CULTURAL QA 06-2024-08A
Q1 Who is the real hero of Mahabharata?
KR Quora always has such Pattimandra topics; singing WHO IS THE
HERO-GOSSIPS. Hero if a gossip, all have some say, to ventilate, their
swasam, for some time, and then back to their doors. However, if real,
then, we have to ask, what is Ramayanam and Mahabharatham and Smd
Bhagavatham are. They are Epics and Krishna Leelas. Epic @ Iti Hasa have a
start; and at that start, if well read, the evidence exists there; evidence
is not proving Rama’s hands and Legs and thus, yes, there was one Rama.
Even courts do not accept all and sundries as evidences, though, for a lay
man Quora may appear as evidence but it’s unreliability will be exposed
when there are multiple speakers with the multiple ideas. Acceptable
documents are evidence. When someone writes superficially, without knowing,
from where, it all arose, because, he thinks it is evidentiary, which is
never acceptable, the error prone doc is placed for the public. For
example, brahmins do not eat meat is an error prone doc; on the contrary,
brahmins had the habit of eating form acceptable document of the earth
Manusmrithi, is evidence. In case in Rig Vedam or Valmiki Ramayanam, we
find an authoritative poetry, telling Brahmins, never took Meat, the it
over rules the Manusmrithi. Hence evidence is well defined. People who
exert find the evidence; but those who wants to say “even my husband goes
to the court” does not bother and also adds fuel to fire by bragging
sambho. (contd)
{{{The Vishnu Purana elaborates on the role of Vyasa in Hindu chronology.
The Hindu view of the universe is that of a cyclic phenomenon that comes
into existence and dissolves repeatedly. Each kalpa cycle is presided over
by a number of Manus, one for each manvantara, and each manvantara has a
number of Yuga Cycles, each with four yuga ages of declining virtues. The
Dvapara Yuga is the third yuga. The Vishnu Purana (Book 3, Ch 3) says:” In
every third world age (Dvapara), Vishnu, in the person of Vyasa, in order
to promote the good of mankind, divides the Veda, which is properly but
one, into many portions. Observing the limited perseverance, energy and
application of mortals, he makes the Veda fourfold, to adapt it to their
capacities; and the bodily form which he assumes, in order to effect that
classification, is known by the name of Veda-Vyasa. Of the different Vyasas
in the present Manvantara and the branches which they have taught, you
shall have an account. Twenty-eight times have the Vedas been arranged by
the great Rishis in the Vaivasvata Manvantara [...] and consequently, eight
and twenty Vyasa's have passed away; by whom, in the respective periods,
the Veda has been divided into four. The first... distribution was made by
Svayambhu (Brahma) himself; in the second, the arranger of the Veda (Vyasa)
was Prajapati (and so on up to twenty-eight). According to the Vishnu Purana,
Aswatthama, the son of Drona, will become the next sage (Vyasa) and will
divide the Veda in 29th Maha Yuga of 7th Manvantara.}}} {{{ Twenty-eight
times have the Vedas been arranged by the great Ṛṣis in the Vaivaswata
Manvantara in the Dvāpara age, and consequently eight and twenty Vyāsas
have passed away; by whom, in their respective periods, the Veda has been
divided into four. In the first Dvāpara age the distribution was made by
Swayambhu (Brahmā) himself; in the second, the arranger of the Veda
(Veda-vyāsa) was Prajāpati (or Manu); in the third, Uśanas; in the fourth,
Vrihaspati; in the fifth, Savitri; in the sixth, Mrityu (Death, or Yama);
in the seventh, Indra; in the eighth, Vaśiṣṭha; in the ninth, Sāraswata; in
the tenth, Tridhāman; in the eleventh, Trivṛṣan; in the twelfth,
Bharadvāja; in the thirteenth, Antarīkṣa; in the fourteenth, Vapra; in the
fifteenth, Trayyāruṇa[2]; in the sixteenth, Dhanañjaya; in the seventeenth,
