CULTURAL QA 06202418
TOPIC- QA FROM EPIC MAHABHARATHA- COMPILED
KR A preamble. Mr G always writes to his Pallies two only, always
using the terms 1 so many pages 2 who read them 3 he will not listen 4 he
will admit his mistakes 5 bad Eng 6 understandable 7 similar many bla blas.
The best course of action is not like K.I.D (Kirumi,Irumi and Darumi
obscene languages ) write up every day; they have all the rights to prove
with proper evidence as per the authentic versions and not their own
assertive NETI NETI (as they are not any learned or authority accepted)
They can through the content say No Mr Rajaram, I think in Kathopanishad or
in this history written by (not Quora as it is not any authority at all) it
is said; xxxxxx Rishi wrote that Kannan and Draupadi were only lovers and
Vyasa was a shudra or Yajur vedam was born first and Rig vedam stole
everything. But without it , they and especially Mr G do not have any
rights to simply use those terms said above. On the contrary, I choose only
his parts where he erred blatantly without going through the merits or
demerits about which he is C and P ing. Rig vedam adi Shankara may write on
his own but I am incapable of doing it; and that Adi Shankara also says
that he is incapable of to alter the Vedas. Then what is he speaking mine
written including my words found in between which he cannot distinguish;
so, without something inside, avivekis may not absorb at all. So, wherever
he has read mine along with his low quality of some items, he can rebut it
with strong base; not lamenting. A healthy review is a knowledge review;
even recently, another senior member disputed certain points on certain
merits; but as I wrote in turn what was I meant there, he accepted my term
as right; we learnt from each other. In another case I have accepted,
appreciated and even added as I revert or reset. It is not the thorn sir
the roses also are there. Because of you 3 , no one is willing to write in
the groups.
K Rajaram IRS 18624
Q1 If Parshuram is the incarnation of Vishnu, then why didn't
Parshuram recognize Ram during the breaking of the Shiva bow event?
KR: The term Bhagavān indicates the one who possesses
Bhaga—the ṣaḍguṇas, or the group of six blessed qualities. They are
jñāna (knowledge),
aiśvarya (sovereignty),
śakti (ability, potency),
bala (strength),
vīrya (virility, unaffectedness)
and tejas (splendour).
Bhaga=opulence; van=possessor; Bhagavan (भगवान्) refers to “the Supreme
Lord, complete in six opulence: beauty, wealth, strength, fame, knowledge
and renunciation. Literally, “BG GUNA KARMA VI-BHAGA:
Nirukta speaks a lot; who is a brahmin? six qualifications; so, for
kshatriya, Vysya qualifications are defined. {B G speeches I had quoted
many a times}
In the word Bhagavat, bhāga means quality (guṇa) and vat indicates its
possession: “the one who possesses qualities”.
2) Bhāga means to analyze (vibhāga) and vat indicates skill (kuśala).
Skillful in analyzing the general and specific characteristics
(svasāmānyalakṣaṇa) of the dharmas, he is called Bhagavat.
3) Bhāga means glory (yaśas-) and vat indicates its possession. Thus this
word means “the one who possesses glory”. No-one else has as much glory as
the Buddha. The noble Cakravartin kings, Indra, Brahmā, the Lokapālas, are
inferior to the Buddha. What then could be said of ordinary men
(pṛthagjana)?
4) Bhāga means to crush (bhaṅga) and vat indicates the ability. The person
who can crush desire (rāga), hatred (dveṣa) and stupidity (moha) is called
Bhagavat. {2.3 & 4 are that of Bhuddism}
Revered, venerable, divine, holy (an epithet applied to
gods, demigods and other holy or respectable personages);
स्वर्गप्रकाशो भगवान् प्रदोषः (svargaprakāśo bhagavān pradoṣaḥ) Rām.5.5.8;
अथ भगवान् कुशली काश्यपः (atha bhagavān kuśalī kāśyapaḥ) Ś.5;
भगवन् परवानयं जनः (bhagavan paravānayaṃ janaḥ) R.8.81;
so भगवान् वासुदेवः (bhagavān vāsudevaḥ) &c.;
उत्पत्तिं च विनाशं च भूतानामागतिं गतिम् ।
वेत्ति विद्यामविद्यां च स वाच्यो भगवानिति
(utpattiṃ ca vināśaṃ ca bhūtānāmāgatiṃ gatim | vetti vidyāmavidyāṃ ca sa
vācyo bhagavāniti) ||
Bhagavan, described even for the Rishis so it is wrong to say Parasuram is
not Bhagavan; then Rama and Krishna m, Narasimha Vamana are also not
Bhagavan at all as they acted as that character as a human act in a film.
