Mahabharata/Jaya - Bed of Arrows

"These arrows which have pierced me are Arjuna's. They cannot belong to Shikandi". Thus spoke Bhishma who was now wounded by Arjuna's arrows all over the body.

It was the 10th day of the war and as agreed, Shikandi was accompanying Arjuna on his chariot. Many battles do occur inbetween till the fall of Bhishma which is very well documented in the epic. I am not going to delve into that here. 

Duryodhana's gave instructions to his commanders that Bhishma should be protected and every measure should be taken to ensure that Arjuna (with Shikandi in his chariot) should not be allowed to encounter directly with Grandsire. But who can stop what was ordained. During the course of the battle and despite various efforts from the kaurava camp, Krishna steered the chariot towards Bhishma.

Bhishma spotted them and was about to fire his arrows. At the time, he saw Shikandi accompanying Arjuna in the chariot. As per the rule he had laid for this war (as was also his principle), Bhishma stated, "Shikandi was not born as a man. She is a woman. Moreover, I can see Amba in her. It is Amba who has come back to try and kill me. I will not raise my arms on a woman." Thus, he kept his bow and arrows down. This opportunity was seized by Arjuna and Shikandi who fired arrows towards Bhishma. One of the arrows hit Bhishma's crown. Bhishma then took a shield and tried to protect himself with that. Arjuna fired a arrow towards his hand and made Bhishma drop the shield. Bhishma fell from the chariot following the rain of arrows. Arjuna was ashamed, sad and disgusted but kept on the attack. When it looked like a thousand arrows must have pierced Bhishma, he fell down and was lying on them. This is when he spoke the words praising Ajuna and dismissing Shikandi's role in his fall.

The fighting stopped and both the camp leaders (Kauravas and Pandavas) came towards the site where Bhishma was lying in his "bed of arrows". They were trying to pay his respect to the great one. Now Bhishma had the boon to die as per his will. So he chose to wait till Uttarayana as it is believed that on that day the doors of Vaikuntham (Vishnu's abode) is open for souls departing their earthly body.

Bhishma's head was not pierced with arrows and hence, he suggested for a headrest. Duryodhana ordered Dushashana to get pillows and he obliged. Bhishma spoke, "These pillows are not worthy of the bed I am on. Arjuna, please provide me with a headrest to support my head." Then Arjuna shot 2 arrows and it went to the ground near Bhisma's head in such a way that they acted like a headrest. Bhishma then requested for water. Legend has it that Arjuna chanted a mantra and then shot the bow towards the ground. Ganga herself sprang up in the form of a spring to quench her great son's thirst.

The battle was called off for that day with respect to Bhishma.

The bed of pillows, for me, often symbolises Bhishma's life to me. His entire life he did not get peace as he was always on the fence. He was living a Kshatriya's life but was leading a Bhrahmin life due to his vows. he did not have any possessions, no kin but yet had to look after his step-brothers and then their kin. He also had to see them almost kill each other. More on his character, when he dies. The time for that is yet not come. With Bhishma's fall, a new commander-in-chief was to be selected for kauravas and another great charioteer will join them- Karna. But before that, Karna comes to Bhishma to pay his meeting in the middle of the night when there is no one else. 

Sorry

Sorry- I know this has been a long break but i promise there will be atleast 2 posts on Sunday. Please come back on Monday all. It is a bigger effort than I imagined- this Mahabharata- Phew. :-)

Mahabharata/Jaya - Story of Shikhandi

"Bring Shikhandi to the forefront and fight. If faced by Shikandi, I will abort all my weapons.I have vowed that I will not raise arms against a woman. That Panchala was born a woman and then became a man. She is Amba from previous birth. At that time, have Arjuna strike me with his arrows. Let him strike me from every side with his arrows." Thus spoke Bhishma to Yuddhisthira and his brothers who had come to seek counsel on how to kill Bhishma. 


The Pandavas went to the enemy camp and entered Bhishma's tent who was happy to see them. Pandavas greeted him with respect as prescribed. Then Yuddhisthira says, "We will not win this war as long as you are fighting this war. You had blessed me to be victorious but it looks like your blessing will go futile. If you want me to be victorious, please let us know how to vanquish you." This is when Bhishma instructs them to use Shikandi as a shield. 


Story of Amba is actually recounted in the Mahabharata earlier. I thought of placing it here as it looked appropriate. 
http://greatlittlewarrior.blogspot.in/2011/11/mahabharata-amba-ambika-and-ambalika.html


After deserted by Shalva and Bhishma, Amba decides that Bhishma is the main culprit for her situation. She goes to a hermitage and tells the sages her story. Those sages advise her to go back to Kashi (her father's residence). Amba rejects this suggestion reasonating that she will be disrespected. She cofirms that she would like to perform austerities so that she does not get any more bad fortune. This is when a sage Hotravahana (He is Amba's maternal grandfather who was a king and then later retired to be a sage) comes to the hermitage. He listens to her story and consoles her by advising, "Go to Parashurama who is Bhishma's guru. If Bhishma does not listen, then Parashurama will kill him". At that time Akritvrana (Parshuram's follower) arrives there. He asks Amba if she wants to be married to Bhishma or wants him to be killed. Amba chooses the latter. The next day Parashurama comes there. Amba and the others narrate her story to him. Parashurama confirms that he only fights to protect those who are learned about the brahman. Parashuram offers to speak to Bhishma or Shalva for marriage but Amba demands killing Bhishma. After some convincing from Amba and Akritvrana, Parashurama agrees to fight Bhishma if he does not listen to him. 


Parashurama sends for Bhishma who obliges by coming to the forest. Parashurama instructs Bhishma to take Amba back to Vichitraveerya but Bhishma refuses to do so. He states that Amba had confessed that she loves Shalva and hence, Vichitraveerya does not want to marry her. Parashurama then instructs Bhishma to marry Amba. Bhishma refuses that too by stating his terrible vow as the reason. Parashurama is angered with Bhishma's disobedience and orders Bhishma to fight with him. Reluctantly, Bhishma agrees to this wish of his guru. They fight for 24 days at the end of which Parashurama stops the fight. He admits that Bhishma cannot be vanquished. Amba then takes upon herself to kill Bhishma. She performs lots of penances. Pleased with this, Shiva grants her the boon that she will attain this goal in her next life. He elaborates that she will born to King Drupad first as a woman but then later will change to be a man. Saying this he disappears. As soon as he disappears, Amba jumps into the fire to kill herself so that she can take rebirth soon.


King Drupad had been performing lot of austerities for a son. Shiva appears before him as well and blesses him with a boon that he will soon have a girl child who will later become a man. Thus when Drupad's wife delivers a baby girl, King Drupad ensures that the gender is a secret. He raised her as a son. Drupad also got  Shikhandi married. But after marriage, the wife came to know about Shikhandi's gender. She complained to her parents who were agitated. Her father, King Hiranyavarma, was so angry that he was ready to attack the kingdom of Panchala. Shikhandi, having witnessed her parents sorrow, goes to a nearby forest to kill herself. A yaksha by the name of Sthunakarna used to stay there. Seeing her condition, he enquires about her reason. Shikhandi narrates her story. Overcome by pity, the Yaksha donates his male organs to Shikhanndi and accepts her female organs in return. Shikhandi promises to bring back the male organs once she proves her father-in-law that she is a male. 


Coming back to palace, Shikhandi sleeps with the beautiful maidens sent by King Hiranyavarma who had come there to ascertain Shikhandi;s gender. Thus, the attack on Panchal and the insult of his father was averted. At the same time, Kubera curses Yaksha Sthunakarna (for disrespecting the Yaksha clan by donating his organs to Shikhandi) to remain as a woman as long as Shikhandi is not dead. Sthunakarna informs this to Shikhandi when he comes to give back his male organ. Shikhandi then goes on to get trained by Drona on warfare and weapons. 


According to C. Rajagopalachari, Amba resorted to penance and received a garland of blue lotuses from Lord Subramanya and it was foretold that anyone wearing the garland would become the cause of Bhishma's death. She again with no avail tried to persuade the warriors to accept the garland and champion her cause. But again none wanted to antagonize Bhishma. Amba, in anger, hung the garland on the gates of King Drupad and left in agony. Later born as Shikhandi, she playfully wears the garland. At that time, she remembers everything from her past life and her hatred for Bhishma resurfaces.

For me, this is a beautiful part of Mahabharata and implores me to think if the ancestors of India were aware of sex-change operations. Someone born as a woman who wants to perform and live as man- was this a known and acceptable condition in ancient India. Was this just kept as secret knowledge to be implemented by only select yogi's/doctors? Other than Bhishma, no one in Mahabharata ever raises the sex issue of Shikhandi. Everyone accepts Shikhandi as a male irrespective of what he was born with. Yet in our modern days, we still have many Bhishma's who does not accept gender change. They view sexual identity of an individual with the organs what one is born with rather than the psychology or desire of the individual. Bhishma's code of dharma was old and stubborn and it was time to make way for change. It is time to make way for regreesive laws/outlook in our current society too. But change will need to come from the Shikhandi's. 

