CULTURAL QA 10-2023-19
Q1 What is worse than death or dying?
KR Death is certain but our expectation out of love leads us towards
disasters. But WORSE THAN DEATH is feeling dead while alive;
ஆன முதலில் அதிகம் செலவானால்
மானமிழந்து மதி கேட்டுப் போன திசை
எல்லோர்க்கும் கள்ளனாய் ஏழு பிறப்பும் தீயனாய்
நல்லோர்க்கும் பொல்லனாய் நாடு
Ana muthalil athigam selavAnAl
mAnamizhandhu madhi kettup pona thisaiellOrkkum kaLLanAi ezhu pirappum
theeyanAi
nallOrkkum pollanAi nAdu.
*Translation: *If you spend more than you earn you will lose your dignity,
peace of mind (sanity), be shunned by everyone as if you are a thief
(worried that you will ask for a loan), and will not be able to get into
the company of good men.
விடம் கொண்ட மீனைப் போலும்
வெந்தழல் மெழுகைப் போலும்
படங்கொண்ட பாந்தள் வாயில்
பற்றிய தேரை போலும்
திடம் கொண்ட ராம பாணம்
செருக்களத் துற்ற பொது
கடன் கொண்டார் நெஞ்சம் போலும்
கலங்கினான் இலங்கை வேந்தன்
*vidam konda meenai pOlum*
*venthazhal mezhugai pOlum*
*padam konda pAnthaL vAyil*
*patriya thErai pOlum*
*dhidam konda rAma bAnam*
*serukkaLathu utra pOdhu*
*kadan kondAr nenjam pOlum*
*kalanginAn ilangai vEndhan*
Like how a poisoned fish flutters, like how light flickers in a candle,
like how a toad caught in a snake’s mouth twitches, like how restless is
the mind of a person in debt, such was was Ravana’s state of mind when he
saw the brave Rama’s arrows coming at him in the battlefield.
Q2 How do you lower prostate specific antigens?
KR: It is getting repeated so many times. The prostate gland is located
just below the bladder in men and surrounds the top portion of the tube
that drains urine from the bladder (urethra). The prostate's primary
function is to produce the fluid that nourishes and transports sperm
(seminal fluid). The prostate has various functions. The most important
is producing seminal fluid, which is a component of semen. It also plays a
role in hormone production and helps regulate urine flow. Prostate problems
are common, especially in older men. The prostate's most important function
is the production of a fluid that, together with sperm cells from the
testicles and fluids from other glands, makes up semen. The muscles of the
prostate also ensure that the semen is forcefully pressed into the urethra
and then expelled outwards during ejaculation. Your prostate gland is an
important part of your reproductive anatomy and your sexual health. You may
think of prostate health as a concern for middle age and onward, but it
helps to get a head start on understanding healthy prostate function and
how best to take care of yourself. Now in old age passing urine may not be
as it was when young and so the usefulness is less important. Then why
maintenance at 80 again and again?
Q3 Do cracked walls in some parts of a house indicate that the
house's foundation is problematic?
KR Hairline crack is not serious; wall if split foundation must be
checked.
Q4 Why did Karna offer his wives to ordinary warriors in the Kuru
War?
KR: Bibek Deb Roy, professor of economics in New Delhi, has
shouldered the massive enterprise of translating into English prose the
“critical edition” (CE) of the Mahabharata (nearly 74,000 shlokas). As a
single-handed effort, it surely deserves admiration. The 7th volume
covering the deaths of Karna (“I have been born for valour and for fame,”
p.140), Shalya (“The two Krishnas, stationed on their chariot…though
united, they are not my equal in strength of arms,” p.336) and Duryodhana
(“Who can be more fortunate than I am?… I will go to heaven…You will sorrow
here,” p.545), brings the formal war to an end, closing with Duryodhana
lustrating Ashvatthama as general.
The first attempt to English Vyasa’s massive magnum opus was begun possibly
in 1872 by Kishori Mohon Ganguli who was commissioned by Pratap Chandra
Roy. Why Roy chose Ganguli we have no idea. The publication began in 1883
and was complete in 1896. From Ganguli we learn that, as a specimen, he had
been handed a draft of an attempt by a German friend of Max Muller’s done
in the 1850s, which he found very clumsy. The enormous enterprise was
completed single-handed except for parts of the Adi and the Sabha Parvas
where Charu Charan Mookerjee and Krishna Kamal Bhattacharya helped, and
another portion by an unnamed person. Ganguli depended largely on the
Bengal recension and also used the Bombay recension.
The Rector of Serampore College, M.N.Dutt, authored another translation
(1895-1905) drawing largely on Ganguli, immediately after completing his
translation of the Ramayana (1889, 1892-94). Both Ganguli and Dutt provided
only prose renderings, Latinising or omitting passages that would shock
Victorian sensibilities. There has been no complete English translation as
yet.