Kritañjaya; in the eighteenth, Riṇa; in the nineteenth, Bharadvāja; in the
twentieth, Gotama; in the twenty-first, Uttama, also called Haryātmā; in
the twenty-second, Veṇa, who is likewise named Rājaśravas; in the
twenty-third, Somaśushmāpaṇa, also Triṇavindu; in the twenty-fourth, Rikṣa,
the descendant of Bhrigu, who is known also by the name Vālmīki; in the
twenty-fifth, my father Śakti was the Vyāsa; I was the Vyāsa of the
twenty-sixth Dvāpara, and was succeeded by Jaratkāru; the Vyāsa of the
twenty-eighth, who followed him, was Kṛṣṇa Dwaipāyana. These are the
twenty-eight elder Vyāsas, by whom, in the preceding Dvāpara ages, the Veda
has been divided into four. In the next Dvāpara, Drauṇi (the son of Droṇa)
will be the Vyāsa, when my son, the Muni Kṛṣṇa Dwaipāyana, who is the
actual Vyāsa, shall cease to be (in that character)}}} {{{ A similar list
of Vyāsas is given in the Kūrma and Vāyu Purāṇas.; Vishnu purana Book 3
chap 3}
{{Mahabharata today has 100,000 slokas and is believed to
be written by Sage Veda Vyasa, but in reality it was narrated by him and
written by Lord Ganesha. When first narrated, it had only 8,800 slokas and
Mahabharata original name was ‘*Jaya*‘ (*Jayam*) as written by Ganesha.
Then Vyasa’s disciple Vaisampayana narrated this story to King
Janamejaya (Pariskshit’s son and Abhimanyu’s grandson) along with
additional and elaborated stories, during Sarpa Yaagam (A Yagna that is
performed to bring snakes to extinction by letting them burn in flames as a
revenge against Takshaka, a snake who killed King Parikshit)
This made it expand to 24,000 slokas and was named ‘*Vijaya (Vijayam)*‘ and
then renamed it as ‘*Bharata*‘.
In next generation, Ugrasravas, belonged to the *Suta* caste, who
were typically the bards of Puranic literature, narrated this story to sage
*Saunaka* and other sages in Naimisa forest.
Ugrasravas (also named as Suta muni or Suta Goswami) was the son of sage
Lomaharshana and belong to disciple chain to Vyasa.
The full 100,000 verses of the Mahabharata was completed several centuries
later by addition of many stories and was finally named as ‘*Mahabharata*‘.
Bhagavad Gita is one such addition into Mahabharata, which was done
during later generations and written according to the conditions of the
society that prevailed during those times. It is placed in
Mahabharata’s *Bhishma
Parva* with 700 slokas divided between 18 chapters. In the epic
Mahabharata, Sanjaya, counsellor of the Kuru king Dhritarashtra, after
returning from the battlefield to announce the death of Bhisma begins
recounting the details of the Mahabharata war. Bhagavad Gita forms the
content of this recollection.
Gita begins before the start of the climactic Kurukshetra war, where the
Pandava prince Arjuna is filled with doubt on the battlefield. Realizing
that his enemies are his own relatives, beloved friends, and revered
teachers, he turns to his charioteer and guide, Krishna, for advice.
Responding to Arjuna’s confusion and moral dilemma, Krishna explains to
Arjuna his duties as a warrior and prince, elaborating on a variety of
philosophical concepts.
Why would Krishna leisurely narrate 700 slokas in 18 chapters
to Arjuna,
when war was just about to begin. It would take him entire day to recite
that much of concept and also showing is *Viswaroopam* (Infinitude) in the
end. Would Kaurava army wait for all these preachings to be completed and
then start the war? What would both armies be doing when these two were
immersed in their own discussions? Krishna must have simply asked Arjuna
to do his duty and leave the result to him and to convince him, he must
have shown his*Viswaroopam* for a minute. This will make Arjuna believe
that Krishna is god and has already decided the outcome of this war, for
which he is a mere pawn.