THERE IS S TILL SIMILAR QUORA CHARACTER DO EXIST; SUCH ARE EVEN NOW TELLING
THAT MAHA PERIYAVA NEVR MET RAMANA NAHARISHI, EVEN WHILE CROSSING THE PLACE
OF RAMANA; so also, Parasurama; Parasuraman crossed Rama only where that
was necessary; AVATARAM is descending down; it is not for them to know they
are Vishnu, or Brahmam etc; their roll for the descending down is only to
play that roll which they are aware. When arguments of this kind are
extended, even Rama, Krishna etc are also not any recasted of the Brahmam.
They all must drown or get it and die only. Except one brahmam unknown
all will end. So please as elderly write with a respect than as a KID
writes in QUORA. And he is not any authority. People may have a lot of
opinions, it does not matter.
xxxxxxx
KR: Chapter 229 - A Description of Viṣṇu’s Vyūhas
Pārvatī said:
1. Tell me in detail about the excellent creation of gods. How were the
ancient ones like Brahma, the best in heaven, were born? Tell me also in
detail about the incarnations of the lord.
Rudra said:
2-7. Ether, Air, Fire, Water and Earth were created in due succession.
Brahma created the unfathomable ocean of water among them. In this which
had become an ocean, Viṣṇu, taking all the beings, slept the sleep at the
end of a yuga, on a leaf of a fig-tree in the water that was his Māyā.
Desiring to create the world, he had the sleep at the end of a yuga.
Madhusūdana (i.e. Viṣṇu) enjoyed for a long time with that Māyā. On her he
generated the excellent Time. So also the divisions of Time like Kalā,
Kāṣṭhā, and of the form of a fortnight, a month etc. At that time the lotus
in the form of Viṣṇu’s navel, which was of the shape of a bud, began to
expand. The very bright one was the origin of the world. There the very
intelligent Brahma sprang up. He, desiring to create the world, and
impelled by the quality of rajas, praised the highest god having his sleep
at the end of the yuga.
Brahmā said:
8-15. Salutation to you, Viṣṇu, the cause of creation, maintenance, and
destruction, to you adorned with the ornament of the world, to you the
affluent one and of the form of the universe*. Salutation to God Brahmaṇya
(i.e. the creator),* beneficial to cows and brāhmaṇas and beneficial to the
world; repeated salutations to Kṛṣṇa, to Govinda. Salutation to (you) of
the form of Pradhāna (i.e. Prakṛti) and Time, to the Highest Being, the
god. Salutation to (you) of the form of the visible world and not having
the form of it. Repeated salutations to Nārāyaṇa, Viśva, the lord of the
universe, to the lord of Śrī, Bhū, Nīlā, to Brahman, the highest soul.
Salutation to Vāsudeva, of the form of the universe and having the Śārṅga
bow, to the lord of the triad (of the Vedas), to Hari, of the form of the
lord of the universe. Salutation to you, perfect with endless auspicious
qualities. When you, full of the world, sleep, the entire world sleeps. O
lord of the world, in the visible world, everything mobile and immobile is
covered (by you). You alone are the cause, the agent, and the effect due to
the three constituents (viz. sattva, rajas, tamas). You alone are the
creator, the one who meditates, and the maker. You remaining in the pure
sattva (quality) keep awake. Whence can you have sleep? O god, worlds, the
ancient ones, have abided in you.