Romesh Chunder Dutt ICS produced the first verse condensation in Locksley
Hall metre in 1893, following that up with a similar one of the Ramayana.
R.T.H. Griffith had already rendered Valmiki into verse during 1870-75.
J.A.B. van Buitenen began translating the so-called “Critical Edition”
produced by the Bhandarkar Oriental Research Institute, Poona, for the
Chicago University but could complete only the first five books and the
Gita (1973-1981). In continuation, out of sequence, James Fitzgerald’s
translation of books 11 (Stri) and part of 12 (Shanti) has been published.
The Clay Sanskrit Library started publishing different parts of an English
translation of the Bombay recension in pocket-sized diglot editions from
2005, but ran out of funds after publishing 8 books and parts of some
others. All these have been prose translations. In December 1968 Professor
P.Lal of St.Xavier’s College, Calcutta, published the first fascicule of
his verse-and-prose translation of the complete Mahabharata, known in
academia as the “vulgate,” from his Writers Workshop. He not only
translated all by himself but also published single-handed, combining
Ganguli and P.C.Roy! Before his death, he had published revised editions of
all but the Shanti and Anushasana Parvas.
In this 7th volume, for the first time we find Sanjaya fighting in the war,
losing his armour and being saved by Vyasa as Satyaki is about to behead
him. He reports to Dhritarashtra on returning from the battlefield
following the death of each general. The “divine vision” is his ability to
know not only what is occurring everywhere in the field but also the
thoughts of the combatants which vanishes after the death of Duryodhana as
does his role as rapporteur that began in the Udyoga Parva.
Stylistically, Karna Parva is a highlight of poetic beauty. That is why the
prose translation dissatisfies and the Lal version scores. Look at the
translations of the deaths of Karna and Shalya:
“The body-less head of Karna
blazed on the battlefield
like a mountain peak
downed by a storm,
like a yajna-flame extinguished,
like the sun-orb setting
in the Asta hills.” — P.Lal
“It was as if the untainted and extinguished fire was lying down in the
expansive sky, after the end of a sacrifice. Karna’s body was beautiful,
like the rays of the sun in the firmament” — Deb Roy
“Like a fire scattered by a great wind when it is at rest in the morning at
the termination of a sacrifice. Karna’s body shone like the sun with its
rays.” — Hiltebeitel
“The bull among men fell down affectionately on the ground, like a beloved
wife who falls down on the chest of her dear husband. The lord had enjoyed
the earth for a long time, like a beloved wife. He seemed to go to sleep
now, clasping her with all his limbs.” — Deb Roy
“And the earth
lovingly clasped
that bull-brave hero
to herself,
Like a lovelorn girl
embracing her lover
to her breasts.
Long did he lie there,
passionately enjoying
the earth,
Covering her
with all his limbs,
sleeping with her peacefully.” — P. Lal
Just before Karna’s chariot wheel sinks into the boggy ground, Krishna
lifts the Kapidhvaja chariot out of the ground, which Karna is unable to
emulate because his charioteer, Shalya (whose name we learn here is
‘Aartayaani’), does not stir a finger. The relationship between charioteer
and warrior is revealed as the secret underlying victory or defeat, where
the fighters are equally matched. Even at the end Krishna protects Arjuna
by making him descend first. The moment Krishna steps down, the chariot
goes up in flames (p.547).
*Karna critiques dharma: “But instead of protecting one who is devoted, it
(dharma) is now bringing me down. I think that dharma does not always
protect” (p.299). In the Sabha Parva, Bhishma’s reply to Draupadi’s
anguished query was: “What a strong man says/ often becomes the only
dharma;/ a weak man may have dharma on his side,/ but who listens to him?
(P.Lal).” Yudhishthira voices the cold truth after Duryodhana falls:
“Pandava has accomplished his desire. How does it matter whether it was
dharma or adharma?”*
Karna’s character remains a puzzle. His motto “I have been born for valour
and for fame” (p.140) supersedes the professed dedication to Duryodhana.
For glory he releases four Pandavas after defeating them. It would be wrong
to ascribe this to the promise he had made to Kunti, because to her he had
pledged not to kill any of the brothers save Arjuna. Nothing had been said
about imprisoning them. Had he captured Yudhishthira (as Drona had
planned), the war would have been over. Strangely enough, Arjuna and
Krishna never worry about this where Karna is concerned. We have to look
back to the secret meeting between Krishna and Karna at the end of the
Udyoga Parva to understand why.