It also raises the law of Karma and it's workings. Bhishma's seemingly appropriate action to garner a wife for his step-brother should have been acceptable. But his disregard for the individual freedom of the women (especially Amba) has brought down his downfall. Every action, irrespective of intent, has an equal reaction and no one can escape from that. 

This is not the only time Bhishma shows disregard towards a woman's right to choose. He is the one who seeks Gandhari's marriage with Dhritharashtra from her parents without giving a thought about her emotions in getting married to a blind prince. Bhishma consents to Pandu's wish to marry Madri during Pandu's victory tour. The catalyst for change in Mahabharata is Krishna. Krishna's behavior towards women is in big contrast to Bhishma. Krishna has a platonic friendship with Droupadi which was the first ever recorded man-woman friendship in Indian mythology. Krishna has no qualms in eloping with Rukmini to avoid her getting married against her wishes. Krishna also helps Arjuna to elope with Subhadra (Krishna's sister) before Balram can marry her to Duryodhana. Times were changing and the old laws had to change. New laws had to come in.

Mahabharata/Jaya - Day 1 to Day 9 of the Kurukshetra War

"It is true, O Keshava, that as long as the great grandsire (Bhishma) is alive, we will not win the war." Thus spoke Yuddhisthira to Krishna after the battle on the 9th day.

The time for the inevitable war had arrived. There was no turning back. Sounds of trumpets, conches and drums were revolving around the battlefield. Amidst this, the 2 assembled sea of armies descended on each other.

Day 1 belonged to the Kauravas. Virata's sons, Uttara and Shweta, was slained on this day.

Day 2 though belonged to Pandavas. Arjuna vanquishes the soldiers surrounding Bhishma. Then Bhishma and Arjuna have a long duel with each other. The highlight though was where Satyaki kills the charioteer of Bhishma who has to then retreat from the war.

On Day 3, Ghatotkacha (Bhima's rakshasa son from Hidimba) joins the war and they both form a terrible pair. Seeing them destroy his forces, Duryodhana criticizes Bhishma stating that he is showing leniency towards the Pandavas. Bhishma is agitated and he causes huge annihilation of the Pandava army. Arjuna again confronts Bhishma but Arjuna's heart is not fully committed in this battle against his grandsire.

On Day 4, Bhishma was in a terrible form. The previous night, Duryodhana had chided his leadership and skills and also stated, "Karna who can and is willing to slay the Pandavas is away from this war because of you. Your love for Pandavas is not allowing us to win the war. Let Karna participate."
As Bhishma was creating havoc in the Pandava camp, Arjuna proceeded to face him. Krishna saw that Arjuna was not fighting with full capacity. Angered by Arjuna's inaction, Krishna spoke, "Bhishma has killed hundreds of your soldiers. You are indebted to them. I have told you to do your Dharma as a Kshatriya (warrior). If you cannot do it, I will only kill Bhishma and ensure victory." Thus, Krishna got down from the chariot and proceeded towards  Bhishma with a chakra in hand (It is interpreted as Sudharshana chakra in some  versions and a chariot wheel in some versions). Seeing Krishna like this, Bhishma drops his weapons and surrenders, "Free me by killing me, o Krishna. Slain by you, I will achieve liberation. Bless me." Arjuna runs behind Krishna and falls at his feet, "O Keshav, Forgive my ignorance. Please don't break your vow because of me. I will fight wholeheartedly and kill Bhishma." Pacified, Krishna walks back and ascends the chariot again. 8 brothers of Duryodhana are killed by Bhima

On the 4th night, Duryodhana is extremely saddened by his brothers' deaths and goes to Bhishma's tent for answers as to why they haven't won the war yet. An interesting conversation takes place between Duryodhana and Bhishma. Bhishma recounts the greatness of Krishna, his incarnations. He also states that Arjuna and Krishna are Nar and Narayana from earlier births and no one can defeat them. Bhishma advises Duryodhana to compromise with the Pandavas. Duryodhana admits and shows his newfound appreciation for Krishna and Arjuna and goes to his tent. He though does not compromise and the war resumes the next day.

From Day 5 to Day 8, the death count of Duryodhana's brothers had risen to 24. He again complains to Bhishma about the lack of will to win the war.

On Day 9, Bhishma is extremely agitated and fights like he would win the war that day. Bhishma kills thousands of soldiers during the course of the day. Arjuna proceeds to face Bhishma. Again, Arjuna's heart was not in it. Seeing this, Krishna raises his Sudarshana chakra and proceeds towards Bhishma. Bhishma drops his weapon and surrenders to die of Krishna's hands. Arjuna runs behind Krishna and pacifies him. Arjuna gets rid of his confusion and fights the duel whole heartedly.

Arjuna is like a human like us. He has had his Buddha moments (Bhagavada Gita, Vishwaroopam darshan) and yet he gets confused and forgets. After the war, Arjuna asks Krishna to recite Bhagavad Gita again. Krishna refuses to repeat stating that the time had come and gone. Arjuna's mind is like our mind. We know the instructions and have our own Buddha moments of liberation but then yet, slip into the mundane world and it's web again with the same or new confusions.

On the 9th night, Yuddhisthira and the Pandavas realise that they will not win the war as long as Bhishma is alive. This is when Yuddhisthira exclaims this fact to Krishna and seeks advise. Yuddhisthira reveals that Bhishma had promised that he will advise Yuddhisthira on how to kill him (Bhishma) when the time comes. This conversation had taken place when Yuddhisthira had gone seeking permission for the war. Krishna encourages Yuddhisthira to go to Bhishma and ask him.

Mahabharata/Jaya - Yuddhisthira receives elders' blessings and the war resume

"Please grant your permission to fight and give us your blessings". Thus spoke Yuddhistira to Bhishma and the other elders.

Arjuna was now convinced that fighting was his nature just like it was the Sun's nature to give light. With Krishna as his charioteer, he returned to his spot. At that time, Yuddhistira got down from his chariot and proceeded towards the Kouravas. All his four brothers were surprised and asked him what he was doing. He did not utter a single word. The soldiers of the Kourava camp thought he was coming to surrender. They even uttered "Shame on such a kshatriya".

Yuddhisthira proceeded towards Bhishma and asked for his consent and blessings. Bhishma was happy to see this. Bhishma said, "If you had not come to me and paid the respect as should be paid to one's elders before a war, I would have cursed you to be defeated. But now, I wish you to be victorious. Everyone is a slave to money but money is slave to no one. It is my bad fortune that I have to fight this war against you." Yuddhistira asks Bhishma for his counsel stating, "You are undefeatable. Please let me know how we can be victorious". To this Bhishma replies, "There is no one who can kill me. Time of death is not here yet. Ask me later".

Then Yuddhistira proceeds to Drona and takes his consent and blessings. Drona too wished him best. Drona confirms, "Where Krishna is, there is Dharma. Where there is Dharma, victory too will be." When asked for his advise, he responds, "I will drop all my weapons if I receive a very bad message".

Yuddhistira receives Kripa's and Salya's consent and blessings as well.

After that, Yuddhistira returns to his chariot. Then he proceeds to announce to everyone present, "This is not an ordinary war. This a Dharma Yudh (War for Righteousness). If there is anyone in this camp who thinks that the Kouravas are right, then they should feel free to go there. If there is anyone from Kouravas who thinks we are right, we welcome them to our camp if they want to join our ranks". At that time, to everyone's surprise, Yuyutsu left the Kourava camp and joined the Pandava camp. Duryodhana was disgusted.

The conches were blown, trumpets were blown to announce the commencement of the war.

In the epic, the Gita and the war starts in the Bhishma Parva. The Parva itself starts with the news of Bhishma's death and Sanjaya recounting the events leading to it. 


In this blog, I will not go much into detail about the war except for the most important events. 


PS: Yuyutsu was Duryodhana's step brother and the only one among the sons of Dhritharashtra to survive the war. During Gandhari's extremely long maternal period, Dhritharashtra was attended to by a maid. Gradually, he bedded her and Yuyutsu was born of that union. Yuyutsu, much like Vidur, was ideal to be a king but could not be due to his maternal lineage. Duryodhana never liked him much. Yuyutsu was well versed with Dharma and has tried to convince Duryodhana to side with the Pandavas much like Vikarna (Duryodhana's brother and Gandhari's son). But Vikarna does not leave the side of Kauravas though he knew that Duryodhana was in the wrong. In so many ways and characters, Mahabharata always showcases the existence of the difference in Individual dharma and social dharma. Maybe, both Yuyutsu and Vikarna were right in their stance. Maybe, we need to accept such a possibility in our normal lives as we have in the present and in the future. Can we that wise?

