I pity for writing what is already written with evidence value, as non evidential and folk tale versions from 3rd rate stuff; Jaimini was never a student of Vyasa; Jaimini and so many including adi shankara and Ramanuja had quoted BADARAYANA AND DOES IT MEAN ALL THESE PEOPLE ARE STUDENT OF VEDA VYASA WHO WAS IN3000 BCE, TO JAIMINI IN 500 BCE SURVIVING TO BE GURU OF JAIMINI? AND GOPALAKRISHNAN NEVER OPENS UP HIS BRAIN WHEN HE WRITES COPY AND PASTE. NEVER VERIFIES BUT AS A COPIED STORY VERSION WRITES THAT GOPALAKRISHNAN EXISTED IN ALL THE 4 YUGAS AND AS HE WROTE BADARAYANA SEVERAL TIMES IS ALSO VYASA STUDENT!! K RAJARAM IRS 13526
On Wed, 13 May 2026 at 11:43, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > *SAGE JAIMINI PART3**(Last Part)* > > *CONTINUED FROM PART 2* > > *Jaimini Bharata- Differences with Vyasa Bharatha.* > > *In the Jaimini Bharata*, the meeting between Arjuna and King Chandrahasa > is a moment of mutual respect and spiritual recognition rather than the > *typical > military conflict seen in other episodes of the Horse Sacrifice*. > > *The Encounter at Kuntala* > > When the sacrificial horse of Yudhishthira entered the kingdom of Kuntala, > it was spotted by Chandrahasa’s sons, Makaraksha and Padmaksha. > > *The Sons' Reaction*: They were initially dismayed and informed their > father about the arrival of the powerful Pandava army led by Arjuna and > Krishna. > > Chandrahasa’s Decision: Unlike many other kings who challenged Arjuna to > prove their valour, Chandrahasa—being a great devotee of Krishna and a > wise ruler—immediately recognized the divinity of the mission. > > He did not wish to fight a battle against the forces of Dharma. > > Submission and Support > > Royal Reception: Chandrahasa went out to meet Krishna and Arjuna, treating > them with the highest royal honours and abundant wealth. > > Joining the Cause: > > Instead of resisting the Ashvamedha, he formally accepted the Pandavas' > sovereignty. > > On Krishna's advice, Arjuna accepted this peaceful submission, and they > made peace without any bloodshed. > > Abdication: In a final act of devotion, Chandrahasa anointed his son > Makaraksha as the new king of Kuntala so that he himself could join > Arjuna’s army and assist in the remainder of the sacrificial journey. > > *Why this episode is unique?* > > In the Jaimini Bharata, Arjuna is often depicted as a warrior who > struggles and needs Krishna’s constant intervention. However, the > encounter with Chandrahasa serves as a rare example of peaceful diplomacy > and shared devotion, highlighting Chandrahasa’s status as a "perfect > devotee" whose destiny was always protected by the divine. > > My note- Regarding Lord Krishna leading Arjuna following Aswamedha > horse, I have made a google search to confirm and result is given below:- > > In the Jaimini Bharatha (also known as the Jaiminiya Ashvamedha Parva), > Lord Krishna plays a central, active, and deeply spiritual role in leading > and protecting Arjuna during the campaign of the sacrificial horse. Unlike > the standard Mahabharata by Sage Vyasa, which frames the Ashvamedha > primarily as a political expansion, Sage Jaimini's text focuses intensely > on devotion (bhakti) to Krishna. > > *Lord Krishna is involved throughout Arjuna's journey in the following > distinct ways*: > > 1. Assuming Command of the Army > > When regional kings capture the sacrificial horse to challenge the > Pandavas, the stakes escalate into fierce battles. In specific chapters, > such as the *conflict against King Tamradhwaja, Krishna takes over the > active leadership and direction of Arjuna's army* to protect the horse > and guide their military strategy. > > 2. Divine Tactical Intervention and Defeat > > Krishna intentionally uses unconventional cosmic tactics to resolve > conflicts. > > During the initial rituals, a demon named Anuswala (brother of Salwa) > abducts the sacrificial horse. Krishna pursues him single-handedly, > engages in battle, and deliberately allows himself to be momentarily > subdued. > > Once Anuswala realizes