Karna’s picture of society in Gandhara (Kabul valley), Bahlika
(Bactria-northern Afghanistan) and Madraka (northern Punjab in Pakistan) is
violently vituperative, reminiscent of Sodom and Gomorrah. Hence it is
curious that Bhishma chose princesses from there for Dhritarashtra and
Pandu. Sahadeva’s wife Vijaya is also from Madra. Further, easterners are
regarded as slaves while southerners are considered contemptible. Hence,
the sudden paean to the Pandya king’s valour is singular. In the Southern
recension Chitrangada is the Pandya princess of Manilura. The Kaurava
allies are from the East, the South and the North-west.
We discover why Shiva is called Mahadeva: the gods gave him half their
energy for destroying the triple cities (chapter 24). Here Duryodhana
emerges as a riveting narrator of the cosmic myth. The universe is figured
forth as a chariot and the gods empower Shiva with weapons, a motif
recurring in the crowning of Skanda in the Shalya Parva, and in Durga’s
investiture in the Devi Bhagavata.
It is interesting that each Pandava has a designated opponent as his
“share” — even Yudhishthira whom Krishna exhorts to kill Shalya and not
drown in this puddle having crossed an ocean. Nakula alone has none.
The war descriptions follow a formula of metaphors and similes, the
predominating one being a river of blood, similar to the picture in the
Iliad (Book 21) of the river Scamander, but poetically far more elaborate.
Like the Valkyries, Apsaras take dead warriors to heaven. Unique to the war
books is the deliberate conjunction of lovely pictures from nature with the
violence of death, reminiscent of the English metaphysical poets’
technique: bloody arms are like golden standards, lopped-off heads are like
crimson flowers, bloodied bodies are like flames-of-the-forest. The deities
invoked are all Vedic, like Indra, Surya, Soma, Vayu, Agni and the later
Skanda. Vaishnavism is not prevalent in the war books, which is one reason
for their being regarded as the ‘original’ epic.
Arjuna is generally considered invincible, yet in the Karna Parva the
Trigarta king Susharma knocks him unconscious, injures Krishna and
immobilises their chariot. His warriors climb on to it and physically grab
hold of Arjuna and Krishna (chapter 37). Ashvatthama and Karna both succeed
in injuring Krishna and we notice that although charioteers were unarmed,
there was no compunction in killing them. The code of battle Bhishma had
prescribed no longer obtained.
When Arjuna is about to kill Yudhishthira (chapter 49), Krishna reads him a
homily on non-violence being the supreme virtue (which is what the dundubha
snake had told Ruru in the Adi Parva, Arjuna argued in the Gita, and
Yudhishthira always stresses). Lying is preferable to killing and Dharma is
subtle, he says, echoing Bhishma’s reply to Draupadi in the gambling hall.
Twice Krishna repeats when one should lie: when being robbed of everything,
when in mortal danger, during enjoyment and in marriage! Krishna says, “A
person who is always based on truth is but a child. A person who can
differentiate between truth and falsehood can alone follow dharma…
Everything is not laid down in the sacred texts.” This is where he defines
dharma: “Dharma is so called because it holds everything up.”
>From Ashvatthama we learn that he and Kripa cannot be killed (p.289) but
the reason is not given. As with Richard Crookback, Duryodhana’s horse is
slain under him, a unique instance of an equestrian hero, Shakuni’s
Gandharans being the only cavalry division. Only then is he described as
fearfully taking shelter within a lake. When discovered, he offers the
kingdom to Yudhishthira who, for a change, scornfully refuses and insists
on a fight to the death. But then, to Krishna’s fury, the gambler in him
takes over, and he promises that should Duryodhana defeat any one of them,
the kingdom will be his! Krishna furiously berates Yudhishthira for placing
the enemy on equal footing, as Duryodhana is more skilled than any Pandava
with the mace. “It is almost as if the ancient and unequal gambling match
between you and Shakuni is being enacted again,” exclaims Krishna.
Chapter 2 of the Shalya Parva contains a deeply moving plangent lament by
Dhritarashtra repeatedly calling out to Duryodhana, “Come to me…where have
you gone!” that harks back to his memorable lament that begins the
Mahabharata: “Then I no longer hoped for victory, Sanjaya!”
There is an interesting footnote Deb Roy provides about Narada’s lute: the
original word is kacchapi, i.e. it is made of the shell of a tortoise. This
recalls the Greek Hermes whose lyre was made out of tortoise shell and who,
like Narada, was the celestial messenger. When Bhima lists Duryodhana’s
crimes, he mentions having slain the “Pratikami” (servant) who dragged
Draupadi by the hair which is puzzling unless he is demeaning Duhshasana.
More intriguing is the absence of any reference to the greatest offence
viz. the attempted stripping of Draupadi anywhere outside the Sabha Parva.
Was it added later? Chapter 38 of the Shalya Parva (p.465) provides a
mini-myth about Rama that is missing from the Ramayana: Rama had shot off a
rakshasa’s head which got stuck in the thigh of sage Mahodara. This
embedded skull fell off when he bathed in the Aushanasa tirtha of the
Sarasvati, which came to be known as “Kapalamochana”. Deb Roy’s footnote 66
on p.17 mentions that Abhimanyu slew one of the six who encircled him,
namely Brihadbala, but does not add that he was king of Kosala and possibly
the last in Rama’s lineage.
