MAHABHARATA YB

Shri mallAdi candrasekhara SAstri's discourses at TTD, Tirumala

2012-02-16T17:14:00.000-08:00

16th Feb. 2012.
TIRUMALA TIRUPATI DEVASTHANAMS
HAS ARRANGED the discourses of Shri mallAdi candrasEkhara SAstri, an octogenerian scholar, said to be a great expert on mahAbhArata.

I heard his discourse on SVBC channel of TTD on the 16th.

ybrems
He has done his duty as a paid scholar of the tirumala tirupati dEvasthAnams (TTD temple).
Time available for him was limited.
The audience go there with preconceived minds, notions, opinions, perceptions.
Tuning precepts as per the requirements of the TTD is his duty. HE gets paid for it.
Our objects are different. We are here to penetrate into the past socio-economic history of India, though the evidential material we have before us was already doctored over centuries.

The Age of Conch Shells

2012-02-16T16:19:00.000-08:00

The word 'Sankha' was used in vyAsa Mahabharata 297 times as per a word count done. This number may vary slightly. Most of the usage, was apparently a token exuberance of enthusiasm or probably to start battles and motivate knights.

(English: conch. This word has a Latin<--Sanskrit origin. The larger conches were used as horns or trumpets during MahAbhArata periods-- presumably Gupta periods when the epic Mahabharata evolved).

Use of conches for calling laborers to work was prevalent in Europe and United States, as per Websters 1913 dictionary.

The volume bhIshma parva 023 015 lists out the names of conches used by the pAnDava warriors.
pAncajanyam hrishIkESo dEvadattam dhanamjayah-

pauNDram dadhmau mahASankham BhimakarmA vrikodarah

ananta vijayam rAjA kuntIputro yudhishThirah-

nakulah sahadEvaS ca sughosha maNipushpakau

This verse is a part of Bhagavad Gita which is a part of the epic mahAbhArata.

Krishna blew "pAncajanyam". Arjuna blew "dEvadattam". YudhishThira blew "ananta vijayam". Nakula blew "sugHOsham". sahadEva blew "maNipushpakam". BhIma blew "paunDra". The word used "mahA Sankha" for bhIma is an adjective for the "paunDra". mahA Sankha here means large conch.

ybrems
*Question: Why the poet didn't list out the names of conches used by the kaurava warriors like bhIShma, drONa, kripa, asvatthAma, karNa?

Answer: Inexplicable. The next verse says that other panDava warriors like king of Kasi-- kAsi rAja, drushTadyumna, sAtyaki blew their conches. The poet also did not forget to say that the reverberations generated by the earth and sky raking sounds rent the hearts of kauravas. The epic mahAbharata was apparently spread out into India by those kings who and the dynasties which claimed to be the descendents of pAnDavas. The whole perspective, will therefore be, from the viewpoint of pANDava victory. All the warriors of the mahAbhArata both pAnDAVA and kaurava might have had names for their conches.

ybrem
*For the 21st Century: The 21st CEntury News Services like Reuters, AP, should describe the AK47s and drones used by the American soldiers in Afghanisthan, Iran, Libya, Egypt and probably next Iran!

Sacrificial posts everywhere means?

2012-01-18T07:35:00.000-08:00

YBREM
At the request of JanamEjaya, sage VaiSampAyana was narrating the great deeds of the king's ancestors. Here, he was the explaining the successors of the King Puru. The following verses show the greatness of the King Suhotra.

Vol 1 - Adi Parva - First book of 18 Parts.
Chapter 89. Verses 22 to 26.
teshAm jyeshThah suhotras tu rAjyam Apa mahIkshitAm-

rAjasUya aSvamedhAdyaih so ayajad bahubhih savaih

|| suhotrah prithivIm sarvAm bubhuje sAgarAmbarAm-

pUrNAm hasti gava aSvasya bahuratna samAkulAm

|| mamajjeva mahI tasya bhUribhArAvapIDitA-

hasty aSva ratha sampUrNA manushya kalilA bhriSam

|| suhotre rAjani tadA dharmatah SAsati prajAh-

caityayUpAGkitA cAsId bhUmih SatasahasraSah

||e pravriddhajanasasyA ca sahadevA vyarocata

GANGULI'S TRANSLATION INTO ENGLISH
Volume 1 (Adi Parva - first Part)
Adi 089 022 The eldest of them all, Suhotra, obtained the throne
and performed many Rajasuyas and horse-sacrifices.
And Suhotra brought under his sway the whole earth surrounded by her belt of seas and full of elephants, kine and horses, and all her wealth of gems of gold.
And the earth afflicted with the weight of numberless human beings and elephants, horses, and cats, was, as it were, about to sink.

And during the virtuous reign of Suhotra the surface of the whole earth was dotted all over with hundreds and thousands, of sacrificial stakes.

*Another horse-killer, in the name of sacrifices.
*Whole earth - an exaggeration.
*Did the Earth really sink with the weight of the people in SuhOtra's kingdom? We have, in India, now 1.2 billion people. Yet India is not sinking. This world has around 7 billion people. It is not sinking.
*Hundreds and thousands of sacrificial posts - imagine this scene? This king might have suffered from the Obsessive Compulsive Disorder to perform sacrifices. Was one sacrifice not sufficient? Or, the priests who inserted these verses into the Mahabharata Epic must have been mad.

Great Preacher of Steady Wisdom lost his wisdom

2012-01-15T20:56:00.001-08:00

YBREM: Supposedly great persons who preach thousands of verses also become ordinary men when testing times occur. Here is a quote from Mahabharata.

Book 16
Mausala Parva Chapter 004 from verses 032.
|| hanyamAne tu Saineye kruddho rukmiNinandanah-

tadantaram upAdhAvan mokshayishyaJ Sineh sutam

|| sa bhojaih saha samyuktah sAtyakiS cAndhakaih saha-

bahutvAn nihatau tatra ubhau krishNasya paSyatah

|| hatam drishTvA tu Saineyam putram ca yadunandanah-

erakANAm tadA mushTim kopAj jagrAha keSavah

|| tad abhUn musalam ghoram vajrakalpam ayomayam-

jaghAna tena krishNas tAn ye asya pramukhato abhavan

GANGULI'S TRANSLATION

When the son of Sini (ybrem: sAtyaki) was being thus assaulted, Rukmini's son became highly enraged. He rushed forward for
rescuing Satyaki who was engaged with the Bhojas and the Andhakas.
Endued with might of arms and wealth of energy, those two heroes (ybrem: sAtyaki and pradyumna) exerted
themselves with great courage.

But as the odds were overwhelming, both of them were slain in the very sight of Krishna.

The delighter of the Yadus, beholding his own son, and the son of Sini too, slain, took up, in wrath,
a handful of the Eraka grass that grew there. That handful of grass
became a terrible bolt of iron endued with the energy of the thunderbolt.
With it Krishna slew all those that came before him.

YBREMS
We should remember that Krishna is the preacher of Bhagavad Gita. What did he say in Chapter 2 about the person of steady wisdom?

Chapter 002 Verse 56 of Bhagavadgita (you can see my bhagavadgitayb.blogspot.com, post No.#002).

Verse 002/056
du:kheeshv anudvignamanaa: sukheeshu vigataspruha:
viitaraagabhayakroodha: sthitadhiir munir uchyatee
Verse 002/057
ya: sarvatraanabhisneehas tat tat praapya s`ubhaas`ubham
naabhinandati na dveesht`i tasya pragnaa pratisht`hitaa

English:
A Person of Steady Wisdom does not lose heart when there is sorrow. POSW is little aware and moved when there are things to rejoice. POSW sheds attachement, fear and anger. (SW 56).
POSW is friendly everywhere. When good things happen POSW does not rejoice. When inauspicious things take place, POSW does not hate. POSW is well established in in a balanced intellect. (SW 57).

YBREMS
What happened for all these preachings of Bhagavad Gita, when Krishna lost his son (Pradnyumna through eldest wife Rukmini) ? He immediately took grass into his hands and slaughtered his own kin and clan. Why he could not restrain himself? Was Krishna just drunk or just grief-stricken or both?

*We should remember that preachings are for others and not for oneself.

Should God of death be bald?

2012-01-15T20:09:00.000-08:00

YBREMS:
One happy news. Baldness existed even during Mahabharata times i.e. about 5,000 years ago. It is not at least a phonomenon of the 20/21st Centuries.

One unhappy news. According to Mahabharata, baldness is one symbol of the God of Death.

Here is the original Sanskrit verse from the Krishna DvaipAyana vYAsa Mahabharata:

Mausala Parva 003 001 evam prayatamAnAnAm vrishNInAm andhakaih saha-

kAlo grihANi sarveshAm paricakrAma nityaSah

|| karAlo vikaTo muNDah purushah krishNapingalah-

grihANy avekshya vrishNInAm nAdriSyata punah kva cit

|| utpedire mahAvAtA dAruNAS cA dine dine-

vrishNyandhakavinASAya bahavo romaharshaNAh

|| vivriddhamUshakA rathyA vibhinnamaNikAs tathA-

cIcIkUcIti vASyantyah sArikA vrishNiveSmasu

||e nopaSAmyati SabdaS ca sa divArAtram eva hi

GANGULI'S ENGLISH TRANSLATION

While the Vrishnis and the Andhakas were thus

endeavouring (to avoid the impending calamity), the embodied form of
Time (death) every day wandered about their houses. He looked like a man
of terrible and fierce aspect. Of bald head, he was black and of tawny
complexion. Sometimes he was seen by the Vrishnis as he peered into their
houses. The mighty bowmen among the Vrishnis shot hundreds and thousands
of shafts at him, but none of these succeeded in piercing him, for he was
none else than the Destroyer of all creatures.

YBREMS:
Can't we imagine of a God of Death, who has hair on his head? Why should he be bald?

Why did Goddess of Learning HATE Servant caste and commit suicide?

2012-01-10T05:18:00.001-08:00

ybrem
Context: Krishna's elder brother BalarAma was visiting pilgrimage spots. At one point, he reached a place, where the Goddess of Learning (Sarasvati) was said to have become extinct, as she had contempt for persons of servant caste (SUdras) and AbhirAs.

Abhiras = a tribe of lower caste. This tribe defeated Arjuna after Krishna died and took away Yadava women. We have a reference to Abhiras even in vAlmiki rAmAyana. You can see my ramayanayb.blogspot.com blog to know more about the Abhiras of Ramayana. In Ramayana, Rama's advisers and the God of Ocean asked him to redirect his Creator-weapon (Brahmastram) on the Abhiras.

I quote the relevant verses of the Vyasa Mahabharata:

Volume 9 Salya Parvam.
Chapter 036.
Verse No. 1.

vaiSampAyana uvAca

tato vinaSanam rAjann AjagAma halAyudhah-

SUdrAbhIrAn prati dveshAd yatra nashTA sarasvatI

|| yasmAt sA bharataSreshTha dveshAn nashTA sarasvatI-

tasmAt tad rishayo nityam prAhur vinaSaneti ha

|| tac cApy upaspriSya balah sarasvatyAm mahAbalah-

subhUmikam tato agacchat sarasvatyAs taTe vare

GANGULI'S ENGLISH TRANSLATION:

Vaishampayana said, "Then Valadeva, O king, proceeded to Vinasana where the Sarasvati hath become invisible in consequence of her contempt for Sudras and Abhiras. And since the Sarasvati, in consequence of such contempt, is lost at that spot, the Rishis, for that reason, O chief of the Bharatas, always name the place as Vinasana.

ybrem:
vinASana = disaster. The disaster here was the loss of the River Saraswati. In Allahabad, Uttar Pradesh we have the pilgrimage place 'trivENi sangamam', confluence of the three rivers. We can see only two rivers i.e. Ganga and Yamuna. Where was the Saraswati gone? Some say that she flows below the ground. Some say that it disappeared.

Some historians and mythologists opined that River Saraswati was an extinct river in Rajasthan or Hariyana.

It may be anything. Let us not worry. The key question here is why should Saraswati hate Abhiras and Sudras? OK, Saraswati hated Abhiras because they were savageous tribes robbing wayfarers and invading cities. But why should she hate Sudras? Were sUdras not entitled to the grace of the Goddess Learning?

Obviously, the kings of those days and their advising/assisting priests wanted to deny the opportunity of education to the sUdras. This was very unkind on their part.

Why does not the Saraswati hate sUdras of today? She makes them doctors, engineers, lawyers, Chief Ministers and what not. This is because Gods and Goddesses cannot have hate in any religion. They are supposed to be kind. Today's Gods and Goddesses probably refuse to listen to the dictates of rulers and preachers.

YBREM: Further analyses: We need not place on par, the Sudras of the Mahabharata period with the SUdra caste persons of today. The sudras of those days suffered endlessly. There are sufferings for Sudras and Dalits even today, but they are on a lower scale. Some emancipation has taken place, by the grace of Gandhi, Ambedkar, Phule and many other great men.

Subsequently, between Mahabharata period and the 10th Century A.D. some sudras conquered kingdoms and became emperors and landlords. Some of them, in connivance with the priests, have declared themselves as new kshatriyas (according to some: agni kula kshatriyas) etc.

Even during Muslim and British rule, some sub-castes of Sudras have become new landlords. They have become village officers assisting all the three rulers: Hindu, Muslim and British rulers.

Today some sudra sub-caste persons are big landlords, businessmen, and industrialists, controlling the whole states of India.

The sudras who suffered during Ramayana and Mahabharata times did not hesitate to suppress the dalits, after becoming landlords and kings. The sudra kings and landlords , with the help of Priest class, went on ill-treating the dalits. The sudra class which suffered in the past, ought to have become more compassionate and kind to the dalits. But this did not happen. One reason for conversion of dalits into Christianity is the oppression which took place in our villages under the supervision of landlords even as late as the 19th Century.

The chief tool of oppression, therefore, is the land. Those who have land are the masters and those who do not have lands are the servants. Power of a person in an Indian village stems from the extent of land he owns and the number of agricultural laborers he has at his control. Even in Cities, this has become the new norm. For example, many ministers, M.L.A.s and M.P.s in Andhra Pradesh, whatever be their caste, own large tracts of rural, semi-urban, urban and Metropolitan Land. The present Telangana Movement in A.P. revolves around the greed for land in and around Hyderabad City.

