Sir,
I have already replied regarding Bhiksha. In the Kaliyuga, Brahmins had the
highest status. They were Rajagurus, till there were kingdoms. Most of them
were associated with Kings and temples in someway or other. They had highest
position in society. Their number were less.
The kings rewarded many with Gold coins, Agricultural land etc. who had more
abilities in different fields of intelligence .These Brahmins became more rich.
Hence a difference came up among Brahmins.
In the later period giving importance to Vedic studies became secondary with
many Brahmins. Persons like Chanakya could advise kings about war, establishing
kingdom etc. Those capable got higher education, employment in higher position
like Ramayyan Dalava, CP Ramaswamy iyer etc.in Kerala History. Because of the
higher intelligence they were in Higher positions in all dynasties and in
British regime. Sir, C P Ramaswamy iyer was from Vandavasi in Tamilnadu!! In
fact he ruled Kerala on behalf of the King.
Those who had slightly lesser intelligence had to continue with Vedic studies
and Vedic profession. So difference in strata got created. But these people
also became rich, because they were must for all samskaras.
As in any other community some were average. To make a livelihood they had to
do any job possible by them as temple assistants, assistants in samskaras,
cooking, and involvement in business etc.
The main issue was those in very high positions kept aloof without much
mixing. The same came with all communities and creating subdivisions.
On Friday, 24 May, 2024 at 06:36:17 am IST, 'Bala N. Aiyer' via KeralaIyers
<[email protected]> wrote:
I think that the whole notion that Brahmins were / are all beggars is a
statement made-up by political gangs.
In ancient times Kshatriyas were ruling the kingdom and Vaisyas and Sudras were
assigned the job of Farming and food production and distribution.The Brahmins,
a small community, some as Panars, studied the books, performed prayer services
in temples and for the kings and also for some households for important
occasions. Brahmins were also involved in agriculture and sale of food items.
It was their realization that the reciting the Vedas and Manthras will bring
prosperity to the community and the place they dwell. So, the kings organized a
row of houses around the temples and housed them with some Vedic Brahmin
families whose job will be ti sit in the front yard and recite the four Vedas
and prayer manthras every early morning, noon time, evening and bed time. This
is how the Agraharams developed. Since they cannot go to the fields to earn a
living, the Kings ordered that all members of the community will come and offer
their food grains to these Brahmins. Also, when there was a need, these
Brahmins may go around to the houses, in the street while reciting these
prayers and collect food from all other community members (that included
Brahmins not involved in this orders oof the king in reciting the prayers.
With kind regards & best wishes,
Bala N. Aiyer
On Thursday, May 23, 2024 at 11:03:19 AM CDT, Rajaram Krishnamurthy
<[email protected]> wrote:
Biksha
The write up ofMr Gopalakrishnan with the usual punch words (which will
make me retort and hewill be wounded a reminder Let it be the last) and that of
Mr Sekar areexpressed defending the actions. Being a Brahmin is so difficult. A
ROSE IS ROSEIS ROSE BY WHAT EVER NAME CALLED So also alms is alms is alms by
whatever namecalled as Biksha or begging. The Brahmin must forego all his EGO,
so has to begas BHAVATHI BIKSHAM DEHI. THAT TOO IN ONLY ONE HOUSE NOT ALL THE
STREETS ANDHOMES. {VIDE IN SIVAKAMASUNDARI OF GOPALAKRISHNAN/S EFFECT AND MY
NOTES BELOWIN WHICH YANGNA VALKYA SMRITHI OPENS UP WITH FOOD. AND ALSO, PL NOT
BRAHMINS OFSOME SECT OR YAGNA BRAHMINS DID CONSUME MEAT.
Hence simplyexpressing from air is insignificant. Brahmin is dependent on
all the threevarnas. Poets were dependent on alms. Panar was a tribe who
praised the king fora paltry wealth. People respected them and did honourably
maintain them ONLYFOR THAT. The day on which Brahmins started dictating terms,
incorporating as asuperior class, within 500 years the down fall started. And
wherever the angerprevailed even among the Rishis they fell down and were kept
away from thegroove. If Guru Dakshina was a voluntary act, then why did Drona
ask for a finger?If money was not a criterion and King Durupadan, turned Drona
back, why did heask Arjuna to get the king on wheels tied? Not expecting any
thing in return isBrahminic quality but such characters dwindled past 1600AD.