Mahabharata/Jaya- Gita Upadesam

"Destruction of one's own family will not bring any good fortune. I only see my own family here as well as in the enemy camp. How can I kill my Grandsire, my Guru? Even Duryodhana is my brother. I do not want the piece of land attained from such calamity. I would rather beg than enjoy the land after killing my kin. My throat is drying up, my Gandiva is slipping. No I cannot fight this war. O Keshav, I am asking you as a disciple. Please let me know what I should do". Thus spoke Arjuna to Krishna surrendering himself to His will and guidance.



The Kurukshtetra war is narrated through the eyes of Sanjaya as he is relating the events to Dhritharashtra. The Bhagavad Gita or Gita Upadesam starts with both the armies staring at each other. Duryodhana then gets down from his chariot and praises the Pandav army. But then he also praises his conglomeration increasing their morale. On listening to such praises from his great grandson, Bhishma blows his conch.

At that time, Arjuna develops conflicts within himself. He requests his charioteer Krishna (Krishna's names also include Parthasarathi which means charioteer of the son of Pritha-Kunti's real name) to take his chariot between  the 2 assembled armies. He looks at both the sides clearly before expressing his moral conflict and uselessness of going for a war of such magnitude. He does not want any riches by killing his own family members as well as after spilling so much blood. Then he completely surrenders himself to Krishna for guidance.

Any urban Indian or European who considers Sanathana Dharma as a religion supporting inaction should thoroughly understand Gita. Trust only Krishna to provide a spiritual discourse in the middle of the warring factions. Bhagavad Gita is a real gem for the spiritual seekers and there is so much being discussed here. Krishna completely advocates action but warns that the result is not a controlled event. It is His understanding of human life which allows him to convince Arjuna to pick up and go to war again. He discusses how a Jnani (Enlightened man) lives to different forms of Yoga in Bhagavad Gita.

Chapter 2: Sankhya Yoga
Sankhya Yoga propounds the arithmetic of the spiritual science also known as Gyan Yoga. Actions gain rewards. Rewards might be used up. But true knowledge cannot be vanquished. Deeds performed through supreme knowledge carry no expectation or pride. Lord Krishna terms it the way to supreme peace.

Chapter 3: Karma Yoga
No one can live without doing some deed. Some people are more attuned to the ways of Karma yoga (Path of action) rather than Gyan Yoga (path of knowledge). Arjuna is one of them. Lord Krishna expels his confusions by discoursing on the path of action (karma).One should do one's deeds with detachment and without any expectations of the results.

Chapter 4: Gyankarma Sanyas Yoga
One who has gained the knowledge of reality (the eternal and changeless truth) all the other factors and aspects of life, this worldly existence become immaterial.

Chapter 5: Karma Sanyas Yoga
A Karma Yogi is unaffected by the results of his actions as he does not expect any rewards. For simple people, Karma Yoga is preferable as it is simple & easy being in harmony with nature. Path of knowledge is not easy and not for everyone.

Chapter 6: Aatmasanyam Yoga
All spiritual exercises are performed to control one's senses. Some exercises are revealed by Lord Krishna.

Chapter 7: Gyanvigyan Yoga

Spiritual world does not ignore the world but shows a truth beyond the material. One needs to harmonize the basic rules of nature with life. Such science will certainly lead to the ultimate truth.

Chapter 8: Aksharbrahma Yoga
Lord Krishna answers to Arjuna's questions "What is Brahm? What is spiritualism? What is Karma?

Chapter 9: Rajvidyarajguhya Yoga
Why worship all the deities when the same kind of devotion can bring about a union with the Supreme?

Chapter 10: Vibhooti Yoga
Where is God- is an ignorant question. He is there in every manifestation.


Chapter 11: Vishwaroopadarshan Yoga
Arjuna realises that Krishna is God himself and devotingly asks Krishna to show his real form. Krishna blesses Arjuna with divine eyesight as mere human eyes cannot bear the sight. Then he proceeds to show his real form. Sanjaya too sees this vision as he was blessed with diviine vision by Sage Vyas (so that he can relay the war to King Dhritharashtra).
The truth of God emerges when all the positives are merged with negative. Only those who has the courage to see this harsh reality can face God.

Chapter 12: Bhakti Yoga
Devotion, total surrender, too can lead to the supreme union.

Chapter 13: Kshetrakshetragyavibhag Yoga
This body is like a field where inspirations are the seeds whcih harvest deeds. Deeds begets deeds and thus, keep multiplying. The one who masters the field and gains knowledge of life in such form leads to god.

Chapter 14: Gunatrayvibhag Yoga
The one who understands the (Satva, Rajas, Tamas) tendencies and controls them finds God.

Chapter 15: Purushottam Yoga
The Universe is a tree. Eternal Para Power Supreme is its root. The main branch is Brahma and the Vedas are its leaves. A man who sees the basic truth in such form is the one who knows the meaning of Vedas.

Chapter 16: Daivasursampadvibhag Yoga
Discourse on spiritual and material world.

Chapter 17: Shraddhatrayvibhag Yoga
Devotion is the basic element of spiritual progress. But one must avoid devotion to goals of attachments and evil.

Chapter 18: Mokshasanyas Yoga
Lord Krishna gives a discourse on renunciation and asceticism. At the end of this chapter Arjuna confirms that his confusions are cleared and he is ready to fight.

Gita Upadesam can also be seen as a metaphor where Arjuna is our Ego, the horses are the senses, chariot is our body and Krishna is (the intellect/supreme) guiding us. Only when we surrender our ego and let the reins of our senses and body be run by the intellect/supreme, we will not have any conflicts and we might get enlightened.


To finish off, let me give a little excerpt from the back of the book(which I used to get the summary of the chapters).
All Upanishads are like a cow, child god Krishna is the milker, Arjuna is the calf and the great Gita wisdom is the milk and pure minded faithful is its user.

Mahabharata/Jaya- Rules of the War laid out

"I agree with the rules you have laid out and promise that we will follow them as long as your side fights by the rules". Thus spoke Dhristadhyumna to Bhishma as the two commander-in-chief met along with other main warriors to discuss on the rules of the war.

Probably, this is also the time when Bhishma promised Krishna that he will ensure that Krishna takes up arms in the war. 

This was Dharm Yudh (War for Righteousness) and the rules were to be very fair as well. Rules of the war as below:

• Fighting must begin no earlier than sunrise and end exactly at sunset.

• Multiple warriors may not attack a single warrior.

• Two warriors may "duel", or engage in prolonged personal combat, only if they carry the same weapons and they are on the same mount (no mount, a horse, an elephant, or a chariot).

• No warrior may kill or injure a warrior who has surrendered.

• One who surrenders becomes a prisoner of war and will then be subject to the protections of a prisoner of war.

• No warrior may kill or injure an unarmed warrior.

• No warrior may kill or injure an unconscious warrior.

• No warrior may kill or injure a person or animal not taking part in the war.

• No warrior may kill or injure a warrior whose back is turned away.

• No warrior may attack a woman.

• No warrior may strike an animal not considered a direct threat.

• The rules specific to each weapon must be followed. For example, it is prohibited to strike below the waist in mace warfare.

• Warriors may not engage in any "unfair" warfare.

The war lasted Eighteen days. Bhishma was the Commander-in-chief for the first 10 days, then Drona for 5 days, Karna for 2 days and Shalya for a day (actually just a half) on the side of the Kauravas while Dhrishtadhyumna survived and acted in his position for the entire duration of the war. 

A Movie trailer link- looking fwd to it's release

For us Mahabharataholics, this is a surprise. Hope they stay true to the content and spirit.

http://www.moviefirstlook.com/2012/05/arjun-official-trailer-arjun-promo.html

Mahabharata/Jaya - Arjuna performs Durga Puja

"I am ready to scarifice myself for the war. But I would like to be married first and my widow should cry just like a wife cries on the death of her husband. Then I would like to see the entire war." Thus spoke Iravan to Krishna to receive his boons.

Iravan is the son of Ulupi and Arjuna.(http://greatlittlewarrior.blogspot.in/2011/12/mahabharatajaya-indraprastha-and-arjuna.html). When Iravan realizes he is the son of Arjuna, he takes the unwilling consent of his mother and joins the war to help the Pandavas win.


In the northern versions, Iravan fights the war and dies a heroic death. But it is the Tamil version which I find interesting. 

Krishna instructs Arjuna to perform the Durga Puja as per astrological predictions made by Sahadeva. For this puja to be successful, a perfect man needs to be sacrificed. Only Arjuna, Krishna and Iravan has the essential marks which certified them to be perfect men (physically). Krishna decides that Iravan is the best choice for this human sacrifice.

That is when Iravan spells out his wishes/boon to Krishna. It was a big problem to find a wife for Iravan as no one would want to be a sure-shot widow. Since no one was ready, Krishna himself takes the form of a woman (Mohini Avatar) and marries Iravan. In some versions, they consumate their marriage. But then, Krishna cries like a woman the next day after Iravan dies.