KR {Here itself it is distinguished as Brahman and other GODs. All
are manifestations of that Paramatma the one and only ATMA. I AM PART OF
HIM; BUT NOT PURE PAARAMATMA THE CONSCIOUSNESS. MY BEING HIM, IS EMBEDDED
WITH 6 GUNA VIBHAGA: I HAVE MY CHOICE AND THE PURPOSE THE CREATION; UNTIL I
SHED THE EXTRA LUGGAGE GIVEN TO ME, I DO NOT BECOME “THAT” The purpose of
life is,” shedding down these and staying with “THAT’; {AS A ROCKET IF IT
WERE TO SPIN AROUND IN THE SPACE, MUST DETACH ALL THE EXTRA LUGGAGES. Of
course, I am given the 6th sense only because that “I can act in the life
drama here as a character, assigned to me as per my gun-karma vibaga; as
long as I wish that assignment lasts. Then the screens are shut and had to
go home. Thus AN AVATARAM, IS ALSO HAS A PURPOSE; IT IS NOT ANY PARAM AS
FAR AS THE CHARACTER IS CONCERNED AS AVATARAM; IT DOES NOT THINK SO; THAT
IS WHY b g IS SUSPECTED AS AN INSERTION LATER. IT KNOWS ITS ROLL. IT IS IN
THAT WHOLE SCREEN PLAY OR APPEARS ONLY IN A FEW SHOTS; AND THAT IS POORNA
OR OTHERWISE JARGONS. { The four earthly emanations, or "Vyuhas", are
identified as Samkarshana ( Balarama -Samkarsana, son of Vasudeva by
Devaki ), Vāsudeva Krishna (son of Vasudeva by Devaki ), Pradyumna (son of
Vasudeva Krishna by Rukmini ), and Aniruddha (son of Pradyumna).} There is
no other special meaning. In the drama of Druva and Hiranya kasipu,
Narasimha role is a part; as we also play parts in some sectors. We
REINCARANATE; HE INCARAANATES FOR THAT ONE DRAMA ONLY. AVATARAM. Other than
that, HE is one among us; we say later as we call Gandhi later as MAHATMA,
HIS as AVATARAM. Avatarams are too many; we have culled a 10 as
Dasavatharam. Upanishads are too many; but only 10 was picked up by Adi
Shankara. Hence if someone was to say in a drama that THAT CHARCTER NEVER
NET THAT CHARCTER, how it will be looked upon? DIRECTOR FELT not necessary.
ASUNWITTED HUMAN, IN QUORA WE RAISE ALL SUCH FOOLISH QUESTIONS AS WE DON’T
KNOW HOW TO SAVE TIME. K RAJARAM IRS 18624 NB I can quote the verses also
for that but Gopalkrishnan dies not read so why would prepare here the tea
which will not be consumed by Gopalkrishnan?
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
AVATARAM:
Avatara (Sanskrit: avataranam means “the decent of Supreme Being on earth
for the ascent of man”), means ‘descent’, and usually implies a deliberate
descent of the Divine into the mortal realms to reveal the Absolute Truth
to humanity and remind them of their true divine nature. This voluntary
‘descent’ into the world out of boundless compassion for all creatures is
called avatara and has 4 basic purposes; 1. Protection of the righteous; 2.
Elimination of the wicked; 3. Re-establishment of Dharma (righteousness)
and 4. Bestowing of Grace.
Description
Avatara concept is used primarily in Hinduism for descents of Vishnu whom
Vaishnava Hindus worship as the Supreme God. Shiva and Ganesha are also
described as descending in the form of avatars. The Ganesha Purana and the
Mudgala Purana offers the details of Ganesha`s avatars specifically, the
avatars of Vishnu also carry a greater theological prominence than those of
Shiva or Ganesha and upon examination relevant passages are directly
derivative of the Vaishnava avatara lists.
The most traditional form of Avatar within Hinduism is the incarnations of
Vishnu, the preserver or sustainer aspect of God within the Trimurti or Hindu
Trinity. Dasavatara is the ten Avatars of Vishnu in the Garuda Purana.
Matsya is first avatar of Vishnu. However, the ten most famous descents of
Vishnu are collectively known as the “Dasavatara” and denote avatars who
were most prominent in terms of their influence on human society.
The first four of the avataras appeared in the Satya Yuga and the first of
the four Yugas or ages in the time cycle were described within Hinduism.
The next three avatars appeared in the Treta Yuga, the eighth descent in
the Dwapara Yuga and the ninth in the Kali Yuga. The tenth is destined to
appear at the end of the Kali Yuga after some 427,000 years.
Though Avatars may appear in different forms at different times, places and
circumstances, yet they are all the manifestations of the One Supreme Lord.
Shri Krishna says :-
Though unborn, the Imperishable Self and also the Lord of all beings, yet
brooding over nature which is Mine own, I am born through My Own Power.
Whenever there is decline of righteousness, then I Myself come forth. For
the protection of the good, for the destruction of the evil-doers, for the
sake of firmly establishing righteousness, I am born from age to age (Ch.
IV-6, 7, 8).
Hindu Avataras - Meaning, Categories and Gunas
Degrees of Avatara
There are Purna Avatara (full incarnations), Amsa Avatara (partial
incarnations), Avesa Avatara (inspirational incarnations or indirect), etc.
Six Categories Of Avataras
• Purusha Avatara — Described as the original avatars of Vishnu or Krishna
within the Universe.
• Lila Avatara — Pastime incarnations.
• Guna Avatara — Are associated with the Trimurti because of their roles of
controlling the three modes or gunas of nature.
