Janamejaya I Janamejaya I
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The Mahabharata
^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds. -
Arun Kolatkar's Sarpa Satra
Research Journal of English Language and Literature (RJELAL) Vol.1.Issue.3.;2013 A Peer Reviewed International Journal - http://www.rjelal.com ISSN 2321 – 3108 RESEARCH ARTICLE REVISITING THE MAHABHARATA: ARUN KOLATKAR’S SARPA SATRA BALKRISHNA MAGADE, M.A., M. Phil. Assistant Professor, Department of English, Kisan Veer Mahavidyalaya, Wai, Maharashtra, India ABSTRACT The present paper is an attempt to examine Arun Kolatkar’s revisit to the epic The Mahabharata in his poem Sarpa Satra (2004). Kolatkar’s poem demythifies two myths: the ‘Khandava Forest’ in which the incineration of Khandava Forest was carried out by Krishna and Arjuna with their divine weapons and also the ‘Snake Sacrifice’ where king Janamejaya decides to avenge the assassination of his father Parikshita by the snake Takshaka by performing the Snake Sacrifice, which would drive all the snakes in the world and kill them in the sacrificial fire called Sarpa Satra. The poet questions the moral authority of the ruler whose irrational action becomes ‘cause for concern indeed for the future of the country in question’. Such a ruler who brings the betterment of the country in danger is fit either for punishment or banishment. The poet further exposes the rampant corruption, mindless violence in the form of commercial riots and a swarm of disruptive BALKRISHNA MAGADE activities that go non-stop in all parts of India. The burning of the Khandava Forest Article Info: by Lord Krishna and Arjuna leads to a severe ecological loss: ‘---nothing was left, Article Received:06/08/2013 not a trace of that great sanctuary---’ (p. 43). -
Dharma and Caste in the Mahabharata
TIF - Dharma and Caste in the Mahabharata RUDRANGSHU MUKHERJEE February 5, 2021 Assembly of Warriors, illustration to the Gemini Ashwamedha of the Mahabharata | Harvard Art Museums/Arthur M. Sackler Museum, Francis H. Burr Memorial Fund and Friends of the Fogg Art Museum Fund The Mahabharata is peopled by the ‘higher’ castes but there are important personages from the ‘lower’ castes whose presence gives a radical salience to ‘dharma’ as set out in the epic, to the point of even suggesting a subversion of the dominant ideology. There is a scholarly consensus that below the apocalyptic events---covered in five of the 18 books--- that form the core of the epic, the idea of dharma serves as a principal theme. Many dimensions of the idea are explored through characters, sub-tales and events; even transgressions of dharma illuminate it.1 In comparison, the great book has very little to say explicitly about caste or varna in the sense that it does not address the question of inequality that the operation of the caste system inevitably engenders. It need hardly be emphasized that most of the main characters come from the two top castes and the language of the epic is Sanskrit, the language of these two castes. The second caste, kshatriyas, not surprisingly, dominates the epic. According to one calculation, there are as many as 175 references to kshatriyadharma in the epic (Hiltebeitel: 2014: 528). In contrast, the vaisyadharma and sudradharma receive nine and six references respectively (Hiltebeitel: 2014: 528). Page 1 www.TheIndiaForum.in February 5, 2021 The argument that this essay seeks to present through the narration of certain episodes and characters, is that the lower castes do make significant appearances in the epic and that those appearances are not unrelated to the epic’s approach to dharma—in fact, those appearances give a radical salience to the question of dharma. -
Hindu America
