Mahabharata/Jaya - Drona

"Friendship exists among equals. I am king and you are a poor brahmin (priest). Ask anything as a charity and I will give it to you. But don't claim it as friendship". Thus spoke King Dhrupada to Sage Drona when the latter had asked the king for 1 cow. Little did he know that he had provided just another reason to ensure the Great war happens.

Drona and Dhrupad had studied at the same Gurukul during their chidhood. Dhrupad had then declared to Drona that they are friends and whatever belongs to him belongs to Drona.

Drona had grown onto a poor priest. He was married to Kripi. They were so poor that Kripi used to give their son Ashwathama rice water as milk. Seeing this plight, Drona had gone to Dhrupad for help. But Dhrupad's arrogance and insults angered Drona. Drona left and learnt martial arts and warfare from Sage Parshuram. Drona had his own ideas as to how to avenge his insult while promising Parshuram that he will never impart this knowledge to a Kshatriya ( warrior caste).

Was Dhrupad right in this? If you take the written word of the law, Dhrupad was on the right side. But it did not have any meaning in the eyes of love. Maybe, that is why Mahabharata/Jaya also speaks about the friendship of Krishna and Sudama. Krishna, like Dhrupad, was a rich warrior while Sudama, like Drona, was a poor priest. Krishna shared everything he had with Sudama even without asked. This again shows the law as per Krishna. In his eyes as in the eyes of love, everyone is equal. Love cannot be given and help cannot be lent based on someone's caste. So Dhrupad though sticking to the word of Dharma was still maybe unrighteous. Krishna on the other hand shared his love with anyone who came to him thereby, being worshipped and loved in return.

Kripi's brother was Kripa who was employed with Hastinapur as a family priest and teacher. Now, Dhritharashtra knew that his children had a headstart already with education before Kunti brought her children to the palace. He used to invite Kripa for small pretext or otherwise always interfering with the Pandavas' studies. So it was decided that Drona will help in educating the Kauravas and Pandavas.

Once when the princes were playing, the ball fell into a pit. They saw an old man next to the pit. This old man pulled up the ball by pinning a glade of grass against each other. Surprised, the children went to Bhishma who realized it was none other than Drona. 

Mahabharata/Jaya - Birth of Duryodhana and the rest of the Kauravas

"He will bring misfortune. Let us be rid of him". Thus spoke Vidura at the birth of Duryodhana. he had predicted this from the way palace dogs were wailing. This shows that man, if wise enough, can read the signs of what is going to happen from nature.

Gandhari was distraught when she heard that Kunti, who had conceived after her, gave birth to Yuddhistira. Gandhari had been carrying for 2 years now and after hearing this news, she hit her abdomen with an iron bar so as to forcefully deliver the child. Instead, a lump of flesh came out. Rishi Vyasa helped her by breaking this ball of flesh to 101 pieces and storing it in separate jars. Thus were born the hundred sons and one daughter of Gandhari and Dhritharashtra. They were to be called the Kauravas.

Duryodhana's jar was the first to be opened. When he came out is when the Vidura read the signs and requested the above. Gandhari refused. Only if people were intelligent enough to listen to the wise. But, Gandhari had already put a blindfold on herself. So maybe, it was to show how limited her vision was. But then, in the future, we will see that she had a good knowledge about Dharma and tried to convince Duryodhana and his brothers to follow the same. Also, this peculiar birth would indicate that the rishis of then had the required scientific knowledge of creating and developing embryo. 

During her long pregnancy, Dhritharashtra had slept with a maid out of whom was born Yuyutsu. He too like Vidura was fit but can never ascend to the throne as he was born of a low class mother.

In the meantime, Kunti had borne 2 more children. Bhima was born at the same time as Duryodhana. Madri had given birth to the twins. Then one day, Pandu could not resist himself and forced himself on Madri while she was in middle of a bath (or coming after a bath). Madri too did not put much of a fight but the curse took effect and Pandu died. Madri, maybe feeling guilty or feared living in the palace accused of causing the young king's death, performed a Sati - Burnt herself on the pyre along with the cremation of her husband. She handed over her twins to Kunti. This is when she stated," Me or you, who would you have rather look after the children alone?". This shows the strength of Kunti and the belief of Madri. Madri knew she cannot be strong enough to take care of another woman's children as hers and she wont be able to live in the politics of the palace.

Kunti took all the children and returned to the palace. 

Mahabharata/Jaya - Birth of the Pandavas

"Give me a son so that I can father a king". Thus spoke Pandu to Kunti in the forest when he heard that Gandhari was pregnant.