-

YBREM: Gist: Oppression of those days was different from the oppression of today. It was a sad thing that the Kings and priests of those days transferred their love and hate (rAgam and dvEsham) to their Gods and Goddesses.

Rule my kingdom, but undergo Sex Test

2012-01-03T12:00:00.000-08:00

Book 4 (virAta Parva). Chapter 10. Verse 6.
SikhI sukeSah paridhAya cAnyathA; bhavasva dhanvI kavacI SarI tathA-

Aruhya yAnam paridhAvatAm bhavAn; sutaih samo me bhava vA mayA samah

|| vriddho hy aham vai parihArakAmah; sarvAn matsyAms tarasA pAlayasva-

naivamvidhAh klIbarUpA bhavanti; katham caneti pratibhAti me manah

...
VirATa010 010 virATa uvAca

dadAmi te hanta varam brihannaDe; sutAm ca me nartaya yAS ca tAdriSIh-

idam tu te karma samam na me matam; samudranemim prithivIm tvam arhasi
^

.....

VirATa010 011 brihannaDAm tAm abhivIkshya matsyarAT; kalAsu nritte ca tathaiva vAdite-

apumstvam apy asya niSamya ca sthiram; tatah kumArIpuram utsasarja tam

Context: Arjuna entered Virata's court, in the guise of a person of neuter gender, dressed as a dance teacher. His new name was: Brihannala. Virata was addressing him.

GANGULI'S TRANSLATION:
Possessed of great strength, thou art like

unto a celestial, and young and of darkish hue, thou resemblest the

leader of a herd of elephants. Wearing conch-bracelets overlaid with

gold, a braid, and ear-rings, thou shinest yet like one amongst those
that riding on chariots wander about equipped with mail and bow and arrows and decked with garlands and fine hair. I am old and desirous of
relinquishing my burden. Be thou like my son, or rule thou like myself
all the Matsyas. It s semeth to me that such a person as thou can never be
of the neuter sex.
....
(Arjuna informed the King that he wanted to work as a dance teacher in his court).

Virata said, 'O Vrihannala, I give thee what thou desirest. Instruct my
daughter, and those like her, in dancing. To me, however, this office
seemeth unworthy of thee. Thou deservest (the dominion of) the entire
earth girt round by the ocean.

...
Vaisampayana continued, The king of the Matsyas then tested Vrihannala
in dancing, music, and other fine arts, and consulting with his various
ministers forthwith caused him to be examined by women. And learning that
this impotency was of a permanent nature, he sent him to the maiden's
apartments.

ybrao a donkey's comments
*Call somebody that he was fit to rule the whole world (earth)! Ask him to rule the Matsya Kingdom. Then send him for a sex test! Kings were worried about women!. A male person should not enter the kumaripuram (gynaecium), even if he was fit to rule the whole earth or the kingdom itself!

What was wrong with the physicians?

2011-11-26T21:11:00.000-08:00

Vol. 13, Anusasanika Parva - Book of Administration and Discipline.
Chapter 24, Verse 15.

Context: Bhishma was on his death bed of arrows.
He was advising the King Yudhishthira, on how to conduct worship of ancestors (funerals and monthly/yearly worship thereafter).
He was telling Yudhishthira, which Brahmins (Priests) to invite and whom not to invite.
The following are Priests who are not to be invited.

cikitsakaa devalakaa vrithaa niyama dhaariNah-

somavikrayiNaS caiva Sraaddhe naarhanti ketanam

Doctors.
Temple priests appointed to worship idols.
persons who take pledges for causes not worthwhile.
persons who sell soma (a liquor from soma).
These are some of the Brahmins who are not entitled for an invitation.

Ganguli's translation:
Those Brahmanas that practise the calling of physicians, those that receive regular pay for worshipping the images of deities established by the rich, or live upon the service of the deities, those that are observant of vows from pride or other false motives, and those that sell Soma, do not deserve to be invited.

ybrao a donkey's observations
*The greatest tangible service done by Brahmins from the days of yore, till the recent past, was medical practice, particularly the herbal medicine. Though, it is not on par with the work done by a farmer, still the work of a doctor is something is really tangible. Hence, they deserve greater worship, than the priests who just recite scriptures which is mostly intangible.
Denying them their due respect is not reasonable on the part of Bhishma's preaching.

*Soma liquor sellers: This verse shows that there was a practice of Priests selling soma liquor, either during the Mahabharata times or during the Gupta dynastic rule.

*Temple idol worship: This verse indicates that temple priests were looked down upon. I am , so far, unable to trace any direct evidence that there were temples and temple idol worships during Ramayana or Mahabharata period. This word 'devala' gives an indication. But the extent of idol worship is not known.

Some Brahmins of today, like other classes of society, run liquor businesses and they command great respect in today's society.

In the current 20-21st Century scenario, temple priests are revered. The priests who attend to funeral and ancestor worship are looked down upon today. Very often, the priests who perform auspicious ceremonies like birth - naming, marriages tend to be different from the priests who perform inauspicious ceremonies like funerals.

There are some temple priests, marriage priests and funeral priests today, who move on mopeds and bikes. But they do not own cars, whereas liquor trading brahmins own cars also.

In Telugu language, we have a proverb. On approx. translation, it works out something like this: Ships become carts and carts become ships. The idea conveyed is respected roles become disrespectable and vice versa. Doctors, particularly the allopathic variety are greatly honoured today, when compared to temple priests, and temple priests are honoured more when compared to funeral priests.

Are a dog and an outcaste human equal?

2011-11-22T19:24:00.000-08:00

Aranya(Forest)002 056 naatmaartham paacayed annam na vruthaa ghaatayet paSu`n--

na ca tat svayam aSniiyaad vidhivad yan na nirvapet

57 SvabhyaS ca SvapacebhyaS ca vayobhyaS ca avaped bhuvi--

vaiSvadevam hi naamaitat saayampraatar vidhiiyate

---missing line about food thrown to chandalas (outcastes),
dogs and birds. -----
vighasaaSii bhavet tasmaan nityam ca amrutabhojanah--

vighasam bhrutyaSesham tu yajgnaSesham tatha amrutam

etaam yo vartate vruttim vartamaano gruhaaSrame--

tasya dharmam param praahuh katham vaa vipra manyase

Ganguli's translation with minor editing by me. Context: Vol.3, Chapter 2. Pandavas are in forest. Yudhishthira was worried about the safety of priests. This conversation is between him and the priests accompanying him.

Yudhishthira said, 'O Brahmana, this my desire of wealth is not for
enjoying it when obtained. It is only for the support of the Brahmanas
that I desire it and not because I am actuated by avarice! For what
purpose, O Brahmana, doth one like us lead a domestic life, if he cannot
cherish and support those that follow him?

All creatures are seen to
divide the food (they procure) amongst those that depend on them. So
should a person leading a domestic life give a share of his food to Yatis
and Brahmacharins that have renounced cooking for themselves.

The houses of the good men can never be in want of grass (for seat), space (for rest), water (to wash and assuage thirst), and fourthly, sweet words. To the weary a bed,--to one fatigued with standing, a seat,--to the thirsty, water,--and to the hungry, food should ever be given. To a guest are due pleasant looks and a cheerful heart and sweet words.

The host, rising up, should advance towards the guest, offer him a seat, and duly worship him. Even this is eternal morality. They that perform not the Agnihotra not wait upon bulls, nor cherish their kinsmen and guests and friends and sons and wives and servants, are consumed with sin for such neglect. None
should cook his food for himself alone and none should slay an animal without dedicating it to the gods, the pitris, and guests.

Nor should one eat of that food which hath not been duly dedicated to the gods and pitris. By scattering food on the earth, morning and evening, for (the behoof of) dogs and Chandalas and birds, should a person perform the Viswedeva sacrifice.

He that eateth the Vighasa, is regarded as eating ambrosia. What remaineth in a sacrifice after dedication to the gods and the pitris (ancestors) is regarded as ambrosia; and what remaineth after feeding the guest is called Vighasa and is equivalent to ambrosia itself.

Feeding a guest is equivalent to a sacrifice, and the pleasant looks the host casteth upon the guest, the attention he devoteth to him, the sweet words in which he addresseth him, the respect he payeth by following him, and the food and drink with which he treateth him, are the five Dakshinas in that sacrifice.

He who giveth without stint food to a fatigued wayfarer never seen before, obtaineth merit that is great, and he who leading a domestic life, followeth such practices, acquireth religious merit that is said to be very great. O Brahmana, what is thy opinion on this?

ybrao a donkey's observation
Why the offending line in verse No. 57 (marked by me as missing line in the Sanskrit text above) was removed? The line is missing in the Bhandarkar files, Pune; Kyoto files, Japan; Sacred-text.com files which have published Ganguli's translation and Sanskrit Verses.

Removing the line in some electronic versions does not automatically purge the line from all other global and Indian sources. The line would continue in microfilms of manuscripts/palm leaves. They will be available in libraries who have not yet placed their digital files on the internet. They will be available in Sanskrit Mahabharata books published in the scripts of local languages. Some reader who has access to the hard copy will have to help in tracing this line from another book.

Ganguli's English translation was very clear that food should be thrown to dogs, chandalas (outcastes) and birds. Were chandalas not guests? Do they not deserve a humane treatment befitting fellow humans?
When new persons read the revised Sanskrit Mahabharata verses available at various places, they will NEVER know that there was an offending Sanskrit line at the end of verse 57 (before vighasa) which refers to throwing of food to dogs, chandalas and birds. Then they may start arguing that Mahabharata and Yudhishthira never mentioned in Aranya Parva that Yudhishthira ate only after throwing food to chandaalas, dogs and birds.

Right thing ought to have been to allow the line to continue in the scripts and make a note that Yudhishthira was under an erroneous belief and continued a cruel practice.

Won't the chandalas deserve leaf plates to eat food in? Yudhishthira need not feed them in golden or silver plates as he might have fed the Priests. Why Yudhshthira was so cruel to chandalas?

If a particular bad practice had taken place during Mahabharata times or the Gupta dynastic rule (the period of formation of Mahabharata into a book form), it does not mean that we are going to continue it in the 21st Century.

What we need is not laundering of ancient books. We have to recognise the facts. We need not blindly follow whatever was written in those books. Our wisdom should guide us to truths which have eluded Yudhishthira owing to the influence of Priests surrounding him.

ANOTHER POSSIBILITY (Added on 12.12.11.)
The particular line about throwing food to dogs, birds and outcastes may not be there in all the texts and versions. It was possible that Ganguli might have derived the sense from the meaning of the word "vaisvadevam" sacrifice, occuring in texts such as Jaiminiya Brahmana or from the Manu Smriti 3-92: शूनाम् च पतितानाम् च श्वपचाम् पापरोगिणाम् । वयसानाम् कृमीणाम् च शनकैर्निर्वपेद्भुवि ॥ ३-९२ Roman script: SunAm ca patitAnAm ca SvapacAm pAparOgiNAm. VayasAnAm krimINAm ca Sanakair nir vipaddhavi.

Additional comment about pAparOgiNam::= Persons suffering from ailments born out of sins. Presumably, these might have been diseases like psoriasis and leprosy. Why some diseases were considered ass sin-born? They needed greater sympathy from the Government and the Society.

IDEA OF EATING LEFT OVERS
One indication we often get during Mahabharata searches, is that there was no idol worship during Mahabharata days or the evolutionary days of the book. In the modern Hinduism, the Priests place food stuffs before the idol and take the whole thing as God's gift (prasadam or munaff in Urudu). Externally, they make a show that God eats whatever they place before the idol. Within their own minds, they might have been 100% certain that God would not eat. Hence, the entire food (e.g. laddu at Tirupati) is withdrawn and sold out as prasadam or God's gift. They never allow the God to eat, as their common-sense and money-sense dicatates that God cannot eat.

If they really believe that God does/can/will eat their offering, they have to examine the veracity of the idea only by waiting. If some ants and worms eat it, in the meantime, a better thing would probably have been to believe that ants, insects and birds are the representatives of God. They could have asked the God himself as to whether he was sending some ants, insects or birds to eat his/her food on his/her behalf.

How to make 100 million gold pieces?

2011-11-22T08:52:00.000-08:00

Aranya(Forest) Chapter 183 Verse 011
Context: Sage Atri's wife asked him to approach Prince Vainya for money. Atri approached the Prince and praised him that he was omnipotent.

raajan vainya tvam iiSaS ca bhuvi tvam prathamo nrupah--

stuvanti tvaam munigan`aas tvad anyo naasti dharmavit

tam abraviid rushis tatra vacah kruddho mahaatapaah--

maivam atre punar bru`yaa na te prajgnaa samaahitaa

atra nah prathamam sthaataa mahendro vai prajaapatih

athaatrir api raajendra gautamam pratyabhaashata--

ayam eva vidhaataa ca yathaivendrah prajaapatih

tvam eva muhyase mohaan na prajgnaanam tavaasti ha

gautama uvaaca

jaanaami naaham muhyaami tvam vivakshur vimuhyase--

stoshyase abhyudayaprepsus tasya darSanasamSrayaat

na vettha paramam dharmam na caavaishi prayojanam--

baalas tvam asi mu`d`haS ca vruddhah kenaapi hetunaa

maarkan`d`eya uvaaca

vivadantau tathaa tau tu muniinaam darSane sthitau--

ye tasya yajgne samvruttaas te aprucchanta katham tv imau

praveSah kena datto ayam anayor vainyasamsadi--

uccaih samabhibhaashantau kena kaaryen`a visht`hitau

tatah paramadharmaatmaa kaaSyapah sarvadharmavit--

vivaadinaav anupraaptau taav ubhau pratyavedayat

athaabraviit sadasyaams tu gautamo munisattamaan--

aavayor vyaahrutam praSnam Srun`uta dvijapumgavaah

vainyo vidhaatety aahaatrir atra nah samSayo mahaan

Srutvaiva tu mahaatmaano munayo abhyadravan drutam--

sanatkumaaram dharmajgnam samSayacchedanaaya vai

sa ca teshaam vacah Srutvaa yathaatattvam mahaatapaah--

pratyuvaacaatha taan evam dharmaarthasahitam vacah

sanatkumaara uvaaca

brahma kshatren`a sahitam kshatram ca brahman`aa saha--

raajaa vai prathamo dharmah prajaanaam patir eva ca

sa eva Sakrah SukraS ca sa dhaataa sa bruhaspatih

prajaapatir viraat` samraat` kshatriyo bhu`patir nrupah--

ya ebhih stu`yate Sabdaih kas tam naarcitum arhati

puraayonir yudhaajic ca abhiyaa mudito bhavah--

svarn`etaa sahajid babhrur iti raajaabhidhiiyate

satyamanyur yudhaajiivah satyadharmapravartakah--

adharmaad rushayo bhiitaa balam kshatre samaadadhan

026 aadityo divi deveshu tamo nudati tejasaa--

tathaiva nrupatir bhu`maav adharmam nudate bhruSam

ato raajgnah pradhaanatvam Saastrapraamaan`yadarSanaat--

uttarah sidhyate paksho yena raajeti bhaashitam

maarkan`d`eya uvaaca

tatah sa raajaa samhrusht`ah siddhe pakshe mahaamanaah--

tam atrim abraviit priitah pu`rvam yenaabhisamstutah

yasmaat sarvamanushyeshu jyaayaamsam maam ihaabraviih--

sarvadevaiS ca viprarshe sammitam Sresht`ham eva ca

tasmaat te aham pradaasyaami vividham vasu bhu`ri ca

daasiisahasram Syaamaanaam suvastraan`aam alamkrutam--

daSa kot`yo hiran`yasya rukmabhaaraams tathaa daSa

etad dadaani te vipra sarvajgnas tvam hi me matah

031 tad atrir nyaayatah sarvam pratigruhya mahaamanaah--

pratyaajagaama tejasvii gruhaan eva mahaatapaah

pradaaya ca dhanam priitah putrebhyah prayataatmavaan--

tapah samabhisamdhaaya vanam evaanvapadyata.