• Manvantara Avatara — are beings, who are responsible for creating
descendants throughout the Universe, and are unlimited in number. They do
not take birth but evolve spiritually.
• Yuga Avatara — Incarnations during a specific yuga.
• Satyavesa Avatara — The saktyavesa incarnations are of two kinds – direct
and indirect. Incarnations of jivas, or living beings, empowered for a
special mission.
Purusha avataras
Krishna first incarnates as the three purusha avataras namely:
Karanodakashayi Vishnu — “The Lord who is lying on the causal ocean”.
Garbhodakashayi Vishnu — “The Lord who is lying on the universal ocean”.
Kshirodakashayi Vishnu — “The Lord who is lying on the ocean of milk”.
Lila avataras
A list of Lila avataras (pastime incarnations) mentioned in the Srimad
Bhagavatam
]1.Kumaras
2.Narada
3.Varaha
4.Matsya
5.yagna
6.Nara-Narayana
7.Kardami
8.Dattatreya
9.Hayasirsa
10.Hamsa
11.Dhruvapriya or Prsniggarbha
12.Rsabha
13.Prthu
14.Nrsmha
15.Kurma
16.Dhanvantari
17.Mohini
18.Vamana
19.Bhargava Parasurama
20.Ramachandra
21.Vyasa
22.Prlambhari Balarama
23.Krishna
24.Buddha
25.Kalki
Guna avataras:
The Trimurtis assumes this guna avatara post:
• Vishnu — Sattvik Guna (Mode of goodness, Maintanence)
• Brahma — Rajik Guna (Mode of passion, Creation)
• Siva — Tamas Guna (Mode of ignorence, Destruction)
Brahma’s day — 1,000 catur yugas — is divided into fourteen periods of the
rule of Manus (fathers of mankind) known as manvantaras. The incarnations
during these manvantaras are listed as follows:
• yagna
• Vibhu
• Satyasena
• Hari
.Vaikuntha
• Ajita
• Sarvabhauma
• Rsabha
Visvaksena
• Dharma
• Sudhama
• Yogesvara
• Brhadbhanu[
Yuga avataras
In each of these yugas the Lord incarnates with a different body color
according to the yuga.
asan varnas trayo hy asya grhnato ‘nuyugam tanuh
suklo raktas tatha pita idanim krishnatam gatah
“Krishna appears as an incarnation in every millennium. In the past, He
assumed three different colors – white, red and yellow – and now he has
appeared in a blackish color.”– Srimad Bhagavatam 10.8.13
Meaning, Categories and Gunas
• In the Satya yuga a white avatara appeared to Kardama muni to establish
meditation as the process for self-realization.
• In the Treta yuga a red avatara appeared to Brahma to establish fire
sacrifice as the process for self-realization.
• In the Dvapara yuga a dark avatara (Krishna) appeared as the son of
Devaki to establish temple worship as the process for self-realization.
• In the Kali yuga a Yellow avatara appeared (Chaitanya Mahaprabhu) as the
son of Sachi Mata to establish the chanting of the holy names
(nama-sankirtana) as the process for self-realization.
Guna avataras
Shaktyavesha avataras
There is no limit to the number of shaktyavesha incarnations. But some are
mentioned in the vedic literatures as examples. They are of two kinds,
direct and indirect. When the Lord Himself expands displaying a particular
power of His opulences He is known as Sakshat. When He empowers a living
entity with some particular sakti – power, for some specific activity, to
represent Him , that living entity is called indirect or avesha incarnation.
Avesha incarnations
Four Kumaras empowered with knowledge.
Narada empowered with devotional service.
Brahma empowered with creative power.
King Pritu empowered with power to maintain living beings.
Parasurama empowered with power to kill evil elements.
VedaVyasa to compile the vedas.
Many Many more.
Twenty-two Avataras of Vishnu
Twenty-two avatars of Vishnu are listed numerically in the first Canto of
the Bhagavata Purana that include Narada or the traveling sage, Dattatreya
or the combined avatara of the Trimurti, Prithu or the king who made earth
beautiful and attractive, Vyasa or the compiler of Vedas and so on. Other
than the mentioned ones, there are other avataras too like Prshnigarbha,
born to Prshni; Hayagriva or the horse and Hamsa or the swan.
Shaktyavesha avataras After Kalki avatar is described in the
Bhagavata Purana it is declared that the avatars of Vishnu are uncountable.
However twenty-five avatars of Vishnu is generally taken as of those of
greatest significance. According to Gaudiya Vaishnava interpretation in
texts of the Bhagavata Purana, and a number of texts from the epics and
Puranic scriptures, Chaitanya Mahaprabhu is also considered as an avatar
and is worshiped as such by followers of the tradition. Chaitanya
Mahaprabhu is often referred to as the Golden Avatar.