Krishna's true cosmic identity—revealed through His > multi-form divine manifestation (Chaturdha Murti)—the abductor surrenders > the horse and becomes a devotee. > > 3. Spiritual Facilitator of Peace > > The text portrays *Krishna as an orchestrator of reconciliation rather > than just a conqueror*. Opposing kings often capture the horse solely > because they desire a personal audience or battle with Krishna. Krishna > uses these confrontations to transform former enemies into allies and > devotees, bringing the children of late adversaries (like Karna and > Jayadratha) into the fold of the newly established righteous kingdom. > > 4. Direct Protection and Resuscitation > > Arjuna faces overwhelming mystical opposition from powerful warriors, > including *his own son, Babruvahana.* In these deadly conflicts, Krishna > acts as Arjuna's ultimate saviour. When Arjuna is killed or incapacitated > in battle, Krishna intervenes directly—by orchestrating a journey to the > netherworld (Naga Loka) to secure a life-giving gem—to revive Arjuna and > restore him to the physical world. > > 5. Spiritual Target of the Sacrifice > > In Jaimini's text, the horse itself is spiritually linked to Krishna. > > Before the final rituals, the sacrificial horse communicates through > Nakula, stating that *it has no desire for the traditional heavens > because Krishna is physically present at the sacrificial altar*. > > During the final offering, Krishna pierces the horse's chest; instead of > a bloody sacrifice, a divine ray of light emerges from the animal and > merges directly back into Krishna, transforming the horse's body into pure > camphor > > *Why Vyasa Bharatha is more popular than Jaimini Bharatha* > > The Vyasa Bharatha is significantly more popular and universally > recognized than the Jaimini Bharatha due to fundamental differences in > structural completeness, thematic scope, and *historical survival*. > > While Sage Jaimini was a direct disciple of Veda Vyasa, their respective > compositions took completely different paths in Indian literary tradition. > > *The core reasons for the overwhelming popularity of Vyasa's version > include:* > > 1. Incompleteness and Loss of Jaimini's Text > > Extant Fragments: The primary reason for Jaimini's lower popularity is > that his complete Mahabharata did not survive. > > The Surviving Parva: Today, only the Ashvamedha Parva (the Book of the > Horse Sacrifice) survives in its entirety from Jaimini's original work. > > Vyasa's Full Epic: In contrast, Vyasa's Mahabharata survives fully across > all 18 Parvas, providing the complete, unbroken saga from the origins of > the Kuru dynasty to the ascent to heaven. > > 2. Comprehensive Geopolitical Scope vs. Singular Focus: > > Vyasa's epic explores a massive geopolitical landscape of Vedic India, > detailing complex statecraft, power politics, military alliances, and a > multi-generational family feud. > > *Ritualistic Focus: Jaimini's surviving text centers strictly on the > post-war ritual of the Ashvamedha Yagna*. It functions more like an > elaborate, specialized narrative about a single ritual campaign rather than > a grand, foundational historical epic. > > 3. Philosophical Depth and the Bhagavad Gita > > Spiritual Treasures: Vyasa's version acts as a massive cultural and > philosophical compendium, housing vital independent texts like the > Bhagavad Gita, the Anugita, and the Vidhura Niti. > > Narrative Over Philosophy: Jaimini’s text prioritizes emotional > storytelling, regional folklore, and ritual procedures over dense, > universal philosophical discourses. It lacks a universal philosophical > cornerstone equivalent to the Bhagavad Gita. > > 4. Representation of Heroes and Human Realism > > The Invincible Hero: In Vyasa's text, characters retain their complex, > gritty, and historically grounded realism. Arjuna remains an > all-conquering, independent hero who successfully safeguards the > sacrificial horse primarily through his own unmatched warrior prowess.The > Vulnerable Hero: In Jaimini's version, the Pandavas are