This event is still celebrated by the trangender community. The men dress themselves as woman and marry Iravan. Then the next day they break their bangles and cry like widows.

It makes me wonder if transexuality, transgender and same sex marriage/sex was accepted during those times in southern India. India (concept and culture) always holds a great deal of mystery due to it's varied instances of folktales and stories. This is one of them. 


Krishna becoming a woman and marrying Iravan shows that man-woman, same gender marriage/sex were all the same in his eyes. He really was the all encompassing divine personality out there. India of those times would surely have been more open and liberal. 


I have heard that Krishna is the measure against which one's life need to be measured. It is true. Maybe, I will develop a habit of analysing the same through those thoughts before judging others. Maybe.

Mahabharata/Jaya- Rules of the War

"This is Dharm Yudh(War for Righteousness). Hence, the war will be fought as per the rules of Dharma (principles of righteousness)." Thus spoke Bhishma to the assembled kings and generals of the Pandavas and Kauravas before listing down the rules of the war.

The Kauravas had 11 akshauhinis and Pandavas had 7 akshauhinis.( A division (akshauhini) includes 21,870 chariots and chariot-riders, 21,870 elephants and riders, 65,610horses and riders, and 109,350 foot-soldiers (in a ratio of 1:1:3:5). The combined number of warriors and soldiers in both armies was approximately 3.94 million.^[14] Each Akshohini was under a commander or a general, apart from the Commander in chief or the generalissimo who was the head of the entire army.) Source Wikipedia.

Rules of engagement

The two supreme commanders met and framed "rules of ethical conduct", dharmayuddha, for the war. The rules included:

• Fighting must begin no earlier than sunrise and end exactly at sunset.
• Multiple warriors may not attack a single warrior.
• Two warriors may "duel", or engage in prolonged personal combat, only if they carry the same weapons and they are on the same mount (no mount, a horse, an elephant, or a chariot).
• No warrior may kill or injure a warrior who has surrendered.
• One who surrenders becomes a prisoner of war and will then be subject to the protections of a prisoner of war.
• No warrior may kill or injure an unarmed warrior.
• No warrior may kill or injure an unconscious warrior.
• No warrior may kill or injure a person or animal not taking part in the war.
• No warrior may kill or injure a warrior whose back is turned away.
• No warrior may attack a woman.
• No warrior may strike an animal not considered a direct threat.
• The rules specific to each weapon must be followed. For example, it is prohibited to strike below the waist in mace warfare.
• Warriors may not engage in any "unfair" warfare.

Source Wikipedia.

Probably, this is the time when Bhishma promises Krishna  that he (Bhishma) will make Krishna raise his weapon in the war. 

In the concluding war, we will see that both the sides breaks all the rules. There are no clear white and black. Shades of grey emerge on both the sides. As they say, history is written by the winners to glorify themselves. The actions in the war might just make us stand up and question if Pandavas were really all that valiant and just as they are made out to be. But in some ways it also shows the vision and clarity of Krishna. For him, the means was not as important as the end. He did not fight the war and yet, he was the biggest reason for Pandavas to win. 

Mahabharata/Jaya - Appointment of the Generals/Commander in Chief

“I will not fight with Shikandi who was not born as a man but became a man later in his life. Other than Shikandi, I will also not kill the Pandavas. They are as dear to me as you. I will kill 10,000 soldiers of their camp. Like this, I will ensure that the victory is yours”. Thus spoke Bhishma to Duryodhana and the other assembled king at the Kouravas’ camp.

The war preparations were on. Cavalries and chariots were now marching to Kurukshetra (the place where war will be fought). Duryodhana and his advisors thought apt to choose Bhishma as the General of their army.

The Pandavas to have a discussion. The twins are of the suggestion that it should be the old and strong King Virata or King Drupada. Arjuna opines Dhristadhyumna while Bhima suggests Shikandi. Then Yuddhistira decides on Dhristadhyumna as the general.

This selection is in ways a subtle hint. Bhishma stands for whatever is old and dying while Dhristadhyumna stands for new and change. Also, as you see Kauravas have to change the Generals over the course of the war while Dhrisadhyumna guides the Pandavas till the end. It is a clear case of old having to go for the new. That is nature, that is the law of life.

While Duryodhana’s selection of Bhishma is like a conspiracy. With Bhishma as the general, any other king/s who had any doubts about Dharma would believe that Kouravas are right. It will also give them the confidence that victory is sure with the general who has the boon of death by wish. For the Pandavas, it was just a proper war strategy. Dhristadhyumna was a student of Drona and was destined to be the killer of Drona. Dhristadhyumna was young, agile and adept at the use of vyuhas (formations).

In the Kaurava camp, Bhishma is consecrated as the General as per the rituals prescribed. After that, in the assembled place, Duryodhana requests Bhishma to state and explain the strength of both the camps.
Bhishma recounts all the Maharathas and Athirathas in the Kauravas camp. But he specifically insults Karna as not even a ratha. Bhishma states, “This friend of yours is harsh and boastful. I don’t consider him to be a ratha. He always runs from a duel. He has also given away his Kavach Kundal. He is cursed by my Guru (Parshuram) and also by the Bhramana. If I am to be the General, then he will not fight”. Karna too responds, “I will not fight as long as Bhishma is alive”.

Then Bhishma goes about recounting the strengths of Pandava army. For Karna, it looks like he is deliberately stating their strengths in a way which will create fear in the minds of the assembled kings of the war.

Ramayana and Mahabharata is referred to be as “Itihasa” which translates into “As it happened” or “Thus it happened”. The elaborate introduction of the kings and the strength of cavalry is an apt way of recording history. It is said that there were always appointed individuals who had to record the history of a kingdom. Most of them used to be “Suta” loosely translated as charioteer. Suta had a very special place in the society. They were not exactly Shudras or Vaishyas and neither Kshatriyas. Sanjaya who was the charioteer of King Dhritharashtra accompanied him till the death of the latter. Narrations have orated through him many times during the epic. It looks like he was the appointed individual for tracking the history of this kingdom. Vyasa (as the name suggest) would have compiled all the events to bring up the first original Mahabharata. As is with any mythology, folklores and other creative imaginations were then added onto it through generations. No one knows the real Mahabharata or its length. Yet, we assume the one which we have collected has been completely authored by Vyasa.

Bhishma signs off his account as mentioned in the first sentence of the post. Duryodhana accepts his decision of not killing thePandava after putting in some resistance. He knew that if he does not accept it then Bhishma will be relieved of his vow and join the Pandava camp. This will spread panic in the Kaurava camp. Also, he does not stand up for his friend Karna when his great-grandsire was insulting Karna.

Till now, we could have assumed that Duryodhana was just a fool who was being swayed by Shakuni. It is during the war that we see his full personality. His ego-management as far as Bhishma, Drona, Karna and Shalya shows him to be an able leader who could get together different people together to attain his objective. He fails in this objective is a different matter. But he was a strong leader and only if not for his strong hatred for Pandavas, he could have been a deserving ruler.

Mahabharata/Jaya - Indra visits Karna

"If you still wish to complete your vow of giving, then ensure that you ask Shakti (Indra's weapon) from him." Thus spoke Surya (Sun God) to Karna in a dream one night.

Actually this event happens during the exile of the Pandavas. Also Karna's identity is disclosed right in the beginning of the pic. For some reason, I took a cinematic liberty of keeping suspense and putting these 2 chapters of the Epic together.


Indra is worried about Arjuna as he knows that Karna will be unbeatable as long as he has his natural shield and natural earrings (Kavach Kundal). He plans on tricking Karna to rob him of these. I often wondered about this episode. Karna has shown to be vulnerable even when he had the Kavach Kundal. Take for example, in his battle with the Gandharvas or his fight with Arjuna after Draupadi's swayamwara. Maybe, this is just a later addition to magnify Indra's role in Mahabharata.


Surya (Sun god) is aware of this and comes in Karna's dream to warn him of this. This is before Karna's identity is disclosed to him. So Karna is not aware that Surya is his father.


Surya says, "Karna, tomorrow Indra will come to you in the guise of a Bhramana. He knows that after the morning ritual you never refuse a Bhramana. He will ask for your Kavach Kundal. He is doing this to protect his son, Arjuna. Don't give them to him. As long as you have them, you cannot be vanquished".

Karna replies, "I have taken a vow that I will never refuse anyone when they come and ask for a gift at that time. If they ask my life, I will give that too. No, I cannot refuse."

Surya tries to reason with Karna but Karna does not move from his stand. Surya then negotiates, "Ok, then you give the Kavach Kundal. You must ask for Shakti (Indra's weapon) in exchange for this. It is very powerful and no warrior can defy it. You can use that in your duel with Arjuna."