SHRI K.M. GANGULI'S TRANSLATION, with minor edits by me:
Vol. 3, Chapter 184.

Context: Pandavas completed their 12 year exile in forest.

Sage Markandevya was giving them his advice, in Krishna's presence.

Markandeya continued, 'Do ye again hear from me the glory of the

Brahmanas! It is said that a royal sage of the name of Vainya was once
engaged in performing the horse-sacrifice and that Atri desired to go to
him for alms.

But Atri subsequently gave up his desire of wealth, from

religious scruples. After much thought he, of great power, became

desirous of living in the woods, and, calling his wife and sons together,
addressed them thus, 'Let us attain the highly tranquil and complete fruition of our desires. May it, therefore, be agreeable to you to repair
quickly to the forest for a life of great merit.'

His wife, arguing from
motives of virtue also then said to him, 'Hie thee to the illustrious
prince Vainya, and beg of him vast riches! Asked by thee, that royal
sage, engaged in sacrifice will give thee wealth. Having gone there, O
regenerate Rishi, and received from him vast wealth, thou canst
distribute it among thy sons and servants and then thou canst go
whithersoever thou pleasest. This, indeed, is the higher virtue as
instanced by men conversant with religion.'

Atri replied, 'I am informed,
O virtuous one, by the high-souled Gautama, that Vainya is a pious
prince, devoted to the cause of truth; but there are Brahmanas (about his
persons) who are jealous of me; and as Gautama hath told me this, I do
not venture to go there, for (while) there, if I were to advise what is
good and calculated to secure piety and the fulfilment of one's desires,

they would contradict me with words unproductive of any good. But I

approve of any counsel and will go there; Vainya will give me kine and
hoards of riches.

So saying, he, of great ascetic merit, hastened
to Vainya's sacrifice and reaching the sacrificial altar and making his
obeisance to the king and praising him with well-meaning speeches, he
spoke these words, 'Blessed art thou, O king! Ruling over the earth, thou
art the foremost of sovereigns! The Munis praise thee, and besides thee
there is none so versed in religious lore! '

To him the Rishi Gautama, of great ascetic merit, then indignantly replied saying, 'Atri, do not
repeat this nonsense. (It seems) thou art not in thy proper senses. In
this world of ours, Mahendra the lord of all created beings (alone) is

the foremost of all sovereigns!'

Then, O, great prince, Atri said to
Gautama, 'As Indra, the lord of all creatures, ruleth over our destinies,
so doth this king! Thou art mistaken. It is thou who hast lost thine
senses from want of spiritual perception!

Gautama replied, 'I know I am
not mistaken; it is thou who art labouring under a misconception in this
matter. To secure the king's countenance, thou art flattering him in
(this) assembly of the people. Thou dost not know what the highest
virtue, is nor dost thou feel the need for it. Thou art like a child
steeped in ignorance, for what then hast thou become (so) old in years?

While those two men were thus disputing in the
presence of the Munis, who were engaged in Vainya's sacrifice the latter
enquired, 'What is the matter with them, that maketh them talk so
vociferously?'

Then the very pious Kasyapa learned in all religious lore,

approaching the disputants asked them what was the matter. And then

Gautama, addressing that assembly of great Munis said, 'Listen, O great
Brahmanas, to the point in dispute between us. Atri hath said that Vainya
is the ruler of our destinies; great is our doubt on this point.

On hearing this, the great-mind Munis went
instantly to Sanatkumara who was well versed in religion to clear their
doubt. And then he of great ascetic merit, having heard the particulars
from them addressed them these words full of religious meaning.

And Sanatkumara said, 'As fire assisted by the wind burneth down forests, so a Brahmana's energy in union with a Kshatriya's or a Kshatriya's joined
with a Brahmana's destroyeth all enemies.

The sovereign is the
distinguished giver of laws and the protector of his subjects. He is (a
protector of created beings) like Indra, (a propounder of morals) like
Sukra, (a counsellor) like Brihaspati and (hence he is also called) the
ruler of men's destinies.

Who does not think it proper to worship the
individual of whom such terms as 'preserver of created beings,' 'royal,'
'emperor,' 'Kshatriya' (or saviour of the earth), 'lord of earth', 'ruler
of men', are applied in praise?

The king is (also) styled the prime cause
(of social order, as being the promulgator of laws), 'the virtuous in
wars,' (and therefore, preserver after peace), 'the watchman,' 'the
contented,' 'the lord,' 'the guide to salvation,' 'the easily
victorious,' 'the Vishnu like,' 'of effective wrath,' 'the winner of

battles' and 'the cherisher of the true religion.' The Rishis, fearful of
sin, entrusted (the temporal) power to the Kshatriyas.

As among the gods
in heaven the Sun dispelleth darkness by his effulgence, so doth the king
completely root out sin from this earth. Therefore is the king's
greatness reduced from the evidences of the sacred books, and we are
bound to pronounce for that side which hath spoken in favour of the king.

'Then that illustrious prince (Vainya), highly pleased with

the victorious party, joyfully said to Atri, who had praised him

erewhile. 'O regenerate Rishi, thou hast made and styled me the greatest
and most excellent of men here, and compared me to the gods; therefore,
shall I give thee vast and various sorts of wealth. My impression is that
thou art omniscient.

I give thee, O well-dressed and well-adorned one, a
hundred millions of gold coins and also ten bharas of gold.

Then Atri, of
high austere virtues and great spiritual powers, thus welcomed (by the
king), accepted all the gifts without any breach of propriety, and
returned home. And then giving his wealth to his sons and subduing his
self, he cheerfully repaired to the forest with the object of performing
penances.

ybrao a donkey's feelings/observations
*This Sage Gautama is arguing that Mahendra (Indra or the demi-God of Heaven) is the greatest of sovereigns. Ramayana's Gautama had a wife by name Ahalya. The same Indra commited adultery with Gautama's wife in Ramayana Bala Kanda. Gautama cursed him that Indra would have eyes all over his body. Same Gautama cursed his own wife Ahalya to become a stone.

*The Priests had two goals. 1. They should say that Priests were supreme. 2. They should not incur the ire of kings. Hence, kings should be made equal to Lord Vishnu. Otherwise, kings will not give hundred million gold coins.

*The ten bharas of gold mentioned above, has not been translated by Ganguli somehow. Bhara means weight. Here, Atri's weight in gold. 10 x Atri's weight say at an average of 50 kg., will 500 kilos of gold.

*This Prince Vainya's beggar Atri happens to be sage Atri husband of Sati Anasuya. Father of God Dattatreya, said to be an integrated form of all the three Gods Creator Brahma, Patron-maintainer (vishnu) and destroyer Siva. Atri is one of the seven Great Sages of Hindu tradition. And this gentleman, goaded by his wife, praising a Prince as the Supreme Lord of Humans. Sage Sanatkumara supporting him, raising kings to the level of Lord Vishnu.

*The tradition of Brahmins and poets praising erstwhile kings continued even in the 20th Century India, even after the British left.

*The practice has slightly changed in the 21st Century. Modern Brahmins are the bureaucrats and the Media Editors. They praise the ruling politicians as Gods and demi Gods, in exchange for favours.

*What is the place for working class in this scenario? It is the class which digs the gold ore, melts it and extracts gold. Does it get at least food?

*This fight between the Brahmins and the Rulers and the subsequent symbiotic compromise is not limited to Hinduism. The Church and Crown fought in England, France, Germany and Spain. They too had to compromise at some point and enter and continue some sort of pelf and power sharing arrangements.

Abettors, Accessories and Accomplices will have share in any act good or bad

2011-11-13T17:16:00.000-08:00

Context: Meat-seller Dharmavyadha was teaching ethics and morals to the ascetic Kausika, who was sent to him, by a housewife to learn what true learning was. These words are a part of a long discourse by Dharmavyadha to Kausika.

Vol. 3 Aranya Parva (Forest Life of Pandavas)
Chapter 198
Verse 31

paren`a hi hataan brahman varaahamahishaan aham--

na svayam hanmi viprarshe vikriin`aami sadaa tv aham

na bhakshayaami maamsaani rutugaamii tathaa hy aham--

GANGULI'S TRANSLATION
The king is the protector of all the four orders. As regards myself, O Brahmana, I always sell pork and buffalo meat without slaying those animals myself. I sell meat of animals, O regenerate Rishi, that have been slain by others. I never eat meat myself;

.

ybrao a donkey's view
*It is not my job here to define whether slaughtering or meat-selling is good or bad. The concepts of good and bad are abstract to define and delineate, and can lead to ferocious battles.

*I wish to point out: If Dharmavyadha considered slaughtering an animal was undesirable, he cannot avoid the stain of undesirability simply because he was just selling and somebody else was slaughtering. If merchants do not sell butchers do not slaughter. If consumers do not buy, merchants do not sell. All the three, thus become partners in the act of slaughtering. If Dharmavyadha was particular that he should be an excellent campaigner of non-violence (not perfect. No body can be perfect.), he ought to have avoided the profession of selling meat. But this, the King and the Society would not have allowed, because the King Janaka, according to Dharmavyadha himself, was an enforcer of birth-imposed-caste-imposed duties. Dharmavyadha's correct defence can probably be his helplessness in an environment of caste-enforcements and NOT his non-participation in the slaughtering process.

*The above argument can apply even to Priests who ate bacon, beef, fish, meat, pork and other stuff made from killing. Somebody else killed and I bought would not relieve a person of being an accomplice or abettor.

*Ham and pPork eating seems to be quite popular during Mahabharata days (or Mahabharata book evolution days i.e. Gupta dynasty).
The different types of ham and pork recipes of those times are not known. For ham and pork differentiation of modern times: Click to see some clarifications

Big Bulls or rhinoceros satisfy ancestors for

2011-11-12T23:25:00.000-08:00

Vol. 13 Book of Discipline Anusasana Parvam , Chapter 088 Verse 202 to 211.
havIMshi SrAddhakalpe tu yAni SrAddhavido viduH` tAni me SRNu kAmyAni phalaM caishAM yudhishThira

088003 tilair vrIhiyavair mAshair adbhir mUlaphalais tathA` dattena mAsaM prIyante SrAddhena pitaro nRpa

004 vardhamAnatilaM SrAddham akshayaM manur abravIt` sarveshv eva tu bhojyeshu tilAH prAdhAnyataH smRtAH

005 dvau mAsau tu bhavet tRptir matsyaiH pitRgaNasya ha` trIn mAsAn AvikenAhuS cAturmAsyaM SaSena tu

006 Ajena mAsAn prIyante paJcaiva pitaro nRpa` vArAheNa tu shaNmAsAn sapta vai SAkunena tu

007 mAsAn ashTau pArshatena rauraveNa navaiva tu` gavayasya tu mAMsena tRptiH syAd daSamAsikI

008 mAsAn ekAdaSa prItiH pitqNAM mAhisheNa tu` gavyena datte SrAddhe tu saMvatsaram ihocyate

009 yathA gavyaM tathA yuktaM pAyasaM sarpishA saha` vAdhrINasasya mAMsena tRptir dvAdaSavArshikI

010 AnantyAya bhaved dattaM khaDgamAMsaM pitRkshaye` kAlaSAkaM ca lauhaM cApy AnantyaM chAga ucyate

011 gAthAS cApy atra gAyanti pitRgItA yudhishThira` sanatkumAro bhagavAn purA mayy abhyabhAshata

GANGULI'S ENGLISH TRANSLATION
Bhishma said, "Listen to me, O Yudhishthira, what those Havis are which persons conversant with the ritual of the Sraddha regard as suitable in view of the Sraddha and what the fruits are that attach to each.

With sesame seeds and rice and barley and Masha and water and roots and fruits, if given at Sraddhas, the Pitris, O king, remain gratified for the period of a month.

Manu has said that if a Sraddha is performed with a copious measure of sesame, such Sraddha becomes inexhaustible. Of all kinds of food, sesame seeds are regarded as the best.

With fishes offered at Sraddhas, the Pitris remain gratified for a period of two months. With mutton they remain gratified for three months and
with the flesh of the hare for four.
With the flesh of the goat, O king, they remain gratified for five months,
with bacon for six months,
and with the flesh of birds for seven.

With venison obtained from those deer that are called Prishata, they remain gratified for eight months, and

with that obtained from the Ruru for nine months, and

with the meat of the Gavaya
for ten months.
With the meat of the buffalo their gratification lasts
for eleven months.