Pandu was depressed when he heard about Gandhari's pregnancy. So Kunti reminded her of the Niyoga Dharma (copied from Devdutt Patnaik's Jaya) in the following words "There was a time when women were free to go to any man they pleased. This alarmed the sage Shvetaketu who saw his father Uddalaka, unfazed by his mother's association with other sages. Shvetaketu then introduced the law of marriage so that the women were bound to husbands,enabling all men (children) to know who their fathers were. If their husbands were unable to give children, they could go to men chosen their husband. Children borne by the wife belonged to the husband, irrespective of who actually fathered them".

When Pandu decided to implement this law, Kunti told her about her boon. Rishi Durvasa had blessed a young Kunti with a chant which would help her invoke any god and beget a child from her. Maybe, this was because the Rishi knew through his yogic foresight that she will need this in her future. This incident also speaks about the sexual hospitality which was followed at the time where men used to offer their daughter or wives to revered guests as a service.

But Kunti did not disclose everything at this juncture. I will reveal it at the time when needed.

It is said that Kunti first invoked the Lord Dharma (Yama) of whom was born, Yuddhistira (it means the one who will be stable in a war/fight). Rationally reviewing this, Vidura was revered as an incarnation of Yama. So it is quite possible that Pandu might have chosen his younger brother first. Critics would state this as the reason to why Vidura always sides with Pandavas right from the beginning. But then yama is the dispassionate judge of one's actions. It would be unfair to blame him so.

Pandu was not happy with 1 son. So Kunti invoked Lord Vayu (lord of the winds) who gave her Bhima and Lord Indra (King of heaven) who gave her Arjuna. Kunti informs Pandu that she has been with 4 men now and cannot go for a fifth one as that would be against the law. So Pandu instigates her to lend this chant to Madri. Madri requests Kunti to invoke the twin gods, the Ashwini twins (Lords of Morning and Evening star). Thus, was born Sahadeva and Nakula. After this, Kunti refused to invoke any other gods for Madri. With one chant, Madri had begotten 2 children. Well versed with the politics, Kunti did not want to in any way have her seniority descended to below Madri (incase Madri invokes another twins and gets more children than Kunti). In that decision, she saved her own interest.

Yuddhistira was the embodiment of righteousness, Bhima was strong, Arjuna was to be a great archer, Nakula the most handsome and Sahadev was wise/knowledgeable.

Their miraculous or divine births might not be historically accurate. It might have been used to imply their nature or qualities. Yuddhistira, son of Dharma, was to adept at the law of Dharma. Bhima, born of wind, will be as strong as might wind and temper too would blow hot or blow cold time and again. Arjuna, born of Indra, was someone who can never be defeated in a war. Nakula would be as beautiful as the morning while Sahadev would be as knowledgeable as a man should be at the end of a day in the evening if he knows how to read the signs. It is said that Sahadev was great at astrology and knew what was going to happen. But he did not speak up as he wanted to ensure that Krishna would be their friend and be with them. It is only in the evening that one can observe the position of the stars and make mathematical calculations. Maybe, that is why he is the son of the evening star. It is claimed that he put together various occult sciences to help predict future.

Mahabharata/Jaya - Gandhari, Kunti and Madri

"As per the law, no blind man can be the king". Thus spoke Vidura at the time of the crowning of the new king. Hence, Pandu was chosen as the king although he was younger to Dhritharashtra. Vidura who was taught the ideal laws of Dharma could not see why Bhishma (for once) wanted Dhritharashtra to be the king.

Dhritharashtra, Pandu and Vidura was raised by Bhishma as his own. At the time of coronation, he had selected Dhritharashtra to be the king before Vidura objected citing the law. This was the only time when Bhishma had wanted to not follow the law by the word. But then when objected to his decision by the same law, he gave in. In some retellings, it states that Bhishma was aware of Dhritharashtra's ambition to be the king which was very strong. It was at that time when Vidura stood up with the word of the law.Dhritharashtra was was quite saddened by this event but did not voice it out in the open.

Bhishma went to the kingdom of Gandhar and sought princess Gandhari for Dhritharashtra. In some folklore, Gandhari was not informed about the prince's blindness till she came to Hastinapur for the wedding. Out of anger, she blindfolded herself for life. In other retellings, Gandhari empathised with her husband a lot that to share his sorrow, she put the blindfolds on herself.

Is Dhritharashtra and Gandhari's blindness subject to a metaphorical review? As we will see in the future, Dhritharashtra is blinded by his love for his son and unable to execute his kingly duties in a just way. Gandhari too has handicapped herself and hence, cannot guide and help her sons grow properly. The sons become hateful towards their own cousins. Also, Gandhari's blindfolding herself makes us question about how we can forget one role (of a mother) to perform another role (of a wife) perfectly? Gandhari is again a strong woman and respected for this action but the epic wants to us to remember the results of this action.