Next morning, Indra comes in the guise of Bhramana to Karna. Karna has just finished his rituals and asks, "O Bhramana, Ask for what you wish". Indra says, "I want your Kavach Kundal." Karna then remembers the dream he had and recognizes Indra.

Yet Karna tries to digress, "Ask for the riches of the world. Ask for the kingdom. I cannot give these things you are asking for. They have been a part of my body since birth." But Indra is firm on his demand.

In the end Karna remarks, "I know you are not a brahman but Indra himself. I was denying this so that no blame is placed on you for tricking a human. I will give you what you ask for." Then Karna goes on to remove his Kavach Kundal with a knife. He does not even wince while doing this but his body is stained with blood. Indra too melts seeing the sight.

Moved by Karna's act, Indra himself tells Karna that he would like to grant a boon. Karna recollects his dream and asks, "Actually I do not ask anything but only give. But I do not want you to be tainted with tricking a human. I am highly fortunate to be of use to you. To make this looks fair, I only ask for Shakti (Indra's weapon)." Indra agrees and grants him the weapon but on a condition, "You can have this weapon but you can only use this in a war and only once. After that, it will come back to me." Karna agrees , "I too want to use this once, to kill a great and powerful warrior". Indra confirms, "You will kill a great and powerful warrior with this weapon."

Kauravas are quite disheartened when they learn about Karna loosing his Kavach Kundal. But then they are elated to know that he has got Shakti from Indra.

Karna was known as Dhanveer (Highly chariotable person). There are fables wherein he broke off a wooden pillar from his own house to give it to a Brahman who was looking for dry wood (as it was raining at that time). Then there is a folktale wherein Karna gave away his golden teeth before taking his last breath to a old brahman (Krishna in disguise) who approached him for wealth at that time. Also, some folktales state how Krishna tricks Karna in giving away all his merits earned through righteousness during his duel with Arjuna. The goddess of righteousness was protecting him from the arrows of Arjuna and hence, Krishna had to do this. Karna gave them up as well without any hesitation. Karna's life is a great example of someone who tried his best to make his life successful and meaningful though outwardly, destiny and life treated him unfairly. Maybe, we all have a Karna in us. We all struggle against life and it's forces to derive something meaningful out of it. Not all are as righteous as him and yet, we all struggle. Some win, some loose. But it all depends on how you lived.

Mahabharata/Jaya - Karna's identity disclosed

"A man who is indebted is an unhappy man." Thus spoke Yuddhisthira answering one of the questions the Yaksha (Yama) had asked at the lake. In this one statement lies the truth of Karna's life and his last choices.

Krishna's mission had failed. He was leaving Hastinapur. He takes leave of the elders, Vidura and Kunti. He leaves on the chariot along with Kritavarma, Satyaki and Karna. Mid-way, he and Karna alights from the chariot. They speak something and then Karna returns to Hastinapur. King Dhritharashtra checks with Sanjaya about this conversation. This episode is narrated through Sanjaya. How Sanjaya knew about this is through his innate wisdom and powers.

Krishna says, "You know Dharma very well. You always state the truth and you are always charitable. Then how did you come to be aligned to Duryodhana? Do you know who you really are? You are a Kshatriya. You were born of a noble lineage. You are born of a great womb and you have 5 great brothers. You are the son of  Kunti and the eldest of the Pandavas. Come with me to your brothers. Yuddhisthira will make you the Emperor. Bhima, Arjuna and the twins will always be obedient to you. Draupadi too will accept you and you can sleep with her when your turn comes. Come with me. You will rule the world."

Karna is finally relieved to know that he is a Kshatriya. Yet, he is hurt at this joke that life has played. He replies, "I cannot come with you, O Keshav. I am the son of Radha and Adhiratha. They have taken care of me from young age, cleaning me when I soiled myself. When I grew up, it was only Duryodhana who offered me friendship, irrespective of my caste. He made me the king of Anga. He is confident of winning this war because of my prowess. I am indebted to him. In his time of need, I cannot leave him. I know Yuddhisthira is correct on Dharma. I can read the signs and I know that we will loose the war. When you are with Arjuna and on their camp, victory will be there. I know I will die. But I cannot leave Duryodhana. Also, people will think that I am a coward. No, I cannot leave Duryodhana. Promise me that you won't reveal this fact to anyone. If you tell this to Yuddhisthira, then he will not fight this war and he will not accept the crown. He will crown me as the king. Out of gratitude, I will hand it over to Duryodhana. That would be adharma."

Krishna gracefully accepts Karna's stand. This is a small chapter but it shows how specific and individual Dharma can be. From Karna's viewpoint, his Dharma was apt. Krishna accepting it and not revealing this shows that he understands Karna's situation. He does not interfere with this anymore.


The next day Kunti comes and visits Karna. In the original version, her motives are clearly stated. She does not want the destruction of the lineage through a bloody war. She would love to avoid this. So she chooses the correct time of the day which is right after Karna's morning ritual prayer to Sun-god. This was the time when Karna would not refuse demads of any Bhramana. It was nto out of her maternal love for Karna but different motive that made her come to Karna.

Kunti hides her face first while Karna was coming from the river. When Karna reaches next to her, he introduces himself saying, "I am Karna, son of Radha and Adhiratha. What do you want? If it is in my capacity, I will certainly give it." Then Kunti shows her face and says, "Don't say you are son of Radha. You are son of Kunti. You are Kounteya. You are my eldest son. Come with me to your brothers. Don't kill your own brothers. When I was a young girl, my foster father Kuntibhoja instated me as a personal attendant for Sage Durvasa. Sage Durvasa was known for his anger. I made sure that he is happy and all his demands were met"

Kunti continued, "At the end of his stay, Sage Durvasa was very happy with my service. He gave me a chant (mantra) through which I could invoke any god and beget a child. In my naivety, I tried to test it once. I invoked Sun god. Sun god appeared before me. I tried to reason with him that I was just testing and I cannot have a child now. But he promised my virginity back as soon as the child is born. He told me that my son will be born with natural shield and earrings. He will be famous. But after your birth, I could not face the stigma of an unwed mother. So the nurse and I put you in a basket and abandones you on the waters of the river Ganga".

This story might be just a cover-up of the sexual hospitality that a young (teenage) Kunti would have had to offer to Sage Durvasa. 

Karna's response is harsh here. He refuses to go with this. He clearly states, "It is not your love for me but love for your lineage and other 5 sons which have brought you here.You abandoned me when I needed you the most. I might have been born as a Kshatriya but none of the sacred rituals have been performed on me. Adhiratha and Radha has taken care of me. I have brothers born of them. I am married to a Suta and I have my sons too married to a Suta." The response is too long and I can only give the gist here. 


In the end, Karna promises Kunti, "I will not come with you, mother. You had come here to ask something from me. I could not give you what you wished for but still I promise you this. You will always have 5 sons. In the war Arjuna will be killed by me or me by Arjuna."

Kunti makes him promise that he will ensure that there is no harm to the other four again before she leaves.

This little exchange shows how detached Kunti was from Karna as compared to her other sons. It was another political masterstroke from Kunti. She ensured that victory will be with Pandavas. Karna will be fighting with the war that the opponents are his brothers while Pandavas have no clue. Also, she ensured that Karna will not harm any of his kids except for Arjuna. This put Karna in a major disadvantage with regards to his role in the war. 

Karna's stance here again stresses his dharma and understanding of it. Karna's resolve here not to abandon Duryodhana although he is sure of defeat is noteworthy. It is not his friendship but his understanding of Dharma regarding debts and favours which ensured that he fights against his brothers. He tries to balance his sin (if any) by promising that he will not kill 4 of his brothers. With Arjuna's death, Duryodhana's victory was sure. Yet for all the strong characters in this great epic, Karna too has to answer to the powers of - Destiny. 

Mahabharata/Jaya - Peace Talks 2

"I will not give a needle point of land to the bastards (Pandavas)." Thus spoke Duryodhana in the royal court of Hastinapura when responding to Krishna's peace resolutions. It shows the foolishness and stubbornness generated in a man when one is greedy and evil .

After Sanjaya's visit, the mood among the Pandavas and their supporters were very aggressive. Only Emperor Yudhistira still maintained some calm and peace. He was happy to know that Krishna had arrived as summoned by him.

Emperor Yudhistira met Krishna and updated him on the recent developments about how King Dhritharashtra was not willing to do justice. Emperor Yudhistira wanted to know if there was any other resolution rather than war. Krishna listened to his worries and advised that he is willing to help. Krishna confirmed that He can go to Hastinapura and try to resolve this with peaceful dialogues. Emperor Yuddhistira then also states, "If they do not agree, ask them for five villages. If they give us those 5 villages, we will not fight". In some retellings, Yudhistira is not credited with this idea. It is Krishna who states all this.

The others were not happy with this development but Krishna again reminded that avoiding the war is the best for all. Let's try all the peaceful methods before choosing war.