In the Vaishnava branch of Hinduism, Vishnu is only one divine being that
manifest in form. Thus Narayana, Vasudeva and Krishna are also seen as
names denoting divine aspects, which take avataric form. Purusha avataras
are sometimes described as the original avatars of Vishnu or Krishna within
the Universe, such as Vasudeva, Sankarshan, Pradyumna and Aniruddha. Guna
avatars are associated with the Trimurti concept. The personalities of the
Trimurti are also sometimes referred to as Guna avataras, because of their
roles of controlling the three modes or gunas of nature. However, they have
not descended upon an earthly planet in the general sense of the term
`avatar`.
Vishnu, as the controller of the mode of goodness or Sattva, creates his
avataras in the respective field, while Brahma as the controller of the
mode of passion and desire or the rajas and Shiva as the controller of the
mode of ignorance or the tamas. Manvantara avataras are beings, who are
responsible for creating descendants throughout the Universe, and are
unlimited in number. They do not take birth but evolve spiritually.
Shaktyavesa and Avesa avataras are either direct (sakshat) or indirect
(avesa).
When Vishnu himself descends, he is called sakshat or shaktyavesa avatara.
He is referred to as the direct incarnation of God. But when he does not
incarnate directly, but indirectly empowers some living entity to represent
him, that living entity is called an indirect or avesa avatar. There are a
great number of avesa avatars; some of the important ones are Shakyamuni
Buddha, Narada Muni, and Parashurama. Parashurama is the only one of the
traditional ten avatars that is not a direct descent of Vishnu.
There are two types of primary or direct avatars, Purna avataras and
Amsarupavatars. The purna avatars are those in which Vishnu takes his form
directly and all the qualities and powers of God are expressed, like
Narasimha, Rama and Krishna. Amsarupavatars are those in which Vishnu takes
form directly but the Lord is manifested in the person only partially, like
Matsya and Parashurama. The avesa or indirect avatars are generally not
worshiped as the Supreme Being.
Among most Vaishnava traditions, Lord Krishna is considered to be the
highest Purna avatar. However, followers of Chaitanya, Nimbarka, and
Vallabha Acharya have a different philosophy from the other Vaishnavas,
such as Ramanujacharya and Madhvacharya consider Krishna to be the ultimate
Godhead, not simply an avatar. All Hindus believe that there is no
difference between worshiping Lord Vishnu and His avatars as it all leads
to Him.
K Rajaram IRS 18624
On Tue, 18 Jun 2024 at 09:53, 'gopala krishnan' via iyer123 <
[email protected]> wrote:
> CULTURAL QA 06-2024-18
>
> TOPIC- QA FROM EPIC MAHABHARATHA- COMPILED
>
> Q1 If Parshuram is the incarnation of Vishnu, then why didn't
> Parshuram recognize Ram during the breaking of the Shiva bow event?
>
> A1 Bhanu Kiran, Admires the stories of Ramayana2y
>
> ***Parashurama was not the complete incarnation of Lord Vishnu. To be
> called as god, one should possess the six qualities as given in Vishnu
> Puran as follows.
>
> The letter Bh implies the cherisher and supporter of the universe. By ga
> is understood the leader, impeller, or creator. The dissyllable Bhaga
> indicates the six properties, dominion, might, glory, splendour, wisdom,
> and dispassion. The purport of the letter va is that elemental spirit in
> which all beings exist, and which exists in all beings. And thus this great
> word Bhagavan is the name of Vásudeva, who is one with the supreme Brahma,
> and of no one else.
>
> Padma Purana tells us that only Narasimha, Rama and Krishna incarnations
> possessed these six qualities.
>
> Thus the state of the inner-controllership of self consists in his being
> the innermost soul. Matsya, Kūrma, Varāha, Narasiṃha, Vāmana, Rāma,
> Paraśurāma, Kṛṣṇa, Buddha and Kalki are the ten Vibhavas (incarnations) of
> Brahman, the highest soul. The group of six qualities is said to exist in
> Nṛsiṃha, Rāma and Kṛṣṇa.
>
> Hence Parashurama could not recognize that Rama was an incarnation of Lord
> Vishnu.
>
> Footnotes [1]A Description of Viṣṇu’s Vyūhas [Chapter 229]
>
> My note- I do not agree with the point ***. We consider Parasurama is a
> poornavatara irrespective of padmapurana*, orally conveyed for thousands
> of years*. I also doubt whether Narasimha is a poornavathara.