It is clearly evident that Gita was written by multiple persons as few
intial slokas appear in first person narrative and suddenly it jumps into
third person narrtive. Gajanan Shripat Khair, who researched for 43 years
on Bhagavad Gita, concluded in his book ‘*Quest for the original Gita*‘
that infact it was written by 3 persons over 400 years and that is why
narrative lacks continuity. Also few inclusions like ‘description/creation
of caste system’ , ‘women, sinners and lower castes’ being treated
similarly etc were according to the society in those years.
In later generations, spiritual gurus have included it in *PRASTHANA
TRAYAM* along with *Upanishadas* and *Bramsutras*, though it is a brief
essence of all Upanishads. Similarly, *Vishnu Sahasranamam* is narrated
through Bhishma’s character before his death.
This *Vishnu sahasranama* is found in the *Santi Parva* of the *Mahabharata* is
the most popular version of the 1,000 names of Vishnu. Another version
exists in the *Padma Purana* and *Matsya Purana*. Each name eulogizes one
of His countless great attributes.
This also must have been included into Mahabharata from those puranas.
In fact, both Bhagavad Gita and Vishnu Sahasranamam became popular after
Adi Sankaracharya wrote commentaries on them in 8th century AD.
The Mahabharata probably reached its final form by the early Gupta
period (c. 4th century) when kings ordered complete rewriting of all
puranas to preserve them for future generations.
Unlike the Vedas, which have to be preserved letter-perfect, the epic was a
popular work whose reciters would inevitably conform to changes in language
and style.
So, many additions were made to it by writers of that generation.
Mention of the Huna in the Bhishma-parva however appears to imply that this
parva may have been edited around the 4th century
The narration (Bharata) of the history of Bharata kings by sage
Vaisampayana to Kuru king Janamejaya was embedded within this narration of
Ugrasrava Sauti. Vaisampayana’s narration (Jaya) in turn contains the
narration of Kurukshetra War by Sanjaya, to Kuru king Dhritarashtra. Thus
Mahābhārata has as a Story within a story structure.}}}
{Vyasa’s Jaya (literally, "victory"), the core of the
Mahabharata, is a dialogue between Dhritarashtra (the Kuru king and the
father of the Kauravas, who opposed the Pandavas in the Kurukshetra War) and
Sanjaya, his adviser and charioteer. Sanjaya narrates the particulars of
the Kurukshetra War, fought in eighteen days, chronologically.
Dhritarashtra at times asks questions and expresses doubts, sometimes
lamenting, fearing the destruction the war would bring on his family,
friends and kin}
(contd) Now Valmiki is asked to write the Rama charita; so, Rama is
hero. In Mahabharatham, Vyasa OPENS THUS: adi parva sec1” 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.” So Vyasa said NOR AS
WE DO SAY “NARA-NARAYANA”; He said , ‘NARAYANA-NARA AND THAT TOO MOST
EXALTED MALE BEING (HERO) =Vishnu @ Krishna. Of course, he writes the Kuru
vamsam History as discussed by Dhritarashtra and Sanjaya, which later
arises as Vaisampayana dilation to Parikshit. Hence as admitted in the
epics Heros are only Rama and Krishna. The rest are the history of mortals
who can be only additional heroes.
NB I wish many to go through so that people who may have doubts may
clarify or even discuss with content.
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Q2 According to Hindu mythology, what were the ages of Ravana
and Rama? Was there a significant age difference between them?
Ravan was born to a great sage Vishrava (son of Pulastya) and Daitya
princess Kaikesi (daughter of Sumali and Thataka). He was born in the Devagana
gotra, as his grandfather, the sage Pulastya, was one of the ten Prajapatis
or mind-born sons of Brahma and one of the Saptarishi (Seven Great Sages
Rishi) in the first Manvantara. (Kritha yugam)
Kaikesi’s father, Sumali, king of the Daityas, wished her to marry the most
powerful being in the mortal world, so as to produce an exceptional heir.
