form, asuras (base thoughts) are bewitched and lost the war and enter lower lokas but not devatas (elevated thoughts become divine and acquire amrita).

The churning of mind is the search of truth. For example Upanishads teach a technique called 'neti neti'. This technique calls for a mental churning of rejecting all thoughts as 'not I'. When the Amrita (I) is acquired, this technique has to stop, if you reject the 'I' as 'not I' by continuing with technique, you will produce Kaalakuta (Ignorance) again. There is a definite goal; there is an end to churning or vichara process. It cannot go on endlessly to reject the truth as untruth and keep on churning.

Lord Shiva is the witness. The only way to surpass kaalakuta is to be situated in witness or saakshi bhava.

Hail Shiva, the eternal witness and the Inner self. The Iswara, Sadguru and Shiva are same.

Hari OM

Rommel Sharma (2012-03-14 00:18:39)

Very nice message. Sometimes I wonder where Mount Meru may be, does it exist or as you noted is something symbolic? Since moon arose from the churning, and we know Moon is Earth's satellite, may be Meru is on another planet or may be on Earth? Interesting fable.

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## Chapter Garuda

(2009-12-10 09:04)

Adiparva Astika parva Section 20-30

Kadru, Vinata are wives of Prajapati Kasyapa. Kadru has numerous snakes as off-spring. Vinata asked a boon for two powerful sons, which Kasyapa granted. Kadru and Vinata waged a bet on seeing Uchchaisravas (divine horse) about its color. Kadru said it is black in color, Vinata said it is white in color. The bet was whoever loses has to be slave of others. Kadru knew that horse was white, but she asked her sons to go and twine in the tail of the horse. They refused to do her bidding, at which she got angry and cursed them that they will be burnt in fire at a fire sacrifice. Out of fear the snakes went and twined around the tail of horse. Vinata lost the bet and became a slave of her sister Kadru.

Garuda the king of birds burst forth from the second egg of Vinata after another 500 years. He immediately flew upwards and started expanding his form. On viewing his ever expanding and terrifying form, all the gods trembled with fear. They propitiated him with various hymns praising him. Garuda reduced his form to please gods.

Since his mother is a slave, he was asked by snakes to carry them to far off islands for pleasure. He did it for some time and then thought about it and asked his mother,"Mother, I am more powerful than this snakes, why should I carry them?" His mother explained how she became a slave. Garuda asked his snake-brothers what is the one thing they want, so that he can reclaim his and his mother's freedom. They said bring us Amrita and then we will release you from bondage.

Garuda goes to heaven, fights with gods and Indra, and brings the Amrita to earth. Snakes release them from bondage. But Indra steals the amrita before snakes get to it and takes it back to heaven.

My commentary:

Please ask yourself why you are in bondage like Garuda. Never be under the control of numerous snakes (thoughts).Be your own master.

~~~~

## Chapter Valakhilyas: ascetics and garuda

(2009-12-11 10:28)

Mahabharata Adiparva Astika parva Section 30-34

Sage Saunaka asks Sage Saut,"How did the birth of such a powerful bird Garuda happen? What was the fault of Indra that is linked to Garuda's birth?"

Saut narrates the incidents leading to Garuda's birth. Once upon a time, Prajapati Kasyapa did a yajna (sacrifice) to produce an offspring who can benefit universe. All the beings in the universe helped him in bringing the material for that yajna. Indra (Purandara) carried a huge weight as he is very powerful. On the way he saw some tiny people carrying a leaf with difficulty. Their bodies are emancipated due to severe austerities and very thin. They are submerged in water collected in the foot imprint of a cow-hoof. They were struggling to carry a leaf for the yajna. Indra felt proud of his achievement and laughed at them, insulted them and flew over them. Those tiny people are Valakhilya munis (ascetics of a very high order). They live on consuming sun rays.

Valakhilya rishis, thus insulted conducted a yajna sacrifice to produce a second Indra (ruler of the heaven), they said, "the new Indra shall be even more powerful than the Purandara, he can muster energy at will, he can go to any place he wants, he shall strike fear in opponents". Kasyapa pacified them saying that," The present Indra is appointed by Brahma, your words shall not falsify Brahma's words, neither your effort should be futile. Hence the result of your penance shall be an Indra (king) of birds and it shall be fruit of my sacrifice also. The offspring of this yajna shall be a help and friend of present Indra". The Valakhilyas, thus pacified said"So be it".

Thus born Garuda to Kasyapa with great strength, able to muster energy at will, assume any form, can course through sky to any world at will. Hence Garuda (bearer of great weight), was able to defeat all Devatas (angels), Indra and brought Amrita to Earth to unshackle his mother and himself from bondage of slavery.

In the fight between Indra and Garuda for Amrita, on being stuck with Vajra ayudha of Indra, Garuda mockingly cast a feather of his in respect of the dadhichi muni, whose backbone was made into vajra. On seeing this invincibility all the devatas were wonderstruck and named Garuda as 'Suparna'.

My commentary:

One should not be proud of their achievements like Indra. Even though it seems Valakhilya rishis showed anger, it is for the benefit of universe. Their tapas (penance) were useful in producing an invincible being, Garuda, who became the vehicle for Vishnu.

Hari Om

~~~~

## Chapter Adi Sesha

(2009-12-12 08:03)

Mahabharata Adiparva Astika parva Section-36

Sri Sadgurubhyoh Namah

Sesha is the eldest son of Kadru. On hearing the curse of his mother, he was saddened. He embarked on a severe penance for Brahma, the grandsire of all. Brahma grants him a boon. Sesha says,"My brothers are wicked, they are always jealous of each other; I don't want to live among them. I want to make better use of my life for the benefit of the world". Brahma is pleased with the resolve and commands him to support the earth on his thousand heads.

Sesha passes through a crevice in earth through to other end and supports it on his thousand heads. Brahma praises Sesha as dharma personification.

Probable meaning:

Earth or in fact universe is supported on the basis of dharma. It is the dharma of clouds to rain, seed to sprout, sun to give energy etc. Sesha is the supporter of earth. From piercing the earth to supporting it on his sahasra (thousand) heads, it is deeply symbolical of kundalini yoga.

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## Chapter Vasuki prevents curse

(2009-12-14 10:45)

Mahabharata Adiparva Astika parva Section 37-39

Sri Sadgurubhyoh Namah

Vasuki, king of serpents calls for a meeting to discuss on how to prevent the calamity that is going to fall on all snakes due to the curse of Kadru, their mother. He says"Those who are cursed by their own mother, has no recourse but to suffer the consequences. Please tell me what we shall do to escape this horrible curse of being burnt alive in the snake sacrifice".

Different opinions are expressed like,"let us kill the king to prevent him to do the yajna, let us capture the king, let us advice him not to conduct yajna etc".

Elapatra, a snake, says,"Listen all, I was crouching on the lap of mother Kadru out of fear when she uttered this curse, and listened to what gods has to say. They asked Brahma, Sir, How you approved of this curse. He said, the snakes have multiplied and became an enemy to my creatures. Hence I approved of this destruction. But not to fear, only those snakes that are venomous and cruel will be burnt in that fire sacrifice. Those snakes that are virtuous and did good deeds will be spared. In the lineage of Yayavaras there will be born a great rishi named Jaratkaru, who will beget a son named Astika after marrying Vasuki's sister named also Jaratkaru, who can put an end to this sacrifice."

On hearing this Vasuki reared his sister Jaratkaru and appointed numerous snakes to the task of informing him when Rishi Jaratkaru will ask for a bride.

Probable meaning:

Snakes here mean thoughts. Sarpa yaaga that will be performed is symbolic of a person's quest to purify and quieten the mind (by whatever means one adopts viz karma, bhakti, jnana, yoga).

Astika name suggests a person with shradda (faith). The thoughts (snakes) that are poisonous are destructive thoughts and enemies of the people are the ones that will be consumed, not beneficial and elevating thoughts. This dispels the doubt a sadhaka may have that Vedanta is for leaving the society and everybody and going to a forest, grow a beard, and do tapas. Vedanta is for harboring beneficial thoughts, reduce noise in mind.

~~~~

## Chapter Parikshit: Son of Abhimanyu

(2009-12-18 10:02)

Mahabharata Adiparva Astika parva Section 39-41

Sri Sadgurubhyoh Namah

Parikshit, King of Hastinapur (now Delhi), and son of Abhimanyu, the only surviving Raja of that Kuru lineage, was a just king. He protected his people, established justice.

He went hunting one day and he shot an arrow on a deer. The deer ran away in spite of being pierced by the arrow. He went into deep jungle searching for the deer. He was fatigued with hunger and thirst.

He saw a monastery and a rishi (monk), who was drinking the froth that is left after calves drink the milk of their mother. The King asked him repeatedly where the deer was. The rishi was observing a vow of silence, and hence did not reply. Angered by this silence, King Parikshit has placed a dead snake on that rishis neck and left. The Rishi has not said a word at this, and he didn't mind the hungry King's insult. The rishi had a son named Sringin, who was also an ascetic. Sringin's friend krisa told him how King has insulted his father. Out of rage, Sringin has cursed the King Parikshit thus"Within seven days, the King will visit the house of Yama (death) bitten by snake. The powerful and venomous snake Takshaka will bite him to death".

Having uttered this curse, Sringin approaches his father tearfully and says what he has done to avenge him. The rishi says"Son, you have done wrong. An ascetic shouldn't get angry. One shouldn't curse a King, because he protects people. A king is equivalent to ten Veda studying Brahmanas. A King establishes religion, dharma, and protects the heaven. He was fatigued by hunger and thirst. Unknowingly he has done this insult. We should forgive him. A king punishes the offenders, criminals, and fear of punishment leads to a peaceful nation. A nation without a ruler descends to chaos. Your act is childish".

My Commentary:

Please pay attention to the line"Fear of punishment leads to peace". This statement holds true in modern management principles also. Are people observing law by choice or by force? The person who observes law, ethics, and morals by choice is the one on dharmic and right way.

Peace

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## Chapter Takshaka the serpent

(2009-12-19 06:21)

Mahabharata Adiparva Astika parva Section 40-43

Sri Sadgurubhyoh Namah

Rishi Samika, advices his son Sringin to forgive King Parikshit and take back his curse. Sringin fails to forgive the King, so, Samika tells his son; those who forgive reach an abode which even surpasses Brahma. Out of compassion, Sage Samika sends a messenger alerting King of the impending danger.

King is deeply saddened by the insult he has done to the sage, and was not so much worried about his death. He constructed a tall one pillared building inaccessible to snakes, protected by mantras, he started living there.

On the seventh day, a Brahmana named Kasyapa was coming to save King. He was stopped enroute in a jungle by a Serpent Takshaka. Takshaka challenges the Brahmin Kasyapa to save a banyan tree bitten by him and bites a banyan tree. The banyan tree blazes in fire and becomes ashes. Kasyapa says"behold the power of knowledge" and he first produces a seed, then two leaves, then entire tree. Upon which Takshaka pleads with Kasyapa not to save the king to return. Takshaka promises riches to Kasyapa. Kasyapa sits in meditation and realizes that the time is up for King Parikshit. He takes the money offered by Takshaka and returns to his place.

Takshaka sends few snakes disguised as Brahmanas with fruits. King accepts those fruits and while eating those fruits, an insect came out of it. That tiny insect has black eyes and coppery in color. King playfully puts it on his neck and having his time come says, let this insect be Takshaka and bite me. The insect is actually Takshaka, the serpent. It coils around the Kings neck and bites him to death.

Probable meaning and morals of this story:

Forgiveness is the highest virtue. Takshaka represents vile thoughts; it can burn down the dharma (banyan tree). Kasyapa represents wisdom and knowledge. Through the power of knowledge, the entire Dharma can be re-established.

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## Chapter There is and whoever is

(2009-12-19 21:54)

Mahabharata Adiparva Astika parva Section 46-50

Sri Sadgurubhyoh Namah

Rishi Jaratkaru sets three conditions for this marriage. Girl should be of same name, she should be given in alms to him, and he will not maintain her. He searches for a girl and couldn't find any. He goes into a forest and utters these words"whatever movable and immovable is there, if they want to bestow a bride unto me with same name as me, I shall marry her". Immediately Serpent Vasuki waiting for this opportunity rises and offers his sister for marriage.

Jaratkaru says he will leave the girl if she does anything to offend him and on that condition marries her.

After spending some time with her, one day, he slept on her lap in the afternoon. His wife, who is also named Jaratkaru, felt that the time for evening prayer is passing away, and she wakes him up. Rishi Jaratkaru takes this as an insult to him and leaves his wife. His wife asks him,"our race is dependent on a son born to you, is the purpose of this marriage served". Rishi Jaratkaru says,"There is" and goes away.

After sometime she gives birth to a son. They name him 'Astika' (whoever is).

My commentary:

Between 'asti' (there is) and 'na asti' (There is not) lies the liberation and bondage. Is there a belief that liberation is Asti, and then we can make an effort. If we follow Na Asti we will derive atheism and bondage. As has been discussed in earlier posts, snakes are symbolic of thoughts. The son that is born of a thought Jaratkaru who is assured that 'There is' points to the fact that there is something to aim for in life.

Peace

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## Chapter Sarpa yaaga the Snake sacrifice

(2009-12-21 08:35)

Mahabharata Adiparva Astika parva Section 49-58

Sri Sadgurubhyoh Namah

King Janamejaya, son of Parikshit, desires to revenge his father's death at the hands of serpent Takshaka. He performs a snake sacrifice. Snakes of all sizes, virulent poison, come from all corners of world and fall in the sacrificial fire. A river is formed with their burning fat, and marrow. Air is filled with the stench of burning snakes. Prince of snakes, Takshaka, begs the protection of Indra and hides in the heaven.

King of snakes, Vasuki asks his sister Jaratkaru to tell her son Astika to put an end to this destruction of their race. Vasuki says"My limbs are burning, my senses are numbed, my sight is failing, I am about to lose consciousness and fall into that sacrificial fire". Jaratkaru tells her son Astika the history of the enmity and how and why Astika's birth took place.

Astika goes to the sacrificial place of King Janamejaya, and gratifies him with praises. King asks the permission of the Brahmins assembled there, whether he can grant a boon to Astika. They say, this boy, even though less in age is wise, and qualifies as a Brahmana. He should be given a boon, but after Takshaka comes and falls in fire. The priests inform King that, Takshaka is hiding in heaven with Indra. Then King says let Takshaka be cast in this fire along with Indra. By the power of mantras, Indra himself is dragged near fire along with Takshaka who is hiding in Indra's upper garb. Indra casts off Takshaka and goes back to heaven. Takshaka starts to fall from heaven into the fire. Now, the priests say to King, you can grant boon to the Brahmin boy Astika. King grants him a boon, upon which Astika says,"Please let this snake sacrifice be put to an end and my maternal relatives be spared". King immediately puts an end to the sacrifice, thus saving Takshaka and left over snakes. He gives lot of gifts to Astika and people assembled there.

While King is talking to Astika, Takshaka is suspended in mid-air by the power of Astika's penance. Astika said to Takshaka thrice 'stay, stay, stay'. Takshaka who lost consciousness due to mantras regained some form of consciousness on hearing Astika and was holding on to last breath, and was saved.

After the Yaaga, Mahabharata was recited by Vyaasa's disciple to the rapt attention of all assembled.

My commentary:

Look at the condition of Vasuki. It is same condition as described for Arjuna before Mahabharata war. It is a psychological condition brought about by delusion, misunderstanding and fear. Indra represents mind and Takshaka, a powerful desire that is dear to the mind. When it comes to death, even we let go of our dear desires as Indra casts of Takshaka to save him. Between fear of death and desire, fear is the most demanding one of our attentions.

Astika (Whoever is), is the savior of beneficial snakes (thoughts). King Janamejaya is representative of Dharma and tapas. He stood by his word and even let go of his animosity towards Takshaka.

~~~~

Chapter Mahabharata in brief

(2009-12-26 04:16)

Mahabharata Adiparva Adivansavataranaparva Section 60-61

Sri Sadgurubhyoh Namah

After the sarpa yaaga (snake sacrifice) was concluded, King Janamejaya listened to sacred scriptures as was the practice. While all the Brahmanas assembled there, rendered Vedas, Rishi Vyasa (a.k.a. Krishna dvaipayana) recited Rishi Saut continues with the story telling to Rishi Saunaka. King Janamejaya, propitiates his great grandfather Vyasa, and prays to him to recount why there has been a great war between Kurus and Pandavas in which all of them became extinct. Vyasa directs his disciple Rishi Vysampayana, to recount the history of Bharata.

Vysampayana after prostrating to his Guru Vyasa, touching his eight limbs to the ground and starts recounting the Bharata in brief.

The five Pandava brothers came to Hastinapur after their father's demise and started excelling in all princely studies like archery, law, justice etc. They were gifted with Strength, Valor, Intelligence, Energy, and Power of mind. Pandavas were admired by the citizens. The sons of blind King Dhritarashtra, the hundred Kauravas, are cousins of Pandavas.

Kauravas became jealous of Pandavas, and they feared them. Kauravas started devising means to eliminate Pandavas by hook or crook. The eldest son of Dhritarashtra is Duryodhana. He along with his friend Karna, and maternal uncle Sakuni, started scheming to kill Pandavas. They gave poison to Bhima, who digested it. They tied Bhima and threw him in Ganga. There Bhima was bit by Snakes. But he survived.

Vidura, who is the minister and brother of Dhritarashtra, helped and saved Pandavas from many diabolical schemes of Duryodhana.