With beef presented at the Sraddha, their gratification, it is said, lasts for a full year. Payasa mixed with ghee is as much acceptable to the Pitris as beef. With the meat of the **Vadhrinasa the gratification of the Pitris lasts for twelve years.[399]
The flesh of the rhinoceros, offered to the Pitris on the anniversaries of the lunar days on which they died, becomes inexhaustible.

^Vadhrinasa = a big bull or rhinoceros.

ybrao a donkey's impressions
*Priests and scripture preachers seem to have inserted this.
*So priests! feed on the rhinos.

2011-11-12T07:09:00.000-08:00

Volume 4 Book of Incognito (VirATa Parvam) Chapter 45 Verse 17.
Context: Draupadi was serving Virata's Queen SudheshNa. Draupadi was in the guise of Sairandhri. Virata's brother-in-law KIcaka was teasing her. Draupadi was lamenting.

This verse refers to the past glory of Yudhishthira who is now serving in the Court of Virata, as a dice thrower.

ashTASItisahasrANi snAtakA grihamedhinaH` triMSaddAsIka ekaiko yAn bibharti yudhishThiraH.

daSAnyAni sahasrANi nityaM tatrAnnam uttamam` bhuJjate rukmapAtrIbhir yudhishThiraniveSane

English Gist
YudhishThira used to have 88,000 graduate grihamedhis (persons interested in lust, passion and intercourse as per Suka Goswami. Grihamedhis are different from householders- called grihasthas.) with 30 maid-servants attached to each. He had another 10,000 priests who didn't accept gifts and who kept their sperm intact (without falling).

Ganguli's translation
that Yudhishthira who maintained eighty-eight thousands of
domestic Snatakas with thirty maid-servants assigned unto each, as also ten thousand yatis not accepting anything in gift and with vital seed drawn up,--alas, even that mighty king now liveth in such guise.

ybrao a donkey's views
*88,000 x 30 = 264,000 maid-servants. What these women were doing in the service of the snataka Brahmins? What would have been the expenditure for maintaining these 88,000 + 264,000 + 10,000 unproductive persons?

What a shameful discourse on the part of Bhishma?

2011-11-12T04:35:00.000-08:00

Volume 13 Book of Discipline (AnusAsanika parva) Chapter 48
001 yudhiSThira uvAca

arthAsrayAd vA kAmAd vA varNAnAM vApy aniscayAt` ajJAnAd vApi varNAnAM jAyate varNasaMkaraH

002 teSAm etena vidhinA jAtAnAM varNasaMkare` ko dharmaH kAni karmANi tan me brUhi pitAmaha

bhISma uvAca

003 cAturvarNyasya karmANi cAturvarNyaM ca kevalam` asRjat sa ha yajJArthe pUrvam eva prajApatiH

004 bhAryAs catasro viprasya dvayor AtmAsya jAyate` AnupUrvyAd dvayor hInau mAtRjAtyau prasUyataH

005 paraM savAd brAhmaNasyaiSa putraH; sUdrAputraM pArasavaM tam AhuH` susrUSakaH svasya kulasya sa syAt; svaM cAritraM nityam atho na jahyAt

006 sarvAn upAyAn api saMpradhArya; samuddharet svasya kulasya tantum` jyeSTho yavIyAn api yo dvijasya; susrUSavAn dAnaparAyaNaH syAt

007 tisraH kSatriyasaMbandhAd dvayor AtmAsya jAyate` hInavarNas tRtIyAyAM sUdra ugra iti smRtaH

008 dve cApi bhArye vaisyasya dvayor AtmAsya jAyate` sUdrA sUdrasya cApy ekA sUdram eva prajAyate

009 ato visiSTas tv adhamo gurudArapradharSakaH` bAhyaM varNaM janayati cAturvarNyavigarhitam

010 ayAjyaM kSatriyo vrAtyaM sUtaM stomakriyAparam` vaisyo vaidehakaM cApi maudgalyam apavarjitam

011 sUdras caNDAlam atyugraM vadhyaghnaM bAhyavAsinam` brAhmaNyAM saMprajAyanta ity ete kulapAMsanAH

011e ete matimatAM sreSTha varNasaMkarajAH prabho

012 bandI tu jAyate vaisyAn mAgadho vAkyajIvanaH` sUdrAn niSAdo matsyaghnaH kSatriyAyAM vyatikramAt

013 sUdrAd Ayogavas cApi vaisyAyAM grAmadharmiNaH` brAhmaNair apratigrAhyas takSA sa vanajIvanaH

014 ete 'pi sadRsaM varNaM janayanti svayoniSu` mAtRjAtyAM prasUyante pravarA hInayoniSu

015 yathA caturSu varNeSu dvayor AtmAsya jAyate` AnantaryAt tu jAyante tathA bAhyAH pradhAnataH

016 te cApi sadRsaM varNaM janayanti svayoniSu` parasparasya vartanto janayanti vigarhitAn

017 yathA ca sUdro brAhmaNyAM jantuM bAhyaM prasUyate` evaM bAhyatarAd bAhyas cAturvarNyAt prasUyate

018 pratilomaM tu vartanto bAhyAd bAhyataraM punaH` hInA hInAt prasUyante varNAH paJcadasaiva te

019 agamyAgamanAc caiva vartate varNasaMkaraH` vrAtyAnAm atra jAyante sairandhrA mAgadheSu ca

019e prasAdhanopacArajJam adAsaM dAsajIvanam

020 atas cAyogavaM sUte vAgurAvanajIvanam` maireyakaM ca vaidehaH saMprasUte 'tha mAdhukam

021 niSAdo mudgaraM sUte dAsaM nAvopajIvinam` mRtapaM cApi caNDAlaH svapAkam atikutsitam

022 caturo mAgadhI sUte krUrAn mAyopajIvinaH` mAMsasvAdukaraM sUdaM saugandham iti saMjJitam

023 vaidehakAc ca pApiSThaM krUraM bhAryopajIvinam` niSAdAn madranAbhaM ca kharayAnaprayAyinam

024 caNDAlAt pulkasaM cApi kharAsvagajabhojinam` mRtacelapraticchannaM bhinnabhAjanabhojinam

025 AyogavISu jAyante hInavarNAsu te trayaH` kSudro vaidehakAd andhro bahir grAmapratisrayaH

026 kArAvaro niSAdyAM tu carmakArAt prajAyate` caNDAlAt pANDusaupAkas tvaksAravyavahAravAn

027 AhiNDiko niSAdena vaidehyAM saMprajAyate` caNDAlena tu saupAko maudgalyasamavRttimAn

028 niSAdI cApi caNDAlAt putram antAvasAyinam` smasAnagocaraM sUte bAhyair api bahiSkRtam

029 ity etAH saMkare jAtyaH pitRmAtRvyatikramAt` pracchannA vA prakAsA vA veditavyAH svakarmabhiH

030 caturNAm eva varNAnAM dharmo nAnyasya vidyate` varNAnAM dharmahIneSu saMjJA nAstIha kasya cit

031 yadRcchayopasaMpannair yajJasAdhubahiSkRtaiH` bAhyA bAhyais tu jAyante yathAvRtti yathAsrayam

032 catuSpathasmasAnAni sailAMs cAnyAn vanaspatIn` yuJjante cApy alaMkArAMs tathopakaraNAni ca

033 gobrAhmaNArthe sAhAyyaM kurvANA vai na saMsayaH` AnRsaMsyam anukrosaH satyavAkyam atha kSamA

034 svasarIraiH paritrANaM bAhyAnAM siddhikArakam` manujavyAghra bhavati tatra me nAsti saMsayaH

035 yathopadesaM parikIrtitAsu; naraH prajAyeta vicArya buddhimAn` vihInayonir hi suto 'vasAdayet; titIrSamANaM salile yathopalam

036 avidvAMsam alaM loke vidvAMsam api vA punaH` nayante hy utpathaM nAryaH kAmakrodhavasAnugam

037 svabhAvas caiva nArINAM narANAm iha dUSaNam` ityarthaM na prasajjante pramadAsu vipascitaH

038 yudhiSThira uvAca

038 varNApetam avijJAtaM naraM kaluSayonijam` AryarUpam ivAnAryaM kathaM vidyAmahe nRpa

039 bhISma uvAca

039 yonisaMkaluSe jAtaM nAnAcArasamAhitam` karmabhiH sajjanAcIrNair vijJeyA yonisuddhatA

040 anAryatvam anAcAraH krUratvaM niSkriyAtmatA` puruSaM vyaJjayantIha loke kaluSayonijam

041 pitryaM vA bhajate sIlaM mAtRjaM vA tathobhayam` na kathaM cana saMkIrNaH prakRtiM svAM niyacchati

042 yathaiva sadRso rUpe mAtApitror hi jAyate` vyAghras citrais tathA yoniM puruSaH svAM niyacchati

043 kulasrotasi saMchanne yasya syAd yonisaMkaraH` saMsrayaty eva tacchIlaM naro 'lpam api vA bahu

044 AryarUpasamAcAraM carantaM kRtake pathi` svavarNam anyavarNaM vA svasIlaM sAsti niscaye

045 nAnAvRtteSu bhUteSu nAnAkarmarateSu ca` janmavRttasamaM loke susliSTaM na virajyate

046 sarIram iha sattvena narasya parikRSyate` jyeSThamadhyAvaraM sattvaM tulyasattvaM pramodate

047 jyAyAMsam api sIlena vihInaM naiva pUjayet` api sUdraM tu sadvRttaM dharmajJam abhipUjayet

048 AtmAnam AkhyAti hi karmabhir naraH; svasIlacAritrakRtaiH subhAsubhaiH` pranaSTam apy AtmakulaM tathA naraH; punaH prakAsaM kurute svakarmabhiH

049 yoniSv etAsu sarvAsu saMkIrNAsv itarAsu ca` yatrAtmAnaM na janayed budhas tAH parivarjayet

GANGULI'S TRANSLATION

Bhishma said, "In the beginning, the Lord of all creatures created the four orders and laid down their respective acts or duties, for the sake of sacrifice.
The Brahmana may take four wives, one from each of the
four orders. In two of them (vis., the wife taken from his own order and that taken from the one next below), he takes birth himself (the children begotten upon them being regarded as invested with the same status as his own). Those sons, however, that are begotten by him on the two spouses that belong to the next two orders (vis., Vaisya and Sudra), are inferior, their status being determined not by that of their father but by that of their mothers. The son that is begotten by a Brahmana upon a Sudra wife is called Parasara, implying one born of a corpse, for the Sudra woman's body is as inauspicious as a corpse. He should serve the persons of his (father's) race. Indeed, it is not proper for him to give up the duty of service that has been laid down for him.

Adopting all means in his power, he should uphold the burden of his family. Even if he happens to be elder in age, he should still dutifully serve the other children of his father who may be younger to him in years, and bestow upon them whatever he may succeed in earning.

A Kshatriya may take three wives. In two of them (vis., the one taken from his own order and the other that is taken from the order immediately below), he takes birth himself (so that those children are invested with the status of his own order). His third wife being of the Sudra order is regarded as very inferior. The son that he begets upon her comes to be called as an Ugra.

The Vaisya may take two spouses. In both of them (vis., the one taken
from his own order, and the other from the lowest of the four pure
orders), he takes birth himself (so that those children become invested with the status of his own order). The Sudra can take only one wife, vis., she that is taken from his own order. The son begotten by him upon her becomes a Sudra. A son that takes birth under circumstances other than those mentioned above, comes to be looked upon as a very inferior one. If a person of a lower order begets a son upon a woman of a superior order, such a son is regarded as outside the pale of the four pure orders. Indeed, such a son becomes on object of censure with the four principal orders. If a Kshatriya begets a son upon a Brahmana woman, such a son, without being included in any of the four pure orders, comes to be
regarded as a Suta. The duties of a Suta are all connected with the
reciting of eulogies and encomiums of kings and other great men. The son begotten by a Vaisya upon a woman of the Brahmana order comes to be regarded as a Vaidehaka. The duties assigned to him are the charge of bars and bolts for protecting the privacy of women of respectable households. Such sons have no cleansing rites laid down for them.

If a Sudra unites with a woman belonging to the foremost of the four orders, the son that is begotten is called a Chandala. Endued with a fierce disposition, he must live in the outskirts of cities and towns and the duty assigned to him is that of the public executioner. Such sons are always regarded as wretches of their race. These, O foremost of intelligent persons, are the offspring of intermixed orders. The son begotten by a Vaisya upon a Kshatriya woman becomes a Vandi or Magadha. The duties assigned to him are eloquent recitations of praise.

The son begotten through transgression, by a Sudra upon a Kshatriya woman, becomes a Nishada and the duties assigned to him have reference to the catching of fish.

If a Sudra happens to have intercourse with a Vaisya woman, the son begotten upon her comes to be called Ayogava. The duty
assigned to such a person are those of a Takshan (carpenter). They that are Brahmanas should never accept gifts from such a person. They are not entitled to possess any kind of wealth.

Persons belonging to the mixed castes beget upon spouses taken from their own castes children invested with the status that is their own. When they beget children in women taken from castes that are inferior to theirs, such children become inferior to their fathers, for they become invested with the status that
belongs to their mothers. Thus as regards the four pure orders, persons
beget children invested with their own status upon spouses taken from
their own orders as also upon them that are taken from the orders
immediately below their own. When, however, offspring are begotten upon other spouses, they come to be regarded as invested with a status that is, principally, outside the pale of the four pure orders. When such children beget sons in women taken from their own classes, those sons take the status of their sires. It is only when they take spouse from castes other than their own, that the children they beget become invested with inferior status.

As an example of this it may be said that a Sudra begets upon a woman belonging to the most superior order a son that is
outside the pale of the four orders (for such a son comes to be regarded as a Chandala who is much inferior). The son that is outside the pale of the four orders by uniting with women belonging to the four principal orders, begets offspring that are further degraded in point of status. From those outside the pale of the four orders and those again that are further outside that pale, children multiply in consequence of the union of persons with women of classes superior to their own. In this way, from persons of inferior status classes spring up, altogether fifteen in
number, that are equally low or still lower in status. It is only from sexual union of women with persons who should not have such union with them that mixed classes spring up. Among the classes that are thus outside the pale of the four principal or pure orders, children are begotten upon women belonging to the class called sairindhri by men of the class called Magadha. The occupation of such offspring is the adornment of the bodies of kinds and others. They are well-acquainted with the preparation of unguents, the making of wreaths, and the manufacture of articles used for the decoration of the person. Though free by the status that attaches to them by birth, they should yet lead a life of service. From the union of Magadhas of a certain class with women of the caste called sairindhri, there springs up another caste called Ayogava. Their occupation consists in the making of nets (for catching fish and fowl and animals of the chase). Vaidehas, by uniting themselves
with women of the sairindhri caste, beget children called Maireyakas
whose occupation consists in the manufacture of wines and spirits.