Even today I know afew doing sradham for almost nothing; at the same time, I
also know a lot 90%turned money-hunters after learning vedam, demanding the
cost or walk away withpride hence I insult Vadhyars of today. ONE WHO (VADHYAR)
KNOWS THAT HE(YAJAMAN) knows what we are pronouncing and doing, behave quietly;
rest inmajority who are mechanical are drained by them unaware of, while even
cuttingdown the wedding mantras. That is why Biksha is begging only which cuts
downthe ego, however, where it is mutual, respect glows or else one may have
recitedBHARTHI CHINNAP PAYAL. (hope all knew it).
Bhikṣā (भिक्षा) refers to “alms”, according to the9th-century
Sarvajñānottaratantra chapter 18.—Accordingly, “Next, I shall teachthe best
observance among observances, which is known as the Śiva-vrata andwhich is
revered by Asuras and Gods alike. [...] He should dwell constantly ina temple
of Śiva, eating alms (bhikṣā-bhakṣa), controlling his senses, devotedto
recitation and meditation, maintaining silence, venerating Śiva, the fireand
his guru. When a year has passed, he will become equal to Śiva. [...]”.
Bhikṣā (भिक्षा) refersto “one who begs”, according to the
Kubjikāmata-tantra, the earliest popularand most authoritative Tantra of the
Kubjikā cult.—Accordingly, “Neithermother, father, brother or relatives help
one as the teacher does. Havingunderstood this, whether he suffers when there
is (cause for) suffering or ishappy when there is (cause for) happiness, he
should not, even unwittingly,assume a position contrary to (the one his)
teacher has. Sitting next to him(the disciple) should massage him and the like.
He should offer him the bowlwith which he begs (bhikṣā-pātra) and flowers
constantly”.
Bhikṣā(भिक्षा) refers to “accepting food”(e.g., from a single house),
according to the Vṛṣasārasaṃgraha: {KR Single house ; and if locked or denied
onehas to survive that day without food.
bhikṣā (भिक्षा).—f (S) Alms or charity; money or foodgiven to beggars.
v ghāla, dē. Pr. bhikṣā ghāla gē sāvitrī kōṇhī ghālatōkāya? Pr. bhikṣēśvara
kiṃvā laṅkēśvara or, popularly, bhikēsarī kīṃ laṅkēsarī(I'll be) either the
king of beggars or the lord of Lanka. 2 Applied to a boonor thing earnestly
besought. Ex. tū kōṇhāvara rāgēṃ bharūṃ nakō ēvaḍhī malābhikṣā dē. (KR We do
not feel that way is different; virtuallyliterally it is begging} (Remember the
HIT Kokendru ninaithayo konkanava?)
Sanskrit-Englishdictionary Bhikṣā (भिक्षा).—[bhikṣ-a] 1) Asking,
begging, soliciting वृत्ते शरावसंपातेभिक्षां नित्यं यतिश्चरेत् (vṛtte
śarāvasaṃpāte bhikṣāṃ nityaṃ yatiścaret) Manusmṛti 6.56. Daily
2) Anything given as alms, alms; भवतिभिक्षां देहि (bhavati bhikṣāṃ dehi).
5) A means of subsistence अपेतक्लमसंतापाः सुभिक्षाः सुप्रतिश्रयाः (apetaklama
saṃtāpāḥsubhikṣāḥ supratiśrayāḥ) Rām.2.92.6.