The Kauravas constructed a house of Lac (which can be easily burnt down) and with the full knowledge of Dhritarashtra asked Pandavas to go there and stay. Pandavas stayed there for 1 year, and constructed a subterranean passage beneath the house, and wakefully kept themselves alive in that 1 year from fire. After the tunnel is built they burnt down the house and left through the tunnel. Kauravas thought that Pandavas are dead.

Pandavas fled through forest and lived in a place called Ekachakra and lived like Brahmacharins. It was there that Bhima of immense strength killed a Rakshasa Vaka to help the people. Bhima married Hidimba and begets a son named Ghatotkacha. Pandavas married Draupadi of Panchala, and moved back to Hastinapur as their Identity is known.

Dhritarashtra and Bhishma direct Pandavas to move to Khandavaprasta and live there to remove any dissensions between cousins. Pandavas conquer all kingdoms in all directions and expand their kingdom.

Then for some reason Arjuna went into forest and stayed there for 12 years. During that time he met Lord SriKrishna, Married his sister Subhadra. Arjuna along with Krishna offered the Forest of Khandava to God Agni to cure Agni of indigestion. Agni gifts the bow Gandiva to Arjuna. Arjuna rescues an Asura named Maya from that fire. Maya builds a grand palace for Pandavas called Mayasabha.

Duryodhana smitten by jealousy on beholding the palace tricked Pandavas into dice play and wins entire kingdom and sends Pandavas into exile for 12 years and 1 year exile in concealment of their identities.

On 14th year Pandavas return and wage a war against Kauravas to reclaim their Kingdom and slay the wicked.

This is the history of Pandavas who never acted under evil influence.

My Commentary:

Jealousy, Greed, blinded the blind king Dhritarashtra further. He couldn't see beyond his own Son's benefits. Duryodhana is Adharma (injustice) personified.

Kama, Krodha, Moha, Mada, Matsarya (desires, anger, greed, pride, and jealousy) is the five enemies of any person.

Pandavas are ones who conquered these enemies. Yudhistir never desired for Kingdom. Bhima could easily kill all the Kauravas whenever he wanted. But when he actually killed all of them in war, he did it for the sake of justice but not out of anger.

Arjuna the greatest Archer in the world was humble enough to follow his brother in all trials and tribulations. Similarly Nakula and Sahadeva showed how to conquer greed and jealousy.

Uma (2009-12-30 02:29:28)

Dear Prasad

I may be mistaken but I feel that Bhima did not act for the sake of justice purely, he had lot of anger. His treatment of Duryodhana after he falls down shows that he had lot of resentment inside. The beauty of Mahabharata is that maharishi Veda Vyas had shown all the shades in between black and white. You see negative emotions/thoughts both in pandava and Kauravas sides. Degrees may differ.

Uma

Prasad (2010-01-12 07:59:34)

Bhima is the unsung Hero of Mahabharata.

While Arjuna cornered all the Glory since SriKrishna is his charioteer, it is Bhima who has done impossible deeds. All the 99 Kaurava brothers met their gory death at the hands of Bhima. Bhima is the general of Pandava army. He has channelized his energies for the sake of justice. A Kshatriya fights as is his natural instinct. And it is not a sin to be angry at Adharma. You seem to imply that whatever Duryodhana does, the other side has to impassively fight back. That is neither being alive nor being wise.

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## Chapter Birth of Vyasa

(2010-01-09 08:13)

Mahabharata Adiparva Adivansavataranaparva Section 62-64

Sri Sadgurubhyoh Namah

There was a king by name Uparichara who ruled Chedi. He is also known as Vasu. He was a friend of Indra. Indra gave him a chariot that can travel through sky and a bamboo pole as a mark of friendship. Vasu conducted a festival every year in respect of Indra. He erected the bamboo pole in earth and bedecked it with jewels and ornaments. It has become a custom for all Kings henceforth to do this festival in respect of Indra. He had five sons Vrihadratha, Pratyagraha, Kusamva, Mavella, and Yadu. He installed them as governors of five provinces and ruled the land with authority. And his son Vrihadratha was installed in Magadha and was also known as Maharatha. Kusamva is also known as Manivahana. Vasu rescued a river by name Suktmat from the embraces of a mountain with name kolahala, by hitting the mountain with his foot. This caused the river escape from the embraces of Mountain, and begot two children. A son and Girika. Vasu weds Girika. Son of river becomes General of his forces. Vasu goes to forest to slay a deer for performing shradda to his ancestors and forefathers. But he was full of thoughts of his wife Girika and possessed of desire. He asks a Hawk to carry his seed to his wife. On the way the seed gets dropped in the ocean and a fish Adrika swallows it. The fish is an apsara who was cursed to be a fish. Some fishermen catch and cuts open the fish, to find two children, a male and female. They bring them to the king Uparichara. King takes male child and names as Matsya and gives back the female child to fisher folk. She is known as Satyavati. She smelled of fish, and plied a boat on river Yamuna. She is beautiful and of agreeable demeanor.

One day Rishi Parasara used her boat to cross the river, and was struck with her beauty and desired her. She asks a boon of preserving her virginity and also changing her body smell to a fragrance, Henceforth she is called Yojanagandhi.

Sage Parasara grants the boon and he creates a dense fog in the middle of the Yamuna River and embraces Satyavati.

She begets a son on the very day in an island on Yamuna River. He is known as Dwaipayana (born in island). He is also known as Krishna Dwaipayana. He takes to asceticism at birth and goes away granting the wish of his mother that he will appear whenever she wants him to appear before her.

Dwaipayana, son of Parasara and Satyavati, knows that Dharma will be crippled in the coming ages, and to rescue righteousness, he wrote all Purana, compiled and divided Veda into four for easy study, Bhagavatam, Brahmasutra and most of the sacred literature. He is also known as Vyasa (compiler) and because he edited Veda, he is also known as Veda Vyasa.

He has taught Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana.

My commentary:

Whatever knowledge, wisdom that sanatana dharma is left with is because of this great soul Veda Vyasa. He is the father and mother of Hindu civilization and religion. I pray to VedaVyasa to bestow wisdom and his Grace on us. He is the Guru to all Gurus; hence we observe His birthday as the Gurupoornima day.

Peace

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## Chapter Bhudevi prays to Brahma

(2010-01-12 06:29)

Mahabharata Adiparva Adivansavataranaparva Section 64-65

Sri Sadgurubhyoh Namah

Parasurama, son of Jamadagni, annihilated all kshatriyas by conquering earth 21 times and retired to Mahendragiri Mountain. As there are no more Kshatriya men left, the ladies of Kshatriya clan visited Sages, rishis, and Brahmanas to beget children. This was done not out of lust but only during the season. Thus the kshatriyas are restored, and the offspring ruled the earth virtuously. Justice prevailed again in Kruta Yuga.

The Asuras (demons) having been repeatedly defeated in war by the Suras (Gods), unable to obtain heaven, began to take birth on earth in human form, kine, asses, buffaloes, horses etc. They became powerful and started to oppress dharma of all the four varnas and disturbed the peace. Mother earth (Bhudevi) is unable to bear the burden of the evil people and prays to the creator Brahma.

Brahma orders all the gods to incarnate on earth according to their respective parts in kine, buffaloes, asses, horses, and humans. Indra goes and requests Lord of all, Supreme God, Sri Hari to incarnate on earth to lessen the burden on earth. Hari says"Let it be".

My commentary:

Gita:

Yada yada hi dharmasya glaanirbhavat Bharata  
abhyuttaanamadharmasya tadaatmanam srujaamyaham

In this incarnation, Sri Hari as SriKrishna has said the above words in Gita, meaning"Whenever dharma declines, and evil multiplies, I will incarnate to establish Dharma again"

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## Chapter 33 devatas

(2010-01-16 04:25)

Mahabharata Adiparva Sambhavaparva Section 65-66

Sri Sadgurubhyoh Namah

Indra orders all gods to incarnate on earth. Sage Vaisampayana recounts the gods and demons who took birth on earth in different forms. I will be writing adityas and rudras names here today.

Brahma has 6 spiritual sons Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. Marichi's son is Kasyapa, who is a Prajapati and the ancestor of most creatures. Daksha (another Prajapati) had 13 daughters of which Aditi is one.

Aditi has 12 sons who are called dwadasa (12) Adityas. The 12 adityas are lords of the universe and named as Dhatri, Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and Vishnu.Vishnu is youngest aditya and he is superior to all.

Apart from the 6 spiritual sons of Brahma, there was another son named Sthanu. He had 11 sons named Ekadasa (11) Rudras. The 11 Rudras are Mrigavayadha, Sarpa, and Nirit of great fame: Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and Iswara, and Kapali of great splendor; and Sthanu, and the illustrious Bharga.

Angiras's sons are three, Brihaspati, Utathya, and Samavarta.

The sons of Pulastya are Rakshasas, Monkeys, Kinnaras (half-men and half-horses), and Yakshas.

The sons of Pulaha are the Salabhas (winged insects), the lions, the Kimpurushas (half-lions and half-men), the tigers, bears, and wolves.

Daksha sprang from the right toe of Brahma, and his wife sprang from left toe of Brahma. They had 50 daughters. Since he had no sons, Daksha made them his Putrikas (meaning the off-spring belongs to him also). Daksha gave in marriage 10 of his daughters to Dharma (justice) and 27 to Moon, and 13 to Kasyapa.

Dharma's(Justice) wives are Kirti(fame), Lakshmi(Prosperity), Dhriti(capacity), Medha(IQ), Pushti(Fulfillment), Shraddha(Faith, dedication), Kriya(Action), Buddhi(Intelligence), Lajja(Humbleness), and Mali.

Dharma (Justice) has 3 sons. They are Sama (peace), Kama (desire), and Harsha (Joy). And the wife of Kama is Rati (union of subject and object of desire), wife of Sama is Prapti (Fulfillment); and the wife of Harsha is Nanda (Happiness). All the happiness of the worlds is dependent on them.

Brahma had another son named Manu. He had a son named Prajapati, Who had 8 sons named Vasus. The 8 vasus are Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyusha, and Prabhasa.

The ashta vasu (8 vasus), dwaadasha (12) adityas, ekadasa (11) rudras, 1 Prajapati, 1 Vashatkara, form the 33 gods of Hindu Vedic dharma.

Hari OM

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## Chapter Shakuntala

(2010-01-17 06:58)

Mahabharata Adiparva Sambhavaparva Section 66-73

Sri Sadgurubhyoh Namah

Sage Vaisampayana continues to recount the history of Kuru race.

Once upon a time there was a king by name Dushyanta. He conquered all of earth and ruled it justly. Once on a hunting sport, king Dushyanta entered a dense forest. He killed many lions, tigers, deer and other wild animals. He lost his way and was thirsty and hungry. He saw a hermitage and went there. It was Sage Kanwa's hermitage. King Dushyanta did not see Kanwa but saw a beautiful maiden there, who gave him water and some fruits.

King asked her,"Who are you? And who is your father?" The maiden said,"I am daughter of Sage Kanwa, my name is Shakuntala". King said"Kanwa is an ascetic of rigid vows, it is not possible for him to have a daughter, please tell me about your birth". Then Shakuntala tells him about her birth.

Once upon a time, Sage Vishwamitra performed severe penance (tapas). God Indra was afraid about the intention of Vishwamitra. He wanted to disturb the penance of Vishwamitra, and requested divine apsara Menaka to disturb the concentration of Vishwamitra. Menaka said she is afraid of the powers of Vishwamitra.

Vishwamitra is no ordinary person. He was a born Kshatriya but became a Brahmana by his ascetic powers, He created a river for water for his daily prayers, and the river is named Kausiki. He created a parallel universe including stars, moon, and sun for King Trisanku. Indra persuades Menaka to go with the help of Vayu and Kama. Menaka was able to disturb the concentration of Vishwamitra and their union brought forth a female child. Menaka left that new born child on the banks of river Malini near Himavat Mountains and goes off to heaven.

The new born child is protected by vultures who sat around protecting the child from tigers, wolves, and lions of the forest.

Sage Kanwa, who came there for his morning ablutions and prayers, saw that the child is protected by Shakunta birds(vultures), took the child with him and named her as Shakuntala (protected by vultures) and reared her with love and affection.

Hari OM

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## Chapter Eight kind of marriages - Bharata

(2010-01-28 09:59)

Mahabharata Adiparva Sambhavaparva Section 73

Sri Sadgurubhyoh Namah

King Dushyanta asks Shakuntala to marry him. He describes the eight ways a marriage can happen. They are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paishacha. Of which first 4 are permissible for Brahmanas, and first 6 are permissible for Kshatriyas. For a king Even Rakshasa way is also permitted. Paishacha should never be practiced. He entreats her to marry him in either Gandharva (boy and girl mutually agree to marry), or any of the form of marriage or a combination of all. Shakuntala sets a condition that her son will be the future monarch. King agrees immediately and they marry according to Gandharva tradition. After sometime King goes to his kingdom promising her that he will send for her.

Sage Kanwa returns to hermitage and assures his daughter that what she has done (Gandharva marriage) will in no way undermine her virtue as it is sanctioned for kshatriyas under religion.

Shakuntala gives birth to a son. The son of Dushyanta and Shakuntala was possessing extra ordinary strength and grace. He used to restrain lions, tigers and wild animals at the age of four. So they named him 'Sarvadamana' (restrainer of all).

Sage Kanwa sends his daughter Shakuntala along with few disciples of his to the Kingdom of Dushyanta. Shakuntala goes to the palace and reminds Dushyanta that here is his son, and he should make Sarvadamana as heir apparent.

Dushyanta knowingly refuses to accept Shakuntala, saying that she is without character, and Sarvadamana is not his son. On hearing this insult, Shakuntala says to king the following words, "Those who sin think that none watches them. But Sun, Moon, Air, Fire, Earth, Sky, Water, the heart, Yama (god of death), day, night, and Dharma, all are witness to the acts of man. Husband goes into the womb of wife and comes out as son. Therefore a wife is called as Jaya (She from who one is born). There is a hell with name 'Puth', the son is called 'Puthtra', because he rescues from that hell. A wife is better-half of man; she is root of dharma (religion), artha (accomplishment) and Kama (desire). A man comes out of wife as son, so a man should look upon his wife with respect. There is no happiness greater than seeing a son rushing towards you. Nothing is happier than the embrace of an infant son. Veda mantras say about offspring, "you have come out of my body, my heart, may you live a hundred years and prosper and continue my race". Truth is heavier than thousand yajnas, O King, and stand true to your word. There is nothing superior to Truth. I will leave now."

Saying this, Shakuntala left the palace. As soon as she left, a divine voice from the sky spoke,"O King, This boy indeed is your son, and Shakuntala your wife. A husband divides his body and enters into the womb of his wife to come out as son. So the son is verily the father himself. Accept your son and wife".

King accepted his son and wife, and placated her saying that,"Our union took place in private, so people may cast doubts on our son; hence I knowingly spoke like that".

The son Sarvadamana is named as Bharata (cherished one) as Dushyanta cherished him as his son. The great country India is originally named as Bharata after this child's name.Bharata means cherished one. Cherished in knowledge and wisdom.

My commentary:

This above monologue by Shakuntala signifies the marital dharma, motherhood, fatherhood, Truth and how a son (or daughter) is important.

Hari Om

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## Chapter Yayati King of desires

(2010-02-02 08:48)

Mahabharata Adiparva Sambhavaparva Section 75

Sri Sadgurubhyoh Namah

Sage Vaisampayana continues:

Kasyapa had a son Vivaswat (sun god) among 12 adityas. Vivaswat's son is Yama(god of death). Vivaswat also had another son named Manu (progenitor of humans). It is from Manu that all human beings came hence all human beings are called as Manavas. Manu had 10 children of which Ila is one of the daughters. The names of 10 children of Manu are Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryat, Ila, and Nabhagarishta. Ila was father and mother to Pururava. Pururava ruled 13 islands. He was a learned man, and had powerful super humans as companions. He quarreled with Brahmanas and robbed them of their wealth. Sage Sanathkumara descended from region of Brahman and counseled him to no avail. Rishis anger has destroyed Pururava. It was Pururava who brought the three Agnis (Fires of sacrifice) from Gandharva land to earth and also Apsara Urvasi. He had six children Ayus, Dhimat, Amavasu, Dhridhayus, Vanayus and Satayus through her. Ayus had four children, Nahusha,Vriddhasarman, Rajingaya, and Anenas. Nahusha was a great ruler, who conquered all regions and supported all clans. But he made Rishis to carry his palanquin on their shoulders. His sons were Yati, Yayati, Sanyati, Ayati, and Dhruva. Yati became a muni.Yayati ruled the entire earth with his two wives Devayani and Sharmista for a long time. He had sons Yadu and Durvasu from Devayani, and Drahyu, Anu, and Puru from the wombs of Sharmista. Because of a curse of a rishi Sukra, Yayati became Old and ugly before time. He called his sons to him and said"I want to enjoy in the company of young women and satiate my appetite. Please take my old age upon yourself and give me your youth." None of his children were willing to do this except his youngest son Puru, who said"Enjoy with my youth and give me your old age and curse". Yayati with his ascetic power transferred his curse to his youngest son and got back a rejuvenated body. Puru ruled the kingdom with an old body. Yayati enjoyed with his wives for 1000 years and also with an apsara viswachi in the regions of Gandharva called chitraratha.