From the Nishadas spring a caste called Madgura and another known by the name of Dasas whose occupation consists in plying boats. From the Chandala springs a race called Swapaka whose occupation consists in keeping guard over the dead. The women of the Magadhi caste, by union with these four castes of wicked dispositions produce four others who live by practising deceit. These are Mansa, Swadukara, Kshaudra, and Saugandha.

From the Vaideha springs up a cruel and sinful caste that lives by practising deception. From the Nishadas again springs up the Madranabha caste whose members are seen to ride on cars drawn by asses.

From the Chandalas springs up the caste called Pukkasa whose members are seen to eat the flesh of asses, horses and elephants. These cover themselves with the garments obtained by stripping human corpses. They are again seen to eat from broken earthenware. These three castes of very low status are born of women of the Ayogava caste (by fathers taken from different
castes).

The caste called Kshudra springs from the Vaidehaka.

The caste called Andhra which takes up its residence in the outskirts of towns and cities, also springs up (from the Vaidehakas).

Then again the Charmakara, uniting himself with a woman of Nishada caste, begets the class called Karavara. From the Chandala again springs up the caste known by the name of Pandusaupaka whose occupation consists in making baskets and other things with cleft bamboos.

From the union of the Nishada with a woman of the Vaidehi caste springs one who is called by the name of Ahindaka. The Chandala begets upon a Saupaka woman, a son that does not differ from the
Chandala in status or occupation.

A Nishada woman, by union with a Chandala, brings forth a son who lives in the outskirts of villages and towns. Indeed, the members of such a caste live in crematoria and are regarded by the very lowest orders as incapable of being numbered among them.

Thus to these mixed castes spring up from improper and sinful union
of fathers and mothers belonging to different castes. Whether they live in concealment or openly, they should be known by their occupations.

The duties have been laid down in the scriptures for only the four principal orders. As regards the others the scriptures are entirely silent. Among all the orders, the members of those castes that have no duties assigned to them by the scriptures, need have no fears as to what they do (to earn their livelihood).

Persons unaccustomed to the performance or for whom sacrifices have not been laid down, and who are deprived of the company and the instructions of the righteous whether numbered among the four
principal orders or out of their pale, by uniting themselves with women of other castes, led not by considerations of righteousness but by uncontrolled lust, cause numerous mixed castes to come into existence whose occupations and abodes depend on the circumstances connected with the irregular unions to which they owe their origin. Having recourse to spots where four roads meet, or crematoria, or hills and mountains, or forests and trees, they build their habitations there.

The ornaments they wear are made of iron. Living in such places openly, they betake themselves to their own occupations to earn their livelihood. They may be seen to live in this way, adorning their persons with ornaments and employed in the task of manufacturing diverse kinds of domestic and other utensils. Without doubt, by assisting kine and Brahmanas, and practising the virtues of abstention from cruelty, compassion, truthfulness of speech, and forgiveness, and, if need be, by preserving others by laying
down their very lives, persons of the mixed castes may achieve success. I have no doubt, O chief of men, that these virtues become the causes of their success. He that is possessed of intelligence, should, taking everything into consideration, beget offspring according to the ordinances of the scriptures, upon women that have been declared proper or fit for him.

A son begotten upon a woman belonging to a degraded caste, instead of rescuing the sire, brings him to grief even as a heavy weight brings to grief a swimmer desirous of crossing water.

Whether a man happens to be possessed of learning or not, lust and wrath are natural attributes of humanity in this world. Women, therefore, may always be seen to drag men into the wrong path. This natural disposition of women is such that man's contact with her is productive of misery to him. Hence, men possessed of wisdom do not suffer themselves to be excessively attached to women.

ybrao a donkey's feelings
*A reader at my Vivekanandayb.blogspot.com asked me whether I was mad. I become an idiot, when I read this.

Is a Sudra woman's body a corpse?

2011-11-12T04:03:00.001-08:00

AnuSAsana Parva 048001 arthaaSrayaad vaa kaamaad vaa varNaanaam vaapy aniScayaat-
agnaanaad vaapi varNaanaam jaayate varNasamkarah
|| teshaam etena vidhinaa jaataanaam varNasamkare-
ko dharmah kaani karmaaNi tan me bruuhi pitaamaha
|| bhiishma uvaaca
|| caaturvarNyasya karmaaNi caaturvarNyam ca kevalam-
asrijat sa ha yagnaarthe puurvam eva prajaapatih
|| bhaaryaaS catasro viprasya dvayor aatmaasya jaayate-
aanupuurvyaad dvayor hiinau maatrijaatyau prasuuyatah
|| param Savaad brahmaNasyaisha putrah; Suudraaputram paaraSavam tam aahuh-
SuSruushakah svasya kulasya sa syaat; svam caaritram nityam atho na jahyaat

GANGULI's TRANSLATION
Bhishma said, "In the beginning, the Lord of all creatures created the four orders and laid down their respective acts or duties, for the sake of sacrifice.

The Brahmana may take four wives, one from each of the
four orders. In two of them (viz., the wife taken from his own order and that taken from the one next below), he takes birth himself (the children begotten upon them being regarded as invested with the same status as his own). Those sons, however, that are begotten by him on the two spouses that belong to the next two orders (viz., Vaisya and Sudra), are inferior, their status being determined not by that of their father but by that of their mothers.

The son that is begotten by a Brahmana upon a Sudra wife is called Parasara, implying one born of a corpse, for the Sudra woman's body is as inauspicious as a corpse.

He should serve the persons of his (father's) race. Indeed, it is not proper for him to give up the duty of service that has been laid down for him. Adopting all means in his power, he should uphold the burden of his family. Even if he happens to be elder in age, he should still dutifully serve the other children of his father who may be younger to him in years, and bestow upon them whatever he may succeed in earning.

ybrao a donkey's views
*This particular verse Anusasanika Chapt 048 Verse 005 which says that a Sudra woman's body is CORPSE is really obnoxious and shocking. It generates repulsion.

*Who is Bhishma to say that an elder brother born of Vaisya-Sudra wives from Brahmin husband should serve his younger brothers born of a higher caste woman?

*Is this the same Bhishma who sacrificed his empire and marriage for the sake of his father and a noble cause, which I rate far higher than the forest exile of Rama?

*Did scripture-preachers insert these verses?

*What is savam (corpse)? It is not Sudra woman's body. The caste system which Ramayana and Mahabharata is the savam.

Four brothers on a hunting spree in four directions for five years

2011-11-11T21:10:00.000-08:00

VOL. 3, BOOK OF FORESTS VANA PARVA CHAPTER 47 VERSES 41 AND 42
aran047011 praaciim raajaa dakshiNaam Bhimaseno; yamau pratiiciim atha vaapy udiiciim` dhanurdharaa maamsahetor mrigaaNaam; kshayam cakrur nityam evopagamya

|| tathaa teshaam vasataam kaamyake vanai; vihiinaanaam arjunenotsukaanaam` pancaiva varshaaNi tadaa vyatiiyur; adhiiyataam japataam juhvataam

K.M. GANGULI'S TRANSLATION
And the king himself wending towards the
east, and Bhima, towards the south, and the twins, towards the west and
the north, daily killed with bow in hand the deer of the forest, for the
sake of meat. And it was that the Pandavas lived for five years in the
woods of Kamyaka, in anxiety at the absence of Arjuna, and engaged all
the while in study and prayers and sacrifices.

ybrao a donkey's views.
*Prayers, sacrifices and studies will reach their zenith when bellies are full with meat.

*Calculation: 2 deer-one on each shoulder per brother = 8 deer per day. 365x5 years = 1825 days. 1825 x8 deer = 14600 deer.

*The families and race of deer must have worried about their future. Deer should also learn prayers, sacrifices and sacrifices, if they have to defend themselves. They do not , unfortunately, know east, south, west and north directions. They would have run hither and thither in agitation when the great great Dharma-Bhima-Nakula-Sahadeva chased them. Pandava vanavasa (Forest exile of Pandava brothers) was a calamity for the deer, just as Sri Rama Vana vasa (forest exile of Sri Rama)^ was a calamity for deer in Dandakaranya of Ramayana times. Were these calamities not avoidable?

^You can see the calamity to deer from the bows and arrows of Rama and Lakshmana at my Ramayana blog.Click to visit ramayanayb.blogspot.com.

*Just visualise them carrying one deer each of their shoulders and bending to balance their bodies.

*You can also visualise one more scene. You could have seen in my earlier post, that Yudhishthira fed pork to the Brahmins present at the newly built court hall maya-sabha (Verse No. 1, chapter 4, of Book 2-- Sabha Parva-the Book of Court-Hall. As hunting swine/bore/pigs (varaha) was not a taboo during Mahabharata times or Gupta Rule, the hunting routine of the four brothers might have included some pigs also. To estimate the loss of lives of hogs and the deers separately, we may have to use some algebric formulae like 2a+1b.(a representing deer and b representing swine).

2011-11-11T08:28:00.000-08:00

Sabha004001 vaiSampaayana uvaaca

CONTEXT: Yudhishthira entering newly built court-hall MAYASABHA.

tatah praveSanam cakre tasyaam raajaa yudhishThirah-

ayutam bhojayaam aasa brahmaNaanaam naraadhipah

|| ghritapaayasena madhunaa bhakshyair muulaphalais tathaa-

***

not in Bhandarkar version: '***madhunaa miSritena bhakshair mUlai phalaischaiva mAmsair varaaha/hariNai krisrEn adhya jIvinta havishyena ca sarvasaha mAmsa prakArair vividhai khAdyaischa api tathaa nripai

coaschaica vividhai, peyaischa bahu vistarai' aahatis chaiva...

ahataiS caiva vaasobhir maalyair uccaavacair api

K.M. GANGULI'S TRANSLATION
"Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered
that palatial sabha having first fed ten thousand Brahmanas with
preparations of milk and rice mixed with clarified butter and honey with
fruits and roots, and with pork and venison. The king gratified those
superior Brahmanas, who had come from various countries with food
seasoned with seasamum and prepared with vegetables called jibanti, with rice mixed with clarified butter, with different preparations of
meat--with indeed various kinds of other food, as also numberless viands that are fit to be sucked and innumerable kinds of drinks, with new and unused robes and clothes, and with excellent floral wreaths. The king also gave unto each of those Brahmanas a thousand kine.

.

ybrao a donkey's observations
Ganguli's translation was in English. It did not give the Sanskrit verses. When I compared the Ganguli's translation with the original Sanskrit verses in the Bombay Version, I initially thought that Ganguli's translation was deviating from the original.

Ganguli's translation was mostly based on the Bengal Version of Mahabharata. Hence his translation included the omitted portions.

But a look at the entire book of Ganguli's translation gave me an impression that Ganguli would not deliberately remove or insert superfluous things, particuarly those which were concerned with religious faith. Consequently, I have made another google search. The fuller verse was found in the book of Paul Wilmot. Name of the book: The Great Hall.

Click to see the Link: The great hall - Google Books Result books.google.com/books?isbn=0814794068.

(Title aptly refers to Vol. 2 of the Mahabharata, called Sabha Parva). The verse is the very first verse of Chapter 4 of Sabha Parva. Hence, there should not be any difficulty in tracing this.

2. The Bombay version seems to have been a result of a censor-cut by scripture preachers in the area.

3. I wish to suggest the following approach, where obnoxious things are found in books (sacred or otherwise):

Better not to censor or edit. If this is done, we lose the original book over a period of time.

*We have to continue them , with a small note: "Not current today. We have changed for the better. We are proud that we have improved over our ancestors.".

Summary: King Yudhishthira was a great host of pork and deer meat. Philosophy will reach great heights when pork is in the stomachs. The entire Indra Prastha City would have looked like a Chicago full of abettoires (slaughterhouses) of pigs and bulls. to feed the 88,000 priests x 32 women and royal guests. The kitchens may resemble some Olympic Villages and Olympic Kitchens. Can modern Hotels match in magnitude the royal kitchens?

Why Creator was not present with his car?

2011-11-08T21:36:00.000-08:00

Were VishNu and Isvara so low that they come to see the son of Kunti?

According to Adi059-010 and 011, Sage Kashyapa was son of Brahma.

brahmaNo maanasaah putraa viditaah shaN maharshayah-
mariicir atryaGgirasau pulastyah pulahah kratuh.
Mariiceh kaSyapah putrah kaSyapaat tu imaah prajaah-
prajajJire mahaabhaagaa dakshakanyaas trayodaSa

.

According to Adiparva, Chapter 59, verses 14 to 16, VishNu was one of the 12 sons of Kashyapa. They are also called DvaadaSAdityas.

Sun, Rain God (VaruNa), Thunder God (Sakra-Indra) were also among the Adityas.

Adi059014 Adityaam dvaadasaadityaah sambhuutaa bhuvaneSvaraah-
ye raajan naamatas taams te kiirtayishyaami bhaarata
Adi059015 dhaataa mitro aryamaa Sakro varuNaS caamSa eva ca-
bhago vivasvaan puushaa ca savitaa daSamas tathaa
Adi059016 ekaadaSas tathaa tvashTaa vishNur dvaadaSa ucyate-
jaghanyajah sa sarveshaam aadityaanaam guNaadhikah

According to Adi-060-001 to 003, Eleven Rudras are sons of Sage Kashyapa.

adi060001 brahmaNo maanasaah putraa viditaah shaN maharshayah-
ekaadaSa sutaah sthaaNoh khyaataah paramamaanasaah
Adi060002 mrigavyaadhaS ca SarvaS ca nirritiS ca mahaayaSaah-
ajaikapaad ahirbudhnyah pinaakii ca paramtapah
Adi060003 dahano atheSvaraS caiva kapaalii ca mahaadyutih-
sthaaNur bhavaS ca bhagavaan rudraa ekaadaSa smritaah.