That is whyin Manu smirithi we see the distinction of OFFRED and
BEGGING FOR ALMSdistinguished as :
Verse 4.248 SectionXIX - Accepting of Gifts
आहृताभ्युद्यतां भिक्षां पुरस्तादप्रचोदिताम्।
मेने प्रजापतिर्ग्राह्यामपि दुष्कृतकर्मणः ॥ २४८ ॥
āhṛtābhyudyatāṃ bhikṣāṃ purastādapracoditām|
mene prajāpatirgrāhyāmapi duṣkṛtakarmaṇaḥ || 248 ||
Alms brougt forward and offered, (ISTEADOF ASKING BHAVATI BIKSHAM DEHI} and not
previously begged, Prajāpati has declared to beacceptable, even from a
sinfulperson. — (248). [KR If offeredvoluntarily even if it is from a shudra
or chandaala please accept it is the sruthi;so beggingis avoided]
Medhātithi’s commentary (manubhāṣya):
The term ‘bhikṣā,’ ‘alms,’ has been used in anappreciatory sense; and it is not
strictly alms that is meant here; though, in reality, the term‘alms’ denotes a
small quantity of cooked food, —and it is on account ofsmallness of its
quantity that its acceptance is not regarded as open toserious objection;
Specially as, for the Student, it has been permitted as coming from all castes.
Andwhat is meant by the present text is that other things also may be treated
onthe same footing. The term ‘alms’ is often found to be used in this
sense;e.g., in the Mahābhārata (1.206.1)—‘The two high-souled sons of Pṛthā
went to Pṛthāat the carpenter’s shop and joyously informed her of their having
received Draupadi as alms.’ ‘Brought forward’—to that place where therecipient
stands. ‘Offered’—placed before the recipient, who is told, either bya gesture,
or with actual words, to accept it. ‘Previously’—at any previoustime. In
Periyava Bisha WE DO OFFER AND THEY AVOID TE BEGGING IS THE TRUTH FROMMANU.
‘Not begged,’—not asked for by the recipient; nor promisedby the giver, either
directly, or through someone else, to the effectthat,—‘such and such a thing
there is in my house; please have the kindness toaccept it;’ only what is
offered without premeditation, actually thought of atthe moment itself.Such
alms ‘Prajāpati’—Hiraṇyagarbha—has declared,—what?—to beacceptable even from a
sinful person,—the sinful person being one whose actionsare sinful—(248)
NB Trying to always insult and somehow bend tofind fault as if
knowledgeable, must be avoided ; and written such only afterreading thoroughly;
or else may receive such notes as retort too {KR GP wrote: “Mr Rajaram either
in his own or incopying has misunderstood the term Biksha with alm. A Brahmin
has to live by Dakshina, and Bhiksha. Alm is begging.Bhiksha is not begging.”
And this showedas an authority which is proved now fatal; better to avoid such
terms like onown or copying etc since he will get it back 100 times; better to
stop exposingthe avivekam and the jalras. Thank you K Rajaram IRS}
On Thu, 23 May 2024 at 01:46, 'N Sekar' via KeralaIyers
<[email protected]> wrote:
Brahmins were not beggars, not at all.
It is just that the brahmins led a life of service and sacrifice, to live for
the society as a whole and not ( or supposed to be not) for themselves alone
and hence they did not seek wealth - except the wealth of knowledge. That age
is gone, long gone.
In turn, society took care of all their needs - hence no need to amass wealth
for themselves and their progeny.
Society gave " Biksha" as a sign of gratitude.
Drona and others like him, although experts on archery and others, did not sell
their knowledge for a price. Brahmins are not supposed to sell their knowledge
for a living but teach the qualified disciples who in turn gave them " Guru
Dakshina," to show their gratitude.
Guru Dakshina was not demanded but given voluntarily though we have the
Mahabharatha say that Drona asked Arjuna, as Guru Dakshina, to capture
Draupada - to avenge the insult Draupada metedout to Drona.
As the Yugas changed so did the principles and practices and the Kanchi
Mahaperiava has also lamented the fact that the brahmins have given up on their
traditional duty but have taken up to business and othes, as a means of living.
He said the day we started amassing wealth, our decline started.
Even now, we have the practice of giving " Biksha" to the Acharyas of Kanchi
Mutt.That does not mean the Acharyas beg - it is our way of showing love,
affection and respect.
Biksha Vandanam is not begging. They don't ask for it but we give.
N Sekar
Yahoo Mail: Search, Organize, Conquer
On Thu, May 23, 2024 at 9:47 AM, 'gopala krishnan' via
KeralaIyers<[email protected]> wrote: Respected sir,
The Vedic principle was that a Brahmin must be a Vedic scholar, he should
perform his Nithyakarmas, and he should survive from what he get as Dakshina
and if not sufficient by Bhiksha. He should not keep wealth.