Yayati found that even after 1000 years of sensory enjoyments his appetite is not satisfied, and he remembers the puranic words, " Even if one enjoys for thousands of years, the desires will flame up like sacrificial fire upon pouring ghee onto that. Even if one enjoys entire earth with all its wealth, women, kingdom one will not be satiated. Only when one lives without sin, and injures none in thought, speech and deed will they attain the state of Brahman."

Yayati then was satisfied in remembering these words that one can never be satisfied, became wise and took back his old age from his son, restores Puru's youth to him, takes to meditation and attains Brahman.

My commentary:

Desires are thoughts that rise in mind and our strong association with them. Desire can be a thought like"I want this" or"I don't want this". Here above, Yayati had clear desires"I want to enjoy in the company of women", and"I don't want old age". Can desires be satisfied and can mind become silent. No, if one desire is satisfied, another will rise up.

In Bhagavad-Gita, Krishna says "Dhyayato vishayan pumsaha, sangasteshu upajayate, sangaat jayate kaamaha".Meaning "Thinking about objects, association happens, and association leads to desires". But is suppressing desires the answer, No again. because "Kaamaat krodho abhijayate", meaning "unfulfilled desires leads to anger and subsequently to self-destruction".

It is only one comes to the conclusion that desires can never be satisfied through experience that one comes to rest.

Hari OM

kasiviswanath (2010-02-02 20:27:30)

Prasad

Nice article and very good conclusion at the end. It's true that by forceful stopping, the desires won't stop. That's why some of these traditions wouldn't give the desirous results but by understanding, not only theoretically but also in true sense, the nature of desires and our association with them would help in disassociating ourselves from it. We need to really understand the"real Understanding.

Kasi

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## Chapter Art of Revival from death

(2010-02-03 09:31)

Mahabharata Adiparva Sambhavaparva Section 76-77

Sri Sadgurubhyoh Namah

King Janamejaya asks Vaisampayana, how his ancestor Yayati married Devayani and Sharmista. Vaisampayana recounts the story:

Long time ago, there were frequent wars between gods and demons. The priest of demons was Sukra (a.k.a Usana and Kavya), and priest of gods was Brihaspat, son of Angiras. The priest of demons, Sukra through the power of his knowledge called Sanjivini (revival from death), used to revive the demons that died in the battle, whereas Brihaspat due to lack of such knowledge was unable to do so for gods. Indra (King of gods), sent Kacha, son of Brihaspat to study that knowledge from Sukra. Kacha takes a vow of brahmacharya for 1000 years and joins the hermitage of Sukra. Kacha makes himself dear to Sukra and his daughter Devayani by sweet words, singing and dancing.

After 500 years demons come to know the plan of Kacha and kill him, hack him into pieces and make jackals and wolves eat him. Devayani entreats her father to make Kacha alive again. Sukra through the Sanjivini vidya makes him alive again. Demons again kill Kacha and make him into a paste. Sukra again revives him through his knowledge upon the pleadings of his daughter.

Third time, demons kill Kacha, burn him to ashes, mix it wine and give it to Sukra to drink. Sukra drinks the wine. Devayani again asks her father to make Kacha alive. Sukra makes him alive, but Kacha is trapped in the body of Sukra. If Kacha comes out Sukra will die. So Sukra teaches the Sanjivini vidya to Kacha. Kacha then tears open the stomach of Sukra and comes out, and revives Sukra. Kacha pays respect to Sukra saying "One receives knowledge from a preceptor, and having received from one, whoever does not do good for the preceptor will go to regions of sin".

Then Sukra proclaims that "As I lost senses by drinking wine, henceforth any Brahmana who drinks wine is equivalent to committing brahma hatya dosha (sin of killing brahman)".

Kacha refuses to marry Devayani as he also has come from the body of same father, then goes to abode of gods and teaches them Sanjivini vidya.

My commentary:

There are few things to note,

1) A Brahmana should not drink wine  
2) a preceptor gives knowledge, and one should do good to preceptor

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## Chapter Puru the true heir

(2010-02-05 18:19)

Mahabharata Adiparva Sambhavaparva Section 77-85

Sri Sadgurubhyoh Namah

Devayani daughter of Sukra, the main priest of demons, and Sharmista, daughter of demon king Vrishaparvan along with their maids were bathing in a river. Indra mixes up their clothes on the bank of river. Sharmista wears the clothes of Devayani. They have a fight. Sharmista says Sukra sits at a lower level than her father and expects alms to sustain. She throws Devayani in a well and goes off to her kingdom. Yayati lifts Devayani from the well. Sukra threatens demon king that he will leave the Asura (demon) kingdom if they don't make Sharmista as maid servant to Devayani. Vrishaparvan agrees to that as without Sukra's knowledge and science they are nothing in front of Gods.

Devayani insists that she is married to Yayati. Sukra gives her in marriage to Yayati along with Sharmista, but warns Yayati that he should not summon Sharmista to his bed.

Yayati has two sons with Devayani, and three with Sharmista. 'He breaks the word'. To this Sukra curses him to be old and ugly. Yayati requests his sons to take his old age and give him their youth.

Elder son Yadu refuses, Yayati curses him that Yadu's progeny will never be kings.

Second son Turvasu refuses, Yayati curses him that his progeny will follow impure practices.

Third son Drahyu refuses, Yayati curses him that his kingdom will have no roads, only rafts.

Fourth son Anu refuses, Yayati curses him that he cannot perform religious acts.

At last the fifth son Puru accedes to his request and says"Take my youth and enjoy".

Yayati after enjoying for 1000 years makes Puru his heir. On being questioned by the four orders about eldest son being overlooked and Puru to be made King, Yayati declares"He is no son, who disobeys his father." To this all the people agreed to Puru to be installed as King. Yadu's progeny became Yadavas, Turvasu's progeny became Yavanas. Drahyu's progeny became Bhojas. Anu's progeny became Mlechchas.

And Puru's progeny became the much acclaimed pauravas, in whose lineage the King Janamejaya is born.

My Commentary:

A true heir is one who does not disregard their parents.

Peace

~~~~

## Chapter 1 gate to hell and 7 gates to heaven

(2010-02-07 11:36)

Mahabharata Adiparva Sambhavaparva Section 85-91

Sri Sadgurubhyoh Namah

Yayati, after installing his son Puru as king, retires to forest and lives there with severest penances. This lifestyle is called 'Vanaprastha' (retirement to woods). He is admitted to heaven after 1000 years of penance and Yayati enjoys there for many years.

Once, King of heaven, Indra, asks Yayati"Tell me Yayati, when you installed your son as King, what advice you have given? To this, Yayati answers"I told Puru that forgiveness is greatest virtue, be gentle in speech, and never hurt anyone with speech. Always give, but never beg".

Indra again asks" and also when you were doing penance, did you find anybody equal to you".Yayati answers"I didn't find anybody among men, gandharvas, celestials, and rishis equal to me in virtue". Indra says"Yayati you have shown disregard to your superiors, equals, and inferiors due to vanity, so you're spiritual merit has come down. You will fall from heaven." Yayati requests Indra that he be born among virtuous and honest. Indra throws him out of heaven and Yayati starts falling.

On the return path from heaven, Yayati is accosted by a royal sage named Ashtaka, who enquires who Yayati was, why he is falling. Yayati replies"Vanity is the 1 gate to hell called Bhauma (earth-hell). I was a King on earth who entered heaven on my meritorious deeds. I stayed there for 1000 years. Then I entered the region of Brahma, a region of peace where I stayed for 1000 years, and then I entered the Vishnu loka called Nandana, where I stayed for many years. Capable of taking any form I visited many celestial regions and enjoyed. One day the celestial messenger came and told me that my merits have diminished by shouting"Ruined ruined ruined" and I started falling. As I requested that I should fall among virtuous people, I have fallen amongst you."

Ashtaka asks"After death, the body is burnt. How is one reborn"? Yayati replies"After death, the being will be in subtle form retaining his remembrances of his acts as if in a dream and enters another body quicker than air. "

Ashtaka asks"How to attain that region, attaining which there is no return." Yayati says" There are 7 gates to heaven; they are asceticism, benevolence, tranquility of mind, self-command, modesty, simplicity, and kindness to all creatures. All these can be destroyed by one and only gate to hell and that gate is vanity."

My Commentary:

This dialogue is an excellent summary of Pitryana and Devayana (path of pitrs and devas after death). There are two paths one can take after death, Pitryana and Devayana as explained in Gita and Upanishads. Pitryana is one where a soul is in subtle existence after death. Karma guides it to take next form or body. Devayana is that of light and soul goes to elevated lokas like Heaven, Gandharva etc. Even though Yayati took Devayana, because he entered the gate of hell called vanity, he has to come back to Bhauma (Earth-hell). He traversed both paths viz Devayana and Pitryana.

There is a third path called 'Jivanmukti' attaining which there is no path further.

Peace

~~~~

## Chapter Yayati ascends to heaven again

(2010-02-07 17:18)

Mahabharata Adiparva Sambhavaparva Section 92-94

Ashtaka asks Yayati,"Who will attain Brahman (highest non-returnable abode), the persons who follow jnana (wisdom) or who follow karma (includes yoga)". Yayati replies"The jnana marga is quickest".

Ashtaka offers all his spiritual merit to Yayati, so that he can go back to heaven. Yayati refuses saying that he cannot appropriate others assets.

Then Pratardana offers all his spiritual merit to Yayati. Yayati refuses saying that he cannot accept what is others'.

Then Vasumat offers to sell his spiritual merit for a nominal fee of a strand of grass. Yayati refuses this saying that it is a sin to do business unjustly.

Then Sibi offers to give all his spiritual merit to Yayati. Still Yayati refuses saying that he can only accept what he deserves.

By this time, 5 golden chariots come towards them to take them to heaven.

The five royal sages, then say that they will go to Bhauma (Earth-hell) leaving all their merit to Yayati. Yayati says"Now all of us can go together to heaven as the path to heaven has opened up for all of us", and all of them ascend to heaven.

Sibi's chariot goes fastest, commenting on this Yayati says "Sibi's liberality, asceticism, truth, virtue, modesty, forgiveness, amiability, desire of performing good acts, are so great that none can measure them, Hence his speed is also unmatched in ascending to heaven".

My Commentary:

It is the Tyaaga (renunciation) by these 5 royal sages of heaven that has opened up the gates of heaven for them and Yayati.

"Tyaagenaika amrutamasnute " meaning "it is not by austerities, tapas, dana (charity), yoga or by any other means, but only through renunciation alone one attains liberation".

Peace

~~~~

## Chapter Bhishma the terrible

(2010-02-09 10:03)

Mahabharata Adiparva Sambhavaparva Section 95-99

Sri Sadgurubhyoh Namah

Once upon a time there was a king named Mahabisha, who performed many pious deeds and was welcomed in the company of celestials and Brahma. In that meeting he stared with lust upon Ganga (River Ganges). He and Ganga were cursed to be born on earth. Ganga too was thinking about Mahabisha when she saw 8 vasus coming. She enquired why they look so dejected. They explained that they are cursed to be born as men by Sage Vasishta. She then agrees to be their mother.

Mahabisha was born to king Pratipa with name Santanu. Once, while hunting, Santanu sees Ganga, and marries her agreeing to her condition that he will not object to whatever she says.

Time passes happily, and Ganga becomes pregnant with Santanu's child. As soon as the child is born, she drowns it in River Ganga. This happens 7 times. When she was about to drown 8th child, Santanu objects to that and asks her, who is she, and why is she doing such a heinous act of killing one's own children.

She tells him that she is Ganga (a.k.a Jahnavi), the children are cursed Vasus, and she has let them escape the curse by drowning them. The 8th child will live for a long time taking upon the curse of other 7 vasu brothers. King Santanu asks"what was the curse, who cursed them?"

Ganga tells him the story of Vasus' curse.

Sage Vasishta had a wish yielding cow named nandini. The 8 vasus while drunk approached the ashram of Vasishta. The youngest vasu named Dyu, on the goading of his wife, has stolen the cow. Vasishta has cursed them to be born among men. Upon their begging and repentance of their act, the Sage says"Since it is Dyu who has stolen the cow, he can take upon himself your curse and you shall be freed from your curse within 1 year of your birth. The curse on Dyu will be relieved if he avoids female company and remains childless". It is because of that the 8th child will have a long life on earth.

Saying this Ganga takes the 8th child named Gangadatta a.k.a Gangeya, Devavrata and Bhishma. She rears him till he attains adulthood. He studies all Vedas with Vasishta. He studied under Jaamadagni (Parasu Rama) and becomes skilled in warfare, archery, and astras. Ganga returns her son to Santanu.

Once, Santanu smells Satyavati (fisherwoman, formerly matsyagandhi, now yoganagandhi due to the boon of Parasara maharishi) from a distance of yojana. Upon seeing her, he desires to marry her. But, the chief of fisher folk sets a condition that the son born to Satyavati should be made king.

King Santanu returns to his palace, but lost in thoughts of Satyavati. Seeing his father dejected, Devavrata comes to know of the reason from his old minister. Devavrata goes to the chief of fisher folk along with his chiefs of army and other kshatriyas.

Chief of fisher folk reiterates his demand that son of Satyavati should be made king; on hearing this Devavrata renounces his right to the throne. But the chief of fisher folk insists that Devavrata's children might become kings after him. To this, Devavrata says"I take a vow of lifelong Brahmacharya (renunciation, meditation etc), renouncing worldly pleasures, marriage and throne".

Flowers, blessings are showered from heaven, celestials on hearing this vow, and they name him 'Bhishma (terrible)'.

Peace

~~~~

## Chapter Amba Ambika Ambalika

(2010-02-10 07:50)

Mahabharata Adiparva Sambhavaparva Section 100-107

Sri Sadgurubhyoh Namah

Satyavati had two sons from Santanu, Chitrangada and Vichitravirya. Chitrangada was made King after Santanu. He conquered all the earth. He was challenged by a Gandharva named Chitrangada and they fought for 3 years in Kurukshetra. In that battle Chitrangada, son of Santanu died. Then Vichitravirya was made King.

King of Kasi had three daughters, Amba, Ambika, and Ambalika. He declares a swayamvara (marriage by choice of bride) and invites all the kings of the land for that swayamvara. Bhishma goes to that Swayamvara and grabs them forcefully, declaring that for a king it is permitted under religion to do so and whoever wants to fight with him they are free to do so. All the assembled kings fight with him, and having been defeated by the valor of Bhishma, they applaud him and go away.

Amba tells Bhishma that she has given her heart to King of Saurbha before. So Ambika, and Ambalika were given in marriage to Vichitravirya and Amba is given the choice to go her own way.

Vichitravirya and his two wives were living happily when he is diagnosed with a deadly disease and dies prematurely without a son and heir to kingdom being born.

Satyavati says to Bhishma, that in such situations it is permitted under religion for a brother to produce children from a dead brother's wife to continue the line.

Bhishma says"I have taken a vow of Brahmacharya; Truth is far superior to anything. I will stand by my word. But there is a way to this problem. In ancient days when Parasurama, son of Jamadagni exterminated all Kshatriya clan, the Kshatriya women went unto the rishis to continue their line. Hence we can also request a Rishi to continue this Kuru race".

Satyavati agrees to this and tells Bhishma that she has an illustrious son named Krishna Dwaipayana a.k.a Veda Vyasa, who is a rishi, and also a brother of Vichitravirya, who is son of Rishi Parasara, and took to renunciation at birth. Vyasa told his mother that he will come to her when she needs help. Saying this Satyavati remembers Sage Vyasa. He appears before her immediately. She apprises him of the situation and asks him to continue the Kuru race by bestowing children on Ambika and Ambalika. To this Vyasa agrees.

He goes to the chamber of Ambika to bestow children through her womb. Vyasa was of dark countenance and grim visage with black matted hair and blazing eyes due to severe austerities. Ambika closes her eyes with fear without looking at him. Vyasa tells his mother that Ambika will have a child with strength equal to 1000 elephants but because his mother closed her eyes, he will be born blind.

When Vyasa goes to Ambalika chamber, she becomes pale with fear by looking at him. Vyasa tells his mother that the child thus born will be pale in color and will be known as Pandu (Pale).

Satyavati requests Vyasa to bestow a third child. Amba and Ambalika out of fear send their slave maid to his chamber. She salutes him, and pays respect to him. Vyasa declares that she is no more slave and a child born to her will be wise and intelligent and brother to the children born to Amba and Ambalika.

My commentary:

The custom of one brother marrying the widow of a dead brother is still prevalent in some parts of north India.

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## Chapter Children are innocent up to 12 years

(2010-02-11 10:40)

Mahabharata Adiparva Sambhavaparva Section 107-109

Sri Sadgurubhyoh Namah

The third child born to Vyasa from a slave is named Vidura. He is a virtuous person, intelligent, wise, and well versed in political science. He is actually God of justice (Yama) born due to a curse of Rishi Mandavya.

Janamejaya asked"What was the sin of Yama that Rishi Mandavya cursed him for?"

Sage Vaisampayana recounts the story of Mandavya.

Mandavya muni: There was a muni by name Mandavya. He was sitting in his ashram under a tree doing penance, and observing a vow of silence. A band of robbers were fleeing the royal guards with their loot. They hid in the ashram of Mandavya. Guards repeatedly asked Mandavya about the robbers. He didn't break his silence. They searched the premises and arrested the robbers and also the muni Mandavya and took him to the King.

The king has unjustly impaled him along with the robbers. The rishi Mandavya though impaled and without food was alive for a long time due to his ascetic merit. He summoned other rishis, who came towards him as birds and animals. They asked him, for what sin he was impaled. Mandavya replied,"Who can I blame for this other than myself?"