>
> Q2 Did Kunti try to stop the fight between the Pandavas and
> Kauravas in the Mahabharata?
>
> A2 Seema Bharti, Author of Mahabharat's Stories32m
>
> Just sometime before the battle at Kurukshetra, Krishna makes one last
> attempt to stop Karna from being a part of Duryodhan’s machiavellian plan
> hence avert the great carnage that would destroy the entire kshatriya race.
>
> Karna, all his life had been emotionally obliged to the people who stood
> by him irrespective of their demonic choices.
>
> Vasudev divulged the secret of sutputra’s birth and that Kunti was his
> mother and the Pandavs his brothers.
>
> If that was not enough to turn in the rebellious son, probably Pandu’s
> throne and Panchala princess Draupadi as the wife would. He would be
> Pandu’s eldest son since Kunti had him as a maiden and later married making
> him the heir.
>
> Karna had grouses for being abandoned and not acknowledged socially. His
> allegiance lay with the suta Adhiratha and his wife Radha who raised him
> and would not deprive them of a son who would perform their last rites.
>
> Duryodhan respected him unconditionally. He was anointed the king and
> enjoyed complete sovereignty owning to his largesse.
>
> Dhritrashtra’s son had provoked an armed combat with his cousins, the
> Pandavs, relying on his support and skill. Defection was not an option.
>
> Karna was well versed in the vedas and scriptures. He was aware that
> Yudhisthira, being virtuous and righteous, would not ascend the throne,
> knowing that Karna was his older brother and requested it to be kept a
> secret.
>
> Moreover If he were to inherit Pandu’s vast kingdom, it would be handed to
> Duryodhan out of gratitude. But the skilful and virtuous Pandavs, should be
> the rulers. They had conquered all the kings on the earth.
>
> Karna confessed being ashamed of his wicked behaviour towards the Pandavs
> and sought repentance.
>
> An armed sacrifice was essential to root out evil and the Kurus meet their
> nemesis. Eventually the Pandavs would establish righteousness on earth.
>
> On hearing Karna reason Vasudev was sad. Indeed the destruction of earth
> was imminent when wrong assuming the semblance of right did not leave the
> heart.
>
> After Krishna’s failed initiative, Kunti implored Karna to see reason.
>
> She wanted him to defect and together with his brothers fight the evil
> sons of Dhritrashtra. Eventually bringing back what they had taken with
> deceit and enjoying the prosperity hence. He was a kshatriya and not a suta.
>
> Karna accused his mother of being selfish as always and refused obedience
> to her command. He would not deceive the people who loved, trusted and
> respected him. That would be a sin.
>
> Before leaving she sought the safety of the Pandavs on the battle field.
> Karna agreed not to slay any of his brothers except for Arjun. Killing him
> or getting killed by him would be an honour, he said !
>
> Q3 What happened to Kubera after he lost control of Lanka to
> Ravana?
>
> A3 Sadhana, MBA from Mumbai, Maharashtra, India May 29
>
> Kubera is the son of Sage Visharava and his wife IIavida (daughter of the
> rishi Bharadvaja) Kubera was not a Rakshasha although he was the half
> brother of Ravan.Both Ravan and Kubera were sons of Sahe Vishara but from
> different wives.
>
> Originally described as the chief of evil spirits in Vedic-era texts,
> Kubera acquired the status of a deva (god) only in the Puranas. The
> scriptures describe that Kubera once ruled Lanka, but was overthrown by his
> half-brother Ravan.
>
> Ravan after acquiring a boon of Brahma, drove Kubera away from Lanka and
> seized his Pushpaka Vimana, which was returned to Kubera after Ravan's
> death. Kubera then settled on Gandhamandana mountain, near Mount kailash
> – the abode of the God Shiva—in the Himalayas.
>
> Kuberas city is usually called Alaka-puri but also Prabha ("splendour"),
> Vasudhara ("bejeweled") and Vasu-sthali ("abode of treasures"). There,
> Kubera had a grove called Caitraratha, where the leaves were jewels and the
> fruits were girls of heaven. There is also a charming lake called Nalini in
> the grove.. Kubera is often described as a friend of Shiva . In the Padma
> Puran it says that Kubera prayed to Lord for many years, and Lord Shiva
> granted him the kingship of yakshas.
>
> Kubera also enjoys the titles "king of the whole world", "king of kings".
> Kubera also acquired the status of the "Lord of riches" and the wealthiest
> Deva. He also becomes a lokapala ("world protector") and guardian dikapala
> of the Northern Direction.