Kunti, first had Yudhishthira through the God of Death- Yama.
She, then had, Bhima through the God of Wind- VAyu.
She, thirdly, had Arjuna through the God of Heaven- Indra alias Sakra.

According to 20th Century Hinduism, Vishnu and Isvara are superior to Brahma, the Creator. Or at least, all the three rank equally.
According to Mahabharata verses quoted above, they are just grand sons of Brahma-Kashyapa clan.

According to Adi Parva Chapter 114, Verses 055 to 058, Vishnu and his 11 brothers, and Isvara and his 10 brothers were present when Arjuna was born.

Adi114055 dhaataaryamaa ca mitraS ca varuNo amSo bhagas tathaa-
indro vivasvaan puushaa ca tvashTaa ca savitaa tathaa
Adi114056 parjanyaS caiva vishNus ca aadityaah paavakaarcishah-
mahimaanam paaNDavasya vardhayanto ambare sthitaah
Adi114057 mrigavyaadhaS ca SarvaS ca nirritiS ca mahaayaSaah-
ajaikapaad ahirbudhnyah pinaakii ca paramtapah
Adi114058 dahano atheSvaraS caiva kapaalii ca viSaam pate-
sthaaNur bhavaS ca bhagavaan rudraas tatraavatasthire.

For the reading of those who have no time or keen interest to read the above Sanskrit lines, I quote below the Open Source Translation of Late K.M. Ganguli.

'Kunti heard these extraordinary words, while lying in the room. And
hearing those words uttered so loudly, the ascetics dwelling on the
mountain of a hundred peaks, and the celestials with Indra sitting in
their cars, became exceedingly glad. The sounds of the (invisible) drum
filled the entire welkin. There were shouts of joy, and the whole region
was covered with flowers showered down by invisible agents. The various
tribes of celestials assembled together, began to offer their respectful
adorations to the son of Pritha. The sons of Kadru (Nagas), the son of
Vinata, the Gandharvas, the lords of the creation, and the seven great Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vasishtha, and the illustrious Atri who illumined the world of old when the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha, Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came there also. The various tribes of Apsaras, decked with celestial garlands and every ornament, and attired in fine robes, came there and danced in joy, chanting the praises of Vibhatsu (Arjuna). All around, the great Rishis began to utter propitiatory formulas. And Tumvuru accompanied by
the Gandharvas began to sing in charming notes. And Bhimasena and
Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas
the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha,
Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth,
and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great
soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu,
Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with
wonderful melody of voice,--these celestial Gandharvas, O king, all went
there. Many illustrious Apsaras also of large eyes, decked with every
ornament came there to dance and sing. And Anuchana and Anavadya,
Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha,
Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana,
Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh,
Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced there together. And Menaka, Sahajanya, Karnika, Punjikasthala,
Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha,
Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing girls of heaven,--came there and sang in chorus.

And Dharti and Aryaman and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada, Ahivradhna, pinakin, dahana, Iswara, Kapalin, Sthanu and the illustrious
Bhaga--these eleven Rudras,--also came there.

And the twin Aswins, the eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga Takshaka,--these mighty and wrathful snakes possessed of high ascetic merit also came there. And Tarkshya, Arishtanemi, Garuda,
Asitadvaja,--these and many other Nagas, came there, so also Aruna and Aruni of Vinata's race also came there.

And only great Rishis crowned with ascetic success and not others saw those celestials and other beings seated in their cars or waiting on the mountain peaks. Those best of Munis beholding that wonderful sight, became amazed, and their love and affection for the children of Pandu was in consequence enhanced.

SOME THOUGHT PROVOKING QUESTIONS
OVERSTRESS ON ARJUNA
*Why the 20th Century Supreme Gods Vishnu and Isvara were not present when Yudhishthira and Bhima were born? Why they were present when Arjuna was born? Did they leave in their cars, by the time Nakula and Sahadeva were born? Yudhishthira, Bhima, Nakula and Sahadeva were not sinners. This shows that whole Mahabharata was in adulation of not only Vishnu (Krishna or Vaasudeva), but also restricted only to Arjuna. For this reason only, the preachers equalised Arjuna with Krishna and treated them as Nara and nArAyana. This overstress on Arjuna was probably owing to the balladeers, poets, scripture preachers were commissioned their jobs by the descendents of Arjuna-Abhimanyu-Parikshit-Janamejaya clan. Yudhishthira, Bhima, Nakula and Sahadeva were only sundry actors. Vyasa, did show them some, probably inapt pity, by allowing them to share Draupadi.

*If the supreme Gods were to come to bless or celebrate the birth of Pandu's sons, they should have come, when the first son Yudhishthira was born and waited till the birth of Sahadeva.

*Why Brahma was conspicuously absent? He was the creator and Grandfather of the two Supreme Gods Vishnu and Siva.

*Brahma happens to be son of VishNu, born from his navel.

*During mythological Dvapara Age (third of the four ages krita, treta, dvapara and kali yugas) there were apparently no temples. Temples were started to be built for Vishnu and Siva (Isvara) mostly during historical Gupta period. We do not see temples for Brahma (Creator) anywhere in India, except one or two places like Chebrole, A.P. and Pushkar, Rajasthan. Historians felt that Ramayana and Mahabharata evolved during Gupta period. Why did, then, Guptas ignore Brahma?

*Brahma and Parabrahmam are different. 'Para' is again a comparative degree prefix. Brahma, is four headed, his fifth head severed by Isvara or Rudra. Brahma was born from the Lotus navel of Vishnu. Parabrahmam as explained above should be the grand father of Vishnu and Rudra. Parabrahmam is the supreme spirit, the essence of Advaita philosophy. This parabrahmam should be different from the paramatma (supreme spirit) of Bhagavadgita fame. The Bhagavadgita's paramatma is just an equivalent of Vishnu.

*I am going to rewrite this post elucidating these quagmires and conundrums in the scripts. We have to do this in such a way that we do not hurt the sentiments of the 20th and 21st Century Hindus.

*Siva scriptures treat Vishnu as an inferior God. Vishnu lost his teeth in Daksha sacrifice for this reason only. Vishnu and Brahma unable to find the apex and the nadir of Siva come back empty-handed.

*Vishnu scriptures treat Siva as inferior. Vishnu had to save Siva many times. Vishnu bewitches in female Mohini form, Siva and begets Ayyappa. Vishnu had to save Siva from the demon Gajasura.

*20th/21st Century temple preachers and TV scripture preachers superficially say that Vishnu and Siva one and the same. For the sake of their livelihood and money-making, they may be one and the same. A temple preacher wearing horizontal three line mark on his forehead will never wear vertical one line or three line marks on his forehead. This unwillingness can be tested anywhere in India. Shall we hope to see ON TVs or stage, Brahmasri Samavedam Shanmukha Sarma and Changanti Koteswara Rao wearing three line vertical marks on their foreheads? Some tradition will stop them from doing wearing such marks. Are they alien marks?

*Vishnu and his concert Lakshmi were North European-Scandinavian God family. Christianity erased them calling pagan. Siva was an Indian indigenous tribal God or the mediterranean Crete Island God; or a combination of both. It is not clear how the process equalising North European Vishnu with the 11 other sons of Kashyapa started.

*Recently, I heard a discourse on Mahabhagavata, on TTD Bhakti Channel. What I could capture: Vishnu in his abode lives in four forms: the lowest one is Vishnu. Above him Maha Vishnu and Sada Vishnu. Over them, nArAyana.

*Of course, there is a view that the 11 rudras mentioned above are the lieutenants of Supreme God Isvara. But Isvara is one among the 11 here. To make supreme Isvara, more distinct, they add prefixes like maha + ISvara= mahESvara; parama + ISvara = paramaESvara. These are like the three degrees of comparison we have in English grammar big-bigger-biggest. The Vishnu-MahaVishnu-SadaVishnu-nArAyana hierarchy may also be another degree of comparison.

..to continue..

What Mahabharata has got to do with 4runnerforex?

2011-11-07T21:39:00.000-08:00

I am while writing this blog, aware that I shall get only few readers. For this reason only, I rarely try to find out how many readers I have or I had.

Today, out of just curiosity, I visited my stats at this blogger. I found that I had 178 visitors during October 2011. I am surprised to find that there was a visitor from 4runnerforex.com.

I, out of further interest, visited the 4runnerforex.com, to appreciate what it was about.

It is about forex trading. It is based in British Virgin Islands. They want to be forerunners in Foreign Exchange trading. Ok, it is their business. We live in a free world.

What I wondered, is how did we have a common visitor? Just a fluke?

Mahabharata itself had the key event of gambling with dice. Forex trading may not be better than gambling with dice. Of course, both types of gambling may need predictive skills.

We can, without hesitation, deduce that greed ruined both Yudhishthira and Duryodhana. Scripture-preachers have a tendency to defend Yudhishthira by giving reasons such as 1. it was a warrior's duty not to refuse an invitation for a game of dice. 2. Kauravas taunted Dharmaraja with provocative words.

But a wise person cannot yield to taunts, howsoever piercing they may be. It was, obviously the greed which tempted Yudhishthira to fall flat.

Back to forex trading. China, the so called Communist country, has established an entire island dedicated to gambling-- Macau Island. I guess, that the owners of the dominant Casinos at Macau may again be Europeans, North Americans and the Australians.

I frequently get dreams which indicate that the present financial problems of United States (largest debtor Nation in the and to the world), and the Europe (both those who have come open like Greece, Portugal, Spain and those which are still hiding) may be the outcome of some their citizens and Investment Managers indulging in reckless gamblng. This gambling need not always be at Casinos. Forex Trading, Derivative Trading, Commodity futures, Gold, silver and diamond futures, Cricket, Formula 1 Racing, anything will be fit for gambling. The dividing line is very thin.

So, when funds move from the N American and European personal accounts and institutional accounts to Chinese, British Virgin Islands, Island of Man, and other tax-cum-gambling havens, the Euro-American-Australians need not worry that they are losing. It is the Euro-American-Ausralian Bank/Casino owners who gain in the transfers and the money remains with EuramAustr only. Even the manufacturing Companies in China have EuramAustr controllers and owners, though ostensibly they may have Chinese proprietors for the purpose of taxation. The plight of the Chinese poor will continue. Unable to support even a single child, they may have to sell them.

Do not think that India will lag behind in International Gambling, apart from revelling in domestic gambling. Replacement of Foreign Exchange Regulation Act with Foreign Exchange Management Act, liberalisation of exchange controls for foreign outward remittances, loose foreign exchange rules owing to accumulation of foreign exchange reserves received by inviting foreign investments, all facilitate overseas gambling. Ahmedabad and Mumbai traders have already great experience of gambling on the Diwali and Muhurat Days. An Indian High Court ruled that Rummy was a game of skill and should not be treated as gambling. The organisers of gambling dens argue with police quoting the court order, bribe them and continue their business.

Hence, this Mahabharata blog and a 4runnerforex.com British Virgin Island website, can have a common visitor.

What a Sage's Advice!

2011-11-07T21:18:00.000-08:00

Vol. 14 Aswamedha Parva (Horse Sacrifice) Chapter 3 Verses 1 to 10
vyaasa uvaaca

1 yudhishThira tava prajnaa na samyag iti me matih

na hi kaS cit svayam marutyah svavaSah kuruute kriyaah

2 iiSvarueNa niyukto -ayam saadhv asaadhu ca maanavah

karuoti puruushah karuma tatra kaa paridevanaa

3 aatmaanam manyase caatha paapakarumaaNam antatah

SruNu tatra yathaa paapam apakrushyeta bhaarata

4 tapobhih kratubhiS caiva daanena ca yudhishThira

taranti nityam puruushaa ye sma paapaani kuruvate

5 yajnena tapasaa caiva daanena ca naraadhipa

puuyante raajaSaaruduula naraa dushkrutakarumiNah

6 asuraaS ca suraaS caiva puNyahetoru makhakriyaam

prayatante mahaatmaanas tasmaad yajnaah paraayaNam

7 yajnairu eva mahaatmaano babhuuvuru adhikaah suraah

tato devaah kriyaavanto daanavaan abhyadharushayan

8 raajasuuyaaSvamedhau ca saruvamedham ca bhaarata

naramedham ca nrupate tvam aahara yudhishThira

9 yajasva vaajimedhena vidhivad dakshiNaavataa

bahukaamaannavittena raamo daaSarathiru yathaa

10 yathaa ca bharato raajaa dauhshantih pruthiviipatih

Saakuntalo mahaaviiruyas tava puuruvapitaamahah.

GIST- OPEN SOURCE K.M. GANGULI translation
Vyasa said, "O Yudhishthira, thy wisdom, I conceive, is not adequate.

None doth any act by virtue of his own power. It is God, who engageth him in acts good or bad, O bestower of honour. Where then is the room for repentance? Thou deemest thyself as having perpetrated impious acts.

Do thou, therefore, O Bharata, harken as to the way in which sin may be removed. O Yudhishthira, those that commit sins, can always free
themselves from them through penance, sacrifice and gifts. O king, O
foremost of men, sinful people are purified by sacrifice, austerities and charity.

The high-souled celestials and Asuras perform sacrifices for securing religious merit; and therefore sacrifice are of supreme
importance. It is through sacrifices that the high-souled celestials had waxed so wondrously powerful; and having celebrated rites did they vanquish the Danavas.

Do thou, O Yudhishthira, prepare for the Rajasuya, and the horse-sacrifice, as well as, O Bharata, for the Sarvamedha and the Naramedha. And then as Dasaratha's son, Rama, or as Dushyanta's
and Sakuntala's son, thy ancestor, the lord of the Earth, the exceedingly puissant king Bharata, had done, do thou agreeably to the ordinance celebrate the Horse-sacrifice with Dakshinas."

WHAT I observe
*How did Vyasa know that Dharmaraja's intelligence/intellect was lower than his own? By under-rating Dharmaraja, this sage was giving a cruel and foolish advice to him.

*This sage was giving the precedents of Dasaratha Rama and Dushyanta Bharata (on whose name, India has its second name 'Bharat') as having done these sacrifices. People hail Rama as jagadrakshaka (protector of the whole world). Did he indulge in this heinous killing spree?