King came to know about Mandavya's extraordinary powers and realized that he has made a mistake, asked pardon of muni. Mandavya forgives the king and the king tries to remove the spike from the body of Mandavya. Since it was not possible, he cuts the outer part of the stake and leaves some part of the stake inside the body of Mandavya.

Muni Mandavya lives rest of his life with a small piece of stake inside his body and does great penance. He comes to be known with the name Ani-Mandavya (Mandavya with a stake within).

And one day Mandavya visited God of Justice Yama and enquired about the sin committed by Mandavya due to which he was made to suffer impalement on a stake. Yama replies that once Mandavya has impaled a tiny insect on a blade of grass. Just as a small gift to someone increases religious merit manifold, a small sin will also multiply manifold and served to the same person.

Mandavya asks Yama"What age was I when I pierced the insect?" Yama says"You were a child when you did that act". Mandavya then says"The scriptures will not consider the act of a child as sinful up to the age of 12. Since you acted unjustly and meted out a punishment to me disproportionate to the offence I caused, you shall be born on earth to a Sudra woman. And from this day I am raising the limit of sinless age to 14."

My Commentary:

When other rishis asked Mandavya what sin he has committed, he replies"apart from myself who shall I blame". This tells us that what we sow we reap law of karma and also what is coming is a prasada of god. Not every time we get good things, one has to take responsibility. This also tells the state of Muni Mandavya, he sees Self in all. And when King asks for pardon, in spite of being impaled on a stake he forgives him. Forgiveness is the greatest virtue. Whereas he curses God of Justice. This is to establish dharma that a child is sinless up to the age of 14.

Peace

~~~~

Chapter Birth of Karna

(2010-02-12 08:05)

Mahabharata Adiparva Sambhavaparva Section 110-112

Sri Sadgurubhyoh Namah

Dhritarashtra, Pandu, and Vidura grew up under the care of Bhishma. Pandu became king as Dhritarashtra was a blind person.Dhritarastra marries Gandhari who was a virtuous and chaste lady. She blindfolds herself as her husband is blind. In the clan of Yadavas , There was a chief by name Sura, who is the father of Vasudeva. His daughter is Pritha. He gave her for adoption to his childless friend Kuntibhoja. Pritha grew up in the house of Kuntibhoja with name Kunti.

Once, Sage Durvasa came to house of Kuntibhoja. Kunti was appointed to host him and look after him. She gratified Durvasa by her respect and humbleness. The sage looking into future knows that her future husband Pandu will be cursed by a muni, has imparted a secret mantra to her that can summon any celestial to her and can give her a child.

Kunti, out of curiosity uses that mantra on sun god Arka. He immediately appears before her, and gives her a male child while she is still a maiden. That child is like a Sun himself, covered with natural armor. She gets afraid that her relatives might come to know that she became a mother while still a maiden, and she throws that child into a river.

That child is rescued by husband of Radha, a person of suta caste and who brought him up with name Vasusena.Vasusena grows to be a generous person, who was used to donate in charity huge sums to anybody who asked him.

Once, Indra came to him begging for his natural armor that he is born with, and Vasusena removes his armor by peeling it off of his skin. Hence he is called Karna (Peeler of his own cover).Indra, gratified by the generosity of Karna, gives him an astra that can kill anybody he likes.

Later Kunti is married to King Pandu.

Peace

Uma (2010-02-12 09:14:00)

Why Gandhari did blindfolded herself? I could never understand it. She should be more vigilant and act as her husband's eyes. The purpose of marriage is to complement each other. Also I am confused with Arjuna talking about intermingling of castes (Arjuna Vishadayoga) and subsequent destruction as it seems to be prevalent and well respected those days.

Peace

~~~~

## Chapter Birth of Duryodhana

(2010-02-17 19:49)

Mahabharata Adiparva Sambhavaparva Section 112-116

Sri Sadgurubhyoh Namah

Kunti was married to Pandu. Pandu also marries another by name Madri.Pandu goes on a victory march winning over many kingdoms and returns to Hastinapur. He then retires to forest with his two wives to spend some time. There he begets his first son Yudhistir through Kunti much to the distress of Gandhari.

Once Vyasa comes to the house of Dhritarashtra, hungry and tired. Gandhari plays a good host, and treats him respectfully. He grants her a boon that she will have hundred sons.

Gandhari becomes pregnant and she carries for two years, but the baby is not born even after two years. She hears that Kunti has given birth to a Son, Yudhistir. She becomes distressed and hits her womb forcefully. She delivers a mass of flesh that is not formed correctly.

Sage Vyasa arrives there and asks for a hundred pots of Ghee (clarified butter) to be brought and kept in a concealed place. The ball of flesh is divided into hundred parts and stored in those pots of ghee for two years. The first to come out of the pots was Duryodhana, crying and braying like an ass. On hearing his braying all the wild animals respond with their response cries. Calamitous things are sighted; gales of wind blew across the land. Fires were ignited in all directions. Dhritarashtra becomes afraid at these events on the birth of his son, and summons Bhishma, Vidura and other ministers and asks them,"The first prince in this line was Yudhistir and he have right to the kingdom, but what is the chance that my son can also become a king?"

All the elders, wise people, and ministers answer him in one voice"Abandon this child; he is a calamity as can be seen by the events on his birth. He will cause the destruction of the Kuru race. He will be the cause for the death of all his other brothers. The saying is that, one should abandon individual for the sake of family. A family for the sake of village. A village for the sake of kingdom. Whole earth should be abandoned for the sake of soul. Hence, please abandon this child".

Dhritarashtra does not heed this advice and rears the child with blind love and attachment. The child Duryodhana grows to be an evil person later and causes the destruction of Kuru race through a Great War called Mahabharata war waged in Kurukshetra in which countless people died including his own brothers. The Kurukshetra war exterminated the race of Kurus.

Hari OM

~~~~

## Chapter Curse on King Pandu

(2010-02-18 14:12)

Mahabharata Adiparva Sambhavaparva Section 117-119

Sri Sadgurubhyoh Namah

King Pandu was living and roaming in the forest with his two wives. Once while he was on a hunting mission, he saw a male deer and a female deer together, indulging in sexual act. Pandu shoots an arrow on the male deer, thus injuring it mortally.

The male deer is actually a muni in the form of deer. Its desire is not satisfied before it met its death at the hands of Pandu. The mortally wounded deer starts reprimanding Pandu for shooting an arrow at them. Pandu replies"Killing a deer while hunting is not a sin, why are you reprimanding me"? The deer agrees that hunting is not a sin, but no human who knows the pleasures of the world, however cruel he is, will kill any creature that is engaged in such an act. And the muni in the form of deer curses the King Pandu,"Since you have denied me the pleasures of the flesh, you shall be denied the same. As soon as you try to unite with any woman, you shall die".

My Commentary:

There is a limit to cruelty. People should realize that there is no difference between animals and humans. The four functionalities Ahara (food), Nidra (sleep), Bhaya (Fear of survival), and Maidhuna (reproductory function) are same for all creatures of the world. What distinguishes a human being from animal is the sharp Buddhi (intellect) alone. A person, who knows that there is similarity between him and animals in most respects, will respect the dignity of animals also. It is not that a human being's right to pleasure is higher than an animals' right to pleasure.

Pandu for sometime refrains from having sex with his wives, but during a fateful day he approaches his second wife Madri, and meets his death.

Hari OM

~~~~

## Chapter Pandava jananam

(2010-02-19 07:40)

Mahabharata Adiparva Sambhavaparva Section 119-125

Sri Sadgurubhyoh Namah

Having thus been cursed by the deer, Pandu lost his procreative powers. He declared to his wives and the kingdom that he is taking to ascetism and he started to dwell in Himalayas along with his two wives and with other rishis, siddhas, charanas, and ascetics. He did penance for long years and acquired religious merit equal to a brahmarshi.

Pandu, knowing that without offspring one is incomplete, then says to Kunti,"One has to repay four kind of debts, debts to Deva (gods) by doing yajna (sacrifices), debt to Rishis (ascetics) by studies of scriptures, propagating truth, meditation, teaching and debt to Pitrs (ancestors) by producing progeny, offspring and conducting religious customs to propitiate ancestors, and debt to Manushya (Humans) by being kind to others, inoffensive to others and doing good to fellow humans. I have repaid the 3 debts I owe in my life viz Deva runa, Pitr runa and manushya runa. But having been cursed by deer that I cannot unite with a woman, I cannot have offspring, hence cannot repay my debt to ancestors and I am doomed to hell. It has been the valid practice sanctioned by religion for a wife to produce offspring through a kind person if her husband is unable to produce sons. There are the following methods to produce offspring in the following order,

1) One's own son through wedded wife  
2) The son born by another man with one's wife out of kindness  
3) The son born to one's wife through another man for monetary consideration  
4) The son born to the wife after the husband's death  
5) The son born to a maiden  
6) The son born if wife is unchaste  
7) The son given in adoption  
8) The son bought  
9) The son who gives himself for adoption  
10) The son received with a pregnant bride  
11) The brother's son  
12) The son begotten upon a wife of lower caste

So please produce offspring by following any of the above means". Kunti refuses that she cannot do this as at is unvirtuous for a woman to accept the embraces of another man other than her husband. The Pandu tells her that the current practice of a woman having one husband is established by Rishi Swetaketu for humans. But during olden days a woman is considered a free person, and she is at liberty to choose her man as she pleases.

Kunti then tells Pandu about the Mantra she got from Durvasa that can grant her children and she asks Pandu which celestial she has to summon. Pandu says,"Summon God of Justice as we need a virtuous son". At Pandu's command Kunti conceives through the power of mantra son of God of Justice (Yama). The son thus born was virtuous throughout his life and devoted for the good of all creatures and he harbored no enmity towards anyone. As he was born, a celestial voice declares"This child will be a king and rule the whole earth and will be known for his virtue and justice".

Pandu then asks Kunti to produce another offspring as a Kshatriya without strength is a no Kshatriya. The Kunti summons through the power of mantra, the God of wind. He arrives on a deer speedily, and Kunti gives birth to her second son through him. The son thus born was endued with enormous power, strength, vigor, mighty arms and grew up to be undefeatable in three worlds. When he was born a celestial voice said"He is the most powerful man and will be undefeatable in war". Another extraordinary thing happened at the birth of this child. Kunti tries to hurriedly getup due to the fear of a tiger roar, unmindful of the child in her lap. The child was dropped from her lap onto a stone on the mountain. The mountain rock gets shattered at the impact that child makes on contact, while the infant himself is uninjured and unaffected. Looking at that infant Pandu and other rishis are dumbstruck. That child is named Bhima, the terrible. The deeds that this child did in the story of Mahabharata are unmatched.

Pandu requests Kunti to have a third child who will be known in three worlds for his fame. Pandu performs penance for 1 year to propitiate Indra (King of Gods). Indra appears before Pandu and grants a boon that a son will be born to Pandu through his amsha (Portion of Indra). Kunti then summons Indra through the power of the mantra and she begets a son who is like a second Indra in splendor. This child is named Arjuna. He is known far and wide for his archery and his fame spreads throughout the worlds as an unmatched archer and warrior. All the celestials visit the ashram they are staying upon the birth of this child. And the rishis, munis of the ashram witnessed this wondrous site of celestials visit and wondered at the sight of sons of Pandu.

Madri then learns the mantra from Kunti and she with the permission of her husband Pandu, summons the celestial doctors the twin Aswins and begets twins Nakula and Sahadeva.

Thus born the 5 sons of Pandu who are known as Pandavas. The eldest one is called Yudhistir the just; second one Bhima of mighty arms, third Arjuna the archer, Nakula and Sahadeva.

Hari OM

~~~~

## Chapter Days of calamity

(2010-02-21 06:27)

Mahabharata Adiparva Sambhavaparva Section 116-130

Sri Sadgurubhyoh Namah

On a fateful day, Pandu ignited by passion approaches his wife Madri, forgetting the curse of deer. He dies. Madri ascends the funeral pyre along with him in grief. Kunti, along with her 5 sons is taken to Hastinapur by the ascetics, siddas, and charanas. The people of Hastinapur were amazed on seeing the Pandavas, and also at the siddas and charanas.

The ascetics, tell Bhishma to conclude the last rites to Pandu, and take care of Pandavas and disappear in thin air in front of all citizens.

After sometime, Vyasa looking into the future tells his mother Satyavati,"Mother, The future holds no happiness for you; the days of calamity has come. The Kuru dynasty will perish because of Adharma (sin) and oppression. From now on, there will be sin, deceit in society. Piety will decrease. Please retire to forest and practice Yoga. Do not be witness to such a society."

Satyavati takes his advice, and tells her daughters-in-law Amba and Ambalika that because of Adharma of Kauravas the race will perish, and she wants to retire to forest. She along with both daughters-in-law goes to forest, practices Yoga and ascends to heaven.

My Commentary:

Seeing future doesn't require clairvoyance. By observing current trends of the society and using intellect, one can take an intelligent guess or projection into future.

Hari OM

~~~~

## Chapter Water sports

(2010-02-22 10:07)

Mahabharata Adiparva Sambhavaparva Section 130-131

Sri Sadgurubhyoh Namah

Bhima possessed immense strength and prowess even as a child. He used to tease Kauravas by pulling their hair, dragging them along ground, drowning them in water. He used to defeat all 100 Kauravas single handedly. When the children of Gandhari climbed a tree to pluck fruits, Bhima used to kick the trunk of the tree with his foot, thus shaking the tree to such an extent that the Kauravas used to fall with fruits. Bhima used to do these out of childishness, but not out of malice.

Duryodhana became envious of Bhima, and he prepared to commit a sin of killing Bhima. He thought,"We hundred brothers cannot fight with a single pandava, i.e. Bhima, if I get rid of him, I can deal with others easily". So, Duryodhana constructed a play house on the banks of river Ganga, near Pramanakot. It is a water sports complex. All the Kauravas and Pandavas went there to enjoy water sports. The son of blind king, Duryodhana, with sweet words and malice in heart mixes a virulent poison in the food of Bhima. Bhima collapses. Then, Duryodhana ties up Bhima with chords and throws him in the river.

Bhima drowns in river, and reaches the land of serpents (nagaloka). Various snakes of deadly poison bite all over the body of Bhima. The vegetable poison given by Duryodhana gets neutralized by this snake poison and Bhima regains consciousness. He breaks open the fetters and seeing the snakes; he catches hold of them and presses them down.

One of the snakes escapes and reports it to their King Vasuki. Vasuki comes there and sees Bhima. There is a snake named Aryaka, who is a relative to Kunti from her mother's side. Vasuki recognizes Bhima as a relative and takes him to his home. Aryaka requests Vasuki to let Bhima drink the rasakunda (a vessel containing a drink that can give strength of a thousand elephants). Then Bhima is taken to the place where rasakunda is there, and he drinks 8 such vessels and lays down to rest. He gains strength equal to 10000 elephants. He sleeps for 8 days there and returns to Hastinapur.

Meanwhile Yudhistir is worried about his younger brother and Kunti is worried about her son Bhima. After he returns they learn about the wicked deed of Duryodhana. Yudhistir tells his brothers,"From now on we have to be vigilant about Duryodhana's plan, and let this wicked deed not be known in public."

Hari Om

Shashi (2010-03-09 11:17:35)

This reminds me of school bullying and Bhima out of his childish bullying created immense hatred in Kauravas which resulted in Great War...! If Pandavas had restrained their strong brother the story would have been different? I am not sure of the message here.. may be my ego is playing again....!

Thanks

Prasad (2010-03-12 09:31:57)

Dear Shashi Garu,

School bullying is not a valid reason for plotting to kill a person by poisoning them. Also, if you read the birth of duryodhana, Dhritarastra asks"what is the chance of my son becoming king". The seed is sown there. Duryodhana is trying to eliminate Pandavas for the kingdom, whereas Bhima as a child is playing with other kids. The evil of Duryodhana (Kali purusha himself) is very great compared to a childish prank.

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## Chapter Birth of Kripa and Kripi

(2010-02-23 06:30)

Mahabharata Adiparva Sambhavaparva Section 131

Sri Sadgurubhyoh Namah

Dhritarashtra appointed Kripa, the foremost among those who know science of arms and weapons to teach his children and Pandu's children.

Janamejaya asks Vaisampayana,"Who is Kripa, what was his birth, how did he become knowledgeable in arms?" Vaisampayana recounts,"Sage Gautama had a son named Saradwat. He was born with a bow and arrow in hand. He studied science of weapons extensively and does intense penance to acquire further knowledge in that area. Indra became alarmed that this Sage might overtake his position, and sends an apsara named Janapadi to disturb his penance. Sage Saradwat gets disturbed by the beauty of apsara, and as a result, two children are born in clump of heath. The sage runs away leaving the children. A king by name Santanu, out of pity, takes them home and rears them up. As pity is the reason that he took them, the male child is named Kripa (pity, mercy), and female child as Kripi.

After sometime sage Saradwat comes to King Santanu, and lets him know that they are his children and teaches Kripa whatever he knows about science of weapons. All the princes of the land started learning art of war and weapons from Kripa.