>
> Q4 Who was Damayanti in Mahabharata?
>
> A3 Seema Bharti, Author of Mahabharat's StoriesMar 20
>
> King Bhima of Vidarbha had a beautiful daughter Damayanti. When she was
> old enough Bhima, decided to hold swayamvara for her. Damayanti had heard a
> lot about king Nala. She wished to marry only him and no one else.
>
> Nala too had heard about the beautiful Dayamanti.
>
> Kings and princes from different parts of the land came for Damayanti’s
> hand. It was a grand affair. But she had eyes only for Nala. The couple
> exchanged garlands.
>
> Nala progressed. He proved not only to be a good husband, but also a
> benevolent king, who was brave, valorous and had overflowing vaults.
>
> This did not go down well with his older brother Pushkara. He envied him.
> Hence joined hands with those who too wanted to see his brother in ruins.
> He challenged Nala, to a game of dice which the latter could not refuse. Nala
> lost everything.
>
> Damayanti, called upon Nala’s trusted charioteer Varshney, and asked him
> to drive their twins, to her father’s place.
>
> Draped in a single garment, the husband and wife left the kingdom, with
> eyes downcast and miserable.
>
> Deluded, tired and hungry, walking in the forest for days on end,
> Damayanti fell asleep. Seeing, her vulnerable face, Nala, thought it best,
> to leave her side. Making peace with the situation, she would in all
> likelihood go to her father’s place. With all these conflicting thoughts in
> mind, Nala quietly left in the dark.
>
> Like a woman possessed, Damayanti, with clothes torn, wandered aimlessly,
> walking through forests, searching for Nala. Tired, hungry and covered in
> dust, she saw a caravan of elephants, horses and chariots. The leader took
> pity and agreed to take her to Chedi, where he was going for trade.
>
> With her persuasive entreaties, she sought audience with the queen mother
> of Chedi
>
> Damayanti narrated her plight. But she withheld information regarding her
> husband and maternal family’s stature. Taking pity on the poor woman, the
> Queen mother recommended her to wait upon her daughter Sunanda.
>
> In the meantime, Nala walked through forests swarmed with wilderness. One
> day, tired and exhausted, and half asleep, Nala heard cries of help coming
> from the deep forest. He could not ignore and dismiss the plea. Moving
> closer, he found an old Brahmin stuck amidst blazing forest fires. He was
> shrieking vehemently. Nala plunged into the blazing fury. Then with all his
> might, he scooped the old Brahmin in his arms.
>
> The ascetic offered to help Nala, regain his kingdom and family. He gave
> the king a medicinal potion. It would deform him, temporarily. His enemies
> would not recognize him. In anonymity, he would be in a position to plan,
> and challenge his enemy.
>
> Nala touched the aging Brahmin’s feet and proceeded to Ayodha. The king,
> Rituparna was a known master, at the game of dice. He loved racing horses.
> Nala, presented himself as suta Bahuka, and engaged at his service as a
> horse keeper at stables.
>
> Nala, was assisted by suta Varshney and Jivala. Surprisingly, Varshney
> failed to recognize him in his present state. .
>
> Days would pass by grooming and looking after the horses. Evenings brought
> with it darkness and unhappiness. Nala sang sorrowfully to himself. .
>
> Bhima was worried for Damayanti and son in law Nala. He commanded the
> wisest of Brahmins to go out in search and offered cash and prizes. Sudeva,
> the chief Brahmin, happened to visit the king of Chedi. At that time, he
> was with his wife Sunanda. Sudeva, saw the beautiful sairandhri, next to
> Sunanda. She looked more like Damayanti. But was clad in worn out clothes,
> bereft of any jewels. After, much thought, Sudeva, was almost convinced,
> that it was Bhima’s daughter.
>
> Damayanti, could not hold back her tears. She went up to Sudeva and paid
> obeisance. Sunanda was taken aback. She asked her mother in law, to talk to
> Sudeva and find out the reason.
>
> The Queen mother incidentally never noticed the lotus mark on the
> sairandhri’s forehead. Her sister’s daughter had a distinct one at the time
> of birth.The woman in Sunanda’s service was none other but her niece
> Damayanti.
>
> The Queen mother arranged a palanquin, to take her her to her father’s
> house.
>
> Damayanti’s father Bhima, mother and children were overwhelmed with joy on
> seeing her. But somehow, deep down, she herself was unhappy and sad. She
> requested her father, to send Brahmins in all four directions, to find her
> husband.
>
> They talked about a woman suffering. When Nala, heard this from a Brahmin,
> he could not hold back his tears.