To avoid taking sides in the war, Balarama goes on a pilgrimage which
reveals the pre-eminence of Sarasvati among rivers, even though it no
longer flowed to the sea having disappeared at Vinasana. The tirthas bring
out the unique ability of Bharatavarsha to hold together two diametrically
opposite beliefs: one pilgrimage celebrates Shrucavati attaining heaven
unmarried, while another is holy because Kuni-Gargya’s aged daughter bought
a husband with half her merit for one night because spinsters cannot reach
heaven! The Jaigishavya-Asita story extols sanyasa above the householder’s
dharma, whereas elsewhere it is dutiful domesticity that is said to surpass
renunciation. A fascinating insight into the predicament of gods is
provided in the account about Kurukshetra (p.516). If by dying there men
reach heaven, they will no longer sacrifice and so the gods will cease to
exist! The problem is that the boon Indra grants Kuru to offset this seems
to be the same thing: “great merits to those who give up their lives here.”
Do “great merits” preclude heaven and make sacrifices obligatory?
Janamejaya does not ask Vaishampayana to clarify.
Balarama condemns Krishna’s prevarication and Bhima’s cheating. Sanjaya
bluntly calls it, “deceptive exposition of dharma by Keshava” and describes
a heavenly shower of celestial blossoms, divine music, fragrant breeze and
clear sky celebrating Duryodhana’s last words to Krishna, “I will go to
heaven…You will sorrow here.” The Pandavas are said to be ashamed and
distressed. Is their morale restored by Krishna declaring that he had
strategised thus because in a fair fight the Kaurava heroes were
undefeatable, confirming Duryodhana’s indictment, “Had you fought (us)
through fair means, it is certain that you would not have been victorious.
However, you adopted ignoble and deceitful methods”? When Krishna restrains
the furious Balarama by saying, “Their prosperity is our prosperity,” the
Yadava interest is revealed. It is Krishna’s great grandson Vajra who is
installed at Indraprastha, the Pandava capital, with the Yadava survivors.
Duryodhana trusts that Charvaka will avenge him which is of a piece with
his contemptuous treatment of rishis and the absence of a priest in the
Hastinapura court. Duryodhana was a materialist. Hence all the sages backed
the Pandavas to preserve their hegemony in society.
It reflects adversely on the professionalism of the publishers that they
not only misspell “Shalya” as “Shalaya” throughout the page headings (pp.
319-377) but have not bothered to correct the errors in the Introduction
reprinted from the first volume. The genealogical chart has serious errors,
showing Yayati married to Anantaa who is his son Puru’s daughter-in-law.
Ganga is shown born to Pratipa and Sunanda, i.e. sister to Shantanu whom
she marries. Kuru is not the grandson of Bharata (p.xix) but at least five
generations after him. Nowhere is it said that the original “Jaya” was of
8,800 verses. This is the number of riddling shlokas (Vyasa-kuta) Sauti
mentions and his name is Ugrashrava, not Lomaharshana, which is his
father’s name (p.xxi). The critical edition (CE) does not “eliminate later
interpolations” (p.xxii) but only retains readings that are common to the
maximum number of manuscripts, taking the Kashmir Sharada manuscript as the
basis. In the process, the editors created gaps in the narrative which Deb
Roy bridges very helpfully by supplying missing links. On p. 209 he points
out an important editorial oversight: Ashvatthama is described as of Bhrigu
lineage whereas he is of Bharadvaja lineage. The translations by Ganguly
and Dutt are not unabridged (p.xxvii) but Latinised or omitted
objectionable passages. Deb Roy pats himself on the back for being one of
the Bengalis who alone have translated the entire epic into English, but in
the process transforms the Punjabi P.Lal into a Bengali! He claims that
Ramayana is post-Mahabharata as it depicts a more sophisticated society
where rocks stones and fists are not used in battle. However, that is
precisely how the vanara fight the rakshasa, and so do warriors in
Kurukshetra in his own translation (p. 88). Footnote 795 mistakenly states
that Parashurama had cursed Karna his chariot would be stuck in the earth.
That was the curse of a Brahmin whose cow Karna had killed by mistake. On
p.435 “parshni charioteers” and on p. 496 “nairrtas” have not been glossed.
“King of deer” (p.323) is an inaccurate translation of mrigendra which
means, “Indra/Lord of beasts”, as mriga means “wild beasts,” not merely,
“deer”.
KR: All the above, will show Debroy appreciable feat but did not go
well with the Vyasa Mahabhartham in toto.