Pandu went to Kunti's Swayamwara and was selected by her for marriage. Failing to conceive a child from Kunti, a second wife was purchased for Pandu. She was Madri, sister of Shalya, king of Madra. Of her too, Pandu did not beget a child. Vyasa never clearly statess the reason but in some folklore it is stated that Pandu was impotent. Also, Kunti's fertility was already proven (though as present it remains a secret).

Kunti might have felt insulted at Pandu marrying (purchasing) another woman to be his wife. Being a princess herself, she might be aware of the politics of the time. Maybe that is why she was adamant that her future five sons should always be united so that they can be the ruling party.

In the meantime, Pandu was becoming a powerful and famous king. He was conquering new lands and bringing them under his rule. Dhritharashtra tries to conceive a child through Gandhari so that he can beget a child before Pandu and this son can reclaim what was rightfully Dhritharasthra's.

Pandu incurs the curse of Sage Kindama as he kills Kindama and his wife while making love. Pandu was hunting and fired an arrow at what looked like an antelope. Only on coming closer, did Pandu realise it was Sage Kindama and his wife. The curse was that Pandu will die as soon as he embraces a woman with the intention of making love. Pandu decides to leave his throne and proceed to the forest to perform penance. The crown is handed over to  Dhritharashtra who will rule it as a regent.

Kunti and Madri, the childless women and maybe, pious wives, decides to accompany Pandu to the forest.

This curse is again maybe put here to cover up Pandu's impotence as well as to correlate Pandu's death. The role of Kunti and Gandhari and their bearing on the epic is quite prevalent. This trivial situation too but was again one of the many factors for the great war. As we go ahead, we will see that there is no one person or event responsible for the great war as well as many of the events leading to it. The epic is an awesome scripture to indicate man his helplessness in face of the events that occur. How he reacts or rather acts, maybe that is the only freedom. Result of the actions is never in man's hands.

Mahabharata/Jaya - Dhritarashtra, Pandu and Vidura

"Go now, as you are. I cannot wait". Thus spoke Satyavati to his son Rishi Vyasa who was born out of a wedlock. Patience is an important quality which no matter what the aim is should never be deserted. But Satyavati could not wait.

With Bhishma stuck to his vow, Satyavati called her illegitimate son who was born out of a wedlock. She requested him to make the two princesses pregnant. Rishi Vyasa agreed but sought a year so that he can groom and prepare himself as years of penance had made his skin hoarse and hair matter. But Satyavati could not wait and informed him to do it now.

Ambika was so disgusted by Vyasa'a looks that she shut her eyes when he touched her. The child conceived through her was Dhritarashtra, the blind one.
Ambalika grew pale when she saw Vyasa. The child conceived through her was Pandu, a pale (albino?) weakling and maybe, impotent.
Maybe, this in a way shows that the child might have to bear the fruits or thorns of the actions of the parent.

Satyavati was disappointed with the imperfect children and ordered Vyasa to got to Ambika again. Ambika sent her maid this time to Vyasa who made love to him without any inhibitions. Out of this communion was born Vidura. Vidura was perfect and fit to be a king, but he could not crowned as he was born of a maid.

It is claimed that Vidura is none other than Yama (Aka Dharma), god of death, living out a curse. Once it so happened that a group of thieves took refuge in the hermitage of Sage Mandavya who was lost at the time in meditation. When they were discovered, the kings guard accused Mandavya of aiding them. He was put into jail and tortured and impaled. When he came before Yama, he demanded an explanation for this suffering. Yama informed him that as a child, Mandavya had impaled tiny insects on a straw and hence, your suffering was a repayment for this karmic debt. Mandavya did not agree that an innocent acts committed as a child should be punished like this and cursed Yama/Dharma to an earthly life as a man who though fit to be a king will never be crowned inspite of all the perfect qualities.

Mahabharata/Jaya often speaks of boons and curses. It need not mean that the people who offered them were always powerful or so. It needs to be seen as a tool of implementing the Law of Karma. In the simplistic times of telling this story, it would have made sense to use curses and boons to explain the complicated laws of Karma. Vidura's life as well as Mandavya's life story here in a way explains the bigger picture or reason behind terrible things happening to seemingly good human beings. It also explains that every action, no matter consciously performed or not will result into a future set of event/events/actions. Mahabharata/Jaya in such is a treasure which implores the human mind to see beyond what appears. 

Mahabharata/Jaya - Amba, Ambika and Ambalika

"I have taken a vow and I will never break it". Thus spoke Bhishma in 2 instances. Once to princess Amba (which would eventually result into his downfall in the great war) and then to Satyavati (which is one of the many causes for the great war).

