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.