Draupadi was very unhappy and she met Krishna before he left for Hastinapura. She asks, "Have you forgotten how those Kouravas and their friends had humiliated me? Even if they give us our land, I want a war. My humiliation needs to be avenged". Krishna consoles her, "I am just going to do my duty by speaking to them. If it is destined that a war will happen, then it will happen.". In some retellings it is stated that Krishna confirms to Draupadi that He will go and speak in such a way that peaceful truce will not happen.


News of Krishna coming to Hastinapur is met with great joy by the people and the elders of Hastinapura. King Dhritharashtra commands Vidura to make arrangements for his welcome and stay. The elders here again advise King Dhritharashtra and Duryodhana that "He is coming here as a messenger of peace. Listen carefully to whatever He has to say and think about it. It would be good for all of us if we agree to His resolutions".

Krishna is very well treated on his arrival. King Dhritharashtra extends lot of rich gifts to Him. Then as he states that Krishna can stay at Dushashana's palace, Krishna refuses. Krishna confirms that He will stay with Vidura and moreover, His aunt Kunti too is there. King Dhritharashtra and Duryodhana feels insulted but yet they mask it. Then Duryodhana invites Krishna for a meal. Krishna refuses this as well stating, "I am a messenger of the Pandavas. There might be a war in the future or maybe not. If it does occur, I am on Pandavas' side as Dharma is with them. I cannot accept your hospitality as then it will make me indebted to you. Neither am I so hungry or you my friend that I should be eating with you". Duryodhana considers this as  an insult but again masks it.

On this day, Krishna meets Bhishma, Drona and Vidura advising that war is not in the best interests to any of  the sides. Krishna requests them to advise King Dhritharashtra and Duryodhana to give back the Pandavas' their rightful land and avoid war.

Krishna meets Kunti. There is a little subtle hint of Krishna knowing Karna's identity provided here. Kunti is worried about the upcoming war. Krishna consoles her, "Don't worry, Aunt Kunti. All your FIVE sons will be safe". Kunti has a slight worry and then quickly masks it. Then she (as strong a woman as she was) instructs Krishna to give the following message to the Pandavas, "If the war is going to happen, then go tell my sons that the reason we queens give birth to warrior sons is come. They need to fight at their best and come out victorious".

Next day in the royal court of Hastinapura, Krishna addresses the court and the King, "This court has great beings like Bhishma, Drona, Kripa and Vidura. If there is war, all this will be destroyed.It is the responsibility of this court to advise foolish Duryodhana that one's clan cannot be destroyed to support his stupid ambitions. He can make truce with the Pandavas and give them back their rightful land". The elders to tried gently persudae Duryodhana to do what is right.

Duryodhana was seething with anger. He downright refuses to give up his land. This is when Krishna offers him the following proposal, "Give Pandavas 5 villages - Varnavata, Indraprastha, Jayanta, Vrikaprastha and 5th one of your choice". This is when Duryodhana stated the opening words of this post showcasing his unrelenting ego and hatred.

I have read that the 5 villages being asked here has a significance. With Varnavata, Yudhistira wanted the Kauravas to remember the house of lac. With Indraprastha, Yudhistira wants them to remember the injustice of receiveing Khandavaprastha. With Jayanta, Yudhistira wanted them to remember the recreational hall  where the game of dice was played. With Vrikaprastha, Yudhistira wants them to remember where Bhima was poisoned as a child. Also, the adjoining forest is where the Pandavas spent the first night of their exile. The fifth village is left for Kauravas to choose and provide. That will make up for the rest of injustices committed against the Pandavas. This is stated to Dhritharashtra and Duryodhana by Vidur.


Listening to Duryodhana's response, Krishna implores the King and the court to sacrifice this foolish prince. Duryodhana warns Krishna that He will be arrested and imprisoned. Krishna dares him to do so if he can. When Duryodhana orders his officers to arrest Krishna, Krishna shows his vishwaroopa (eternal & universal  form).

The ordinary mortals in the crowd are blinded by this event. Only Bhishma, Drona and Vidura is able to view this spectacle and feel blessed. In some folklores, it is stated that Dhritharashtra receives his eyesight for these moments due to blessings from Krishna. King Dhritharashtra is filled with ecstacy at this and he quickly requests Krishna to restore his blindness. This sight is enough for him. And yet, he does not do what is right. A very good lesson for all us to show that mere knowing of what is true is not enough. Some among us are blessed and in the correct position to do what is right. And yet, blinded with greed and attachment we act in a ungodly way. 

Krishna leaves the court and no one dares touch him.

Speaking about the modern times, you need to do a little research about the 1962 cuban crisis. The way JFK, his brother and his adviser tried all the diplomatic routes to avoid a nuclear war is well documented. The generals and military representative were pushing for war but yet peace was maintained. Who knows how the world would have been if indeed JFK had listened to his generals. Yet, he exhausted all the diplomatic routes to ensure peaceful resolution was found. You can also watch "Thirteen Days" movie starring Kevin Costner which is based on this event. Krishna was unsuccessful in his bid for peace but JFK was able to avoid war. It could very well have been the third world war.

Mahabharata/Jaya - Narayan or Narayani Sena?

"Since you both are related to me, I cannot help just one of you. There are 2 options- pick the one you like for yourselves. First option is my army (Narayani sena) with all their weapons and devices and the second one is me (Narayan - another name for Krishna), unarmed and will not fight." Thus spoke Krishna addressing it to Arjuna in the presence of Duryodhana.

Both the parties started preparing for the war after the royal priest had left Hastinapura and when Sanjaya was on his way to Upaplavya. It was only Yuddhistira who was still hoping for peace.

Both the parties had send messages to their friends and supporters requesting their confirmation on the impending war. The son of Subbala, Shakuni, then instructed Duryodhana, "The Dwaraka army (narayani sena) is very strong. They are related to us just like they are to Pandavas and they are our political allies as well. You should personally go and meet Krishna and get their support for the war."

Thus instructed, Duryodhan left for Dwaraka. At the same time, Arjuna too had left for Dwaraka to gather support for his cause.

Duryodhana reached the palace of Krishna before Arjuna. Krishna was sleeping at the time. Duryodhana entered his chambers and (as arrogant and egotistical as he was) went and sat on the chair next to Krishna's head. Arjuna then entered the chambers and just stood at the feet of Krishna.

In a while, Krishna got up and he saw Arjuna. He smiled at him and inquired, "Oh my friend, what brings you here". Duryodhana then interrupts stating , "I was there before Arjuna and I am here to request your assistance in the impending war". Krishna responds, "But I saw Arjuna first so I will tend to his needs first". Arjuna confirms, "No friend. It is true that Duryodhana had arrived before I." Krishna, the all-knowing and ever smiling, then spoke to Duryodhan, "Still I will tend to Arjuna's need first. He is younger to you and hence, he has the right to ask first".

Then turning to Arjuna, the Great One asked, "Tell me, Partha, how can I be of help to you?" Arjuna says, "My friend, you know it all. I am here to take your assistance for the upcoming war. Please support us as we   are true to Dharma."

This is when Krishna reminds them that He cannot help just one but will have to help them both. Thus, He gave Arjuna the choice of His regiment and Him alone. Arjuna responds, "I do not want your strong army with all those wonderful weapons. I only need you with me, with us. We need you to guide us. Also, it will be a great honour if you will be my charioteer. Victory will be sure if you are with me, oh friend." Duryodhana was relieved and ecstatic listening to this. Still he masked his joy and put a sorry face. He says,' Ok, then. If that is the case I will just make do with the army" and leaves the place.

Spiritually speaking Vyasa was just not subtle here. This was a very great story. Just take off the metaphors and the message is so clear. The God has given us the world with all it's bounty and joys. But the true devotee will always need to balance himself in God to achieve that thing called enlightenment. So at one side you have all the material world and it's riches while at the other side there is God. It is interesting that Krishna does not choose for himself but he puts Arjuna in the predicament. Maybe, it is just a simple test. But Arjuna chose God over his riches. Maybe, we will all encounter such a choice in a micro or macro level. What we choose will shape our future. If you delve more into our lives, you will see that we all face this kind of choice multiple times in a day. I know that this story was not so subtle but everything that can be said about "oneness" has been said in this wonderful little event. 

Mahabharata/Jaya - Peace Talks 1

"Be happy as you are." Thus spoke Sanjaya to Emperor Yudhisthira and the other kings and warriors present in the court of Upaplavya. If there was any doubt over King Dhritharashtra's complicity with Duryodhana, it was all removed by this message.