Hari OM

~~~~

## Chapter Drona

(2010-03-15 13:36)

Mahabharata Adiparva Sambhavaparva Section 132

Sri Sadgurubhyoh Namah

Bhishma, desirous of imparting higher education in the art of warfare and weapons choose Drona as the teacher (acharya) to Kauravas and Pandavas, after they learn from Kripa acharya.

Janamejaya asks Vaisampayana"Who is Drona? How did he know about weapons more than Kripacharya?"Vaisampayana recounts,"Sage Bharadwaja was an ascetic of rigid vows. He performed Agnihotra sacrifice and went to river Ganga to perform his ablutions. There an apsara named Ghritachi was taking her bath. Ghritachi comes out of the river with disheveled and disordered dress. Bharadwaja, on seeing her, is desirous of her and as a result he loses control. His vital seed is collected in a vessel called Drona, out of which springs forth a son, who is named as Drona. He is born outside of the womb of a woman.

He grows up in the hermitage of his father, learns Veda, art of warfare, and science of weapons.During this time, the King of Panchala, Prishata, had a son Prince Drupada, who also used to frequent the hermitage of Bharadwaja to learn about weapons. He was a friend of Drona.Drupada became king of Panchala after his father, and Drona's father also passed away. Drona devoted his time to study of scriptures, teaching and study of weapons, austerities and penance.

Drona married Kripi, sister of Kripa, and they had a son. The son, upon birth made a cry that sounded like a neighing of divine horse Uchchaisravas. They named him Ashvathama (horse like cry).

During that time, the illustrious son of Jamadagni, Lord Parasurama, scion of the line of Bhrigu, conqueror of all , and possessor of entire earth, declared that he will give away all his wealth to whoever seeks. Sage Parasurama, gave away all his gold and other wealth to Brahmanas, and gave away the land he acquired to Sage Kasyapa. Drona approached him reverentially, and introduced himself as son of Bharadwaja. Parasurama a.k.a Jaamadagnya, says"I have nothing left now apart from my life and weapons, you are free to ask me any of these." Drona requests Parasurama to impart him the knowledge of all weapons, how to hurl them, how to revoke them. Parasurama instructs him on all deadly astras.

Drona, satisfied with this, leaves for the capital of Panchala to meet his old friend Drupada. He reaches the Royal palace, and says to Drupada,"Drupada, my friend, I have come to meet you. You promised me half your kingdom when you become a king; I have come to claim that".

Drupada scoffs at him and says"How can you be my friend. Only equals can be friends. It is true that during childhood we were friends for a brief period. I am a king now, and you are nothing. If you insist I can give you shelter for a day, and meals to fill your stomach."

Hearing this, Drona is filled with tears, fury and wrath. He says"Very well" and leaves the palace. He starts walking towards Hastinapur (Kingdom of Kauravas, now Delhi); having decided what is his next step

Hari OM.

~~~~

## Chapter Poverty and Insult of Drona

(2010-03-16 10:26)

Mahabharata Adiparva Sambhavaparva Section 133-134

Sri Sadgurubhyoh Namah

Drona, reaches Hastinapur, and stays at Kripa's place. Once, the Kuru princes were playing in the garden with a ball, and that ball fell in a well. Drona, chides them saying that if they can't recover a ball from well, how are they going to fight and win a war. He says I can not only retrieve this ball with the help of blades of grass, but also the ring that he is wearing and he throws the ring in the well. He pierces the ball with a blade of grass, and then he pierces that blade of grass with another one, and he makes a chain and retrieves the ball. Then he takes a bow and shoots an arrow at the ring and makes a chain of arrows one after the other and retrieves the ring. The Kuru princes are dumbstruck and they report this extraordinary feat to Bhishma. Bhishma recognizes that the person who can do that is none other than Drona, and he approaches Drona with respect and requests him to train the Kuru princes in the art of warfare.

Drona narrates his life of an ascetic to Bhishma. Drona has a son named Ashwaththama, who in his childhood was crying for milk. His friends mix some rice powder in water and give him. Ashwaththama rejoices and dances with joy that he had milk. Drona becomes saddened by the fact that he cannot provide even for milk for his son because of his poverty. Drona remembers the words of his childhood friend Drupada that on his becoming king Drupada will share his wealth with Drona.Drona along with his wife Kripi and son Ashvathama, goes to visit Drupada and he gets rebuffed and insulted.Drupada scoffs at Drona and says all he can do is one square meal and shelter for one day.

On hearing this, Bhishma says,"considers that the wealth that Kurus have is yours and please trains our princes in the art of warfare."

~~~~

## Chapter Drona the teacher

(2010-03-20 06:51)

Mahabharata Adiparva Sambhavaparva Section 135-136

Sri Sadgurubhyoh Namah

Drona accepted all the Kuru princes as his pupils. He asks them,"I have a purpose in my mind. Promise me when you learn warfare from me, to accomplish that task". None of the princes come forward to make that promise.

Arjuna comes forward and says,"Master whatever be your purpose, I will accomplish it with your blessings". Gladdened by this promise, Drona sheds tears.

He starts teaching, not only to princes but also to various other pupils who join his school. Karna was one of them. Karna becomes a friend of Duryodhana and often used to quarrel with Arjuna out of jealousy.

Drona used to give a vessel with narrow mouth to all his pupils to go and fetch water. But he gave a vessel with broad mouth to his son Aswathama, so that in the time interval he gained, He can teach his son special instructions. Arjuna realizes this and he fills his vessel with water quickly and joins Aswathama for this special instructions.

Drona instructs the cook not to serve Arjuna in darkness. Once when Arjuna was eating, and lights went off. Arjuna continued to eat in darkness. This propelled Arjuna to learn to shoot arrows in darkness. Drona hears the twang of bow at night and he sees Arjuna practicing in darkness. He is full of gladness, and Drona promises Arjuna that there will be none equal to him in the world in Archery.

Ekalavya was a prince of Nishada kingdom and son of King Hiranyadhanus. He approaches Drona for learning archery. Drona did not accept him as his pupil, as he knew that Ekalavya might excel in archery over the princes in time and might pose a threat in future to Kuru kingdom. Ekalavya goes back to forest, makes an image of Drona in clay, and starts practicing in front of it. Soon, Ekalavya becomes adept at archery because of his faith. Once, when Pandavas were hunting in the woods, their dog went before them. Ekalavya shot 7 arrows into its mouth before it can shut its mouth. Pandavas enquired about him and then go back to Drona and recount all this. Arjuna asks Drona,"Once you promised me that I will be a greatest archer in world. How come there is another better than me, and that too your pupil". Drona thinks for a while and then goes to forest with Arjuna and asks Ekalavya,"If I am your master then give me your thumb as my fees". Ekalavya immediately cuts off his thumb and gives to Drona. Ekalavya loses his skill in archery as without thumb he cannot shoot arrows.

Test of Archery:

Once Drona wanted to test his pupils. He made a wooden vulture and put it on tree. He asked Yudhistir to aim at it. Then he asks"What do you see? Do you see bird, me, yourself, other princes and the tree?" To this Yudhistir says, yes. Then Drona reproaches him saying that it is not for Yudhistir to shoot the bird. One by one all the princes answer the same. Then comes the turn of Arjuna. Arjuna aims at the bird, and Drona asks the same question. Arjuna replies"I see the bird, not you nor the fellow pupils nor myself". Well pleased at this Drona asks"Describe the bird". Arjuna says" I see only the head of the vulture". At this the hair of Drona's body stood on its end. He says 'Shoot the arrow'.Arjuna lets the arrow go off and it knocks off the head of the vulture. Drona becomes pleased.

Once, when Drona was taking a bath in river Ganga, an alligator seized his leg. Even though Drona is capable of fighting with it, he asked to all his pupils, kill this monster and rescue me. As soon as these words came, Arjuna shot 5 deadly arrows into the alligator in the water, killing it instantly. Looking at the readiness of Arjuna for action always, Drona becomes pleased and gives him the instruction on how to hurl and recall the Brahmasira, the ultimate deadly astra that can destroy the worlds. He extracts a promise from Arjuna that it must not be used against an inferior foe or human as there is no peer to that weapon in three worlds.

My Commentary:

There are three lessons from this story of Drona as a teacher,

1) Arjuna promising to accomplish Drona's purpose without knowing what it is. Such is the readiness of a Kshatriya to fulfill his master's purpose. Usually Gurudakshina (fees to teacher) is paid after learning in sanatana dharma. Arjuna paid his fees upfront.

2) Ekalavya giving his thumb as fee. He has not thought for a second. The readiness to fulfill Gurudakshina, whatever it is, whether thumb or life is what we have to note here. Drona's cruelty towards Ekalavya to protect the Kuru princes is debated even now in caste discussions.

3) When an archer takes aim, he has to focus and concentrate on the object. Arjuna has that ability to forget his surroundings and concentrate only on the head of the bird. Even today school children in India are given this example on how to study and learn with single-pointedness. It is apt that 'Arjuna' award is considered highest award given away by government of India to highest achievers in sports.

Hari Om

~~~~

## Chapter Might defines Kshatriya

(2010-03-21 07:34)

Mahabharata Adiparva Sambhavaparva Section 134-140

Sri Sadgurubhyoh Namah

After the learning of princes, an exhibition of their prowess and learning was held in Hastinapur. Arjuna excels in all departments. He demonstrates all astras and how to recall them. Duryodhana and Bhima prepare for Gada (mace) fight. But it was stopped by Drona as they were fighting for real. Towards the end of the day, there comes a thunderous sound of clapping of thighs and arms, showing the readiness of a person for combat. It was Karna, who was shining in all splendors with his natural mail, son of Sun god, overshadowing all. He then girdled his sword, and took his bow and arrows, and demonstrated all that Arjuna did and much more. He at the end, challenges Arjuna for a duel. Arjuna prepares for duel.

The sky becomes clouded with thunder and lightning, and sun was peeping from behind the clouds. The area that Arjuna stood is shadowed by clouds and the area that Karna stood is brilliant by sunlight. It appears that Sun god is overlooking for his son, while Indra was overlooking for his son, Arjuna. Acharya Kripa intervenes, and says,"Only a person with Royal blood can challenge a prince, tell us whose son is you Karna, and your birth, then we will permit this duel." At this Karna's face becomes pale. Duryodhana rises and thunders,"A Kshatriya is defined by the virtue of his might. Not by his birth. Kshatriya is defined as three types, Born Kshatriya, a Hero, Who is a soldier in army. The origin of a warrior is irrelevant. Even the warrior god Guha's birth is a mystery. We all know that Drona is born in a clay pot and Kripa is born in a heath. And we all know the birth of Pandavas. If this is the case, I will make Karna the king of Anga at this moment". And then Duryodhana performs the ceremonial rites to make Karna the king of Anga and gives him the kingdom of Anga.

The congregation of the citizens gathered is divided in its opinion at that moment, some supported Duryodhana, karna, and some supported Pandavas.

My commentary: The argument put forth by Duryodhana is seemingly right, but there is a contradiction that one cannot become a Kshatriya by charity. Duryodhana on one hand says might define a Kshatriya. On the other hand gives kingdom Anga to Karna, and he takes it. There lies the flaw. Deeds don't follow words. The friendship between Duryodhana and Karna is that of a convenience.

Hari Om

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## Chapter Seize Drupada

(2010-03-22 09:57)

Mahabharata Adiparva Sambhavaparva Section 141

Sri Sadgurubhyoh Namah

Drona, having satisfied himself that his pupils are well learned in the art of warfare, then assembles them and demands them his fee (Gurudakshina). He says 'Seize Drupada, bring him as a captive to me'.

At this command, all the Kauravas, Karna, and other pupils with a massive army invade Panchala, the kingdom of Drupada. They lay seize to the capital city. Arjuna tells his master that Drupada cannot be captured by these people, let them try their might. After they fail, Pandavas will try and stand outside the battlefield. The 100 Kauravas, Karna, and other warriors fight valiantly, but Drupada turns out to be a far superior warrior than them. In that battle that ensued, Drupada fights with such fierceness that Kauravas think that there are 10 Drupada fighting. Kauravas lose the battle and they come running to Pandavas for rescue.

Arjuna tells Yudhistir not to come to battlefield, and He along with Bhima, Nakula and Sahadeva enter the battlefield like a Makara (Crocodile) enters ocean causing huge commotion in the enemy ranks. The tide of battle immediately changes on the entry of these Pandavas.

Bhima is merciless; His hunger for fight is insatiable. He enters the enemy ranks, with mace in hand like Yama (God of death) and immediately sets his way towards the elephants and starts felling them down one with each blow.

Elephants fell by thousands by the gadaghaat (mace blow) of Bhima with their heads blown to smithereens. Enemy ranks starts fleeing in front of Bhima's ferocity and it looks like Bhima is herding the enemy soldiers like a shepherd.

Arjuna fights with general of Panchala army Satyajit, and King Drupada. Satyajit is a mighty warrior, but he cannot match Arjuna's skill in archery. Nobody seems to realize when Arjuna took an arrow, aimed it, and shot it. Having his bow repeatedly been broken by Arjuna, Satyajit desists from fighting. King Drupada showers Arjuna with arrows. Arjuna having countered all of them, breaks the flagstaff of King Drupada, kills his horses, and takes a quiver and a sword and jumps onto the broken chariot of Drupada and captures him alive, thus ending the battle. The army of Panchala starts running away in fright. Arjuna tells Bhima not to go after them. Bhima listens to him even though his hunger for battle is insatiated.

Pandavas bring captured Drupada in front of Drona who says"Once upon a time you said, only equals can be friends. Your kingdom is mine now, I will give you half of kingdom to you. I ask for your friendship again. Since we are equals now, I hope you won't mind to be my friend."

Drupada, being humiliated thus, answers,"O Brahmana, you are a noble person and highly skilled in warfare. I am not surprised at your words. I desire your friendship".

Drona sets Drupada free and gives him half his Panchala kingdom, south side of river Ganga with capital as kampilya while Drona retains north side of Panchala kingdom.

Drupada having realized that he cannot match Drona by his Kshatriya might alone, started yearning for a son who can vanquish Drona in battle in revenge.

Hari OM

~~~~

## Chapter Rajadharma

(2010-03-23 07:47)

Mahabharata Adiparva Sambhavaparva Section 142-143

Sri Sadgurubhyoh Namah

After sometime Dhritarashtra appoints his brother Pandu's son, prince Yudhistir as the heir apparent to the Kuru throne. Yudhistir too gains the confidence of the people through his just rule. Bhima learns mace fighting from Balarama.

Drona calls Arjuna in front of all the princes and extracts a promise from him that, Arjuna has to fight with Drona when the time comes. Arjuna says he will fight with his master when the time comes.

Arjuna, Bhima, Nakula, and Sahadeva then subjugate different rulers of the world. They defeat Gandharva king, King of Sauvira, King of Yavanas. They send back spoils of war back to Kuru kingdom.

Seeing the prowess of Pandu's sons, and their fame spreading far and wide, Dhritarashtra is smitten by jealousy. He summons his minister Kanika, and asked him,"I am jealous of Pandavas, should I fight with them or have peace with them?"

Kanika then replies that a King has to bide his time as to dealing with his enemies, be it their son, father, brother, preceptor. A king should always be ready to strike. And when time comes, there should be no mercy shown. A king's speech should be humble, but heart should be razor sharp.

My Commentary:

The monologue of Kanika to Dhritarashtra on how a king should behave with his enemies, is quite large one, I have not reproduced entirely here. But the gist is this, a King should be ever vigilant, be it with son, brother, father. When time comes he should strike without delay. He should use the four options available to everybody 'sama' (conciliatory speech), 'dana' (charity or buy them out), 'bheda' (divide and rule), 'danda' (punish) to get rid of enemies or to get the job done.

Mahabharata Adiparva Sambhavaparva Completed

Hari OM

~~~~

## Chapter Fire cant harm rat

(2010-03-31 08:32)

Mahabharata Adiparva Jatugrihaparva Section 143-148

Sri Sadgurubhyoh Namah

Duryodhana, Karna, Dushasana, Shakuni hatch a conspiracy to burn Pandavas to death along with Kunti.The people of Hastinapur, go to King Dhritarashtra and request him to anoint Crown prince Yudhistir as King.

Duryodhana burning with hatred and jealousy approaches his father in privacy and tells him to banish Pandavas to a place called varanavata. Dhritarashtra says,"People are in favor of Pandavas, if we do banish them, we will be slayed".

Duryodhana agrees to this and says"Devise a clever means and requests them to camp in varanavata for sometime". Dhritarastra's trusted counsels start talking to Pandavas about a wonderful festival of lord Shiva in varanavata.

Pandavas desire to see that festival. Then Dhritarashtra asks Yudhistir, "If you so wish to see varanavata and festival, go with your well wishers, friends and brothers to that town and spend some time there". Yudhistir knows fully well the intentions of Dhritarashtra, but he has no option as he was friendless, and no supporters came forward. He chooses to go to varanavata. Duryodhana then asks Purochana an architect, to build a house of lac in varanavata near the godown of arsenal. He describes how the house should be built with all inflammable material. He requests Purochana to mask the flammable material with clever architectural designs.

Pandavas set out towards varanavata after taking blessings of Bhishma, Vidura, citizens of Hastinapur and all other elders. People lament that short-sightedness of their King. They say"The King is blind; he cannot see his children and his brother's children with equal eye".

Vidura, then in front of everybody say to Yudhistir in the tongue of Mlechchas (which is not understood by many people) to awaken the sense of danger in him,"Those who live in a hole like rats will not be harmed by fire. The blind man cannot find his way. So always be vigilant. Who takes a weapon not made of steel from their foes, can escape from fire by making their abode like a jackals abode with many escape routes. He who can keep their five under control can never be oppressed by enemies". To this Yudhistir says"I understood what you said".