Nithyakarma include Vedic teaching and attending different samskaras. He gets
Dakshina during samskaras. (How another Brahmin give sufficient Dakshina if he
is not having wealth is CONFUSING. Perhaps the kings awarded the Vedic
brahmins with rewards as money. )
We have come far far away from the Vedic period. Vedic principles are amended
by sages and not even followed by sages.
Sage Vasistha was not ready to part with his cow Kamadhenu. Hence the war
between sage Vasistha and sage Viswamithra.
Even sage Jamadagni was not ready to part with Kamadhenu. Hence Karthaveerjuna
had to start a war on him.
Mr Rajaram either in his own or in copying has misunderstood the term Bhiksha
with alm. A Brahmin has to live by Dakshina, and Bhiksha. Alm is begging.
Bhiksha is not begging.
Till date we follow Bhiksha at least in principle during upanayanam. Ladies
offer Bhiksha rice to the brahmachari for his survival. By talks it has come
pichharisi.
With regardsGopalakrishnan
On Thursday, 23 May, 2024 at 10:19:03 am IST, Rajaram Krishnamurthy
<[email protected]> wrote:
Dear Sri Sivaramanji That is to be seen in depth and many had
written an answer for it. Being a brahmin is not a crest; maybe I am trying to
collect interconnected data. The Brahmin caste is not brahmin. Long ago when
the quota issue arose in the Madras HC against DMK, I suggested the leading
lawyer to argue that Brahmin is not a caste as stamped. Because my name is
Chakravarthi, I dont own anything and cannot be presumed to be the owner as
alleged. Brahmin is privacy. Given all, Drona was a Kshatriya born to a brahmin
parent who might have been beggars following the principle. A PM cannot be
rich, a king can. That is the difference. Maybe some time later I will connect
them all. Our pride is our intelligence by DNA. That advocate did not
understand. And we are being punished.But it is unconstitutional. Thank you
KR IRS 23524
On Wed, 22 May 2024 at 23:26, Madras Sivaraman <[email protected]>
wrote:
I am not able to understand the concept that brahmins should always be beggars
even though even during the mahabharata war several brahmins were warriors
like Drona, Kripa and others. There were mighty brahmin dynasties that ruled
India.There have been brahmin warriors in our Indian armed forces who were
decorated with the PVC, MVC AND VC apart from Ashok Chakras, Kirti Chakras and
Shaurya Chakras.Why is there always this picture of Brahmins as beggars?
On Thu, 23 May 2024 at 07:03, Rajaram Krishnamurthy <[email protected]>
wrote:
THUS SPAKE DRAUPATIPART4 22524 23524
“It isevident that you know that pleasure may be derived from the possession
ofvarious objects of enjoyment. You also very well know their ordinary states,
aswell as the great changes they undergo. At their loss or
disappearanceoccasioned by decrepitude or death, arises what is called
distress.That distress has now overtaken us. The joy that arises from the five
senses,the intellect and the heart, being directed to the objects proper to
each, iscalled pleasure. That pleasure is, as I think, one of the best fruits
of ouractions. Thus, one should regard virtue, wealth and pleasure one after
another.One should not devote oneself to virtue alone, nor regard wealth as the
highestobject of one's wishes, nor pleasure, but should always pursue all
three. Thescriptures ordain that one should seek virtue in the morning, wealth
at noon,and pleasure in the evening. The scriptures also ordain that one should
seekpleasure in the first portion of life, wealth in the second, and virtue in
thelast. They that are wise and fully conversant with proper division of
time,pursue all three, virtue, wealth, and pleasure, dividing their time
duly.Whether independence of these three, or their possession is the better
forthose that desire happiness, should be settled by you after careful
thought.You should then act either for acquiring them, or abandoning them all.
For hewho lives wavering between the two doubtingly, leads a wretched life. It
iswell known that your behaviour is ever regulated by virtue. Knowing this
yourfriends counsel you to act. Gift, sacrifice, respect for the wise, study of
theVedas, and honesty, these, constitute the highest virtue and are
efficaciousboth here and hereafter. These virtues, however, cannot be attained
by one thathas no wealth, even if he may have infinite other accomplishments.