Emperor Yudhisthira, his brothers and all his supporters were now in Upaplavya (city of the Matsya kingdom). They were deciding the next course of action. Almost all were ready to do battle. But then Emperor Yudhisthira and Krishna did not want to go for a war right away. They opined that a peace messenger should be sent to the court of Hastinapura to gently ask for the Pandavas' portion of the land. Bhima was not very happy with this suggestion but then Krishna stated, "War cannot be fought to finish off your enemies. War should be fought only when there is adharma (chaos, evil, violence) prevailing and all the peaceful measures have been exhausted. A war cannot be fought just so that you finish your vows. Peace is more important that you succeeding in your vows." I will give a very modern example of how a great leader avoided the third world war by using all the means of diplomacy within the next 2 blogs.


It was decided that the royal priest would be sent to Hastinapura for delivering the message of Emperor Yudhistira.

In the court of Hastinapura, the royal priest states to King Dhritharashtra, "Emperor Yudhistira has sent his respects to all the elders here and lots of love to his younger brothers. If Grandsire Bhishma or Guru Drona or Vidur states that the Pandavas had not finished the term of exile as demandeed, then they are ready to go back and resume the next set of 13 year exile as was the condition. But if not, then please return to them their kingdom. Emperor Yudhistira does not want war and is hoping peace and justice will prevail". Listening to this Prince Duryodhana rejects this offer. Bhishma reprimands Duryodhana to treat the messenger with respect. To this the royal priest states, "You don't get manners through lineage". Karna is angry on Duryodhana's insult. Karna supports Duryodhana and tells the priest to inform the Pandavas to get ready for a war.

At the end, King Dhritharashtra sends away the royal priest saying, "I need some time to think. We will send our message through a messenger".

All the elders request King Dhritharashtra to give back the land to Pandavas. But he does not agree.

He calls Sanjaya, his loyal servant and charioteer, to his room. He instructs Sanjaya on the message which needs to be delivered.

Sanjaya travels to Upaplavya and delivers the following message, "King Dhritharashtra sends his love to his sons. He pays his respect to King Drupada. His message to his eldest son Yudhistira is here - Be happy as you and where you are. You are a very peaceful person. I am sure you will be able to understand that there is nothing to be gained from this material world. If there is war, then it will only result in the destruction of the family line. You just stay where you are and live your life. I am sure you will be able to convince your brothers to follow peace."

Emperor Yudhistira and all the others present were red with anger. But still Emperor Yudhistira did not desire war. He called Krishna for his guidance. 

Mahabharata/Jaya - Abhimanyu's wedding

"With Brihanalla around, there was no way Prince Uttar could have lost". Thus spoke Kanka to King Virata who was exalted on hearing Prince Uttar's victory over the Kuru army.

As the news of Prince Uttar's victory reached the King who had just returned from fighting with the Trigartas. The King was elated and wanted to celebrate and decorate the city. During these conversations, Kanka reminded Brihanalla's presence and impact thrice by stating the above  mentioned words. The first 2 times the King ignores his statement but then the third time he throws a dice at Kanka injuring his mouth. At that time, Sairandhri attends to Kanka. Simultaneously, it is announced the Prince Uttara has reached the palace. Kanka slowly indicated to Sairandhri to ensure that Brihanalla does not enter the room. It is becuase Brihanalla (Arjun) will not be able to control himself if he sees a bleeding Yuddhistira and he might kill King Virata. This episode is in someways a good reminder to us that people might not always be ready to hear the truth. Also, Yuddhistira should have empathised with a fathers joy over his son's success rather than blatantly speaking the truth. Also, one should not be blind to the truth due to love as shown here by King Virata. 

The next day the Pandavas adorn theier Kshatriya clothes and present themselves to the court. Emperor Yudhistira as was his position, seats himself in the royal throne. King Virata is first angry at this sight but then Prince Uttara enters to disclose the identity of the Pandavas. Emperor Yuddhistira leads King Virata to the throne. King Virata is overcome with gratitude to know that his servants were the famed Pandavas who also helped them in winning 2 wars. He extends his daughter's hand in marriage to Arjuna.

Arjuna states, "Uttara is my student and I am her master. I cannot breach this relationship by marrying her. My son Abhimanyu is a skilled warrior himself and now entering the age of marriage. If you are fine, I would like to have her as my daughter-in-law." King Virata happily agreed to this.

After so many years the Pandavas got a reason to celebrate and be joyous. The news of this wedding reached Hastinapura. Did the Pandavas invite their relatives for the wedding, I am not sure but no one attended it. 


Vidura advised King Dhritharashtra to command Duryodhana to give back the Pandavas' portion of the kingdom. Out of love and his own ambitions, King Dhritharashta does not agree. 

Mahabharata/Jaya - Virata Yudh

"Only 6 people could kill Keechak. Bheeshma, Bhima... Krishna, Jarasandh, Duryodhana and I. But we know the wherabouts of all the people except for Bhima. So it would be Bhima who killed Keechak, the army general of Matsya Kingdom. My friend, we have to attach that kingdom for shielding our enemies and to identify the Pandavas. In that case they can go back to the 13 year exile". Thus spoke Karna on hearing the news of Keechak's death.

Duryodhana was elated with the hope of keeping Pandavas at bay for another 13 years. Karna, always noble yet loyal and blind to Duryodhana, instructed that they must not let the elders be aware of this.  Shakuni and Duryodhana then informed the Trigartas to attack the Matsya kingdom.  Maybe that was the practise of the times to nab and steal cattle of other kingdoms. Cattle must have been counted as assets of a kingdom.

King Virata was alarmed when the Trigartas attacked the kingdom and led an army against them. But Kanka assured King Virata that cook Ballav and the 2 Stable boys were good soldiers in the army of Emperor Yuddhistira. Due to this, all the 4 of them were included in the regiment. With the 4 Pandavas present, victory was ensured. Sushurma was captured and brought to King Virata for sentencing his punishment. King Virata checked with Kanka as to what Emperor Yudhisthira would have done. Kanka states "Emperor Yudhistira did not believe in slaying an already captured enemy as that is against his Dharma. He would warn and let go of the prisoner". King Virata follows this step.

At the same time, the Kurus attack and steal the cattle from the other end of the kingdom. The Kuru battalion had Bhishma, Drona, Kripa, Duryodhana, Karna, Ashwatthama and Dushassana. When the news was relayed to the royal palace of Matsya, the women were worried. This is when Prince Uttar (who is just a teenager) boasts about his prowess. He claims, "No need to inform my father who is fighting a battle at the other end of the kingdom. I am here and I will defeat all the kurus.". Sairandhri somehow convinces him to take Brihanalla as his charioteer stating that Brihanalla has done that for Arjun. This is where Vyas has included some humour into the story. Brihanalla acts as if she does not know how to wear the shield or the warrior costumes and Prince Uttar helps him out. Just before they leave, Princess Uttara takes a promise from them to get the clothes of the Kurus so that she can stitch some clothes for her dolls.

At first, the Kurus laugh when they see a teenage prince in a chariot driven by a eunuch advancing towards them. Prince Uttar gets shaky and scared when he sees the Kuru army with great fighters like Bhishma, Drona, Karna and Duryodhana. Prince Uttar says, "Brihanalla, forget all this. Turn back the chariot. I cannot be fighting these people. They will easily kill me". Brihanalla responds, "Huh! In the royal palace, you were boasting so much in the presence of women. Now what happened? DOn't be afraid. I am with you. Let's go and fight". Prince Uttar is so scared that he jumps from the chariot and starts running back. Brihanalla stops the chariot and she/he runs behind him. This leaves the Kuru camp in splits.

Brihanalla gets hold of the fleeing prince, lifts him and places him in the chariot. Then she/he takes the prince and the chariot to a tree nearby. He/she instructs Prince Uttar to bring down the seemingly dead-body covering cloth from the top of the tree but Prince Uttar does not oblige. This is when Brihanalla discloses the fact that he is Arjuna in disguise and the cloth does not contain a dead body but the weapons of the famous Pandavas. Prince Uttar brings down the cloth and is surprised to see the weapons. Yet, he is not convinced that the eunuch in front of him is Arjuna. This is when Arjuna reveals his ten names and the reasons for the same.

Armed with his famous Gandiva bow and Prince Uttar as his chariot driver, Arjun proceeds back to the Kuru army. The kuru army is now surprised and shocked to see the Gandiva bow and realizes that the eunuch is none other than the powerful and skilled Arjuna. Duryodhana is happy and he goes to the elders stating that the Pandavas were not succesful in keeping their identity a secret in the 14th year and hence must go back and resume another 13 years of exile. Revered Bhishma responds, "Your calculations are wrong. As per the calendar we follow, the 14 years have already completed. Yet, noble Yuddhistira, has waited for an extra month to ensure there are no complications". Duryodhana does not agree and is ably supported by Karna.

The elders does not have any other choice but to fight against Arjuna. Arjuna single handedly defeats all of them. One to note here is that in the first offical encounter between Arjuna and Karna, Karna is injured and he leaves the battlefield. This is also observed by Bhishma who later uses this instant to insult Karna to call him "Ardha Rati" (Half foot soldier). But it is never deeply explained as to why was Karna defeated in that duel.