Karna and Shalya bicker and trade barbs and insults, even as they
are ready to head out for war on the morning of the seventeenth day of
battle. Neither warrior is willing to cede ground, and neither warrior is
quite ready to settle this with his weapons. Shalya is determined to
undermine Karna's confidence. Sample these pearls of wisdom exchanged
between the warriors:
"*Arjuna is like a cloud among men and you are croaking back at him, like a
frog. From its own house, a dog barks at a tiger that is roaming in the
forest.*" [*Shalya to Karna, Ch 27, Karna Parva*]
"*There is no doubt that you have subsisted on leftovers from the sons of
Dhritarashtra.*" [*Shalya to Karna, Ch 28, Karna Parva*]
The squabble between the two degenerates into name calling and worse, as
when Karna tells Shalya, "*You are certain to know this. But I will tell
you more*" and proceeds to tell Shalya that he (Shalya) comes from a region
- Madra, whose people eat from vessels "*which have been licked by dogs*",
and that the "*women of Madra are the filth among women*", to which Shalya
retorts, "*Abandoning of the distressed and the sale of wives and sons is
prevalent among those from Anga. You are the lord of that region.*" You get
the general drift of the conversation between two warriors.
The translator, Dr. Bibek Debroy, has soldiered on for more
than three years now with this translation - two volumes coming out each
year since 2010, and the end now appears in sight. While there are both
free and contemporary unabridged translations available, what makes this
stand out is the clear, modern-day English that doesn't resort to archaic
usages like "thou" and "hast", the fidelity to the Critical Edition, the
almost encyclopedic knowledge of Dr Debroy that is put to use to clarify
and provide insights into terms and phrases, and at times even correct the
Critical Edition, make this my recommendation for those looking for an
English translation of the unabridged Mahabharata to dig their teeth into.
The BORI CE happens to be and is recognized as the most
accurate rendition of the Mahabharata. Kisari Mohan Ganguli has referred to
the Burudwan edition. The Gita Press translation uses the 'Dakshinatya'
version
Mahabharata Karna Parva - Translation by KM Ganguly
“ At last hearing those cruel words of Drona in battle--words that
were suited to the hour--Karna cut off Abhimanyu's bow. Made bowless by him
in that battle, five great car-warriors then, well-versed in the ways of
foul warfare, slew that hero with showers of shafts. Upon the slaughter of
that hero, grief entered the heart of everyone. Only, the wicked-souled
Karna and Suyodhana laughed in joy. (Thou rememberest also) the harsh and
bitter words that Karna cruelly said unto Krishna in the (Kuru) assembly,
in the presence of the Pandavas and Kurus, 'The Pandavas, O Krishna, are
dead! They have sunk into eternal hell! O thou of large hips, choose other
lords now, O thou of sweet speeches! Enter now the abode of Dhritarashtra
as a serving woman, for, O thou of curving eye-lashes, thy husbands are no
more! The Pandavas will not, O Krishna, be of any service to thee today!
Thou art the wife of men that are slaves, O princess of Pancala, and thou
art thyself, O beautiful lady, a slave! Today only Duryodhana is regarded
as the one king on earth; all other kings of the world are worshipping the
agency by which his administration is kept up. Behold now, O amiable one,
how all the sons of Pandu have equally fallen! Overwhelmed by the energy of
Dhritarashtra's son, they are now silently eyeing one another. It is
evident that they are all sesame seeds without kernel, and have sunk into
hell. They will have to serve the Kaurava (Duryodhana), that king of kings,
as his slaves.' Even these were the foul words that that wretch, viz., the
sinful Karna of exceedingly wicked heart, spoke on that occasion, in thy
hearing, O Bharata! Let gold-decked shafts whetted on stone and capable of
taking the life of him at whom they are sped, shot by thee, quench (the
fire of) those words and all the other wrongs that that wicked-souled wight
did unto thee. Let thy shafts quench all those wrongs and the life also of
that wicked wight. Feeling the touch of terrible arrows sped from Gandiva,
let the wicked-souled Karna recollect today the words of Bhishma and Drona!
Let foe-killing cloth-yard shafts, equipped with the effulgence of
lightning, shot by thee, pierce his vital limbs and drink his blood! Let
fierce and mighty shafts, of great impetuosity, sped by thy arms, penetrate
the vitals of Karna today and despatch him to Yama's abode. Let all the
kings of the earth, cheerless and filled with grief and uttering wails of
woe, behold Karna fall down from his car today, afflicted with thy arrows.