*Sarvamedha refers to omni-slaughter. Killing everything, (i.e. whatever is found.). From my post No. #015 where you can see the hundreds of cattle, bulls, birds, aquatic creatures are lined up and tied to the sacrificial poles. Probably, they might not have left out even crabs, swans, peacocks, parrots! Yudhishthira didn't just perform a sacrifice of single horse. He went on a killing spree.

*Naramedha refers to sacrificing humans. This great bearded Sage Vyasa who prays the nara (first human), nArAyana (supreme God), and Saraswati (Goddess of Learning) at the beginning of every volume, unhesitatingly advised his grandson to prepare for a series of sacrifices. What a Great Sage was this man?

SMELLING HORSE FAT- HOW CAN IT CLEANSE SINS?

2011-11-07T09:12:00.000-08:00

VOLUME 14 CHAPTERS 90 AND 91
Parvam 14 Asvamethaparvam, Chapter 90

32 tato niyuktaah paSavo yathaaSaastram maniishibhih

tam tam devam samuddiSya pakshiNah paSavaS ca ye

33a rishabhaah SaastrapaThitaas tathaa jalacaraaS ca ye

sarvaams taan abhyayunjams te tatra agni caya karmaNi

34 yuupeshu niyatam caasiit paSuunaam triSatam tathaa

aSvaratnottaram raajnah kaunteyasya mahaatmanah

35 sa yajnah SuSubhe tasya saakshaad deva rushi samkulah

gandharva gaNa samkiirNah Sobhito -apsarasaam gaNaih

36 sa kimpuruusha giitaiS ca kimnarair upaSobhitah

siddhavipranivaasaiS ca samantaad abhisamvrutah

37 tasmin sadasi nityaas tu vyaasaSishyaa dvijottamaah

sarva Saastra praNetaarah kuSalaa yajnakarmasu

38 naaradaS ca babhuuvaatra tumburuuS ca mahaadyutih

viSvaavasuS citrasenas tathaanye giitakovidaah

39 gandharvaa giitakuSalaa nrutteshu ca viSaaradaah

ramayanti sma taan vipraan yajnakarmaantareshv atha

Chapter 91: vaiSampaayana uvaaca

01 Samayitvaa paSuun anyaan vidhivad dvijasattamaah

turagam tam yathaaSaastram aalabhanta dvijaatayah

02 tatah samjnaapya turagam vidhivad yaajakarshabhaah

upasamveSayan raajams tatas taam druupadaatmajaam

kalaabhis tisrbhii raajan yathaavidhi manasviniim

a uddhrtya tu vapaam tasya yathaaSaastram dvijarushabhaah

03 Srapayaam aasuru avyagraah Saastravad bharatarshabha

04 tam vapaa dhuuma gandham tu dharmaraajah sahaanujah

upaajighrad yathaanyaayam sarvapaapmaapaham tadaa

05 SishTaany angaani yaany aasams tasyaaSvasya naraadhipa

taany agnau juhuvuru dhiiraah samastaah shoDaSa rutvijah

06 samsthaapyaivam tasya raajnas tam kratum Sakratejasah

vyaasah saSishyo bhagavaan varudhayaam aasa tam nrupam

07 tato yudhishThirah praadaat sadasyebhyo yathaavidhi

koTiisahasram nishkaaNaam vyaasaaya tu vasumdharaam

CONTEXT
The Mahabharata war ended. Pandavas won. YudhishThira became king. Yet, he was unhappy. He suffered from a guilty-complex of killing brothers and elders. He was worried about sin.

Sage Vyasa advised him to perform a horse sacrifice, for cleansing his sins.

Dharmaraja, accordingly performed the horse sacrifice.

Verses 32 to 34 show that hundreds of cattle, bulls, horses, birds, fish, were sacrificed, after being tied to sacrificial-poles.

Verse 34 calls the sons of Kunti (Pandavas) - mahatmas (Great Souls). What a great deed they have done to be called Great souls! Compare this to the horse sacrifice performed by Dasaratha in Valmiki Ramayana as part of his putrakameshti (worship to get a son). You can see it at my Ramayana blog.

Verses 35 and 36 show that celestial angels and divine sages watched this dirty event from the sky!

Verses 37 shows that Vyasa's disciples supervised it.

Verse 38 and 39 indicate that celestial singers sang to entertain the priests.

Verse 01 indicates that the slaughter is as per scriptures.

Verse 02 indicates that Queen Draupadi was made to stay with the dead horse. (Pl. see my Ramayana blog. There, Kausalya had to spend one night with the dead horse. She had to stab the dead horse three times. Here, Draupadi seems to have escaped the joyful job.)

Verses 3 , 4 and 5 deal with smelling of the burnt fat and fumes by the King Yudhishthira and his brothers.

Verse 6 again deals with supervision by Vyasa and others.

Verse 7 indicates that Yudhishthira gave away to those present (presumably the Priests) koti sahasra nishkams i.e. 10 billion gold coins. He gave away the whole earth to Sage Vyasa. Fortunately for Yudhishthira, Vyasa returned it to him.

Thus Yudhishthira's sins have been cleansed.

ADDITIONAL COMMENTS
You can see some similarities and contrasts of thousands of Haj prilgrims throwing stones at a pillar believing that they are attacking the Satan. Of course, you will have some other similar ceremonies in Christianity. These things show us how crazy can people turn into!.

Question: Would Dharmaraja have so easily parted with ten billion bucks?

Answer
Lot of brainwashing and persuasion might have taken place earlier. This type of brainwashing of the kings and rich persons to gift away gold can be seen in the tail end of Mahabharata, i.e. Vol. 18 of the Book- SvargArOhaNa parvam - Ascendence to Heaven. This will be the subject matter of my next post #016.

Ten million Yadava army as help was impossible

2011-05-30T09:04:00.000-07:00

Book 5 (Book of war efforts - Udyoga parva), Chapter 007, Verses 16 and 17.
matsaṁhananatulya`na`ṁ go`pa`na`m arbudaṁ mahat na`ra`yaṇa` iti khya`ta`ḥ sarve` saṁgra`mayo`dhinaḥ te` va` yudhi dura`dharsha` bhavantv e`kasya sainika`ḥ ayudhyama`naḥ saṁgra`me` nyastaśastro` aham e`kataḥ

ContextArrangements for the Mahabharata war have begun.
Arjuna and Duryodhana approached Krishna for help on the same day (without telling one another). Arjuna was sitting on the 'feet' side of sleeping Krishna. Duryodhana being arrogant sat on the head side of Krishna).

Krishna opening his eyes saw Arjuna first. Duryodhana claimed that he came first and his claim was just.
Krishna offered to help both.
Krishna was describing the army of Yadavas which he was offering.
Gist
My equals great Yadavas arbudam in number (arbudam as per many internet sources equals ten million). Adjectives : They are famous as 'Narayanas'. They are all enthusiastic to fight. You will know when they fight the war, what type of soldiers they are.

I shall not touch arms. I shall not fight the war. I shall guide. (etc.)

Blogger's Comments
*What was the total size of Krishna's Army?
*How could he spare 10 million?
*Even the Indian Army, Navy and Indian Air Force all put together, of the 21st Century may not number ten million.
*The Yadava Kingdom was just a small city Kingdom. They were building their Capital at Dwaraka apparently on Gujarat Coast.
*They were facing challenges from Greeks like kAlayavana.

*Mythological Dramas played in our State of Andhra Pradesh, by name 'pAnDavOdyOga vijayAlu' and 'kuru kshEtram' are more practical. They say that Krishna offered ten thousand YAdavAs.

*Aggregate of both the Pandava and Kaurava Armies itself (22 akshauhiNis) does not amount to ten million.

Objectivism vs. Pragmatism (or realism)

2011-05-28T15:37:00.000-07:00

I have a notoriety as a person engaged in throwing rubbish on somebody or something.

I do not intend throwing rubbish, yet by the time I complete my efforts, the end-result appears as though I have / I am bent on throwing rubbish willfully.

I hope this particular post will deviate from this custom.

A friend has asked me to explain 'Objectivism of Iyan Rand'.

I didn't know much about it. Saying that, I cannot fall asleep. I am going through the Objectivism of Rand. I shall present some of the thoughts which occur.

The Central theme of Mahabharata is 'dharma'. This 'dharma' is a word of the Sanskrit language which roughly means "A person's one's own duty in relation to himself, family, clan, community , society ...). This word 'dharma' , with some minor variations in other Indian languages with varied modified meanings. Hindi, for examples, uses the word more in the sense of 'religion'.

Back to objectivism in Mahabharata
People go by appearances. --The dress. --The language. --The accompanying paraphernalia and fanfare. Mahabharata depicts the ideal person as someone who does his duty calmly. Vyasa uses the story of Dharmavyaadha to present him as the ideal person whom others have to emulate.

A brief recapitulation of Dharmavyaadha's story
Kausika a person of priest's class meditates under a banian tree as a part of his daily chores. A crane excretes and the excreta falls on Kausika's head. Kausika looks at it with anger. The crane dies instantly.

Kausika is now proud of his prowess. He goes for alms to a house as per his daily routine. This time he is with a bloated ego.

The housewife who gives alms to him daily , is busy on that day. She gives precedence to her husband who returns tired from his work. She spends some time on looking after him and making him comfortable. She, in the process, makes Kausika to wait at the doorsteps.

She, finally invites Kausika for the alms. Kausika is now angry and he looks at her sharply. The housewife laughs at him and says that she is not a crane to collapse and perish. Kausika is very much surprised about how she could know of the incident. He realises that his powers are futile and worthless.

Kausika goes to Mithila City, on the advice of the housewife, to learn true 'dharma' from a butcher by name 'Dharmavyaadha'. Dharmavyaadha narrates to Kausika how he performs his daily duties (as directed by his caste and clan : kulocitam idam karma pitrupaita`maham mama).

(to continue).

Why Sage Markandeya did not know that Rama performed 100 horse sacrifices?

2011-05-12T03:55:00.000-07:00

Book 3 - Book of Forests - Aranya Parva Chapter 275 - aadhyaaya 275 Verse 069 - slooka 069
tatoo deevarshisahitah saritam gomati`m anu das`a`s`vamedha`n a`jahre ja`ru`thya`n sa nirargala`n.
Yudhisht`hira and his brothers were in the forest, on an exile of twelve years. Sage Markandeya was consoling him by narrating stories. Markandeya wanted to impress on Yudhisht`hira that he was not the only person who suffered in the forest. Markandeya narrated the story of Rama who suffered without any accompanying supporters, except his brother Lakshmana. This verse occurs after Rama's coronation. Gist: Rama fluently performed on the river Gomati, ten horse sacrfices with the help of Gods and Sages.

Book 3 - Book of Forests - Aranya Parva
Chapter 275 - aadhyaaya 275
Verse 069 - slooka 069

tatoo deevarshisahitah saritam gomati`m anu

das`a`s`vamedha`n a`jahre ja`ru`thya`n sa nirargala`n.

Yudhisht`hira and his brothers were in the forest, on an exile of twelve years.
Sage Markandeya was consoling him by narrating stories.
Markandeya wanted to impress on Yudhisht`hira that he was not the only person who suffered in the forest.
Markandeya narrated the story of Rama who suffered without any accompanying supporters, except his brother Lakshmana.

This verse occurs after Rama's coronation.

Gist: Rama fluently performed on the river Gomati, ten horse sacrfices with the help of Gods and Sages.

BLOGGER'S OBSERVATIONS
Rama performed 100 horse sacrifices according to Valmiki Ramayana.

It is not clear why Markandeya reduced the number by 90 percentage points.

Vyasa Mahabharata also has references to the presence of Sage Valmiki along with other sages. Did Markandeya hear the Rama's story from Valmiki's mouth or through some other sources?

Is Valmiki also a chiranjivi (person who lives eternally without death) a la Markandeya. Then only Valmiki can be present both in Rama's court and Dhritarashtra's court.

Markandeya was an adviser to Sage Vasisht`ha in Ayodhya Kanda, of the Valmiki Ramayana.

Markandeya probably ought to have informed Yudhisht`hira that Rama ruled Ayodhya for 11000 years. This would have lifted the spirits of Yudhishtira who hasd been suffering in the forest!

#000A Replies to Comments of Mr. Raghu

2010-12-21T08:36:00.000-08:00

raghu has left a new comment on your post "#007 Did Draupadi and Subhadra drink freely?":

as i said in your posts on ramayana, discouragement of meat eating is influence of jainism on hinduism and discouragement of liqor shows buddhist influence

REPLY
We live in a world of 'pluralism'. Different persons and people can have different customs and habits. We need not despise consumption of liquor or meat.

We may discuss addictive alchoholism and obesity causing excessive non-vegetarianism as evils of societies. This is not the aim of this particular blog.

My purpose: People do not read, and do not have time to read , original Sanskrit Mahabharata. They depend on preachers and priests for their impressions and understanding of Mahabharata. Some people believe that noble mythical characters are ideal persons without human habits or weaknesses. I wanted to fill this information gap, by furnishing original verses from Mahabharata, so that readers can get correct picture of what Draupadi and Subhadra were. I did not intend to say that Draupadi and Subhadra were bad people or good people. Value judgments are not my job. You can point out , if at any time , I indulge in value judgments in my blogs. I shall rewrite the particular post.

#010 SEXUAL INTERCOURSE ONCE IN FOUR YEARS?

2009-12-09T08:44:00.000-08:00

MAHABHARATA, ADI PARVA (VOLUME 1), CHAPTER 211, VERSE 8:

Tatha iva raajaa Vruishn`iinaam Ugraseenah prataapavaan
upagiiyamaanoo Gandharvaih strii sahasra sahaayavaan.

GIST
The king of Vrishnis was the valiant Ugraseena, capable of conquering the Gandharvas (fairies who rank between humans and demi Gods). He had thousand women to assist.

BLOGGER'S VIEW
Strii = women. What Ugrasena would have done with thousand wives in the gynecium (womens' apartments)? Every woman will get a chance to copulate with Ugraseena once in four years (1000/365 days), assuming that the king visited a woman's apartment, per day.