He rejected the kings of the world, as they were less powerful than him.
Kaikesi searched among the sages and finally chose Vishrava, the father of
Kubera. Ravan was thus partly Brahmin and partly Daitya.
Under Vishrava’ s guidance, Ravana mastered the Vedas, the holy books, and
also the arts and ways of Kshatriyas (warriors). Ravan was also an
excellent veena player and the sign of his flag had a picture of veena on
it. Sumali, his mother’s father, worked hard in secret to ensure that
Ravana retained the ethics of the Daityas (Asura). Ravana, by birth was a
Brahmin and by action, Asura.
The phenomena of 1000nds are still under research; the age
of people, it is said as lived minimum for 400 years in Kritha yuga; and
300 years in Treta yuga;(200 in Dvapara and 100 in Kali) Dasarathan was
parallel and contemporary to Ravanan and Vaali. So if you believe that
ratio of age between Dasarathan and Rama is acceptable, so too that of
Ravana and vaali too. As a matter of fact, based on this only one scholar
writes a Ramayanam, where Sita was the daughter of Ravanan; and in order to
see the son in law and daughter only, and the kingdom will go to daughter
after his death, he fabricated so many deeds of taking Seetha away and
hence never touched her. Hence age difference is really vast; if you accept
60000 years ruled as true, age of Ravana could be around 60000 years, when
Rama ruled for 26000 years. If not 600 years Rama could have been 260 years
when he went to Sarayu. Or else, if Rama was in 7000 BCE, Ravana could have
been 7500 BCE. Bur Ravanan is much older than and as old as Dasarathan and
Valee. FYI, Jatayu who fought Ravana was a friend of Dasarathan. So Rama
did the cremation to Jatayu.
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Q3 Is Ganga the daughter of Jahnu as mentioned in Mahabharat?
I've generally heard she is the daughter of Himavan?
KR Evidentiary answer: Ganga is mentioned in the Rigveda, the
earliest and theoretically the holiest of the Hindu scriptures. Ganga is
mentioned in the Nadistuti (Rigveda 10.75), which lists the rivers from
east to west. In RV 6.45.31, the word Ganga is also mentioned, but it is
not clear if the reference is to the river. RVRV 3.58.6 says that "your
ancient home, your auspicious friendship, O Heroes, your wealth is on the
banks of the Jahanvi". This verse could refer to the Ganga. In RV
1.116.18–19, the Jahanvi and the Ganges River dolphin occur in two adjacent
verses.
Ganga is worshipped by Hindus as the goddess of purification and
forgiveness. Known by many names, Ganga is often depicted as a fair,
beautiful woman, riding a divine crocodile-like creature called the makara.
Some of the earliest mentions of Ganga are found in the Rigveda, where she
is mentioned as the holiest of the rivers. Her stories mainly appear in
post-Vedic texts such as the Ramayana, Mahabharata, and the Puranas. The
Ramayana describes her to be the firstborn of Himavat, the personification
of the Himalayas, and the sister of the mother goddess Parvati. However,
other texts mention her origin from the preserver deity, Vishnu. Legends
focus on her descent to earth, which occurred because of a royal-sage
Bhagiratha, aided by the god Shiva. In the epic Mahabharata, Ganga is the
mother of the warrior Bhishma in a union with the Kuru king Shantanu.
Q4 Is Lord Rama a real historical figure or a mythological
character? If he is real, why is there a lack of evidence for his existence?
My note- There are members asking for evidence that happened before yugas,
holding the book they are having is the only correct one. Sivasambho hara
sivasambho.