Arjuna uses his divine weapon and puts all the Kurus to sleep. He then instructs Prince Uttar to bring pieces of cloth as promised to Princess Uttara. Another interesting highlight is that he instructs Prince Uttar not to kill the sleeping enemies and robbing them of a piece of their cloth is an enough of an insult.

SEX and India

If I remember correctly, Salman Rushdie had once quipped "The maturity of a society can be gauged by the how they handle/view sexuality". I remember reading something like this and believing it to be true. Now too I think it is correct yet not completely. Societal maturity depends on lot of factors.

The reason I remember it is because of the current fiasco's of the Govt trying to restrict Internet freedom and banning Salman Rushdie from entering the country. It is sad and India has now had a long precedence of banning creative materials regarding them as offensive or sexual or something like that.

Geographically, there was never a country India before 1947. India was a concept, a society deeply intertwined with spirituality, sexual and artistic freedom. Centuries back Europeans have  tried their best to decipher India and it's various colours. Their efforts have now ensured that we all remember a rather eschewed vision of India. We Indians ourselves are a confused lot and have no idea what we are. Maybe, that is why there are so many groups who string to some nonsensical ideas as their identity. But then I digress.

India or rather many Indians have very low level of tolerance and a misunderstood knowledge of our very own culture. I would really like to point out how this outlook has ensured that Sex has become a taboo here, the land which gifted Kama Sutra. Sad, the closed and narrow outlook towards one of the most beautiful pleasures our bodies can give.

In ancient India, there was high level of sexual freedom. Polygamy was prevalent. But it does not mean that women were at the receiving end. Women too had a high level of freedom. There are certain epics/folklore from where we can deduce that in some societies men cannot refuse a woman of sexual gratification if she expresses her desires.

Some of the sculptures of our many temples show men and women in different positions of gratification. It also shows orgies (one woman with many men or vice versa) or lesbianism. In some versions of Mahabharata, there are references to Krishna and Iravan's marriage for a night. Now did Krishna really take the Mohini Avatar or is it just some poetic way of mentioning this event? In South India, young men or transvestites and eunuchs still have an elaborate festival where they marry "Iravan" for a night and then cry next night like a widow. (not explaining the entire concept here).

Kama Sutra, the great sex book, is written by a sage who lived in a brothel. It is an amazing work especially from someone who is an ascetic and a virgin himself. It is often said that he was trying to understand the spiritual element in sex. It just shows us how the path to spirituality can start from sexuality. Osho has said ( and I think everyone experiences that) it is during sex that man/woman must have first understood the great pleasure when mind is devoid of thoughts and it is a void. Very true when you just think about how light and formless you feel during an orgasm.

But people have now misunderstood and termed Tantric sex as a voodoo or superstition, so what can I say? Also, the advent of fake saints and godmen has not helped the cause.

Most of the south indian temples have a Gopuram. It is carved with many themes from folklore. But mostly it  will capture the life of the village. When we draw a scenery in a board or paper, the things further should come above the things that are like near to the viewer. In the same way, the Gopuram is constructed. It showcases the village life and then at the top the signs of the temple. So sculptors used to carve humans performing daily routines which included sex. It was not then a taboo. It was so well accepted. It was nothing to be ashamed of.

Sex is not just about pubic pleasure. It is so much about understanding one's own body as well as the partner/s body. There is a certain level of connection which one feels during the act. The partner/s body can be a temple for you. Caress it, feel it. How many men would know that women can feel a tingling sensation just behind the knees, above the calf ? Of course there are quickies and fetishes. It is all to be enjoyed and experimented. Ahh, I digress again.

Speaking about the ancient Indian society and the current one where same sex still has a long way till it can be accepted wholly. A girl has to think twice before she slips into a sexy clothing as that idiotic male gaze (as a result of being sexually starved from childhood) makes her feel like some culprit. The ancient India which gave the world one of the most sensual clothing - Saree. Saree accentuates those beautiful curves and assets of a woman and yet it is not revealing. It can trigger a certain imaginative curiosity in a man's mind. Sensual and yet, not vulgar.

I often wonder if it is all that suppressed sexual energy driving people crazy while driving on the roads? Is that what makes all the idiots jump up on some topic and create riots? With Sex itself downgraded to some animal act, have we become so intolerant that we cannot take any kind of joke or words? With no sexual freedom, have we ensured that the society itself becomes more regressive and also ensure that no other form of freedom to get expressed. Of course, I know, sexual freedom will not alone solve all the problems. But maybe, it will drive a certain broad mindedness among the people. It might just increase their tolerant levels. It might make the society more progressive. Who knows?

A living example is  Abujamara Murias tribe in Madhya Pradhesh. Children as young as 10 years are taught about sex. They start indulging in it. They treat sex as a natural state like hunger and sleep. These young children live in the little huts and almost end up sleeping with all the ones of the opposite gender. Then they will choose who their partners should be. Because of this culture, the bride is not a virgin neither is the groom inexperienced. Their society is quite happy though they live in the forest with no modern technology whatsoever. The sexual equality in their tribe is unmatched as far as the modern Indian society is considered. Is there some hint in there which the modern/urban India can learn?

How I wish to see that free India again? Sexuality was rampant with free sex and hence, there were no rapes or crimes against women. Prostitutes in brothels were respected and protected. I know that it will never happen. India has lost its maturity. All this supposed economic development cannot mask the degraded and confused society of India. I am proud of the Indian culture but not so much of the urban/modern India (modern as in chronology and not outlook - villages are not that better). Just because of the way I have lived my life, people judge me to be old fashioned. Yes, I am old-fashioned India where all kinds of freedom were practiced. I still retain it in my heart. In my life, people can write and speak whatever they want, anyone can have consensual sex anywhere they want as long as there is no physical harm to another. Mental harm cannot be caused by another. Everyone has a choice to close their eyes/ears and walk away.

Hope good sense prevails.

Mahabharata/Jaya - Karna's victory tour

“It is a fact that Karna had ran away from the Gandharvas while Duryodhana was imprisoned by them. As it is he is also cursed by Sage Parshuram, my teacher. And you believe that you can defeat the Pandavas with Karna”. Thus spoke Bhishma to Duryodhana in the royal court in the presence of all the members.

The elders brought out the topic of Duryodhana being rescued by Arjuna and Bhima from the Gandharvas in the royal hall. They used this event to showcase how the Pandavas were still aligned to Dharma and it would be best for Hastinapur to return Pandavas’ kingdom back to them at least now. Again Duryodhana rejected this step. Bhishma, Drona and Vidur tried to put some sense into him that war is not a solution and his loss is inevitable in a war. But he would have none of it. Duryodhana would boast about his friend Karna’s talents. It is at this time that Bhishma stand’s up and hurls these insults on Karna in front of everyone present.

Karna then stands up and questions, “Tell me what is it that I have done against the Kshatriya Dharma. I was intoxicated that day while fighting with the Gandharvas and hence, I could not fight properly. Moreover, I had thought that Duryodhana had escaped the commotion and hence, I fled from the scene. Later, when I realized that he was captured I did return to fight. But by then, Arjuna and Bhima had freed him.”

Bhishma replies, “We don’t know all that. We only know that when the crown prince of Hastinapur needed your help, so called best friend, you were not there. Arjuna defeated the Gandharvas and not you. You are not even 1/4th of Arjuna and you keep claiming that you will kill him. Arjuna is greater than you”.

Listening such praises for Arjuna whom he hated the most and insults on him from a revered senior and elder, Karna was agigated and angry. He took and oath there and then, “If exhibition of one’s powers is what is required to be called, then I am going on a victory tour all across the country. I will defeat all the kings who does not accept Hastinapur’s rule. I will only return after my mission is complete.”

Karna commanded an army that marched to different parts of the country to subjugate kings and made them swear allegiance to Duryodhana, the king of Hastinapur or else die in battle. Karna succeeded in all the battles. In this military adventure, Karna waged wars and reduced to submission numerous kingdoms including those of the Kambojas, the Shakas, the Kekayas, the Avantyas, the Gandharas, the Madarakas, the Trigartas, the Tanganas, the Panchalas, the Videhas, the Suhmas, the Angas, the Vangas, the Nishadas, the Kalingas, the Vatsa, the Ashmakas, the Rishikas and numerous others including mlecchas and the forest tribes.

He returned from his victory tour. Dhritharashtra and Duryodhana were immensely happy while the other elders still did not pay much heed to all this. Bhishma still confirmed his belief on Arjuna’s superiority over Karna. Duryodhana was very proud of his friend’s achievement. As per some retellings, it is then that Karna vows to not consume liquor still he kills Arjuna.

Concurrently, Pandavas’ exile had entered their last year. The year had gone by peacefully for them till the advent of Keechak. The morale of Duryodhana and his friends were very high when they received the news of Keechak’s death