After taking the leave of all, Pandavas set out towards varanavata. Kunti approaches Yudhistir and asks, Learned Vidura (Kshattri) talked to you in Mlechchas tongue, and you replied to him as if you understood what he said. Can you tell me what transpired between you two?

Yudhistir replies"Vidura is cautioning that the house that was made for us in varanavata is made of inflammable materials, and it was made with full knowledge of Dhritarashtra. One needs to dig many escape routes out of that house to escape fire hazard".

My Commentary:

I am amazed by the utter lack of love of Dhritarashtra for the children of his brother. He is so attached to his son, that he is blind physically as well as to the morals and ethics. Moha (attachment) is the root cause of all evils.

~~~~

## Chapter Pandavas great escape from fire

(2010-04-14 18:47)

Mahabharata Adiparva Jatugrihaparva Section 148-151

Sri Sadgurubhyoh Namah

Purochana receives Pandavas in Varanavata with royal honors, and takes them to their quarters in the house of lac. Yudhistir calls his brother Bhima and tells him,"This wretch Purochana doesn't know sin. He has indeed constructed this house with inflammable materials and he wants us to be burned to death, on the orders of Duryodhana. We need to be vigilant and be on our alert".

Vidura sends a skillful miner to Pandavas. He approaches Pandavas and introduces him as trusted aide of Vidura, and says"Vidura has spoken to you in Mlechchas tongue and you also replied to him in the same language. Vidura asked me to dig a tunnel out of this house in secret. I await your command".

Yudhistir gives him permission to dig a secret tunnel without the knowledge of Purochana. Pandavas go out in day time to hunt, and at night they were vigilant without sleep. They lived like that for a year in that dangerous house without invoking suspicion of Purochana.

One fateful day, Kunti invited some guests and Brahmanas for a feast. During that feast there was a Nishada woman with her five sons, who got intoxicated with wine and lost consciousness. Then Yudhistir orders Bhima to set fire to the house, arsenal, and all exit points of the house and also near where Purochana is sleeping. Bhima does the order of his brother and sets fire to the house of lac. The house immediately catches fire. Pandavas with their mother Kunti, escape out of the secret tunnel while Purochana was burnt to death along with the Nishada woman and her five sons.

The citizens of Varanavata lament the death of Pandavas and started speaking ill of King Dhritarashtra.

Sons of Pandu meanwhile come out of the tunnel and press forward in the jungle. Their progress is hampered due to their fatigue. Bhima, the son of wind god, possessor of immeasurable strength and speed, then carries his mother on his shoulder, Nakula and Sahadeva hanging on both sides, and Yudhistir and Arjuna on both his arms, advances speedily through the jungle with the speed of wind, breaking the trees with his chest like twigs.

Hari OM

~~~~

## Chapter Bhima laments Pandavas plight

(2010-04-18 10:10)

Mahabharata Adiparva Jatugrihaparva Section 151-154

Sri Sadgurubhyoh Namah

The people of Varanavata wail for Pandavas unknowing that they escaped. On hearing the news Dhritarashtra and Kauravas also put up a show of mourning except Vidura who knows the reality.

Vidura sends a boat-man and arranges for a boat for Pandavas. They cross the river Ganga and press towards south. After crossing the river, at the command of Yudhistir, Bhima again carry his brothers and press forward in the terrible jungle. The whole jungle seemed to tremble at the speed of Bhima.

Bhima lets the other Pandavas and Kunti to rest under a banyan tree and goes in search of water to quench thirst. He comes back and sees the Pandavas and Kunti lying on bare forest land, exhausted, and sleeping. Bhima is filled with wrath and starts sighing like a snake. He laments the plight of Pandavas and says"Let Kauravas and Duryodhana celebrate their temporary success. Because I do not have permission of my elder brother Yudhistir, I cannot take any action against Kauravas; otherwise I can kill all of them in one battle. It is the good fortune that Yudhistir's anger is not roused still".

End of JatugrihaParva

Hari Om

Prasanth Jalasutram (2010-04-18 11:18:09)

Vyaasa's Mahabharata is thought provoking. There are many good incidents to learn from each episode.

Prasad (2010-04-19 21:27:19)

Subbu pillutla said ....

Pandavas were suffering because of burning hatred of Duryodhana, While Yudhistir wanted to give peace a chance by love and forgiving

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## Chapter Bhima kills Hidimba

(2010-04-20 17:52)

Mahabharata Adiparva Hidimbavadha-parva Section 155-157

Sri Sadgurubhyoh Namah

Bhima sits in vigil while Pandavas were sleeping. In that forest a terrible Rakshasa by name Hidimba lived, who feasts on human flesh. He had a sister by name Hidimbi. He smelt the Pandavas and sent his sister to find out whether there are any humans nearby, so that he can drink their blood and eat their flesh.

Hidimbi comes and sees Bhima and immediately falls in love with him. She being capable of changing form at will, transforms into a beautiful lady and approaches Bhima and asks him whether he will enjoy with her and marry her. She tells him that she is sister of a Rakshasa Hidimba and he is waiting to kill them. Bhima says,"When there is a threat to my family members, how could you assume that I will sport with you".

Hidimbi then offers to carry all of them to a far off place. Bhima answers"I don't care about your brother, I fear none. I will not awaken my family members for fear of a Rakshasa. None among humans, gandharvas, Rakshasas can be a match to me in battle. You can choose to stay or go back to your brother". Hidimba not able to wait, comes there and sees his sister talking to Bhima. He chastises her for not killing Bhima, and wanting to marry him. He threatens to kill Hidimbi also.

Bhima catches hold of him and drags him like a lion drags a deer, to a distance of thirty two cubits, so as not to awaken the Pandavas. The Rakshasa Hidimba yells a blood curdling roar and there ensues a battle between son of Vayu Bhima and Hidimba.

By this time Pandavas and Kunti wake up and see Hidimbi, who tells them what happened while they are asleep. They reach the point where Bhima is battling Hidimba. Arjuna ridicules Bhima that he is tired and he can come for his help if needed. Bhima fires up with anger and lifts the Rakshasa and rotates him in the air and throws him down with great force. Bhima says"You have been living on unsanctified flesh, and you deserve to die". Bhima then breaks Hidimba into two at the middle after bending him.

Hidimba one last time gives out a terrible yell that reverberates in the forest and dies. Pandavas praise and congratulate Bhima.

Then they set out towards nearest village, while Hidimbi follows them.

Hari Om

~~~~

## Chapter Ghatotkacha the pot-head

(2010-04-21 21:06)

Mahabharata Adiparva Hidimbavadha-parva Section 158

Sri Sadgurubhyoh Namah

Hidimbi pleads with Kunti and Yudhistir that she be allowed to marry Bhima. Yudhistir gives permission to Hidimbi and says"Let Bhima after his morning ablutions go with your everyday and sport with you. But you must allow Bhima to return by sunset". Then Bhima says to Hidimbi,"O Rakshasa woman, I will live with you as commanded by my elder brother till you conceive a child, after that I will leave you".

Agreeing to this arrangement, Hidimbi takes Bhima and flies to a far off place onto a mountain, unreachable by humans. They sport like that for many days to the heart's content of Hidimbi. Everyday Bhima used to return to Pandavas by sunset.

Hidimbi conceives a male child, who has pointed ears, long nose, bald head, and large lips in copper color, red eyes, with bulging biceps. He doesn't resemble human at all even though born of a man. Rakshasas grow up into adults within an hour of their birth. This male child grows up quickly within an hour into an adult and he bows to his father and mother reverentially. He learns how to use all kinds of weapons.

Due to his head being bald like a Ghata (pot) he is named as Ghatotkacha (pot-headed).

Ghatotkacha promised his father that in need of hour he will come to him and went away northward.

Indra is the creator of this pot-headed monster who is a fit reply to the dart that can kill anyone that Indra himself gave to Karna.

~~~~

## Chapter Ekachakra town

(2010-04-23 16:09)

Mahabharata Adiparva Hidimbavadha parva Section 159

Sri Sadgurubhyoh Namah

Pandavas then roamed in the jungle moving from one part to another, in disguise. They were wearing tree barks as their clothes, with matted locks. They were moving constantly from one place to another for fear of Duryodhana. They halted briefly at some villages to study Vedas and vedangas, different kinds of science. They killed deer and other wild animals for food. They met their Grandfather Veda Vyasa in the jungle who came there to help them. He tells Yudhistir that nearby to the place where they are there is a place named Ekachakra, and they can move and live there without fear. He tells Yudhistir to live in Ekachakra and wait for further instructions from Vyasa. Pandavas started living in a Brahmana's house in Ekachakra.

End of Hidimbavadha parva

Hari Om

~~~~

## Chapter Baka the cannibal

(2010-04-25 08:53)

Mahabharata Adiparva Bakavadha parva Section 160-165

Sri Sadgurubhyoh Namah

Pandavas started living in Ekachakra town in a Brahmana house, disguised as Brahmanas. They spent their days by begging alms as mendicants. Whatever was collected was made into two halves at the end of day by Kunti. She gave one half to Bhima and rest of Pandavas shared the other half.

One day when Bhima and Kunti were alone at the home, while other Pandavas were away, they heard loud wailing from their host. Kunti says to Bhima, we need to help the host in his hour of distress. He is a true man who gives back many folds the favor he receives. We have taken shelter at his house; hence it is our duty to help this person. Bhima asks her mother to find out the cause of distress.

The Brahmana was lamenting that he has to die himself or sacrifice his wife or daughter or his son to a Rakshasa by name Bakasura. Kunti overhears the family's conversation.

Brahmana was saying that he will go as food to the Bakasura and spare other family members. To this his wife says that she is ready to sacrifice herself, as a duty of wife is to help her husband in every way possible. While daughter is saying that she will go herself as food to Rakshasa. The little son says he will kill the Rakshasa himself with a blade of grass. Kunti then enquires the Brahmana what is wrong. The Brahmana says"there lives a Rakshasa by name Baka nearby, who feasts on human flesh. Our village people have to send a bullock cart full of food, with two buffaloes and a human being everyday to Baka. We take turns in providing this to him; otherwise he will kill all villagers at once. Now, today is my family's turn to provide this food. So I will go today as food for that Rakshasa".

Kunti then tells him that she has five sons, so she will send one in place of that Brahmana, and assures him that her son is capable of some mantras, so that he can protect himself. She then goes to Bhima and tells him the reason for the distress of their host, and tells him to go and kill that Bakasura. Bhima says"So be it".

Yudhistir after coming from reprimands his mother for forsaking his brother to a cannibal. He asks her why she has given that promise to Brahmana. He says, Bhima upon whose might we are all dependent on, who alone can win over the Kauravas, who rescued them from house of lac, who is their hope of survival, how can she forsake him?

Kunti replies"I know Bhima's prowess, he can defeat the Rakshasa Baka easily. I have seen him fight Hidimba. I have seen him carry all of us easily through the forest. He possesses strength equal to ten thousand elephants. When he was born, I dropped him by mistake over a mountain and that rock got shattered by the impact of Bhima. He is undefeatable in the world. Knowing this I am sending him to rescue the Brahmana. Moreover, a man has to repay the kind favor his host has done and also saving a Brahmana is foremost among duties of a Kshatriya. "

Yudhistir approves this and sends Bhima to kill Baka.

Hari OM

~~~~

## Chapter Bhima kills Baka

(2010-04-26 06:01)

Mahabharata Adiparva Bakavadha parva Section 166

Sri Sadgurubhyoh Namah

At night fall, Bhima takes the cart full of food, and sets out towards where the Rakshasa Baka is there. He stops at a nearby place and calls out loudly the Rakshasa name, and starts eating the food himself. Baka Asura, in a fit of rage comes running towards where Bhima is. Baka has a huge body, red hair, red beard, pointed ears, a big mouth from one ear to another with sharp teeth. He is a terror to behold. On seeing that Bhima is eating the food meant for him,

He gets angry and challenges him. Bhima turns away his face in derision without replying and continues eating, while showing his back to Baka as defiance. Baka comes running in anger and hits Bhima on his back with such a force as can fell an ox. Bhima is unmoved by that blow and continues eating, and after finishing the food, washes himself and then turns towards the Baka.

Baka breaks a tree trunk and hits Bhima with that, only to find that the tree trunk gets shattered. Then Bhima grabs the Asura Baka, and they both engage in a hand to hand battle. The earth shook under the weight of their feet. Bhima then sensing an opportunity, pins down the Asura face down, and puts a knee on the back of Baka, and catching hold of his head and legs, bends the Rakshasa into double, and breaks his back. The Rakshasa vomit blood and dies.

Hearing his cries, the relatives of Baka, come out of the cave they are dwelling in. They behold the terrible form of victorious Bhima, son of Vayu (wind god), vanquishing Baka, and a terror.

Bhima then tells them, never kill a human being again, if you do, you will meet the same fate as Baka. The relatives of Baka flee to all directions in the jungle out of fear, and they never harmed another human being and be at peace with humans.

Bhima then drags the huge body of Baka near to the gate of Ekachakra town, leaves it there and goes off unnoticed.

He goes home and narrates the story to his brother Yudhistir and mother Kunti. Next morning, people of Ekachakra see that Baka, their nemesis has died. They enquire the host of Pandavas how it happened, that noble Brahmana to shield the identity of Pandavas, told them that he was helped by a Brahmana who is well versed in some mantras to kill the Baka.

The town people rejoice and hail the unknown Brahmana, and celebrate the victory of the unknown hero.

End of Adiparva Bakavadha parva

~~~~

## Chapter Birth of Draupadi and Drushtadhyumna

(2010-04-27 05:44)

Mahabharata Adiparva Chaitraratha parva Section 168-170

Sri Sadgurubhyoh Namah

After getting rid of the Ekachakra town of the problem of Baka, Pandavas continued to live there. A Brahmana came there one day and started narrating the grandiose plans of King Drupada for the swayamvara (Girl choosing her husband) of his daughter Draupadi. He narrated the extraordinary birth of Draupadi from the sacrificial fire.

Pandavas enquired Brahmana about Drupada and how Draupadi was born. The Brahmana guest narrated the story of the birth of Draupadi.

Drupada insults Drona when he comes as a friend, saying that only equals can be friends. Drupada being a king cannot respect Drona, a poor Brahmana as a friend. After being vanquished by Drona's pupil Arjuna in a battle, Drupada becomes dejected and started searching for an able priest who can help his heart's goal, that of producing a son capable of destroying Drona. He roams various places in search of an able priest who can do this Yajna for him.

Finally he arrives at a sacred hermitage, where two Brahmana brothers with names Yaja and Upayaja were studying Vedas. Drupada does service to them for some time and at an opportune time, reveals his desire to the younger brother Upayaja, who was more capable than his elder brother Yaja. Drupada offers 10000 cattle to Upajaya in return for Upayaja performing a Yajna for Drupada to attain a superior son who can win Drona in battle.

Upayaja rejects this offer saying that he doesn't covet worldly possessions. But he tells King Drupada that his elder brother Yaja, to be interested in worldly matters. Drupada offers Yaja 10000 cattle for performing a yajna to obtain a son. Yaja agrees, and he takes the help of Upayaja in performing the yajna. At the end of yajna, Yaja asks the queen to come and accept the fruits of the Yajna,"Come O queen the result of this yajna is waiting for you to accept, come quickly". The Queen says"wait a little bit, I am not yet ready, give me some time".

Yaja says,"No point in waiting, Let the child be produced without the womb of a mother", and he pours the holy ghee oblation onto the sacrificial fire uttering some mantras. Out of the sacrificial fire, rose a son with natural mail and armor, sword, bow and arrows. He lets out a loud roar and ascends a chariot and rides it to the cheers of the Panchala. A celestial voice rang out in the sky,"This boy will be the cause of destruction of Drona". He was named as Dhrustadhyumna.

Out of that same sacrificial fire emerges a daughter, named Draupadi, a.k.a Panchali, a.k.a Yajnasena. She was beautiful and when she was born a celestial voice said,"This girl will be cause of destruction of many Kshatriya men in war". Because she is dark in complexion, she is named as Krishna (dark complexioned).

Drona on hearing the birth of Drupada's son, comes to know that Drushtadhyumna will be the cause of his destruction, accepts the inevitability of death at sometime in life and invites Drushtadhyumna to his school of warfare, and lets him live there with him, and teaches him all that he knew and the art of war, usage of weapons etc.

My commentary: Draupadi is one of the causes of Mahabharata war. But what is striking in this story is that Drona knowing full well that Dhrustadhyumna will be killing him in future, still teaches him all that he knew about weapons. This shows the impartiality of a teacher.

A good teacher will always be in search of an able student. The teaching lives through the student. Body is impermanent, but the vidya or learning is permanent.

Hari OM

~~~~

## Chapter Previous life of Draupadi

(2010-04-27 17:37)

Mahabharata Adiparva Chaitraratha parva Section 171-172

Sri Sadgurubhyoh Namah

Hearing the narrative of the Brahmana about birth of Draupadi, and also listening of the Draupadi's swayamvara, Pandavas with their mother set out towards Panchala kingdom. While they were living in Ekachakra town, Vyasa visited them once more to tell them about their future wife.

There lived a certain maiden in a rishis hermitage. Due to her past karma, she couldn't get married in that life. So she did great penance pleasing Lord Shankar. Shiva being Bhaktavatsala (who shows fatherly affection to devotees), appeared before her and told her to ask any boon she wants. She asked him for a husband with various qualities repeatedly. Lord Shankara then granted that boon and said, she will have five husbands from Bharata clan. She said,"Lord, I want only one husband", to this the Lord said,"You asked for a husband, five times, hence you will have five husbands in your next life".