The wholeuniverse depends upon virtue. There is nothing higher than virtue. And
virtueis attainable by one that has plenty of wealth.
“Wealth cannot beearned by leading a mendicant life, nor by a life of
feebleness. Wealth,however, can be earned by intelligence directed by virtue.
In your case,begging, which is successful with Brahmanas, has been forbidden.
Therefore,strive for the acquisition of wealth by exerting your might and
energy. Neithermendicancy, nor the life of a Sudra is what is proper for you.
Might and energyconstitute the virtue of the Kshatriya in especial. Adopt you,
therefore, thevirtue of your order and slay the enemies. Destroy the might of
Dhritarashtra'ssons with my and Arjuna's aid. They that are learned and wise
say thatsovereignty is virtue. Acquire sovereignty, therefore, for it beholds
you notto live in a state of inferiority. Awake, O king! and understand the
eternalvirtues of the order. By birth you belong to an order whose deedsare
cruel and are a source of pain to man. Cherish your subjects and reap thefruit
thereof. That can never be a reproach. This is the virtue ordained by
Godhimself for the order to which you belong! If you stray away from there,
youwill make yourself look ridiculous. Deviation from the virtues of one's own
order isnever applauded. Therefore, making your heart what it ought to be,
agreeably tothe order to which you belong, and casting away this course of
feebleness,summon your energy and bear your weight like one that bears it
manfully. Noking could ever acquire the sovereignty of the earth or prosperity
or affluenceby means of virtue alone. Like a fowler earning his food in the
shape of swarmsof little easily-tempted game, by offering them some attractive
food, does onethat is intelligent acquire a kingdom, by offering bribes unto
low and covetousenemies.
“Behold the Asuras,though elder brothers in possession of power and affluence,
were all vanquishedby the gods through stratagem. Thus, everything belongs to
those that aremighty.Slay your foes, having recourse to stratagem. There is
none equal unto Arjunain wielding the bow in battle. Nor is there anybody that
may be equal unto mein wielding the mace. Strong men engage in battle depending
on their might, andnot on the force of numbers nor on information of the
enemy's plans procuredthrough spies. Therefore, exert your might. Might is the
root of wealth.Whatever else is said to be its root is really not such. As the
shade of thetree in winter goes for nothing, so without might everything else
becomesfruitless. Wealth should be spent by one who wishes to increase his
wealth,after the manner, of scattering seeds on the ground. Let there be no
doubt thenin your mind. Where, however, wealth that is more or even equal is
not to begained, there should be no expenditure of wealth. For investment of
wealth arelike the ass, scratching, pleasurable at first but painful afterwards.
“Thus, the person who throws away, like seeds, a little of his virtue in order
to gain a larger measure of virtue,is regarded as wise. Beyond doubt, it is as
I say.They that are wise alienate the friends of the foe that own such, and
havingweakened him by causing those friends to abandon him thus, they then
reduce himto subjection. Even they that are strong, engage in battle depending
on theircourage. One cannot by even continued efforts or by the arts of
conciliation,always conquer a kingdom. Sometimes, men that are weak, uniting in
largenumbers, slay even a powerful foe, like bees killing the despoiler of the
honeyby force of numbers alone. Like the sun that sustains as well as
slayscreatures by his rays, adopt you the ways of the sun. To protect one's
kingdomand cherish the people duly, as done by our ancestors, is, it has been
heard byus, a kind of asceticism mentioned even in the Vedas. By asceticism,
aKshatriya cannot acquire such regions of blessedness as he can by fair
fightwhether ending in victory or defeat.
“Beholding this your distress, the world has come to theconclusion that light
may forsake the Sun and grace the Moon. Good menseparately as well as
assembling together, converse with one another,applauding you and blaming the
other. There is this, moreover, that both theKurus and the Brahmanas,
assembling together, gladly speak of your firmadherence to truth, in that you
have never, from ignorance, from meanness, fromcovetousness, or from fear,
uttered an untruth. Whatever sin a king commits inacquiring dominion, he
consumes it all afterwards by means of sacrificesdistinguished by large gifts.