HINDU AMERICA Revealing the story of the romance of the Surya Vanshi Hindus and depicting the imprints of Hindu Culture on tho two Americas Flower in the crannied wall, I pluck you out of the crannies, I hold you here, root and all, in my hand. Little flower— but if I could understand What you arc. root and all. and all in all, I should know what God and man is — /'rimtjihui' •lis far m the deeps of history The Voice that speaVeth clear. — KiHtf *Wf. The IIV./-SM#/. CHAMAN LAL NEW BOOK CO HORNBY ROAD, BOMBAY COPY RIGHT 1940 By The Same Author— SECRETS OF JAPAN (Three Editions in English and Six translations). VANISHING EMPIRE BEHIND THE GUNS The Daughters of India Those Goddesses of Piety and Sweetness Whose Selflessness and Devotion Have Preserved Hindu Culture Through the Ages. "O Thou, thy race's joy and pride, Heroic mother, noblest guide. ( Fond prophetess of coming good, roused my timid mood.’’ How thou hast |! THANKS My cordial chaoks are due to the authors and the publisher* mentioned in the (eat for (he reproduction of important authorities from their books and loumils. My indchtcdih-ss to those scholars and archaeologists—American, European and Indian—whose works I have consulted and drawn freely from, ts immense. Bur for the results of list investigations made by them in their respective spheres, it would have been quite impossible for me to collect materials for this book. I feel it my duty to rhank the Republican Governments of Ireland and Mexico, as also two other Governments of Europe and Asia, who enabled me to travel without a passport, which was ruthlessly taken away from me in England and still rests in the archives of the British Foreign Office, as a punishment for publication of my book the "Vanishing Empire!" I am specially thankful to the President of the Republic of Mexico (than whom there is no greater democrat today)* and his Foreign Minister, Sgr. -
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras. -
Payyannur Pattu
PAURIKA 587 PAYYANNUR PATTU PAURIKA. A king of the ancient country Purikanagari. will get the benefit of worshipping Visnu for a year. is to be in the He was such a sinner that he was reborn as a jackal This worship conducted months of in his next birth. Asadha Sravana (Chapter 111, Sand Parva) . (July), (August) Prausthapada PAUR^AMASA. SonofMarlci. His mother was called (September), As vina (October) and Karttika (Novem- Sambhuti. Paurnamasa had two sons named Virajas ber) A sacred Pavitra (sacred thread or ring of Kusa is either in and Parvata. (Chapter 10, Ariisa 1, Visnu Purana). grass) to be prepared gold, silver, copper, PAUSAJ1T. One of the sages belonging to the tradition cotton or silk. A specially purified cotton thread is of the of under also The Pavitra is to be made of three threads disciples Vyasa. (See Guruparampara) . enough woven The Pavitra is to be made PAUSAMASA. The month of Pausa (January) . During together. holy by 108 times the mantra or even half this month, on the full moon day the constellation reciting Gayatri of that number is 108 times or more Pusya and the moon join in a zodiac. He who takes enough. Reciting is considered tobeUttama half of it is considered food only once a day during this month will get beauty, (best) ; and less than it is considered fame and prosperity. (Chapter 106, Anusasana Parva). Madhyama (tolerable) adhama The Pavitra should then be tied PAUSPINJI. A sage belonging to the tradition of (worst). to mandalas and the mantra to be recited at the time disciples of Vyasa. -
A Comprehensive Guide by Jack Watts and Conner Reynolds Texts
A Comprehensive Guide By Jack Watts and Conner Reynolds Texts: Mahabharata ● Written by Vyasa ● Its plot centers on the power struggle between the Kaurava and Pandava princes. They fight the Kurukshetra War for the throne of Hastinapura, the kingdom ruled by the Kuru clan. ● As per legend, Vyasa dictates it to Ganesha, who writes it down ● Divided into 18 parvas and 100 subparvas ● The Mahabharata is told in the form of a frame tale. Janamejaya, an ancestor of the Pandavas, is told the tale of his ancestors while he is performing a snake sacrifice ● The Genealogy of the Kuru clan ○ King Shantanu is an ancestor of Kuru and is the first king mentioned ○ He marries the goddess Ganga and has the son Bhishma ○ He then wishes to marry Satyavati, the daughter of a fisherman ○ However, Satyavati’s father will only let her marry Shantanu on one condition: Shantanu must promise that any sons of Satyavati will rule Hastinapura ○ To help his father be able to marry Satyavati, Bhishma renounces his claim to the throne and takes a vow of celibacy ○ Satyavati had married Parashara and had a son with him, Vyasa ○ Now she marries Shantanu and has another two sons, Chitrangada and Vichitravirya ○ Shantanu dies, and Chitrangada becomes king ○ Chitrangada lives a short and uneventful life, and then dies, making Vichitravirya king ○ The King of Kasi puts his three daughters up for marriage (A swayamvara), but he does not invite Vichitravirya as a possible suitor ○ Bhishma, to arrange a marriage for Vichitravirya, abducts the three daughters of Kasi: Amba, -