This Ugrasena was the father of King Kamsa, Krishna's maternal Uncle and whom Krishna slayed.
*No wonder kings depended on Ayurvedic physicians for 'vaajikaranam', a treatment for increasing sexual prowess, a la the present day viagra.
*No wonder Krishna had 16,000 women and 8 regal-wives.

#009 I stand in the midst of the plundered wealth

2008-06-16T02:03:00.000-07:00

4-39-1 Sanskrit verse
Viraat`a Parva, Volume 4
Sarvaan jana padaan jitvaa
vittam aachchhidya keevalam
madhye dhanasya tisht`haami
tenaahurmaan Dhananjayam

Meanings
1. vittam = money.
2. dhanam = vittam = money.
3. sarvaan = all (in dative case).
4. jitvaa = having defeated (Subordinated clause end)
5. jana padaan = States (or city states. In Objective case).
6. madhyee = amidst (after inflection for the preposition 'in')
7. tisht`aami = I sit (tisht` = infinitive of verb meaning to sit; aami = verb conjugation for first
person simple present tense).

CONTEXT
Arjuna was in Virata Kingdom for one year. At the end of the 'incognito' period, he revealed himself to Uttara s/o Virata. When asked by Uttara to explain the meaning of Arjuna's ten names, he explained the meaning of his name 'Dhananjaya'.

ENGLISH GIST
"Having defeated all the countries, having pooled up money, I sit amidst the heaps. Hence I am called Dhanamjaya."

BLOGGER'S VIEWS
*What a great plunderer!

COMPARISON WITH WILLIAM THE CONQUEROR:
In 1066, William the Conqueror, The Duke of Normandy invaded England. He could anoint himself as the king of England only after burning and plundering the South East England.
Plundering and burning was a part of conquering of ancient races including Asian and European races like Danes, Germans, French, Aryans, Chinese.

Somaka killed one son to get hundred sons

2008-06-16T01:53:00.000-07:00

3-128-2 to 3-128-6 Sanskrit Verses
Aranya Parva - Volume 3 - Volume of Forest
Tataha sa yaajayaamaasa Soomakan teena Jantunaa
maatarastu balaatputramapaakarshhauha kruipaanvitaaha . 2.
haaahaataaha smeeti vaashaantyastiivrashaookasamanvitaaha .
tam maataraha pratyakarshhaangruihaiitvaa dakshhain`ee karee
savyee paan`au gruihiitvaa tu yaajakoo api sma karshhaati . 3.
kurariin`aamivaartaanaamapaakruishhaya tu tan sutam
vishaasya chaainan vidhainaa vapaamasya juhaaava saha . 4.
vapaayaan hauuyamaanaayaan gandhaamaagharaaya maataraha .
aartaa nipeetuha sahaasaa pruithaivyaan kurunandana . sarvaashachaa garbhaaanalabhaanstatastaaha paarthaivaa an`ganaaha . 5.
tatoooo dashaasu maaseeshhau soomakasya vishaam patee
jagnyee putrashaatam puurn`an taasu sarvaasu bhaaarata . 6.

CONTEXT
So, say Part 3 (Aranya Parva - Forest Dwelling), chapter 127 (full), and chapter 128 Verses 1 to 8. Story: King Somaka had 100 queens and only son. His name was "Jantu". All the hundred queens looked after the boy with love. One day an ant bit the boy. With pain, the boy started crying. Out of love, all the hundred queens started crying loudly. The "cries" from the gynaecium reached the King Somaka. The King enquired into reasons for the loud wails from the Female apartments and discussed the problem with Priests. The King's feeling was that one son was no son at all. One priest advised Somaka to perform a special sacrifice in which the King was to sacrifice his own son "name:Jantu" and please the Gods, so that he can get 100 sons.

The king accepted the priest's suggestion and performed the sacrifice. The queens did not want to allow their only son to be killed in the sacrifice. They held the boy like hawks holding their prey and refused to part with the boy.

The priests forcibly took the boy away from their mothers and killed him. The boy's flesh was burnt in the sacrificial fire. All the queens smelt the fumes and smoke from the fire (apparently, as a normal part of their breathing) and they conceived 100 sons. After ten months, they gave birth to the hundred sons.

The king Somaka and the queens were happy.

BLOGGER'S VIEWS
*What a great priest!
*What a great King!
*What a great Queen!
*What a great Book!
*What a great country!
*What a great culture!

#007 Did Draupadi and Subhadra drink freely?

2008-06-15T02:09:00.000-07:00

1-214-22 (In some versions 1-225-22) Sanskrit Verse
Adi Parva - Volume 1
Chapter 214
Draupadii ca Subhadraa ca
vaasaansya aabharan`aani ca,
prayacchheetaam mahaaraan`i
striin`aa tee sma madootkat`ee.

CONTEXT
When Arjuna brought Subhadra, Draupadi initially wept. Later she reconciled with Subhadra. After some days, they went on a picnic. There they drank freely.

ENGLISH GIST
Inebriated (madootkat`ee) Draupadi and Subhadra distributed their garments and ornaments to women. The context was: Arjuna and Krishna took Draupadi and Subhadra along with royal women to a picnic on the banks of river Yamuna. Rich foods and liquor were taken along with them for enjoyment in gardens and mansions. The royal women drank to their satisfaction and pushed one another in joy.

BLOGGER'S VIEW
*Royal women should drink and misbehave!
*Otherwise when will they gift something to the toiling maids?

#006 Did Draupadi weep when Arjuna brought Subhadra?

2008-06-15T02:03:00.000-07:00

1-213-15, 1-213-16
Adi Parva - Volume 1
Chapter 213
Taan Draupadii pratyuvaacha
pran`ayaatkurunandanam
tatraiva gachchha Kaunteeya
yatra saa Saatvataatmajaa
Subaddhasyaapi bhaarasya
puurvabandhaha shlathaayatee.

Tathaa bahuvidhaan Krishn`aan
vilapantiim Dhananjayaha
Saantvayaamaasa bhuuyashcha
kshamayaamaasa chaasakruit.

CONTEXT
Arjuna took newly wed Subhadra to his city (Hastina) and showed her to his first wife Draupadi.

ENGLISH GIST
(Draupadi was said to be very bold and courageous.) But she wept on seeing Subhadra, the second wife. Arjuna persuaded her to accept Subhadra.

CRITICAL REMARKS
*Arjuna did not find it necessary to tell Draupadi in advance before bringing a second wife.

#005 Who knows what she will do by her self-choice? Hence carry her away by force!

2008-06-15T01:53:00.000-07:00

1-211-21, 1-211-22, 1-211-23 Sanskrit Verses
Adi Parva - Book I
Svayanvaraha kshatriyaan`aan
vivaahaha purusharshabha
sa cha samshayitaha Paartha
svabhaavasyaanimittataha.

Prasahya haran`an chaapi
kshatriyaan`aam prashasyatee
vivaaha heetooha shuuraan`aamiti
dharmavidoo viduha.

Sa tvam Arjuna kalyaan`iim
prasahya bhaginiim mama
hara svayanvaree hyasyaaha
koo vai veeda chikiirshitam.

CONTEXT
Arjuna and Krishna were at a carnival. Krishna's sister Subhadra came to the carnival with her maids. Arjuna was attracted by her beauty. Krishna encouraged him to abduct her without her concurrence.

ENGLISH GIST
"Self-choice is granted to Warrior caste girls. We do not know the girls disposition and temper. In case of brave warriors, forcible adoption is applauded. Who knows what she will do by her self-choice? Hence carry her away by force!" Thus Krishna (self proclaimed God) was unconcerned about the girl's mind. He simply asks his friend (Arjuna) to take her away by force without telling her parents.

BLOGGER'S VIEWS
*There was a custom of warriors kidnapping princesses forcibly and marrying them at the places of the warriors. These marriages were called "Raakshasa vivaahas (demonly marriages)". Bhishma did it in case of the Princesses Amba, Ambika, and Ambalika. Krishna himself approved this practice in case of his own sister Subhadra.
*Krishna was not concerned about human rights or the rights of women. He was glad about customs of the castes.
*This self-proclaimed God, how he behaved!

#004, Can't Vedas be read in the presence of Sudras?

2008-06-15T01:46:00.000-07:00

1-58-18 Sanskrit Verse
Adi Parva - Book One
Chapter 18
Na ca s`uudra samaabhyaashee
vedaanuccaarayantyuta.

Context
King Janameejaya asked Vais`ampaayana: "Why the celestial Gods took birth on Earth?". Vais`ampaayana explained to him the benevolent environment prevailing at that time and how it subsequently became polluted. The pollution and domination of sin required the Lord Vishnu and celestial Gods to take births on Earth for the purpose of killing demons and sinful kings.

ENGLISH GIST OF 1-58-18 QUOTED ABOVE
Vedas were not being read in the presence of Sudras.

BLOGGER'S VIEWS

Not reading Vedas in the presence of the 4th caste persons was taken as an indication of good rule and environment.

*The Mahabharata times were extremely unkind to the fourth caste in the hierarchy (S`udras). The fourth caste was not only prevented from learning Vedas, but also the Priests were so apprehensive that they did not read Vedas when the Fourth Caste persons were present.

#003 CLARIFICATIONS ON MEAT EATING AND BEEF EATING

2007-05-07T01:21:00.000-07:00

Some of my blogs refer to meat and beef eating in ancient days as well as current times. It is necessary to clarify my position and some observations from the environment:

1. To eat or abstain from meat/beef eating is a decision of an individual.

2. Vegetarianism spread in some communities of India owing to the influence of the teachings of Gautama Buddha.

3. Today many of Buddhist are also non-vegetarians.

4. Vegetarianism in a strict sense means eating only plant products. In this sense even milk, curd (yoghurt), cheese, butter, clarified butter etc. also become non-vegetarian.

5. The case for vegetarianism arises as proposition in a person's efforts to become better and nobler, because it tries to abstain from causing injury to animals. Those who abstain from meat including beef and other fleshes and fish (and other aqua products) will be saving the lives of animals. When compared to a daily eater of animals, a rare or occasional eater of animals, minimises hisher violence on animals.

6. Milking animals causes pain to mother animals and denies their leigitimate due to the calves. In strict sense, vegetarians have to gradually desist from consuming lacto foods also.

6a. Consuming food in large quantifies, whether veg. or non-veg. causes hurt to other livings. We may have to consume only that which is required to keep ourselves alive. But maintaining this type of pledges, is, difficult for many reasons. E.g.: Life may become insipid. We may lose our concentration on other day-to-day activities such as job, caught up in the mania of non-violence. O.C.D. (Obsessive Compulsive Disorder), can make us, fanatics.

7. If science helps us to avoid plant foods (plants to have joy and pain. They have a right to their own lives) one day by inventing inorganic substitute tablets and pills, we can gradually shift to eating only non-living things.

8. But all these things cannot be imposed on individuals either by law or coercion. These are absolutely voluntary ideas.

9. If some people become perfect vegetarians and yet commit ghastly crimes on humans in the name of business or religion or something else, they do not become better individuals.
(time constraint. I shall continue shortly).

#002 Rantideva! Kill cows for feeding priests

2007-05-06T23:32:00.000-07:00

3-199-6, 3-199-7, 3-199-8, Sanskrit Verse
Aranya Parva - Volume 3 (Volume of Forest)
Raagnoo mahaanase puurvaan
Rantidevasya vai dvija
dvee sahasree tu vadhyetee
pas`uunaam anvahan tadaa
samaansan dadaato hi annaan
Rantidevasya nityasaha
atulaa kiirtir abhavan
nripasya dvijasattama
caaturmaasyeesu pas`avoo
vadhyanta iti nityasaha.

Context
The sage Markandeya (pronunciation: Maarkand`eeya) clarifies doubts of Yudhisht`ira on various matters of duties, ethics and righteousness. The verse quoted here is from Vyaasa Mahabharata, Book 3 (BOOK OF FORESTS - Aran`ya Parva also called Vana Parva), Chapter 199 (in some books Sec. 207. This number may vary from version to version). Verse Nos. 6,7,8.

Markandeya narrated the story of Dharma Vyadha and Kausika. Kausika was a Brahmin proud of himself. His ascetic powers proved to be a naught before a dutiful housewife. He was remorseful. The housewife asked him to approach Dharmavyadha for learning the secrets of duties and ethics. Dharmavyadha was a butcher, selling meat. When Kausika approached him, he was in his stall selling venison (meat). After Dharmavyadha completed his day's work, Kausika got his doubts clarified.

English gist:
In old days 2000 cattle used be killed in the court of Ranti Deva. Everyday he distributed the meat and food and earned fame. For the performance of the ritual of FOUR MONTHS (caaturmaasyam), everyday animals are killed. In the next verses Dharma Vyadha (butcher) expressed the view that no sin attaches to the King and Brahmins when the animals are killed in a sacrifice.

BLOGGER'S VIEWS
Emperor Ranti Deva was very famous for his generosity in Mahabhagavata. He even foregoes his own drinking water and food to save the life of a thirsty and hungry wayfarer who was of a very low caste. Here he lives an unkindly life.

The above verses mention that 2000 cattle were killed and not 2000 "cows". Though the term "cattle" may include cows, it does not specifically mention cows. However, the translation by Shri Kisari Mohan Ganguli's translation mentions 2000 cows (available at Sacred-texts.com).

#001 Arjuna- Selling old clothes

2007-01-07T04:55:00.000-08:00

4-13-8, Sanskrit Verse
Virata Parva - Volume 4
Vaasaamsi parijiirn`aani
labdhaanyantaha puree Arjunaha
vikriin`aanascha sarveebhyaha
paamd`aveebhyaha prayachchati.

ENGLISH:
Arjuna used to sell (vikriin`aa) the old garments (vaasaamsi parijiirn`aani)
to all (sarveebhyaha)and give the money to his brothers (Pandavas).

BLOGGER'S VIEWS
*Great hero selling old clothes!
*Could have deposited the sales proceeds into the King's Treasury, if the sales was part of his official duties as dance teacher!

PART 5 (UDYOGA PARVA), SANSKRIT:
Jiiryamti api kaasht`haani daridraan`aam

ENGLISH:
Poor have the ability to digest even firewood.

BLOGGER'S VIEWS
CRITICAL REMARKS: This maxim has eternal value.