>
> The Brahmin was convinced that it was Nala, even though he did not appear
> like a king.
>
> Damayanti, requested her mother to invite the suta, who could be in all
> likelihood her estranged husband. King Rituparna was duly invited to
> Vidarbha, for Damayanti’s swayamvara.
>
> Nala was aghast. His wife was remarrying.
>
> On way to Virbhadra, Rituparna’s top garment fell off on the way. The
> carriage had to be stopped midway. The place was beautiful with fruit laden
> trees. Rituparna counted them effortlessly. The king was the master of
> dice. Nala, finding an opportune moment, requested him to impart his skill.
>
> Damayanti waited impatiently for Rituparna to arrive at Vidarbha. She was
> expecting him to be accompanied by his suta, Bahuka.
>
> From the sound of galloping horses, she was convinced that it was Nala who
> was riding the chariot. She saw Rituparna, Varshney and Bahuka. Bahuka
> appeared very unlike Nala, from a distance. Someone, whom she trusted, had
> to go and meet him.
>
> Damayanti, asked her maid Keshini, to go and talk to Bahuka. The maid
> confronted the suta, who denied everything.
>
> But Dayamanti was convinced otherwise. His appearance deceived but
> mannerism did not.
>
> Unlike a humble suta, Nala never bowed his head in the presence of the
> king. Keshni, discreetly took a piece of cooked meat for Damayanti. It
> tasted very similar when, her husband would cook for her.
>
> To allay her doubts further, Damayanti, sent the twins, to meet their
> father. He held them close to his heart and cried aloud.
>
> Damayanti, accused Nala of deserting her, who in turn accused her of
> betraying him and organizing a swayamvara to remarry. .
>
> She explained her intentions behind the charade.
>
> Nala left for Nishada and confronted his brother Pushkara, who was on his
> throne.
>
> Pushkara’s gladly accepted Nala’s challenge to a game of dice, with
> everything, his riches and now even his wife Damayanti at stake.
>
> One stroke from the now master of dice, Nala, and Pushkara lost
> everything, both kingdom and treasure.
>
> But, Nala, maintained his dignity and offered his brother a safe passage
> to a distant city, along with his chariot and servants. He did not fail his
> duty as a brother.
>
> He was now again the king of Nishada, with his treasury overflowing.
>
> Q5 Would the Pandavas have won the Mahabharata if Krishna had
> not sided with them?
>
> A5 Gokul Renjith, Lives in India (1999–present)Apr 16
>
> Never. Krishna is the reason for the victory of Pandavas.
>
> Drona says Pandavas will win because they have Krishna -
>
> Drona replied, ‘O king! When you have Hari as an adviser, your victory is
> certain. I wish that you are able to vanquish your foes in battle. Where
> there is dharma, Krishna is there. Where there is Krishna, victory is
> there. O Kounteya! Go and fight.
>
> 901 (41), Bhishma Vadha parva, Mahabharata.
>
> 2. After Bhishma fell, Yudhishtira credits Krishna as the reason for their
> victory -
>
> We have obtained victory through your favours. Your wrath is defeat.O
> Krishna! You are our refuge. You assure your devotees freedom from fear. O
> Keshava! It is not extraordinary that those whom you always protect in
> battle should be victorious. You are always devoted to our welfare. We
> always seek refuge in you. It is my view that this is not extraordinary at
> all.
>
> 975 ( 115), Bhishma Vadha parva, Mahabharata.
>
> 3. After the fall of Duryodhana, Yudhishtira credits Krishna as the reason
> for their victory -
>
> It is through your many favours that we have triumphed in this battle
> and Partha never had to retreat, even from the greatest of battles. O
> mighty-armed one! In that fashion, it is through your favours and
> instructions that I have performed many deeds and attained objectives with
> auspicious energy. In Upaplavya, maharshi Krishna Dvaipayana told me,
> “Where there is dharma, Krishna is there. Where there is Krishna, Victory
> is there. 1280 (61), Gada Yuddha parva, Mahabharata.
>
> 4. Arjuna says that their victory was possible only because of Krishna -
>
> You slew Kouravya, Dhritarashtra’s wicked son, in the battle and
> burnt down his soldiers. It was only thereafter that I defeated them in the
> encounter. You performed the deeds whereby I obtained the victory. It was
> through the valour of your intelligence that we could defeat Duryodhana in
> the battle. You showed us the means to slay Karna, the wicked Saindhava and
> Bhurishrava. 1886 ( 51), Ashvamedhika Parva, Mahabharata.
>
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