KR Absence of your evidence is not Lack of evidence. I had written
already in Q1 or 2 which itself would prove the existence. Also proving
means not through his bones. Acceptable documents. Wherever I demand for
evidence is as I show you the acceptable documents, which you are unable
to. If you research and write there are no such mean questions at all. But
where people practice only barter problems do exist. There alone Quora is a
fallacy 80%.
Q5 What is the most emotional moment in the Mahabharata in your
opinion ?
KR Opinions I am not concerned with. K R IRS 8624 9624
---------- Forwarded message ---------
From: 'gopala krishnan' via iyer123 <[email protected]>
Date: Sat, 8 Jun 2024 at 08:09
Subject: [iyer123] CULTURAL QA 06-2024-08A
To: Iyer <[email protected]>
CULTURAL QA 06-2024-08A
TOPIC – INDIAN EPICS
BASE QUORA QA -COMPILATION
Q1 Who is the real hero of Mahabharata?
A1 Ruparam Gugarwal Jaat, Religious, scriptures, science,
general knowledge May 8
The Mahabharata, one of the two major Sanskrit epics of ancient India, is a
rich tapestry of characters, each contributing to the epic in their unique
way. Among these characters, three stand out prominently: Karna, Arjuna,
and Krishna. Let’s explore their roles and significance:
Karna Aliases: Also known as Vasusena, Anga-raja, and Radheya.
Background: Karna is the son of the sun god Surya and princess Kunti (who
later became the mother of the Pandavas). He is a demigod of royal birth.
Birth: Kunti invoked the sun god to bear a child with divine qualities, and
Karna was secretly born to her. Fearing societal backlash, Kunti abandoned
him in a basket on the Ganges, where he was discovered and adopted by Sūta
parents named Radha and Adhiratha Nandana.
Characteristics: Karna grows up to be an accomplished warrior, gifted
speaker, and loyal friend of Duryodhana. He becomes the king of Anga
(Bihar-Bengal) and joins Duryodhana’s side in the Kurukshetra war.
Tragic Hero: Karna embodies the concept of a “flawed good man.” He meets
his biological mother late in the epic and discovers that he is the older
half-brother of those he is fighting against. His character raises major
emotional and ethical dilemmas.
Symbolism: Karna represents rejection by those who should love him but do
not, yet he remains a man of exceptional abilities, willing to give his
love and life as a loyal friend1.
Arjuna Aliases: Also known as Partha and Dhananjaya.
Role: Arjuna is the third of the five Pandava brothers. He is a central
figure in the Mahabharata and plays a pivotal role in the Kurukshetra War.
Bhagavad Gita: Arjuna’s inner conflict and dialogue with Lord Krishna on
the battlefield form the basis of the Bhagavad Gita, a philosophical and
spiritual discourse.
Courage and Duty: Arjuna exemplifies courage, duty, and devotion. His
unwavering commitment to righteousness and his skills as an archer make him
a hero in his own right2.
Krishna
Role: Lord Krishna, an avatar of Lord Vishnu, serves as Arjuna’s charioteer
and guide during the Kurukshetra War.
Divine Wisdom: Krishna imparts spiritual wisdom to Arjuna, emphasizing duty
(dharma) and selfless action. His teachings in the Bhagavad Gita are
timeless and profound.
Symbol of Divinity: Krishna’s divine presence and guidance elevate the epic
beyond mortal conflicts. His actions and words shape the destiny of the
Pandavas and Kauravas.
Integral Hero: While Krishna doesn’t fight directly, his influence on the
outcome of the war is immeasurable. His multifaceted role makes him an
integral hero of the Mahabharata3.
*In summary, the real hero of the Mahabharata is a composite of these
characters—Karna’s tragic nobility, Arjuna’s courage, and Krishna’s divine
wisdom*—all intertwined in the epic’s intricate narrative. Their combined
impact shapes the destiny of the Kurukshetra War and leaves a lasting
legacy in Hindu mythology and philosophy.
Q2 According to Hindu mythology, what were the ages of Ravana
and Rama? Was there a significant age difference between them?