Let his kinsmen, with cheerless faces, behold Karna today, fallen down and
stretched at his length on the earth, dipped in gore and with his weapons
loosened from his grasp! Let the lofty standard of Adhiratha's son, bearing
the device of the elephant's rope, fall fluttering on the earth, cut off by
thee with a broad-headed arrow. Let Shalya fly away in terror, abandoning
the gold-decked car (he drives) upon seeing it deprived of its warrior and
steeds and cut off into fragments with hundreds of shafts by thee. Let thy
enemy Suyodhana today, beholding Adhiratha's son slain by thee, despair of
both his life and kingdom. Yonder, O Partha, Karna, equal unto Indra in
energy, or, perhaps, Sankara himself, is slaughtering thy troops with his
shafts. There the Pancalas, though slaughtered by Karna with his whetted
shafts, are yet, O chief of Bharata's race, rushing (to battle), for
serving the cause of the Pandavas. Know, O Partha, that is prevailing over
the Pancalas, and the (five) sons of Draupadi, and Dhrishtadyumna and
Shikhandi, and the sons of Dhrishtadyumna, and Satanika, the son of Nakula,
and Nakula himself, and Sahadeva, and Durmukha, and Janamejaya, and
Sudharman, and Satyaki! The loud uproar made by those allies of thine,
viz., the Pancalas, O scorcher of foes, as they are being struck by Karna
in dreadful battle, is heard. The Pancalas have not at all been inspired
with fear, nor do they turn away their faces from the battle. Those mighty
bowmen are utterly reckless of death in great battle. Encountering even
that Bhishma who, single-handed, had encompassed the Pandava army with a
cloud of shafts, the Pancalas did not turn away their faces from him. Then
again, O chastiser of foes, they always strove with alacrity to vanquish
forcibly in battle their great foe, viz., the invincible Drona, that
preceptor of all wielders of the bow, that blazing fire of weapons, that
hero who always burnt his foes in battle. They have never turned their
faces from battle, afraid of Adhiratha's son. The heroic Karna, however,
with his shafts, is taking the lives of the Pancala warriors endued with
great activity as they are advancing against him, like a blazing fire
taking the lives of myriads of insects. The son of Radha, in this battle,
is destroying in hundreds the Pancalas that are advancing against
him,--those heroes, that are resolved to lay down their lives for the sake
of their allies! It behoveth thee, O Bharata, to become a raft and rescue
those brave warriors, those great bowmen, that are sinking in the raftless
ocean represented by Karna. The awful form of that weapon which was
obtained by Karna from that foremost of sages, viz., Rama of Bhrigu's race,
hath been displayed. Scorching all the troops, that weapon of exceedingly
fierce and awful form is blazing with its own energy, surrounding our vast
army. Those arrows, sped from Karna's bow, are coursing in battle thick as
swarm of bees, and scorching thy troops. Encountering Karna's weapon in
battle, that is irresistible by persons not having their souls under
control, there the Pancalas, O Bharata, are flying away in all directions!
Yonder, Bhima, of unappeasable wrath, surrounded on all sides by the
Srinjayas, is fighting with Karna, O Partha, afflicted by the latter with
keen shafts! If neglected, Karna will, O Bharata, exterminate the Pandavas,
the Srinjayas, and the Pancalas, like a neglected disease whose germ has
entered the body. Save thee I do not see another in Yudhishthira's army
that would come home safe and sound, having encountered the son of Radha in
battle. Slaying that Karna today with thy keen shafts, O bull among men,
act according to thy vow, O Partha, and win great fame. I tell thee truly,
thou only art able to vanquish in battle the Kaurava host with Karna
amongst them, and no one else, O foremost of warriors! Achieving this great
feat, viz., slaying the mighty car-warrior Karna, attain thy object, O
Partha, and crowned with success, be happy, O best of men!'"”