King Shantanu passes away after the birth of 2 sons through his wife Satyvati. Chitrangada, the eldest, was an arrogant one and dies in a battles with a Gandharva (rationally would be forest tribe involved in some sorcery). Chitrangada was unmarried at the time. The second child, Vichitraveerya (name denotes strange masculinity), was a only 16 and was a weakling. So Bhishma (who is ruling as a regent) goes and kidnaps the three princesses of Kashi - Amba, Ambika and Ambalika.

Princess Amba was already in love with Prince Shalva and was planning to select him during the swayamvar. She informs Bhisma that she has accepted Shalva as her husband in her heart. As per Righteousness, Bhishma sends her back to Shalva who refuses to take her back (as per the warrior code of him loosing to Bhishma while fighting to avoid the kidnapping). Amba goes back to Vichitraveerya who refuses her sighting that he cannot accept her as she already had another man in her heart. Dejected, Amba goes to Bhishma and requests him to marry her. Bhishma then reminds her of his vow because of which he cannot marry her. Bhishma again gives importance to his vow when a woman's life could be ruined. Angry, Amba leaves him in search of a person or power to kill Bhishma. Amba is no ordinary woman but her anger is very powerful. I will delve on this when we reach the chapter of the Great War.

Vichitraveerya over indulges in sexual life, ignoring his stately resposibilities and dies an untimely death without bearing any children. Vyasa has never explained this but in my research somewhere it mentions he dies of TB. Satyavati is eager to ensure that the family line moves on as well as being the mother of kings. As per the law of niyoga dharma, any child a woman bears belongs to the husband. Citing this, she requests Bhishma to make love to the 2 princes. Bhishma reminds her of the vow he has taken, ironically to satisfy her. This again shows Bhishma's blind adherence to the words of the law rather than the spirit. Now when there is a threat that the family line can be completely over, he still does not bulge from his vow. This is a vow which has lost all meaning and purposes but he still carries it on. That is why later Krishna in someways shows us later that the end is important more than the journey (if the end is for rightful dharma, then you might have to bend a few to achieve it). Bhishma in his rigid ways will never be able to do it. Hence, he is unable to handle or foresee Shakuni's treachery in the future. He is unable to find a way out. The old value system just like his vow is meaningless. 

Mahabharata/Jaya - Satyavati, Bhishma

"I shall never marry. I shall never be with a woman. I shall never father children". Thus declared Devavrata on Satyavati's condition (in some folklore it her father's) that only her children and her children's children should be the king if she has to marry King Shantanu. This is how Devavrata came to be known as Bhishma - the one who took the terrible vow.

King Shantanu had declared Devavrata as the crown prince. But then during a hunting expedition, he sets his eyes on Satyavati (a fisherwoman) and falls in love with her. He is sad and depressed to know that she will not marry unless he agrees that only her children will be the king. He does not agree to it and comes back sad. Seeing the condition of his father, Devavrata enquires about this with the king's charioteer. He then goes to Satyavati's house who places the same condition again. Out of his love for his father, Devavrata takes above mentioned vow.

Mahabharata shows us the power of desires. King Shantanu is old and it was his time to retire and renounce but a mere sight of Satyavati creates a desire to marry again. Should he have done that?

Devavrata was the crown prince of Hastinapur. He takes this terrible vow which looked noble and honorable at the time. But is that correct? Was Devavrata just a son? As a crown prince, he had other responsible role as well. Did he balance this act? Did he think about the result of his sacrifice? Do we have a right to make such oaths when we are not sure how this world works?

Satyavati's role here again shows the amount of power/respect that a woman carried in the society then. She was also politically strong to ensure that she and her children are never disrespected because of their lower class by placing those 2 conditions. Mahabharata has always had strong women portrayed in it's story.

Bhisma was to then have a very complicated life. Although well qualified to be a king, he cannot be the king. He has renounced the primary duties of the householder, yet he is not an ascetic. His oath then becomes his biggest attachment. The rigid values that he symbolises in this epic is noteworthy. It would have worked in the era of Ram or in Satya Yug. But now the society was not an ideal one and corruption was breaking in. Righteousness needed to be guarded in whichever way but the rigidity of the old system would not be able to do so.

Bhisma was a classic example of the old values which were no longer applicable to the current times. Civilisation, like a human, has their stages. Hence, we have the four yugas where spirituality or lack of it defines the essence. Bhisma does not adhere from his oath even when his entire clan might end. Bhisma, though well versed in the scriptures of Dharma, does not interfere with Kamsa or Jarasandh. It takes Krishna and his politics to end the tyrannical regime. Bhisma does not ensure that the law of Dharma is being followed in Bharatvarsha. Krishna ensures that by having Yuddhistir do the Rajasuya Yagna. Maybe, that is why Bhisma had to die for the new era to dawn. Strict adherence to the words of Dharma is not enough but it needed to be opened up and changed according to the needs of the time. That is what was lacking in Bhisma and we will see that as the story progresses.