A2 Sadhana, MBA from Mumbai, Maharashtra, India Mar 11
Yes there was a lot of age difference between Lord Ram and Ravan, although
both are said to be born in the Treta Yuga.
Ravan was born way before Lord Ram, as per inferences of some texts, he was
born 12 or 13 Mahayuga before Lord Ram was born. Lord Ram was born in the
24th Treta Yuga.
Ravan was therefore at least 56 million years old when Lord Ram defeated
and killed him.
How much is one Yuga
A Yuga Cycle (chatur yuga, maha yuga,.) is a cyclic age in Hindu Cosmology.
Each cycle lasts for 4,320,000 years (12,000 divine years) and repeats four
Yugas (world ages): Satya Yuga, treta Yuga, Dwapar Yuga, and Kal Yuga.
There are 71 Yuga Cycles (306,720,000 years) in a Manavantara, a period
ruled by Manu.
There are 1,000 Yuga Cycles (4,320,000,000 years) in a Kalpa.
There are 14 manvantaras (4,294,080,000 years) in a Kalpa.
A Kalpa is followed by a Pralay
A Maha-Kalpa (life of Brahma) lasts for 100 360-day years of Brahma, which
lasts for 72,000,000 Yuga Cycles (311.04 trillion years) and is followed by
a Maha-Pralaya (full dissolution) of equal length.
According to Hindu Cosmology , the current era is the 28th Maha Yuga, which
is said to be divided into four Yugas: Satya Yuga, Treta Yuga, Dvapara
Yuga, and Kali Yuga.
*My note- I have added this QA for healthy responses. Yugas of difference
between age? I am not convinced of this answer.*
Q3 Is Ganga the daughter of Jahnu as mentioned in Mahabharat?
I've generally heard she is the daughter of Himavan?
A3 Seema Bharti, Author of Mahabharat's Stories May 18
King Pratipa, Shantanu’s father would spend days on the banks of river
Ganga and meditate. One day Ganga came and sat to the right of the king.
Pratipa saw the divine beauty full of purity sitting by his side. He
requested her to be his daughter in law.
Ganga felt privileged to be married in the Bharata dynasty. But she was a
proud woman with self respect. She asked the king to never question her
heritage or morals.
Shantanu and Ganga were married.
The king abided by his promise. So did the queen. Unfortunately their
children were born still without any trace of life except for one. She
quietly bestowed them to river Ganga. The king refrained from asking but
his mind was in turmoil.
The eighth born was normal and alive. Ganga was overjoyed. But by now the
king had lost patience. He asked her to stop being evil. She had only
thought of his happiness. He doubted her credibility. This was not love.
She parted ways with Shantanu.
Before leaving she told the secret nursed for long. She was king Jhanua’s
daughter Jahnavi. Sage Vashishtha’s hermitage was close to mount Meru.
Vashishta’s only means of sustenance was the milk of his cow and fruits.
One day the cow did not return. The sage was furious. For greed some
intruders had taken away his cow for Jahnavi. The milk had medicinal
properties but the righteous one refused to accept something that had been
stolen.
The sage mellowed with the apology. But repentance alone does not condone
the wrong. Pain makes us realize our follies better. He wished that they
had no offsprings and devoted their lonely lives for the welfare of others.
That would be retribution.
Vashishta’s curse had taken a toll on her. Her seven sons were born without
any trace of life giving her immense pain. The youngest one Gangadatta went
celibate later in life.
Q4 Is Lord Rama a real historical figure or a mythological
character? If he is real, why is there a lack of evidence for his existence?
A4 Rama G,Lives in Bengaluru, Karnataka, India Mar 21
It's like sending evidences to Pakistan about Kasab. Trucks load papers are
sent wasting lots of fuel and courier charges and traveling expenses. Did
pakisthan accept?
Now visual evidence is there. People whoever have two proper functioning
eyes easily can make out Kashi and Madhura temples. Who's they are. Who
will accept?