KR Karna really wanted Duryodhana and others to lead Arjuna astray so
that karna will capture Dharma and end the war; but that infuriated Arjuna;
So Karna asking for Arjuna giving wives etc appear to be extra-expressions
of Debroy
KR IRS 19 10 23
---------- Forwarded message ---------
From: 'gopala krishnan' via Thatha_Patty <[email protected]>
Date: Thu, 19 Oct 2023 at 12:37
Subject: CULTURAL QA 10-2023-19
To: Patty Thatha <[email protected]>, Iyer <
[email protected]>, Kerala Iyer <[email protected]>
*CULTURAL QA 10-2023-19*
*All the BELOW QA are from Quora digest to me on 19-10- 2023.*
*Quora answers need not be 100% correct answers *
*.Compiled* *and posted by R. Gopala krishnan, on 19-10-2023*
*Q1 What is worse than death or dying?*
*A1 Blue, I have experiences in lifeSep 25*
*It was a winter day.*
*My dad went home. His face was emotionless. I was scared. I had never seen
him like that before.*
*Later that day, very late at night, I woke up because I heard noises. My
dad was crying, my mom was rubbing his back, and shushing him.*
*That was the first time I saw my dad crying.*
*My uncle (my dad’s younger brother) died one month after that day, he got
liver cancer stage IV, that day was the day he was diagnosed, and my dad
had to sign the form to reject the treatment and take him home from the
hospital - because our family didn’t have the money.*
*Years later, my dad still mentions, ‘It’s worse than dying when you have
to watch someone you love dying but you can’t do anything - even just
buying some times for them’*
*I couldn’t imagine what my dad had to go through when he signed that form.*
*My note- Somewhat Similar experience might have occurred to some of us, I
think.* *I had, but not a problem of money, but while telling an operation
to my eldest brother, chances are 50_/50 for an operation suffering from
Jaundice complications. 10 minutes he survived after operation with
ventilator support and dead. *
*Q2 How do you lower prostate specific antigens?*
*A2 Munyaradzi Chakweva. Jr, Medical Student & Life Coach13h*
*As men age, they become increasingly susceptible to an enlarged prostate
that can cause many symptoms like difficulty urinating**. One indicator of
an enlarged prostate is having a high Prostate Specific Antigen (PSA) level
in the blood. It’s important to get any signs of prostate disease checked
by a doctor as soon as possible. *
*But how can men lower their PSA levels naturally?*
*One of the most important steps to take in reducing PSA levels is to make
healthy lifestyle changes. Eating a balanced diet that includes lots of
fruits and vegetables is key, as is keeping to a healthy weight and
exercising regularly. Also, replacing alcohol with water and reducing
stress can help to lower PSA levels.*
*In addition to lifestyle changes, there are a number of supplements that
can help with prostate health.** Zinc is an essential mineral that’s
involved in many bodily processes, and can help to reduce symptoms of
enlarged prostate. Beta-sitosterol, a plant-derived substance, has also
been found to be beneficial for prostate health. Saw palmetto is another
supplement that’s been used to reduce symptoms of enlarged prostate, but
more research is needed to support its efficacy.*
*Herbal remedies like green tea, nettle root, and** pygeum can also help to
reduce symptoms of an enlarged prostate. Green tea contains compounds
called catechins, which are antioxidants that may help to reduce PSA
levels. Nettle root is known for its anti-inflammatory properties, while
pygeum helps to reduce the size of the prostate.*
*Finally, there are some medications that can be** used to lower PSA
levels. In particular, 5-alpha reductase inhibitors have been found to be
effective in reducing the size of the prostate and improving urinary
symptoms. Your doctor can tell you if this type of medication is right for
you.*
*In conclusion, there are natural and medical ways to lower prostate
specific antigens (PSA) levels.** Lifestyle changes such as eating a
balanced diet and exercising, as well as taking supplements like zinc,
beta-sitosterol, and saw palmetto, can all help to reduce PSA levels.
Herbal remedies like green tea, nettle root, and pygeum are also
beneficial. If these don’t work, you can talk to your doctor about 5-alpha
reductase inhibitors. By taking steps to lower PSA levels, you can help to
keep your prostate healthy and reduce the risk of developing prostate
disease.*
*My note- Spinaches and cashew contain zinc. Grade 1 fresh cashews will
have sweetness inside.*
*Q3 Do cracked walls in some parts of a house indicate that the
house's foundation is problematic?*
*A3 Gopala Krishnan,Former Assistant General Manager 1996-2004 at
Department of Telecom (1966–2004)Just now*
*You have mentioned some parts of the house. You have not mentioned whether
it is pillar construction with foundation. Assuming only granite/brick
foundation and R C C roofing, during storms, heavy winds, earth quake etc
cracks can happen. Observe whether further cracks develop. *
*If so, demolish and reconstruct. Safety of life is more important with R C
C roof and weak foundation, It may collapse*
*Q4 Why did Karna offer his wives to ordinary warriors in the Kuru
War?*
*A4 Bhanu Kiran, Exploring ancient texts of Sanatana Dharma2y*
*First let us look what are the things Karna offered to the Pandava
soldiers.*
*Any boon the soldier desires Cart full of jewels*
*Six carts full of gold drawn by bulls 100 Women who are skilled in
singing and dancing*
*500 white horses along with 800 trained horses A golden and sparkling
chariot*
*600 well trained elephants each adorned with golden necklaces*
*An extra boon if required His own sons, wives and riches*
*Looking at these offers, it is clear that Karna was willing to give all
the riches he possessed to quickly know the location of Arjuna**. *
*Now let us look at the reaction of Duryodhana and all his troops.*
*O great king! Having heard these words of the son of the suta, which were
appropriate to his character, Duryodhana and all his followers were
delighted. At this, drums and kettledrums were sounded in every direction.