Having narrated the above story, Vyasa then said to Pandavas"Sons, that damsel is reborn as Draupadi to Panchala king, Drupada. She is set aside as the Queen for all five of you. Go to Panchala and obtain her as your wife".

Commentary:

When people pray, they have to make a sankalpa (statement of intention) properly and their objective should be clear in their mind. One has to be careful what one utters, and also what one thinks apart from being careful about actions. The fulfiller of our wishes is Mata Parvati the ruler of the universe. She being mother to all will make true what we wish. So be careful even in your thoughts, not only in your actions.

Buddha also said, one has to be clear about the objective of their prayers.

Hari OM

~~~~

Chapter Chakshusi science of illusion

(2010-06-17 08:05)

Mahabharata Adiparva Chaitraratha parva Section 173

Sri Sadgurubhyoh Namah

Pandavas, along with their mother start walking towards Panchala, to obtain Draupadi as their wife. At nightfall they reach the banks of river Ganga. A Gandharva king by name Angaraparna (Blazing chariot), was bathing in that river along with his wives and retinue. Arjuna approaches water to quench thirst, and the Gandharva challenges Arjuna for a fight, saying that during nightfall, men are not supposed to enter Ganga. Arjuna replies"The sacred Ganga is approachable by all in all seasons and times. Ganga falls from Himavat mountains and forms seven streams i.e. Ganga, Yamuna, Saraswati, Vitashtha, Sarayu, Gomat, and Gandaki. Those who take bath in these seven streams are purified of their sins. In celestial regions it is known 'Alakananda' (blissful flow). In the world of Pitrs (ancestors), it is known as 'vaitarani' (which carries over), difficult to cross for sinners. And in the world of mortals it is known as Ganga. You have no right to bar us, and we don't care for your threat".

Gandharva draws his bow and shoots many arrows at Arjuna, who is well versed in the art of war. Arjuna takes a shield and wards off all the arrows. Then knowing Gandharva king as not a human foe, Arjuna takes one Astra which is given to him by his preceptor to be used only on non-humans, and he hurls it at the Gandharva. The Astra burns down the chariot of the Gandharva king. Angaraparna falls down unconscious by the power of the Astra. Arjuna drags him by hair towards Yudhistir. The wife of that Gandharva, by name 'Kumbhinasi' runs for protection towards Yudhistir and begs his pardon, and seeks protection for herself and her husband. Yudhistir says"Arjuna, Who will kill a person who is vanquished in battle, protected by a woman, and is unconscious, so, let this Gandharva live".

Arjuna having been commanded by Yudhistir, let that Gandharva live. Angaraparna, then imparts to Arjuna the art of illusion known as 'Chakshusi'. One can see what one wishes to see, and in whatever way they want to see, by that art of illusion. Gandharva also offers to Pandavas, a hundred steeds. Arjuna offers to that Gandharva, the Astra with which he was vanquished. Angaraparna says"In the ancient days, celestials made Vajra (thunderbolt) out of dadhichi's backbone, to kill the demon Vritra. Indra, king of celestials, hurled Vajra on Vritra and it broke into thousand pieces on the head of Vritra. Celestials worship those broken pieces of vajra. It is said that the hand of a Brahmana in Yajna, Chariot of a Kshatriya in battle, Charity of a Vysya, and Service of a Shudra are all part of those pieces of the Vajra."

Arjuna asks Gandharva, why he fought with them, chastised them for entering Ganga, as they are not at fault.

Angaraparna replies "Even though you are not at fault, and I know that you are from Kuru race, I also know the knowledge and power of your preceptor Drona, I also know that you five brothers are noble and well learned, and good fighters, yet I censured you. The reason is, you have completed your studies, yet you have not taken a wife and you have not taken up any mode of life and wandering in forest. Lastly, being of nobility, you don't have a priest who can guide you on the path of virtue, you have not appointed one."

My commentary:

I found the mention of Vajra and the classification of society as out of context in this story, yet has some important message and some connection to last paragraph

Vajra is broken into thousand pieces (thousand symbolizes infinite or uncountable in Vedic literature). Any of the actions of the four varnas, viz: Brahmana, Kshatriya, Vysya, and Shudra are but one part of Vajra, an action that is useful to slay the demon Vritra and uplift oneself.

Censuring of Pandavas by Gandharva that they have not taken a wife after studies and not maintaining a mode of life, is again indicating that a person is supposed to follow karma marga and follow the four modes of life, viz Brahmacharya (studies), Grihastha (married life), Vanaprastha (retired life) and Sanyasa (renounced life). At appropriate times.

The connection I found was, all actions are part of a grand plan of Universal force (Shakti). Those that doesn't follow karma marga and abandon their duties are not on the path of upliftment.

Now, the above discussion is about bringing awareness to a person not to follow inaction, not to abandon their duties of life, and to show equality of labor.

Hari OM

Prasanth Jalasutram (2010-06-17 13:46:51)

Nice post.

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## Chapter Race of Kuru

(2010-06-18 08:20)

Mahabharata Adiparva Chaitraratha parva Section 174 - 177

Sri Sadgurubhyoh Namah

Gandharva addresses Arjuna as 'Tapatya'. Arjuna was curious to know why he is called as Tapatya, as he is son of Kunti and should be called as Kaunteya.

Gandharva king Angaraparna then tells him the story of Tapati, daughter of Surya the sun god. There was a king named Samvarana, was a just ruler of earth. Once when he was on a hunting expedition, he saw the daughter of Sun god, Tapati, in a dazzling golden light. He immediately falls in love with that damsel and requests her hand. She says, only her father, Surya can determine who has to be her husband. Samvarna then, prays to his chief priest Sage Vasishta, who ascends to the world of light, illuminated by Surya and requests his daughter's hand for Samvarna. Sun god agrees to that and marries off his daughter Tapati to Samvarana. They have an illustrious son by name Kuru, on whose name the entire race is known as Kauravas.

On Hearing this story Arjuna wanted to know about Sage Vasishta.

Gandharva then tells about Sage Vasishta,"Vasishta is the foremost among sages. He is the manasa putra (mind-born son) of the creator Brahma. His wife is Arundhati. He has fully conquered all the 6 enemies of any person, viz Kama (unreasonable desires), krodha (anger), lobha (greed), moha (attachment and delusion), madha (pride) and matsarya (jealousy).

He is conversant in all Vedas. King Vishwamitra, to spite Vasishta has killed all his sons. Even then Vasishta did not retaliate, and exterminate the race of Kausikas, to which Vishwamitra belongs. Instead he forgave him. He could have brought back his children from the world of death, through his ascetic power. Even that he did not do, as he does not want to interfere in natural order of things. He has helped many Kings, by being their priest, in putting them on the path of virtue. So, O Tapatya, you should also appoint a good priest for you."

Arjuna then enquires,"Why was there an animosity between Vishwamitra and Vasishta, why did Vishwamitra kill all the sons of Vasishta?"

To be continued....

Hari OM

Prasanth Jalasutram (2010-06-18 16:19:29)

Very interesting.

Please continue your articles.

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## Chapter Dhik balam Kshatriya balam, balam Brahmana balam

(2010-06-18 19:40)

Mahabharata Adiparva Chaitraratha parva Section 178

Sri Sadgurubhyoh Namah

There was a king by name Gadhi, ruler of Kanyakubja. He had a son named Vishwamitra. He, with a large army, was hunting in a forest and lost his way. He was famished by the time he reached a serene hermitage. That hermitage belonged to Sage Vasishta, who has taken a vow of forgiveness. Vishwamitra pays respect to Sage, who in turn invites him and his large army for food and rest at his hermitage. Vishwamitra, thinking that the sage cannot feed a large army with his limited resources, refuses him. But on the insistence of Vasishta, he accepts the invitation.

The sage has a wish yielding cow named Nandini. On the command of the sage, Nandini produced all kinds of delicious dishes for the entire army of the king. After having food, Vishwamitra requests that Nandini be given to him. Sage says"this is the only wealth I have. Please do not rob me of it". Vishwamitra in his pride, says, "If I want I can forcefully take this away, what can a poor Brahmin like you do?" and orders his troops to drag the cow. The cow Nandini starts to cry piteously, and breaks free of the chain and goes and stands in front of the Sage. Vasishta expresses his helplessness to protect the cow from the army of the king. The Nandini asks sage whether he wishes her to stay. Sage says 'if you can stay, please stay. I cannot fight, I have taken a vow of forgiveness, and I forgive the king even this shameful act of robbing a poor Brahmana of his wealth'.

Then, the cow Nandini, on hearing the words 'stay', produces a huge army out of its body parts. From her tail rose an army of pahllavas, from udder, dravidas and sakas. An army of Yavanas rose from her womb, savaras from dung. Kanchis rose from her urine. From the froth of her mouth, rose paundras and kiratas, yavanas, and sinhalas and all kinds of Mlechcha armies. They outnumber Vishwamitra army by 6 to 1. When this army of Mlechchas attacked the king's army, they fled out of fear a full 30 miles.

On witnessing the power of Brahmana, Vishwamitra became dejected with the power of arms, and decides there and then that he should acquire such power for himself. He says 'Dhik balam Kshatriya balam, balam brahma balam', meaning, 'The force of arms is nothing in comparison to the power of a Brahmana'.

He embarked on a journey to become Brahmana, and after severe penances and several attempts, finally became a Brahmana, known throughout the world as 'Vishwamitra', meaning 'friend of universe'.

Hari OM

Excellent sir.

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## Chapter Kalmashapada turns into cannibal

(2010-06-20 12:44)

Mahabharata Adiparva Chaitraratha parva Section 178

Sri Sadgurubhyoh Namah

There was a king named Kalmashapada in the race of Ikshvaku. Vishwamitra wanted to take him as a disciple, so did Vasishta. There arose a dispute.

Once when Kalmashapada was roaming in forest for hunting. He came upon a narrow passage, where Vashishta's eldest son Shaktri is coming from other end. King Kalmashapada demanded that Shaktri give way, while Shaktri explains to King that, a Brahmana has to be respected even by kings, and hence he has to give way. Kalmashapada, in arrogance, uses his whip on the son of Vasishta. Out of pain, and anguish, Shaktri curses King to be turned into a Rakshasa, and become a cannibal.

Sensing an opportunity, Vishwamitra orders a Rakshasa, named Kinnara, to enter the body of Kalmashapada. Under the influence of that Rakshasa, King slowly over a period of time turns into a demon. Once, when King was roaming in the forest, he comes across Shaktri again, and kills him and eats him up. Vishwamitra then turns him onto the hundred sons of Vasishta. Kalmashapada devours them one by one.

Sage Vasishta bears the pain of loss of his sons, but he doesn't retaliate against Vishwamitra. But the loss of sons proves to be too much for Vasishta. He makes several unsuccessful attempts to kill himself out of grief. Having failed, he was roaming in forest. He hears footfalls following him, and a chanting of Vedas. They were that of his daughter-in-law Adrisyanti, wife of Shaktri. She tells him that she bears son of Shaktri in her womb, who is the reciter of Vedas. Vasishta becomes exceedingly glad with this news and refrains from suicide.

On the way back to hermitage Kalmashapada again accosts them, to kill them. Vasishta frees him from the curse by uttering the sound 'Hum'. The Rakshasa that is in the body of king leaves him. Kalmashapada, bows reverentially to Vasishta and begs his pardon. Sage, forgives him and asks him to rule his subjects justly, and gives him a boon to have an able son who can succeed him. Kalmashapada in due course of time, had a son named Asmaka.

My commentary:

Sage Vasishta, however evolved he is, is still subject to grief of loss of his sons.

Hari Om

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## Chapter Rishi Parasara

(2010-07-11 07:13)

Mahabharata Adiparva Chaitraratha parva Section 180 - 184

Sri Sadgurubhyoh Namah

Adrisyanti, wife of Shaktri, gives birth to a boy. Vasishta performs all religious ceremonies for his grandson, and raises him up. He is known as Parasara (restorer of the dead), as his birth has stopped Vasishta from committing suicide.

Parasara thinks that Vasishta was his father, and during one day when Parasara addressed Vasishta as 'Father', Adrisyanti, becomes sad, and tells Parasara that Vasishta is his grandfather, and his father Shaktri is devoured by a Rakshasa.

Parasara decides to destroy all worlds. Vasishta, knowing what is in the mind of Parasara, dissuades him from that act. He tells Parasara a story about Bhrigu race.

Once upon a time there was a king named Kritavirya. He ruled entire earth, and was a benevolent king. He gave away lot of wealth as charity to Brahmanas, especially belonging to Bhrigu race. After he ascended to heaven, the kshatriyas belonging to his clan, in need of wealth started taking back from Brahmanas. Some Brahmanas gave it back, some hid it in earth. The kshatriyas found the hidden wealth, and despising Brahmanas as concietful, started persecuting them. They killed any Brahmana belonging to Bhrigu race including the embryos. The women of Bhrigu race, fled out of fear to different places. One woman, held an embryo in her thigh to perpetuate the race of Bhrigu.

Knowing that, some kshatriyas pursued her to kill the embryo. The embryo, endowed with great energy, wanted to protect itself and its mother, tore open the thigh and came out blazing like a sun. The kshatriyas got blinded by the energy and lost their eyesight and reason. They begged for protection. The woman says to them, this embryo, last of Bhrigu race has been held by me for hundred years in my thigh, during the time which, all the knowledge of Vedas came unto this embryo. It is by his brilliance that you have been blinded, seek his protection. Then, the kshatriyas seek the protection of that person born from thigh, and hence known as Aurva (thigh born) and gets their eyesight back.

Rishi Aurva resolves to destroy all the worlds to revenge his ancestor's death and did great penance, and performed severest austerities. His ancestors (pitrs), knowing that their offspring is about to destroy the world, descend from heaven, and address him,"O Aurva, please desist from destruction of worlds. We wanted to end our long life, and purposefully ignited the passions of kshatriyas by hiding the wealth. Otherwise what is the use of wealth to us? Please do not commit a sin by destroying the worlds."

Aurva replies,"O Pitrs, I have heard the cries of my ancestors, women of bhrigu race, while hiding as an embryo in my mother's thigh. These kshatriyas performed heinous crime by killing even the embryos. It is the lack for a punisher that people commit crimes. If there is punishment meted out, nobody will be committing crime. Having energy, power and if I still don't punish the offenders, then there won't be justice in the world, and crimes such as these will happen again, please let me know what to do."

Pitrs of Aurva reply"cast the fire of your anger into the ocean. This world is made up of water, and let your anger consume water. "

So Aurva casts his anger into ocean. This fire is seen as face of horse in ocean, and known as 'vadavamukha' and consumes water in ocean.

Saying this story Vasishta was able to stop his grandson Parasara from destroying the three worlds. But Parasara starts a Yajna (sacrifice) to destroy the race of Rakshasas. Vasishta does not try to stop his grandson second time.

Rakshasas of all sizes are destroyed by this sacrifice. Sage Atri, Pulastya, and Pulaha, wanted to do good to Rakshasa clan, and wanted to end this sacrifice. They come and pacify Parasara saying that, Shaktri is a very powerful sage, and no Rakshasa could have killed him without his consent. He should not punish all Rakshasas for the deed of one.

Parasara agrees to stop the sacrifice, and casts his anger to the north of Himavat Mountains. That fire is still seen as devouring Rakshasas to this day.

My commentary:

Couple of take away from this story,

1) One has to be forgiving  
2) without the fear of punishment, people commit crimes. It is the fear of punishment that keeps society checked.

Hari OM

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## Chapter Pandavas appoint chief priest

(2010-08-01 21:55)

Mahabharata Adiparva Chaitraratha parva Section 186

Sri Sadgurubhyoh Namah

Arjuna asks Gandharva"Who shall we appoint as our chief priest, then?" Gandharva replies"There is a sacred place named as 'utkochaka' nearby; there lives a teacher by name Dhaumya. If you please, then appoint him as your priest".

Pandavas then go to that place and request Dhaumya who is a master of Vedas and morals to be their chief priest. He agrees and gives them his benediction. Then Pandavas become happy and they set out to Panchala kingdom for their marriage.

Hari Om

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## Chapter Draupadi swayamvara

(2010-09-17 05:30)

Mahabharata Adiparva Swayamvara parva Section 187-195

Sri Sadgurubhyoh Namah

King Drupada erects an amphitheater, and in the center erects special machinery with a mark and a bow with arrows. He declares that whoever hits the mark through the orifice of the machinery, shall be given the hand of Draupadi in marriage. All the monarchs of the land assemble there. Pandavas also reach there in the disguise of Brahmanas. None of Kauravas, sisupala, jarasandha, salya and other kings can lift the might bow that was specially made. Karna lifts the bow and aims at the mark, and then Draupadi loudly says, I will not marry a person belonging to suta tribe. Hearing this, Karna dejectedly throws away the bow.

Then Arjuna raises and prays to Iswara and takes up the bow and hits the mark. Then Drupada bestows his daughter to Arjuna. The assembled kings take this as an insult to them and try to kill Drupada and Arjuna. Then Yudhistir withdraws to the potter's place where they have taken lodge. Arjuna stands firm with his bow and fights with Karna. Bhima tears up a tree and fights with Salya. Seeing this feat, Sri Krishna tells his brother halayudha that only mighty Bhima can do that feat of tearing up trees, hence they are none other than Pandavas, who escaped from fire.