Still, SC says needs evidences.Non believers need evidences.
Same way, for non believers Ram doesn't matter whoever he is. It’s none of
their business or believers no need of any proofs.
My grandmother used to tell my grandfather whenever she is angry.
“Whenever you want to call me, make the sound but no guarantee to hear when
I am asleep”.
‘I would live few more years if I don't depend on this kind of help ’ he
used to reply.
Same way, if you pretend deaf and blind who can make you see and hear? Why
to waste time?
I am told I am the first girl child in my house after 100 plus years. Till
then all male children only. I believed them. I didn't ask for evidences. I
felt no need. Because that fact doesn't harm me. Doesn't influence me in a
wrong direction.
I believed when I was told my great great, great, grand father was so good
looking. He lived 105 plus years. We have no photos. No written documents.
No birth register. Still, I believed his existence. By opposing or
accepting nothing is going to change in present.
Five times our village was completely ruined in Godavari floods. Some say a
big meteor shower happened centuries back. So, for decades together nothing
grew. Entire village is with ups and downs. Pits.cuts. complete geography
changed.
There were no title deed papers. Everything washed away. Still, people
somehow identified on probability basis their houses, plots, farms . No
pics to recognise. Till date many don't have proper title deeds. Still,
every one believes they are the owners.
For two hundred, three hundred years back history ‘s condition is like this.
You are asking for 5000 plus years back things evidences. Even if evidences
are presented who is capable of recognising them? Reading them?
Simply you declared ‘lack of evidence’.
In stead it should be ‘reluctance to accept any evidence” by people who
don't want to accept him.Whether any one went in to wrong path after
believing Ram? Got badly influenced by reading Ramayan?
Then why this much hungama? Proofs, evidences, you didn't find anything to
learn from Ramayan? From Ram?
If you don't , then how does it matter whether it's a history, mythology,
geography or physics?
‘Yatho buddhi tatho gochara ha’. The way your mind is things appear
according to that.
If you believe in the box more than the diamond in it, all the best.
My note- There are members asking for evidences happened before yugas,
holding the book they are having is the only correct one. Sivasambho hara
sivasambho.
Q5 What is the most emotional moment in the Mahabharata in your
opinion ?
A5 Seema Bharti, Author of Mahabharat's Stories May 15
Shakuni and his nephews were ecstatic. The otherwise invincible Pandavs,
had lost all; their kingdom, chariots, wealth and armour. Their skill,
success, valour, fame aroused envy and had become the cause of their
failing.
The Pandavs took leave of all the elders of the family. Vidhur asked Kunti
to stay in his house. Twelve years in the forest would be harsh for an old
woman.
They had been mentored by rishis Dvaipayna, Narada, Parashurama and
Dhouyma. “Control your anger and set your minds towards victory. Let
disease not touch you. Though fallen on bad days, continue to follow the
path of dharma,” advised the elders.
Draupadi went to pay homage to her mother in law Kunti. She was grief
stricken and felt responsible for her children’s misery. Her ambition and
lust for life had lead to the debacle ! .
Walking down the narrow lanes of Hastinapur, Yudhisthira looked at no one
with eyes narrowed in anger. Bhim walked straight with his mighty arms
spread, deserted but not defeated. Arjun, Nakul and Sahdev looked sad and
despondent. Draupadi’s disguised her true feelings with hair shadowing her
face a mad frenzy of envy and enmity, the evil deed had materialised.
Draupadi and the five brothers left Hastinapur, all tormented for the
forests their new dwelling after spending the night under a banyan tree,
with Ganga flowing past.
With fruits, roots, herbs and meat in abundance in the forest, they would
never be short of food. Yudhisthira and Draupadi always had the left overs,
vighasa. The forest of Kamyaka, became home to them, Dhouyma and fellow
Brahmins.
Gopalakrishnan 8-6-2024
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