Together with the musical instruments, there were roars like lions and the
trumpeting of elephants. O king! O bull among the Bharata lineage! These
sounds arose among the soldiers. The sounds made by the delighted warriors
mingled with these.*
*Source: Mahabharata translated by Bibek Debroy Karna Parva Chapter
1177(27)*
*This does not mean Karna was dependent on Pandava soldiers to know
Arjuna’s location**. When Shalya criticized Karna’s statements, Karna
replied that he is capable of encountering Arjuna all by himself and he
doesn’t need to rely on others.*
* ‘ “Karna replied, ‘I wish to encounter Arjuna in the battle on the
basis of my own valour and not by relying on others. You are an enemy in
the disguise of a friend and are trying to frighten me. No one is capable
of restraining me from my resolution today, not even Indra himself, with an
upraised vajra. What can a mortal seek to do?’”*
*Source: Mahabharata translated by Bibek Debroy Karna Parva Chapter
1177(27)*
*Next he says even Indra cannot refrain him from his resolution. So first
let us look what is his resolution first.*
*O king! I will clash against Pandu’s illustrious son today**. Either I
will kill that brave one, or he will kill me. O lord of the earth! O king!
Because of the many things that Partha and I have done, this clash between
me and Arjuna has not taken place earlier. O lord of the earth! I am
speaking these words in accordance with my wisdom. Listen to them. O
descendant of the Bharata lineage! I will not return without having killed
Partha in battle.*
*O Duryodhana! I will delight you and your relatives today. I will kill the
brave Arjuna, foremost among victorious ones, in the battle**. O king! The
entire earth, with its mountains, forests, islands and oceans, will be
yours, for your sons and your grandsons to be established in, without any
opposition. There is nothing that I cannot accomplish today, especially if
it is something that brings you pleasure, just as one who has controlled
his soul and follows dharma is certain to obtain success.*
*Source: Mahabharata translated by Bibek Debroy Karna Parva Chapter
1172(22)*
*Duryodhana was distressed after the death of Drona. On the beginning of
17th day of the Kurukshetra war, Karna went to Duryodhana and promised that
he will kill Arjuna or get killed by him.* *Karna then showed his celestial
Vijaya bow and further delighted Duryodhana on the hopes of victory by
recounting how Parashurama conquered the earth twenty-one times with that
bow.*
*Just two days back when Bhishma told Karna to join Pandavas as they were
his brothers, Karna replied that he cannot betray Duryodhana since he had
enjoyed Duryodhana’s prosperity for so many years. Karna’s prosperity,
body, life and fame are all for the sake of Duryodhana and he had always
done what favored Duryodhana.*
*I have enjoyed Duryodhana’s prosperity and have no interest in making that
false now. My prosperity, body, life and fame are all for Duryodhana’s
sake. O one who is greatly generous! I am prepared to give all that up. I
have depended on Suyodhana and have always angered the Pandavas.*
*Source: Mahabharata translated by Bibek Debroy Bhishma Vadha Parva Chapter
977(117)*
*The war was almost reaching its end and both sides had lost significant
troops. Karna was under tremendous pressure and being the commander in
chief, he was responsible for boosting the morale of his army. Making a
promise to Duryodhana, Karna entered the battlefield with a resolution of
not returning without killing Arjuna. Karna only told orally to Bhishma
that he can do anything for Duryodhana but on 17th day, he proved his words
by saying he can also give up his family for the sake of Duryodhana. Karna
was ready to pay all the price and whatever it takes to kill Arjuna since
he had waited for it from a long time. There was nothing that can stop
Karna on that day and he was determined to achieve his goal at any cost. So
here is the statement given by Karna.*
*I possess sons, wives and riches. If he desires these, I will again give
them to him. I will give the person who shows me Keshava and Arjuna all
their riches, after having killed the two Krishnas.*
*Source: Mahabharata translated by Bibek Debroy Karna Parva Chapter
1177(27)*
*Q5 Can people hear sonar underwater?*
*A5 Rebecca Williams, knows about boats and shipsSat*
*Sonar is a technology that uses sound waves to detect and locate objects
underwater**. There are two types of sonar: active and passive. *
*Active sonar emits sound waves that bounce off objects and return to the
sender**. Passive sonar listens to the sounds that are already present in
the water, such as those made by marine animals or other vessels.*
*Active sonar is much louder than passive sonar and can reach up to 235
decibels**, which is equivalent to a jet engine at close range. Passive
sonar is usually below 100 decibels, which is comparable to a normal
conversation.*
* The human ear can hear sounds between 20 and 20,000 hertz, which is the
measure of frequency or pitch of sound. Most sonar sounds are above this
range and are therefore inaudible to humans. Some low-frequency sonar
sounds can be within or close to the human hearing range and can be heard
by people underwater.*
*The intensity of sound decreases as it travels through water, and also
depends on factors such as temperature, salinity, and depth**. The farther
away a person is from the source of sonar, the less likely they are to hear
it. The sensitivity of the human ear also varies from person to person and
can be affected by factors such as age, health, and exposure to noise. Some
people may be able to hear sonar sounds that others cannot.*
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