Karna fights for some time with Arjuna and knowing that the opponent is skilled enough to fight with him, desists from fighting, thinking that he should not fight with a Brahmana who knows the astra Brahma. Meanwhile Salya is picked up and thrown to a distance by Bhima. Krishna then escorts Arjuna and Bhima with Draupadi to the potter's house.

Arjuna then introduces Draupadi as the daily alms they got. Without looking at them, as a usual practice, Kunti says 'divide amongst you brothers equally'. Then realizing her folly, she approaches Yudhistir to not let her words go false, yet protect the dignity of Draupadi.

Yudhistir remembers the words of Sage Vyasa, then decides that Draupadi be the common wife of all five brothers.

Krishna then bows to the feet of Yudhistir, Balarama does the same and they introduce themselves as belonging to Yadu race. Yudhistir then asks Krishna how he could recognize them as Pandavas, even though they are in disguise.

Krishna replies, one can't disguise fire, in whatever form it is.

Hari Om

In Guruseva

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## Chapter Polyandry and Morality

(2010-10-31 17:55)

Mahabharata Adiparva Vaivahikaparva Section 195-202

Sri Sadgurubhyoh Namah

The subject of Krishna (Draupadi) being a common wife of the 5 Pandavas, becomes a cause of concern for King Drupada, Kunti and others except Yudhistir. Sage Vyasa happens to reach there and the King requests him to solve the question of whether polyandry is sin according to the moral laws prevalent at that time.

Sage Vyasa takes King into a separate chamber to discourse on that concern. Once upon a time, a great sacrifice was performed by all Devatas (angels). Lord of death, Yama presides over the sacrifice of animals and during the course of that sacrifice, forgets to kill a single human being. The human population expands and all the angels ask Brahma to solve that problem. He says that Lord of death, Yama will remove most of humanity in one scoop after the sacrifice is over. Note: This is a forewarning of the Kurukshetra war.

Meanwhile Lord of angels, Indra, sees golden lotuses in river Bhagirathi. He goes upstream to find out the cause of those lotuses. He sees a beautiful lady with tears. Each tear formed a golden lotus. He asks her for the reason of her sadness. She guides him to a mountain on Himalayas where a youth is playing dice with his consort. The youth is none other than Lord Mahadeva (Lord Shiva the destructive force of the universe). Indra out of his pride disturbs the youth's game, who casts a glance at Indra. That one look robs Indra of all strength and he becomes paralyzed. After sometime Isana (Shiva) grants him strength, and asks him to enter into a cave, where the Indras of previous ages were waiting to be reborn. Isana tells Indra that due to pride the earlier Indras also lost their power and were languishing there. They have to take rebirth in human form and do their spiritual practices to regain their lost glory.

Indra begs for forgiveness, and requests Mahadeva that a portion of Indra be taken and that portion along with other four Indra's should be made to take birth in human form and do the bidding of Isana. Lord Mahadeva grants their wishes and says that the Lady (who is Sri) will be their common wife in human form.

The five Indras were Vishwabhuk, Bhutadaman, Sibi, Shant, Tejaswi. Isana takes them to Narayana, who is the unmanifest, immeasurable, final refuge, The eternal who approves of this.

Saying this Vyasa out of his ascetic power, grants Drupada divine insight into the real nature of the Pandavas. King Drupada sees them as five divine beings, Five Indras of divine splendor. Drupada sees his daughter as the divine being Sri. He approves of the marriage of his daughter to the five brothers, saying that, divine will can never be questioned.

My Commentary:

Indra stands for mind, and the five Indras might be five qualities of mind Vishwabhuk (creative force / desire / wants),Bhutadaman (lordship over sensory organs), shibi (charity / giving), shanti (peace), Tejaswi (positve energy). When pride destroys the positive aspects of mind, it becomes paralyzed or becomes inactive. Sri stands for Grace of god. Through the grace of god, those positive aspects can be cultivated in mind and it can be brought back from paralysis.

In Guruseva

Hari OM

Shashi (2010-11-04 04:13:06)

Wow great thinking... I learnt today that Indian scriptures are great philosophy perfectly bound in dramatic tales...! Thanks.

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## Chapter Khandavaprasta

(2010-11-09 10:44)

Mahabharata Adiparva Viduraagamana parva Section 203-211

Sri Sadgurubhyoh Namah

King Dhritarashtra on hearing that Pandavas are alive, takes counsel from Vidura, Bhishma, Drona, Duryodhan,Karna, Sakuni.Vidura, Bhishma, Drona advice him to give half the kingdom to Pandavas and invite them to Hastinapur. Karna advices that they should not invite them and prepare for war. Karna feels that what is destined to happen will happen.

King unwillingly accepts the advice of Vidura, and sends him to Panchala kingdom to invite Pandavas. King Drupada then takes counsel of Lord Krishna and on his approval, sends Pandavas to Hastinapur. After Yudhistir pays respect to blind King, Bhishma, Drona and Vidura stays there for some time. Dhritarashtra summons Yudhistir and tells him to take half the kingdom and go to 'Khandavaprasta' and rule there. Khandavaprasta is a desert. Pandavas through their proper administration and planning, construct a beautiful city for people to live and prosper there.

My Commentary:

Pandavas turn a desert into a beautiful city for living. Blind king Dhritarashtra, Duryodhana, and Karna because of their hatred and jealousy towards Pandavas turn a prosperous kingdom into a graveyard.

Hari Om

In Guruseva

(2010-11-09 16:29:49)

From Uma:

How could Bhishma being their own grandfather allowed them to take a desert/barren land and let other grandchildren take prosperous land? We respect and honor the wishes of older generation but what can one do if the elders of the family make decisions that are one sided and partial?

Prasad (2010-11-09 16:31:20)

Bhishma is the one who convinces Dhritarashtra to divide kingdom. He says"Sons of Pandu are same to me as your sons and I will protect both Kurus and pandus." The decision to send them to a desert is taken by Dhritarashtra.

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Chapter Tilottama

(2010-11-10 08:56)

Mahabharata Adiparva Rajyalabha parva Section 211-215

Sri Sadgurubhyoh Namah

Yudhistir made Khandavaprasta as his capital and ruled the land justly along with his brothers. Sage Narada visits them. After worshipping the sage, Yudhistir asks him why he came there. Sage Narada tells them to establish a rule amongst pandava brothers as how to share their common wife, otherwise they will meet same fate as the asuras Sunda and Upasunda.

Pandavas out of curiosity ask Narada who were those asuras and how did they meet their end. The Sage tells them the following story. Sunda and Upasunda were asuras (demons) of great energy. They were born to Nikumbha in the race of Hiranyakasipu. Both the brothers were inseparable in thought, speech and action. They supported each other in everything. They performed terrible penances to please Brahma (The creator). The devatas (angels) tried to disturb their penance, but failed. Brahma, pleased by their devotion, appears before them and grants them a boon. They ask for invincibility in battle, secrets of all weapons, kamaroopa (ability to assume any form) and immortality. Brahma says 'since your intention while doing this penance is not for immortality, but for dominance of universe, I will grant you all that you desire except immortality, ask for a form of death that you desire'. The asuras ask for death in each other's hands, thinking that they will not strike at each other.

The asuras Sunda and Upasunda conquer heaven, earth, naga (snakes, nether world). They were unjust rulers, and persecuted anybody following the Vedic ways. They killed all Brahmanas, and kshatriyas. They put a stop to all activities of other varnas. World became a terrible place to live in, as all activities came to a stop. 'Eat, drink, make merry, kill, enjoy' these were the words that reverberated in the universe.

The celestial sages out of compassion for the beings in the universe went to Brahma and requested him to put an end to this tyrannical rule of Sunda and Upasunda. The creator Brahma orders Vishwakarma (divine architect) to make a damsel so beautiful that anybody who sees her should lust after her. Vishwakarma makes a beautiful damsel with the tiniest portions of all gems, hence known as 'Tilottama'. When life was breathed into her, she bows to Brahma and asks for what purpose she was born. He orders her to go to Sunda and Upasunda and charm them. When Sunda and Upasunda see Tilottama, they lose their mind, and out of lust, each of them hold one hand of Tilottama, and quarrel over her. They take their maces and strike at each other and meet their death.

After hearing the story, Pandavas establish a rule amongst themselves that whenever any of the brothers is with Draupadi in the inner chamber, the other brothers should avoid entering the inner chamber. Thus the brothers avoided jealousy amongst them.

My Commentary:

Nobody is immune to death. How one has lived is important. Sunda and Upasunda lived as a curse on the universe. Injuring or harming others should be avoided. As long as they could share, the Asura brothers were happy. As Tilottama enters the scene, the equation has changed. Greed, 'I, me, mine, I want for myself' took over.

Hari Om

In Guruseva

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## Chapter Truth is the weapon

(2010-11-11 08:37)

Mahabharata Adiparva Arjuna-Vanavasa parva Section 216-221

Sri Sadgurubhyoh Namah

In the rule of Yudhistir, Kuru race prospered. Once, robbers looted a Brahmana and taken away his cattle. That Brahmana went to Khandavaprasta and reported it to Arjuna. He lamented that 'A king who takes one sixth of his subjects income and still fails to protect his subjects is the most sinful person'. Hearing this Arjuna decides to pursue the robbers. But, his weapons are in a room where Yudhistir is with Draupadi. Arjuna is in a dilemma, if he goes into the room, he has to be in exile for 12 years, if he doesn't, then King will be blamed. So, he decides to be exiled rather than live in shame of not protecting their subjects. Arjuna takes his weapons, pursues the robbers and restores the property of the Brahmana to him.

Arjuna prepares for exile; Yudhistir dissuades him saying that he is not angry with him for breaking the rule. Arjuna says,"I have heard from you that one should be strict in discharging duty, we made a rule, and we cannot break it. Truth is my weapon".

Arjuna leaves Khandavaprasta and wanders the land, during the course of which he goes to nether land (nagas, snakes land), marries snake princess 'uloopi', visits manipura after kalinga, and marries manipura princess chitrangada, and has a son named 'Babruvahana'. He reaches Gokarna and Krishna comes there to meet him. Both of them go to Dwaraka.

Hari Om

In Guruseva

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## Chapter Birth of Abhimanyu

(2010-11-12 08:10)

Mahabharata Adiparva Subhadra-harana parva Section 222-224

Sri Sadgurubhyoh Namah

Arjuna and Krishna go to Dwaraka and spend some time there. Krishna has a sister by name Bhadra. Arjuna desires her, and Krishna advises him to abduct her and marry her. When Bhadra goes to a temple, Arjuna abducts her in his chariot and carries her away.

All the warriors of vrishni and andhaka race were angry at this, and prepare for war. Balarama tells them to take Krishna's advice on what to do. Krishna tells them to compromise and bring Arjuna back and marry Bhadra to him.

They agree and bring back Bhadra and Arjuna to their capital and get them married. Bhadra (a.k.a subhadra) gives birth to a son known as Abhimanyu. Arjuna goes back to Khandavaprasta completing his exile.

Draupadi gives birth to five sons, one each for each pandava. Pratvindhya by Yudhistir, Sutasoma by Bhima,Srutakarman by Arjuna, Satanika by Nakula, Srutasena by Sahadeva.

Hari Om

In Guruseva

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## Chapter Forest on fire

(2010-11-12 10:27)

Mahabharata Adiparva Khandava dahana parva Section 225-237

Sri Sadgurubhyoh Namah

Arjuna, Krishna, Draupadi, Subhadra and their friends go to the banks of Yamuna and sport there. When the two warriors Arjuna and Krishna were sitting and talking, a Brahmana with golden hued body, yellow beard, effulgent in radiance approaches them. He requests them to feed him, saying that his hunger cannot be satisfied. He introduces himself as Agni (Fire-god). Arjuna asks him what kind of food he wants. Agni replies that he wants to eat the forest 'Khandava', where the serpent king Takshaka resides. Indra, king of angels, is a friend of Takshaka, so Indra sends rain whenever Agni wanted to eat Khandava forest.

Arjuna agrees to assist Agni, but he asks for a bow, chariot, and weapons to counter Indra. Agni then requests Varuna (Water-god), to give the mighty bow 'Gandiva' to Arjuna and the weapon ' Sudarsana chakra' (discuss) to Krishna.

While Arjuna and Krishna are keeping vigil so that none of the inhabitants escape the fire, Agni assumes his seven flames form and starts to consume the forest from all sides.

King Janamejaya asks Sage Vaisampayana,"Why did Agni consume the forest?"Sage tells him the story of a King Swetaki, who performed many yajnas (fire sacrifices). The Brahmanas who performed the yajna became fatigued due to the longevity of the ritual. They then told King to request Rudra to be his priest, and they cannot continue. King Swetaki does severe penance near mount Kailas. Lord Rudra (God Shiva) appears before him, and says "I cannot be a priest for a yajna for you, but if you continuously pour clarified butter into fire for 12 years without break, I will show a way. King Swetaki, for 12 years pours clarified butter (Ghee) into fire. Lord Rudra then summons Sage Durvasa to officiate as priest to King. Due to the continuous pouring of ghee, Agni develops indigestion, loses his glory, and prays to creator to cure him. Creator Brahma, tells him to consume the forest Khandava with the help of Krishna and Arjuna.

Indra wanting to protect his friend Takshaka sends rain over Khandava forest. But Arjuna fills up the sky with his arrows. There ensues a battle between them. Indra and other gods on one side, Krishna and Arjuna on one side while Agni is consuming the forest. Indra unable to defeat Arjuna retreats.

An Asura by name 'Maya' pleads Arjuna to allow him to escape fire. Arjuna gives him assurance.Takshaka's son Aswasena was saved by his mother, and escapes the fire.

Agni consumes entire Khandava forest in 15 days. Only beings that escaped were Maya-asura, Aswasena, and four tiny birds of the species Sarangaka.

My Commentary:

Fire of knowledge consumes the forest of ignorance and wild animals (evil thoughts). But the root cause, the Asura 'Maya' gets the protection of Arjuna and escapes. Arjuna (Individual self / jive) is not yet ready for destruction of Maya (Ignorance). That will happen later during Mahabharata war, when Krishna sings his glory in Bhagavad Gita.

Hari Om

In Guruseva

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## Chapter Four birds

(2010-11-12 11:49)

Mahabharata Adiparva Khandavadahana parva Section-237

Sri Sadgurubhyoh Namah

King Janamejaya wonders at the escape of four tiny birds from the forest fire. Sage Vysampayana narrates the story of those four birds and of a rishi Mandapala.

Mandapala observed many austerities and on ascending to heaven, he was not allowed to Pitr loka (world for ancestors), because he didn't have progeny. So, Mandapala returns to earth, takes the form of a small bird of species sarangaka and has four sons (all of them reciters of Veda) out of his bird-wife named Jarita. He left Jarita after she bore him sons, and married another by name lapita. When forest was on fire, He remembers his sons, and prays to Agni not to harm his children. Agni agrees.When fire was approaching the nest, Jarita is afraid, and tells the sons to enter the rat-hole near the base of tree, so that she can cover the hole with dust. The four sons do not agree. The elder of the infant birds, Jaritari, say,"You do not know us, and you are not benefited by us, why do you want to protect us, fly away and seek your husband. If we survive, you can come to visit us". Hearing these mother-bird flies away.

Jaritari says,"When a person is awake to the reality of death, he is wise and is not afraid of death."

Second bird Sarisrikka says"you are brave in the moment of death, and intelligent. Very rarely a person can exhibit such qualities; one amongst a million can be brave and intelligent"

Third bird stambamitra says"Eldest brother is called a protector. What can younger one do when elders cannot protect him?"

Fourth bird Drona says"Agni comes quickly with seven tongues and seven mouths, consuming everything in its path"

Having talked to each other, the four little birds then pray to fire god Agni,

Jaritari says"You, O Agni, has Air as soul, body as earth, water as parent, and you are parent of water. Your flames are on every side"

Sarisrikka says"O Agni, our mother is not there, we know not our father, nobody to protect us, we seek protection at your hands. You are the giver of heat to universe and sun, please protect us"

Stambamitra says"O Agni, You are creator and destroyer, sustainer of universe. Wise know you as one and many. Please protect us"

Drona says"O Agni, you stay inside the body and as Vaishwanara (fire that helps in digestion), you sustain the universe. Our bodies are made up of water (varuna) and we cannot bear your splendor, please protect us".

Agni being pleased with their knowledge and devotion do not harm them and consumes entire forest except these four birds.

My Commentary:

The four birds are four Vedas. They do not have mother and father, meaning that they are not written by human beings. They refuse to be hidden in a rat-hole and hide behind dust. 'Forest on fire' is symbolic of pralaya (final universal deluge with water and fire. During pralaya, Vedas (knowledge and eternal wisdom) will survive.

Hari Om

In Guruseva

~~~~

Mahabharata First chapter Adiparva concludes

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## Chapter About Author

Srinivasa Prasad Pillutla, born in 1971, is a disciple of Sadguru M.Narasimha Prabhu. He is a software engineer by profession. He has been teaching yoga asana, dhyana to few people for the last few years in Bangalore, India.  
He conducts dhyana classes. Interested people can contact  mailto:sppillutla@gmail.com?subject=Interested about dyana classes  
His other e-books are at  https://www.smashwords.com/profile/view/AtmajyothiPrasad  
website : http://sppillutla.wix.com/yajnam  
Youtube channel http://www.youtube.com/channel/Yogajyothi  
blogs :  
http://dhyanajyothi.blogspot.in  
http://jayakavya.blogspot.in

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