Like the Moon emerging from the clouds, the kingis purified from all sins by
bestowing villages on Brahmanas and kine bythousands. Almost all the citizens
as well as the inhabitants of the country,young or old praise you. This also,
the people are saying amongst themselves,that as milk in a bag of dog's hide,
as the Vedas in a Shudra, as truth in arobber, as strength in a woman, so is
sovereignty in Duryodhana. Even women andchildren are repeating this, as if it
were a lesson they seek to commit tomemory. You have fallen into this state
along with ourselves.
“Alas! we too are lost with you for thiscalamity of yours. Therefore, ascending
in your car furnished with everyimplement, and making the superior Brahmanas
utter benedictions onyou, march you with speed, even this very day, upon
Hastinapura, in order thatyou may be able to give unto Brahmanas the spoils of
victory. Surrounded byyour brothers, who are firm wielders of the bow, and by
heroes skilled inweapons and like unto snakes of virulent poison, set you out
even like Indrasurrounded by the Maruts. As you are powerful, grind you with
your might, yourweak enemies, like Indra grinding the Asuras; and snatch you
fromDhritarashtra's son the prosperity he enjoys. There is no mortal that can
bearthe touch of the shafts furnished with the feathers of the vulture
andresembling snakes of virulent poison, that would be shot from the
Gandiva.There is not a warrior, nor an elephant, nor a horse, that is able to
bear theimpetus of my mace when I am angry in battle. Why should we not wrest
ourkingdom from the foe, fighting with the aid of the Srinjayas and Kaikeyas,
andthe bull of the Vrishni race?Why should we not succeed in wrestling the
earth that is now in the hands of thefoe, if, aided by a large force, we do but
strive?”
Thus, addressed by Bhimasena, the high-souledking Yudhishthira, firmly devoted
to truth, mustering his patience, after a fewmoments said these words: “O
Bhimasena! No doubt all this is true. Icannot reproach you for your torturing
me thus by piercing me with your arrowywords. From my folly alone has this
calamity come against you. I sought to castthe dice desiring to snatch from
Dhritarashtra's son his kingdom with thesovereignty. It was thereforethat
cunning gambler Shakuni played against me on behalf of Suyodhana. Shakuni,a
native of the hilly country, is exceedingly artful. Casting the dice in
thepresence of the assembly, unacquainted as I am with artifices of any kind,
hevanquished me artfully. It is, therefore, that we have been overwhelmed
withthis calamity. Beholding the dice favourable to the wishes of Shakuni in
oddsand evens, I could have controlled my mind. Anger, however, drives off
aperson's patience. The mind cannot be kept under control when it is
influencedby hauteur, vanity, or pride. I do not reproach you for the words you
use. Ionly regard that what has befallen us was pre-ordained. When king
Duryodhanacoveting our kingdom, plunged us into misery and even slavery, then
it wasDraupadi that rescued us. When summoned again to the assembly for playing
oncemore, you know as well as Arjuna what Dhritarashtra's son told me, inthe
presence of all the Bharatas, regarding the stake for which we were toplay.
“His words were, ‘O prince Ajatashatru! If vanquished, youshall have with all
your brothers, to dwell, to the knowledge of all men, fortwelve years in the
forest of your choice, passing the thirteenth year insecrecy. If during the
latter period, the spies of the Bharatas, hearing ofyou, succeed in discovering
you, you shall have again to live in the forest forthe same period, passing
once more the last year in secrecy. Reflecting uponthis, pledge yourself to it.
As regards myself, I promise truly in thisassembly of the Kurus, that if you
can pass this time confounding my spies andundiscovered by them, then, this
kingdom of the five rivers is once more yours.We also, if vanquished by you,
shall, all of us, abandoning all our wealth,pass the same period, according to
the same rules.’
“Thus addressed by the prince, I replied unto him in themidst of all the Kurus,
‘So be it!’ The wretched game then commenced. We werevanquished and have been
exiled. It is for this that we are wandering miserablyover different woody
regions abounding with discomfort. Suyodhana, however,still dissatisfied, gave
himself up to anger, and urged the Kurus as also allthose under his sway to
express their joy at our calamity. Having entered intosuch an agreement in the
presence of all good men, who dares break it for thesake of a kingdom on earth?