frequently > defeated, humbled, or killed by regional kings and their own sons, > requiring constant divine resuscitation and intervention from Lord Krishna. > > > 5. Historical Rejection > > Puranic legends and texts (such as Shridhara's 17th-century > Pandavapratapa) state that Vyasa traditionally rejected or condemned the > versions written by his disciples—including Jaimini—because they > introduced too many imaginative deviations and personal fictional elements > . > > The Authorized Canon: *The version recited by Vyasa's disciple > Vaishampayana became the officially accepted,* orthodox canon transmitted > down through generations, sealing Vyasa's absolute dominance in mainstream > Hindu tradition > > His school is considered non-theistic, but *emphasizes ritual parts of > the Vedas as essential to dharma*. Jaimini is known for his studies of > the older Vedic rituals. > > > > *Badarayana- Jaimini’s guru* > > Jaimini's guru was Badarayana, who founded the Vedanta school of Hindu > philosophy. He is also credited with authoring the Brahma Sutras. > > *Both Badarayana and Jaimini quoted each other as they analysed each > other's theories*. Badarayana emphasises knowledge, while Jaimini > emphasises rituals. They sometimes agree with each other, sometimes > disagree, and often present antithesis to each other. > > Jaimini's contributions to textual analysis and exegesis influenced other > schools of Indian philosophies. The most studied bhashya (reviews and > commentaries) on Jaimini's texts were written by scholars named Shabara, > Kumarila, and Prabhakara. > > *Badarayana and Vedavyasa are the same person* > > The connection between Sage Badarayana and Sage Jaimini represents one of > the most intellectually influential guru-disciple relationships in the > history of Indian philosophy. Together, they laid the foundation for > mainstream Vedic orthodoxy. > > 1. Identity of Badarayana and Veda Vyasa > > The Twin Names: In mainstream Hindu tradition, Badarayana and Veda Vyasa > are widely identified as the exact same individual. > > The Etymology: *He is called Vyasa because he "arranged" the single Veda > into four distinct books*. He is called Badarayana because his hermitage > was situated in Badarikashrama (modern-day Badrinath) surrounded by Badari > (jujube) trees. > > The Lineage Transmission: As Jaimini’s guru, Badarayana explicitly > trusted him with compiling and *preserving the Sama Veda and writing a > version of the Mahabharata (the Jaimini Bharatha*). > > 2. Intellectual Rivalry: > > Despite their deep respect, Badarayana and Jaimini established opposite > intellectual counterweights in Vedic thought, creating a framework of > scholarly debate: > > Jaimini’s School (Purva Mimamsa): Focuses entirely on Karma Kanda (the > action/ritual portion of the Vedas). Jaimini argued that performing Vedic > sacrifices and physical rituals is the ultimate path to cosmic order > (Dharma). > > Badarayana’s School (Uttara Mimamsa / Vedanta): Focuses entirely on *Jnana > Kanda (the knowledge/philosophical portion of the Upanishads).* > > Badarayana argued that mechanical rituals are secondary, and that the > realization of the ultimate cosmic self (Brahman) is the sole path to > liberation (Mukti). > > 3. Mutual Citation in Foundational Sutras > > The historical reality of their dynamic discourse is proven because they > explicitly quote and criticize each other by name within their own > foundational text formulas: > > *In the Brahma Sutras**: Badarayana explicitly quotes Jaimini's > objections across several verses to thoroughly address, dismantle, or > refine his disciple's focus on ritualism*. > > In the Mimamsa Sutras: Jaimini inserts the phrase "according to > Badarayana" directly into key verses. This was done to explicitly signal > to students where his own perspective differed from or harmonized with > his guru's traditional teaching > > Works > > *Jaimini's Mimamsa emerged in a time when traditional Vedic beliefs were > losing their persuasive power*. It was no longer taken for granted that > sacrifices pleased deities, maintained the universe, or that the Vedas were > infallible. Buddhist, Jain, and sceptical perspectives questioned the > significance of sacrifices, while some adherents continued their practice > despite doubts. This challenged the notion of a comprehensive > understanding of rituals. In his works, Jaimini sought to address these > criticisms. > > *Purva Mimamsa Sutras* > > Jaimini is most known for his great treatise Purva Mimamsa Sutras, also > called Karma-mimamsa (“Study of Ritual Action”), a system that > investigates the rituals in the Vedic texts. The text founded the > Purva-Mimamsa school of Indian philosophy, one of the six Darsanas or > schools of Indian philosophy. > > Dated to around the 4th century BCE, the text contains about 3,000 sutras > and is the foundational text of the Mimamsa school. The text aims at an > exegesis of the Vedas with regard to ritual practice (karma) and religious > duty (dharma), commenting on the early Upanishads. Jaimini's Mimamsa is > eminently ritualist (karma-kanda) in comparison to the metaphysical focus > on knowledge of the Self (Atman) and Brahman of the Vedanta philosophy. His > Mimamsa Sutra was commented upon by many, of which Śābara was among the > earliest. > > > > *Samaveda* > > When sage Veda Vyasa classified ancient Vedic hymns into four parts based > on their use in sacrificial rites and taught them to his four chief > disciples – Paila, Vaisampayana, Jaimini, and Sumantu, *the Samaveda was > transmitted to sage Jaimini.* > > — Brahmanda Purana 1.4.21 > > *Markandeya Purana* > > One of the major Puranas, the Markandeya Purana, opens with a dialogue > between sage Jaimini and Markandeya and discusses philosophy, theology, > cosmology, cosmogony, dharma, and karma. > > *Brahmanda Purana* > > It is mentioned in the first chapter of the Brahmanda Purana that the > Brahmanda Purana is a story that *Jaimini is telling King Hiranyanabha at > Naimisharanya.* > > > > Mahabharata( Refreshing) > > Jaimini has also appears in many parts of the Mahabharata. For instance, > in Adi Parva, chapter 53, stanza 6, Jaimini is said to be present during > Janamejaya's sarpasatra, the yanja (sacrificial ritual) he performed to > kill all serpents out of vengeance for his father *Parikshit's death*. > Furthermore, stanza 11 in chapter 4 of the Sabha Parva says that Jaimini > was a part of Yudhishthira's council. He even visited Bhishma as he lay on > the bed of arrows during the war, according to Shanti Parva, chapter 46, > stanza 7. > > Later narratives > > In later narratives, Jaimini is described as a disciple of Vyasa, the > author of the Mahabharata, *who seeks clarification on the Mahabharata. > Since Vyasa was not around to clear his confusions, he went to Markandeya*. > However, by the time he went to him, Markandeya had abandoned speech. *The > disciples of Markandeya directed Jaimini to four birds who had witnessed > the great eighteen-day Mahabharata war*. The mother of those four birds > was flying above the battlefield of the great war when she was pierced by > an arrow which ripped open her womb. Four eggs fell out and safely landed > onto the Kurukshetra ground, which had been softened as it was > blood-soaked. *An elephant's bell fell on the four birds and covered them > protectively, keeping the eggs safe throughout the remainder of the war.* > > After the war, they were discovered by rishis who realized that the four > birds had heard much during the war and had knowledge that no other human > had so blessed them with human speech. *Jaimini went to those four birds > and was able to clear is doubts and confusions* > > *End of posting* > > > > *Compiled from websites and Google QA . R. Gopalakrishnan,(**former ITS > 7024**) 13-05-2026* > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/1775952621.132271.1778652804744%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/1775952621.132271.1778652804744%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoq4uHPTfHGC0oGWzBTSTPHtiw8R53JDRkM-ao%3D-yLRjCA%40mail.gmail.com.