Dharma in the Mahabharata As a Response to Ecological Crises: a Speculation
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The Trumpeter - Journal of Ecosophy (Athabasca University) Dharma in the Mahabharata as a response to Ecological Crises: A speculation By Kamesh Aiyer Abstract Without doing violence to Vyaasa, the Mahabharata (Vyaasa, The Mahabharata 1933-1966) can be properly viewed through an ecological prism, as a story of how “Dharma” came to be established as a result of a conflict over social policies in response to on-going environmental/ecological crises. In this version, the first to recognize the crises and to attempt to address them was Santanu, King of Hastinapur (a town established on the banks of the Ganges). His initial proposals evoked much opposition because draconian and oppressive, and were rescinded after his death. Subsequently, one of Santanu’s grandsons, Pandu, and his children, the Pandavas, agreed with Santanu that the crises had to be addressed and proposed more acceptable social policies and practices. Santanu’s other grandson, Dhritarashtra, and his children, the Kauravas, disagreed, believing that nothing needed to be done and opposed the proposed policies. The fight to establish these policies culminated in the extended and widespread “Great War” (the “Mahaa-Bhaarata”) that was won by the Pandavas. Some of the proposed practices/social policies became core elements of "Hinduism" (such as cow protection and caste), while others became accepted elements of the cultural landscape (acceptance of the rights of tribes to forests as “commons”). Still other proposals may have been implied but never became widespread (polyandry) or may have been deemed unacceptable and immoral (infanticide). -
About Yajna, Yaga & Homa
Mahabharata Series About Yajna, Yaga & Homa Compiled by: G H Visweswara PREFACE I have extracted these contents from my other comprehensive & unique work on Mahabharata called Mahabharata-Spectroscope. (See http://www.ghvisweswara.com/mahabharata-2/mahabharata-spectroscope-a-unique- resource/). Whereas the material in that was included in the order in which it appears in the original epic, in this compilation I have grouped them by meaningful Topics & Sub- topics thus making it much more useful to the student/scholar of this subject. This is a brief compilation of the contents appearing in the great epic Mahabharata on the topics of Yajna, Yaga & Homa. The compilation is not exhaustive in the sense that every para appearing in the great epic is not included here for the sake of limiting the size of this document. Some of the topics like japa-yajna have already been compiled in another document called Japa-Dhayana-Pranayama. But still most of the key or representative passages have been compiled here. The contents are from Mahabharata excluding Bhagavad Gita. I hope the readers will find the document of some use in their study on these topics. Please see http://www.ghvisweswara.com/mahabharata-2 for my other topic based compilations based on Mahabharata. G H Visweswara [email protected] www.ghvisweswara.com March 2017 About Yajna, Yaga & Homa in Mahabharata: G H Visweswara Page 1 Table of Contents About Yajna, Yaga & Homa in Mahabharata .......................................................................................... 4 Eligibility, -
D. D. Kosambi History and Society
D. D. KOSAMBI ON HISTORY AND SOCIETY PROBLEMS OF INTERPRETATION DEPARTMENT OF HISTORY UNIVERSITY OF BOMBAY, BOMBAY PREFACE Man is not an island entire unto himself nor can any discipline of the sciences or social sciences be said to be so - definitely not the discipline of history. Historical studies and works of historians have contributed greatly to the enrichment of scientific knowledge and temper, and the world of history has also grown with and profited from the writings in other branches of the social sciences and developments in scientific research. Though not a professional historian in the traditional sense, D. D. Kosambi cre- ated ripples in the so-called tranquil world of scholarship and left an everlasting impact on the craft of historians, both at the level of ideologi- cal position and that of the methodology of historical reconstruction. This aspect of D. D. Kosambi s