For a respectable person, I think, even deathitself is lighter than the
acquisition of sovereignty by an act oftransgression. At the time of the play,
you had desired to burn my hands. Youwere prevented by Arjuna, and accordingly
did only squeeze your own hands. Ifyou could do what you had desired, could
this calamity befall us? Conscious ofyour prowess, why did you not say so
before we entered into such an agreement?Overwhelmed with the consequence of
our pledge, and the time itself havingpassed, what is the use of your
addressing me with these harsh words?
“This is mygreat grief that we could not do anything even beholding Draupadi
persecuted inthat way. My heart burns as if I have drunk some poisonous liquid.
Having,however, given that pledge in the midst of the Kuru heroes, I am unable
toviolate it now. Wait for the return of our better days, like the scatterer
ofseeds waiting for the harvest. When one that has been first injured,
succeedsin revenging himself upon his foe at a time when the latter's enmity
has bornefruit and flowers, he is regarded to have accomplished a great thing
by hisprowess.Such a brave person earns undying fame. Such a man obtains great
prosperity.His enemies bow down unto him, and his friends gather round him,
like thecelestials clustering round Indra for protection. But know, my promise
cannever be untrue. I regard virtue as superior to life itself and a blessed
stateof celestial existence. Kingdom, sons, fame, wealth,--all these do not
come upto even a sixteenth part of truth.”
Bhima said: “Oking! Unsubstantial as you are like froth, unstable like a fruit
falling whenripe, dependent on time, and mortal, having entered into an
agreement inrespect of time, which is infinite and immeasurable, quick like a
shaft orflowing like a stream, and carrying everything before it like death
itself, howcan you regard it as available? How can he wait whose life is
shortenedevery moment, even like a quantity of collyrium that is lessened each
time agrain is taken up by the needle? Only someone whose life is unlimited or
who knowswith certainty what the period of his life is, and who knows the
future as ifit were before his eyes, can indeed wait for the arrival of an
expected time.If we wait for thirteen years, that period, shortening our lives,
will bring usnearer to death. Death is sure to overtake every creature having a
corporealexistence. Therefore, we should strive for the possession of our
kingdom beforewe die. He that fails to achieve fame, by failing to chastise his
foes, is likean unclean thing. He is a useless burden on the earth like an
incapacitatedbull and perishes ingloriously. The man who, destitute of strength
and courage,does not chastise his foes, lives in vain, I regard such a one as
low-born.
“Your hand can rain gold; your fame spreads over the wholeearth; slaying your
foes, therefore, in battle, enjoy the wealth acquiredby the might of your arms.
If a man slaying his injurer, goes the very day intohell, that hell becomes
heaven to him. The pain one feels in having to suppressone's wrath is more
burning than fire itself. Even now I burn with it andcannot sleep in the day or
the night. This Arjuna is foremost in drawing thebow-string. He certainly burns
with grief, though he lives here like a lion inhis den. This one that desires
to slay without aid all wielders of the bow onearth, represses the wrath that
rises in his breast, like a mighty elephant.Nakula, Sahadeva, and old Kunti
areall dumb, desiring to please you. And all our friends along with the
Srinjayasequally desire to please you.I alone and Draupadi speak unto you
burning with grief. Whatever I speakunto you is agreeable to all of them, for
all of them plunged in distress,eagerly wish for battle. Then, what more
wretched calamity can overtake usthat our kingdom should be wrested from us by
weak and contemptible foes andenjoyed by them?
“From the weakness of your disposition you feel shame inviolating your pledge.
But, no one applaudes you for thus suffering such painin consequence of the
kindliness of your disposition. Your intellect sees notthe truth, like that of
a foolish and ignorant person of high birth who hascommitted the words of the
Vedas to memory without understanding their sense.You are kind like a Brahmana.
How have you been born in the Kshatriya order?They that are born in the
Kshatriya order are generally of crooked hearts. Youhave heard the duties of
kings, as promulgated by Manu, fraught withcrookedness and unfairness and
precepts opposed to tranquillity and virtue. Whydo you then forgive the wicked
sons of Dhritarashtra? You have intelligence,prowess, learning and high birth.
Why do you then act in respect of yourduties, like a huge snake that is
destitute of motion? He that desires toconceal us, only wishes to conceal the
mountains of Himavat by means of ahandful of grass. Known as you are over the
whole earth, you will not be able tolive unknown, like the sun that can never
course through the sky unknown tomen. Like a large tree in a well-watered
region with spreading branches andflowers and leaves, or like Indra's elephant,
how will Arjuna live unknown?
How also willthese children, the brothers, Nakula and Sahadeva, equal
unto a couple of younglions, both live in secret? How will Krishna, the
daughter of Drupada, aprincess and mother of heroes, of virtuous deeds and
known all over the world,live unknown? Me also, everybody knows from my
boyhood. I do not see how I canlive unknown. As well, mighty mountains of Meru
are sought to be concealed. Then, again, many kings had been expelled by us
fromtheir kingdom. These kings and princes will all follow the bad son
ofDhritarashtra, for robbed and exiled by us, they have not still
becomefriendly. Desiring to do good unto Dhritarashtra, they will certainly
seek toinjure us. They will certainly set against us numerous spies in
disguise. Ifthey discover us and report their discovery, a great danger will
overtake us.We have already lived in the woods for a full thirteen months.
Regards for theirlength as thirteen years. The wise have said that a month isa
substitute for a year, like the pot-herb that is regarded as a substitute
forthe Soma. Or you may free yourself from this sin by offering good savoury
foodto a quiet bull carrying sacred burdens. Therefore, resolve to slay
yourenemies. There is no virtue higher than fighting, for every Kshatriya!”
Hearing those words of Bhima, Yudhishthira began to sighheavily, and reflect in
silence. He thought within himself: “I have heard the duties of kings,also all
truths about the duties of the different orders. He is said to observethose
duties truly who keeps them before his eyes, so as to regulate hisconduct both
in the present and the future. Knowing as I do the true course ofvirtue, which,
however is so very difficult of being known, how can I forciblygrind virtue
down like grinding the mountains of Meru?”
Having reflected so for a moment, and settled what heshould do, he replied unto
Bhima as follows without allowing him another word:“It is so as you have said.
But, listen now to another word I say. Whateversinful deeds one seeks to
achieve depending on his courage alone, it alwaysbecomes a source of pain. But,
whatever is begun with deliberation, withwell-directed prowess, with all
appliances, and much previous thought, it isseen to succeed. The gods
themselves favour such designs. Hear from me somethingabout what you think
should be immediately begun. Bhurisravas, Bhishma,Drona, Karna, the mighty son
of Drona, Dhritarashtra's sons, Duryodhana andothers, so difficult of being
vanquished, are all accomplished in arms and everready for battle with us.
Those kings and chiefs of the earth also who havebeen injured by us, have all
adopted the side of the Kauravas, and are bound byties of affection to them.
They are engaged in seeking the good of Duryodhanaand not of us. With full
treasures and aided by large forces, they willcertainly strive their best in
battle. All the officers also of the Kuru armytogether with their sons and
relatives, have been honoured by Duryodhana withwealth and luxuries. Those
heroes are also much regarded by Duryodhana. This ismy certain conclusion that
they will sacrifice their lives for Duryodhana inbattle. Although the behaviour
of Bhishma, Drona, and the illustrious Kripa, isthe same towards us as towards
them, yet, this is my certain conclusion that inorder to pay off the royal
favours they enjoy, they will throw their very livesin battle. All of them are
masters of celestial weapons, and devoted to thepractice of virtue. I think
they are incapable of being vanquished even by godsled by Vasava himself. There
is again amongstthem that mighty warrior, Karna, impetuous, and ever wrathful,
master of allweapons, invincible, and encased in impenetrable mail. Without
firstvanquishing in battle all those foremost of men, unaided as you are, how
canyou slay Duryodhana? O Bhimasena! I cannot sleep thinking of the lightness
ofhand of that Suta's son, who, I regard, is the foremost of all wielders of
thebow!”
Hearing these words of Yudhishthira, the impetuous Bhimabecame alarmed, and
forbore from speaking anything.
K RAJARAM IRS 22524 23524
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