contribution to the problems of historical interpretation has been the basis for the selection of these articles and for giving them the present grouping. There have been significant developments in the methodology and approaches to history, resulting in new perspectives and giving new meaning to history in the last four decades in India. Political history continued to dominate historical writings, though few significant works appeared on social history in the forties, such as Social and Rural Economy of North- ern India by A. N. Bose (1942-45); Studies in Indian Social Polity by B. N. Dutt (1944), and India from Primitive Communism to Slavery by S. A. Dange (1949). It was however with Kosambi’s An Introduction to the study of Indian History (1956), that historians focussed their attention more keenly on modes of production at a given level of development to understand the relations of production - economic, social and political. -
Hermeneutics and Narrative Architecture in the Mahābhārata
HERMENEUTICS AND NARRATIVE ARCHITECTURE IN THE MAHĀBHĀRATA Vishwa Adluri I. Introduction Appearing in the Pauṣyaparvan, the first narrative book of the Mahābhārata (Mbh), the story of Uttaṅka is baroque even by the Mbh’s standards. In this paper, I demonstrate that Uttaṅka is not just a character within the text, but operates at three distinct levels in the text: as a character in it, as its interpreter, and as someone who transcends the text altogether.1 Uttaṅka reappears toward the epic’s end in the Āśvamedhikaparvan as a character within the narrative, but what are we to make of his strange story in the Pauṣyaparvan? Appearing in this no-man’s land2 between the frame-narrative and the core epic, between 1 Uttaṅka is referred to in the Mbh in the following passages: 1. The Pauṣyaparvan describes the greatness of Uttaṅka (māhātmyam uttaṅkasyopavarṇitam; Mbh 1.2.72). 2. Veda has three students: the two kṣatriyas Janamejaya and Pauṣya, and Uttaṅka (Mbh 1.3.85-86). 3. The story of Uttaṅka appears in the Pauṣyaparvan from Mbh 1.3.86-1.3.195. 4. A reference to Takṣaka’s insult of Uttaṅka (uttaṅkasya vidhatsva; 1.46.25), although the story of Uttaṅka is not told here. 5. Janamejaya says to please Uttaṅka (uttaṅkasya priyaṁ; Mbh 1.46.41), he will avenge his father. 6. Story of Uttaṅka from Mbh 3.192.8-193.27. Story of Dhundhumāra, where Uttaṅka plays a decisive role (Mbh 3.194.1-195.39). 7. Second Uttaṅka narrative (Mbh 14.52.1-14.57.56). 2 Vyāsa, the epic’s composer, is also known as Kṛṣṇa Dvaipāyana, Kṛṣṇa of the island, as he was born on an island in the middle of a river. -
Edifying Parables
Edifying Parables of His Holiness Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal Publisher Sri Vidyatheertha Foundation Chennai www.svfonline.net First Edition 1995 (1200 Copies) Reprint 2000 (1500 Copies) 2004 (3000 Copies) 2014 (1200 Copies) 2015 (2000 Copies) Digital Version 2016 © All rights reserved ISBN 81-903815-4-7 Published by: Sri Vidyatheertha Foundation G-B, Sai Karuna Apartments 49, Five Furlong Road Guindy, Chennai - 600 032 Mobile : 90031 92825 Email: [email protected] This E-Book is for free distribution only. 6 Edifying Parables Preface His Holiness Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal, reverentially referred to as ‘Acharyal’ in this book, had an innate ability to explain even complex topics in a simple manner through stories composed by Him on the spot or based on texts such as the Vedas, Ramayana, Mahabharata and Puranas. This book contains well over a hundred edifying parables of our Acharyal compiled by a disciple and grouped over 97 heads. The sources of the parables are Acharyal’s benedictory addresses and His private conversations with the disciple. Following are the minor liberties that have been taken in the preparation of the text: 1. Parables narrated by Acharyal in more than one benedictory address have been grouped under a single head. 2. In rare cases, names have been given to the characters of a story even when Acharyal did not do so during His talk with the disciple. 3. Where Acharyal has narrated more than one version of a story, information from all the versions have been utilised. 7 We are glad in publishing the digital version of this book and offering it to all for free-download in commemoration of the birth-centenary of His Holiness Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal.