The guests who attended Yudhishthira’s horse sacrifice were, one by one, returning to their places with contended face. There was loud acclaim from each throat : “there was nothing in the past to match this sacrifice of the Pandavas, it is unlikely that there will be anything like it in future, too!”
It was then that a voice was heard: “Nothing compared to that of the Brahmin of Kurukshetra who lived by begging for his daily meal (unccha vrutti)!” All eyes turned in the direction of the voice and could find none, but a mongoose. It was an ordinary mongoose except that half of its body appeared golden. The strange animal repeated: “The sacrifice of the Pandavas stands nowhere near that of the Brahmin who lived by begging for his daily meal (unchha vrutti) and , yet, gave away his share of powdered barley!”
The animal spoke clearly in human voice. It was also emphatic in its pronouncement. Many of the great Brahmins who had played vital roles in the sacrifice were still present at that time. They asked him in a surprised tone. “Who are you and why do you say this? We followed he scriptures to the letter in every aspect of the ritual. Every item offered to the fire was pure and the Mantras were correctly chanted by scholars. Gifts were given away so freely that every one left the venue satisfied to the core. We are surprised that, yet, you make this dubious statement”
The mongoose said. “Listen to me carefully. What I said is true and I did not say so with any prejudice. I am going to recount something that I saw and experienced.”
The Brahmin who lived by begging
Then, the mongoose narrated its story. There was a Brahmin in Kurukshetra who lived with his wife, son and daughter-in-law. The whole family spent their time in prayers and ate only once a day at noon, that too, by begging just for that meal (unccha vrutti). They kept nothing for the next day, and gave away anything more than what they needed for that meal.
Then, a severe famine hit the people of the country. There was not enough food to go by even for those who farmed the land. The Brahmin and his family roamed around in the hot sun on empty stomach for food and got nothing for several days in a stretch. But, they remained contended, with their minds deep in thought on god.
A desperately needed meal
Then, after days without food, the Brahmin was lucky to get some barley which they roasted and powdered. What they got was barely enough for the four of them for a meal. Yet, they offered one share to the gods into the fire. Then, the Brahmin thanked god for his kindness and divided what was left equally among the four. They were about to appease their acute hunger with the barley meal.
A guest just in time
Then, there was a knock on the door of their hut. It was a visitor, hungry and haggard, looking for food. A guest any time of the day, especially at meal time, was normally welcome, considered to be god sent. Even when suffering with severe pangs of hunger, the Brahmin welcomed his guest with a smiling face. He gave him the customary water for washing his feet and a mat to sit down. Next, he placed his own share of the barley powder in front of the hungry guest. The visitor ate what was given to him, but, appeared not satisfied.
The partner in sorrow
Then, the Brahmin’s wife, frail with days of fasting, came forwarded and offered her share of meal for giving to the guest. Her husband objected. He said. “Even the low lying creatures take care of their wives. How can I permit you to do this? It is my duty to protect you at all times. I know how hungry you are. I shall be committing a sin, if I let you forsake your meal at this critical time”. But, the good lady persisted. She replied. “As your duly wedded wife, is it not my duty to be with you in happiness and sorrow? Please offer our guest my share of the meal and let him leave our house satisfied.”
The Brahmin had no answer for the wise words of his wife and he fed the guest with his wife’s share of the barley powder. Yet, the visitor appeared still hungry.
The dutiful son
Then, came the Brahmin’s son in front of his father saying, “as your son it is my duty to assist you in all ways in your old age. Your guest is mine, too. Please offer this food to him and let him go satisfied.”
The Brahmin was taken aback by his gesture. He said. “Even when you are a thousand years old, you are just a boy to me and it is my duty to protect you. I cannot let you die of hunger.” But, his son did not budge from his stand arguing that his father’s interest was his, too. Failing to counter his son’s logic with good reason and choking with emotion, the Brahmin offered the share of his son, too, to the guest. And yet, he found the visitor’s face yearning for more.
Ultimately, the daughter-in-law placed her own share of meal in front of the guest insisting that she stood by the common interest of the family.
The Guest in his true form
The guest accepted the last morsel of meal left in the house and got up. Then he said. “I am fully satisfied with the steadfast adherence to the right path (Dharma) by you and your family. Know that I am, in fact, the god of Dharma, who came in person to test your merits. You and your family are free from all human bondage and are ready to ascend to heaven, the world of the evolved souls.
The half luck of the mongoose
At that time a heavenly vehicle appeared on the scene and carried the Brahmin and his family heavenwards.
The mongoose concluded its story saying, “I was in my den watching the entire scene and hearing the whole conversations. When they all left I ventured out and happened to come into contact with the barley powder that was spilled on the ground and with the water that had come in contact with the feet of the visitor. To my surprise, my body turned golden instantaneously. Unfortunately, there was too little left over there to cover even my small body, with the result that it is only part of me that turned into gold. I have been going round all over the land wherever great sacrifices took place and tried to roll my body over the ground there with no luck. I had heard a great deal about the Horse Sacrifice of Yudhishthira also, and arrived here hoping that I may have better luck this time. But, look, not even one more hair of my body has turned golden as a result.”
Thus, concluded the mongoose with golden body its story of a real sacrifice. We shall learn more of sacrifices without killing in the next episode.
Sunday, July 20, 2008
Friday, July 18, 2008
The Horse Sacrifice
Introduction
While going through various episodes of Mahabharata we have come across sacrificial ritual (yajna or yaaga) of various types. The Rajasooya conducted by Yudhishthira, himself, was an example. We have talked about various Yajnas conducted by sages in many of our stories. The horse sacrifice that we are going to witness is one such.
The basic feature of all is the same as is described briefly below. Outwardly, the hutments in which the rituals are held will look alike, though the exact form of the platform (citi) may differ. All will have the basic components like Agni Cayana, Pravargya, Somabhishavanam, Savana and Avabhritha Snana, as discussed below. The Mantras used may differ from one to another. The number of days may also vary from one to a complete year or even more.
The nature of the sacrifice, the animal or animals used, may also differ. Many may not have any animal sacrifice at all. Such sacrifices, the Yajnas, are said to be the highest point in the ritualistic part of Hinduism.
Babhruvahana arrives
The Naga king, Babhruvahana, was one among the early arrivals for the horse sacrifice. Being the son of the Pandava hero, he did not want to miss any part of the ritual and festivities. His step brother, Iravan, born of the Naga princess Uloopi had died fighting against the demon, Alambusha, on the eighth day of the great Mahabharata war. So, Babhruvahana came with his mother, Citrangada and step mother, Uloopi.
The Pandavas gave a warm welcome to their royal relations from the Naga land..The visitors were taken first to the palaces where Kunti, Dhritarashtra and Gandhari lived. Babhruvahana paid his respect to the elders of his father’s family. Next, they were taken to Subhadra, Draupadi and to the other queens of the Pandavas. All received the visitors with great warmth and bestowed them with precious gifts.
Babhruvahana, next went to Krishna and bowed at the feet of his father’s best friend and benefactor. Krishna received him with great love and gave him several valuable gifts.
The Pandavas, on their part, gave a golden chariot to the Naga king.
The main rituals
Vyasa arrived in time with all his famous disciples. He asked Yudhishthira to start the ceremony on the third day.
A triangular Citi (citi) resembling the wings of Garuda, made out of specially made bricks, had been prepared as the platform where all the main rituals were performed. Its perimeter measured eighteen arm lengths.
Agni Cayana
The first step in any important ritual offering to fire is to create fire by brushing two wooden pieces (araNi) against one another. This is technically called Agni Cayana. This was done with the chanting of appropriate Vedic hymns.
Pravargya
One of the important rituals was called the Pravargya, in which milk mixed with ghee was offered to the fire. The mixture helped to raise the flames high in the air, heaven wards. This was done on different occasions of the ritual.
Somaabhishavanam
Another important function was to crush the Soma (soma) vine, gathered ceremoniously in advance, ritually with its stem and leaves, on specially prepared wooden crucibles. The juice so extracted was the celebrated Soma wine, supposed to be the favourite of gods. The Soma was offered with special chanting of Vedic hymns.
Several Savanas (savana), to mark the auspicious occasion of the mornings, noon times and evenings, were performed in between the main rituals. Ghee was the main offering for these rituals.
The Animal Sacrifice
The most important part of the ritual was the killing of the sacrificial animals. Thirty heads of cattle including the sacrificial horse were already tied to individual posts or Yoopas. They were slaughtered in such a way that their born marrow (vapa) was formed for offering to the fire. The Vapa and every other prescribed part of the animal flesh were offered separately, accompanied by the chanting of appropriate Vedic texts. All those who participated in the ceremony, including the spectators, partook of the Soma, and the animal meat that was left over as the blessing (prasaada) of the sacrifice.
The concluding ceremony
The rituals lasted several days. The setting to fire of the hutments by the one conducting the ritual (yajamaana) marked the end of the sacrifice. Then, all those who participated went to the near by river and took the holy bath (avabrutha snaanam)..It is said that the holy bath wiped out all the sins of the Pandavas which they had accumulated by the killing of their kith and kin in the war.
The Festivities
The rituals were conducted in such an auspicious atmosphere and strictly according to the dictum of the scripts that all the celestial beings appeared in the sky to witness the events. The Gandharvas sang in ecstasy and Apsaras danced forgetting themselves. Even sage Narada arrived on the scene at that time playing on his Tamburu and singing divine music of which he was considered to be the master.
The Gifts
All those who had assembled including the Brahmins who performed and the others who watched said unanimously that there was nothing like the horse sacrifice of Yudhishthira that ever happened any where in this world or in others. Veda Vyasa was highly pleased. He suggested that the priests be offered three times the usual gift (dakshiNa) as the ritual was as good as done three times over. The Pandava king gladly obeyed the words of his mentor and grand father.
Yudhishthira was pleased beyond words. As a mark of his gratitude he offered his entire kingdom as gift (dakshiNa) to the sage. Vyasa smiled and said that he had no use of land. He would be willing to accept gold in its place. So, the Pandava king offered gold equivalent in value for all the land he possessed. Vyasa divided that also among all the Brahmins, keeping one part to himself. He, then, offered his share to Kunti, the queen mother of the Pandavas.
As was the custom, the priests also collected all the utensils and other objects used in the rituals as part of their claim.
Valuable gifts were given to all the guests according to their ranks. All started returning to their respective lands highly pleased with the great event. Yudhishthira expressed his gratitude to Krishna and Balarama and saw them off with gifts of priceless jewels.
While going through various episodes of Mahabharata we have come across sacrificial ritual (yajna or yaaga) of various types. The Rajasooya conducted by Yudhishthira, himself, was an example. We have talked about various Yajnas conducted by sages in many of our stories. The horse sacrifice that we are going to witness is one such.
The basic feature of all is the same as is described briefly below. Outwardly, the hutments in which the rituals are held will look alike, though the exact form of the platform (citi) may differ. All will have the basic components like Agni Cayana, Pravargya, Somabhishavanam, Savana and Avabhritha Snana, as discussed below. The Mantras used may differ from one to another. The number of days may also vary from one to a complete year or even more.
The nature of the sacrifice, the animal or animals used, may also differ. Many may not have any animal sacrifice at all. Such sacrifices, the Yajnas, are said to be the highest point in the ritualistic part of Hinduism.
Babhruvahana arrives
The Naga king, Babhruvahana, was one among the early arrivals for the horse sacrifice. Being the son of the Pandava hero, he did not want to miss any part of the ritual and festivities. His step brother, Iravan, born of the Naga princess Uloopi had died fighting against the demon, Alambusha, on the eighth day of the great Mahabharata war. So, Babhruvahana came with his mother, Citrangada and step mother, Uloopi.
The Pandavas gave a warm welcome to their royal relations from the Naga land..The visitors were taken first to the palaces where Kunti, Dhritarashtra and Gandhari lived. Babhruvahana paid his respect to the elders of his father’s family. Next, they were taken to Subhadra, Draupadi and to the other queens of the Pandavas. All received the visitors with great warmth and bestowed them with precious gifts.
Babhruvahana, next went to Krishna and bowed at the feet of his father’s best friend and benefactor. Krishna received him with great love and gave him several valuable gifts.
The Pandavas, on their part, gave a golden chariot to the Naga king.
The main rituals
Vyasa arrived in time with all his famous disciples. He asked Yudhishthira to start the ceremony on the third day.
A triangular Citi (citi) resembling the wings of Garuda, made out of specially made bricks, had been prepared as the platform where all the main rituals were performed. Its perimeter measured eighteen arm lengths.
Agni Cayana
The first step in any important ritual offering to fire is to create fire by brushing two wooden pieces (araNi) against one another. This is technically called Agni Cayana. This was done with the chanting of appropriate Vedic hymns.
Pravargya
One of the important rituals was called the Pravargya, in which milk mixed with ghee was offered to the fire. The mixture helped to raise the flames high in the air, heaven wards. This was done on different occasions of the ritual.
Somaabhishavanam
Another important function was to crush the Soma (soma) vine, gathered ceremoniously in advance, ritually with its stem and leaves, on specially prepared wooden crucibles. The juice so extracted was the celebrated Soma wine, supposed to be the favourite of gods. The Soma was offered with special chanting of Vedic hymns.
Several Savanas (savana), to mark the auspicious occasion of the mornings, noon times and evenings, were performed in between the main rituals. Ghee was the main offering for these rituals.
The Animal Sacrifice
The most important part of the ritual was the killing of the sacrificial animals. Thirty heads of cattle including the sacrificial horse were already tied to individual posts or Yoopas. They were slaughtered in such a way that their born marrow (vapa) was formed for offering to the fire. The Vapa and every other prescribed part of the animal flesh were offered separately, accompanied by the chanting of appropriate Vedic texts. All those who participated in the ceremony, including the spectators, partook of the Soma, and the animal meat that was left over as the blessing (prasaada) of the sacrifice.
The concluding ceremony
The rituals lasted several days. The setting to fire of the hutments by the one conducting the ritual (yajamaana) marked the end of the sacrifice. Then, all those who participated went to the near by river and took the holy bath (avabrutha snaanam)..It is said that the holy bath wiped out all the sins of the Pandavas which they had accumulated by the killing of their kith and kin in the war.
The Festivities
The rituals were conducted in such an auspicious atmosphere and strictly according to the dictum of the scripts that all the celestial beings appeared in the sky to witness the events. The Gandharvas sang in ecstasy and Apsaras danced forgetting themselves. Even sage Narada arrived on the scene at that time playing on his Tamburu and singing divine music of which he was considered to be the master.
The Gifts
All those who had assembled including the Brahmins who performed and the others who watched said unanimously that there was nothing like the horse sacrifice of Yudhishthira that ever happened any where in this world or in others. Veda Vyasa was highly pleased. He suggested that the priests be offered three times the usual gift (dakshiNa) as the ritual was as good as done three times over. The Pandava king gladly obeyed the words of his mentor and grand father.
Yudhishthira was pleased beyond words. As a mark of his gratitude he offered his entire kingdom as gift (dakshiNa) to the sage. Vyasa smiled and said that he had no use of land. He would be willing to accept gold in its place. So, the Pandava king offered gold equivalent in value for all the land he possessed. Vyasa divided that also among all the Brahmins, keeping one part to himself. He, then, offered his share to Kunti, the queen mother of the Pandavas.
As was the custom, the priests also collected all the utensils and other objects used in the rituals as part of their claim.
Valuable gifts were given to all the guests according to their ranks. All started returning to their respective lands highly pleased with the great event. Yudhishthira expressed his gratitude to Krishna and Balarama and saw them off with gifts of priceless jewels.
Wednesday, July 16, 2008
The start of Aswamedha
Introduction
The horse sacrifice was considered to be the culmination of the establishment of supremacy by a monarch. It tested the wealth, powers and other resources of the king to their limit. The horse was to roam around freely, without getting challenged by any hostile king on the way. That meant that the monarch had to establish himself as the unquestioned emperor over all the lands in the entire vicinity. It also demanded abundance of wealth, needed to entertain all the invited and uninvited guests and for the gifts to be offered to the performing priests, participating Brahmins and to all the guests in general. It also involved lot of man power and organizational resources for conducting the ceremonies successfully.
It has several aspects. The successful completion of expedition with the horse is only a pre-requisite. The religious part is the actual sacrifice. The word, literally, meant killing of the animals and offering the meat to the fire god, ultimately meant to reach various deities like Indra, Varuna and so on. This, the killing aspect, has been contested ever since of scriptures came into existence. This issue is raised later at the end of the sacrifice.
The Scriptures, called the Brahmanas (braahmaNa), that describe various sacrifices are part of the Vedas. The basic texts of the Vedas (Samhitas) are also extensively used.
Not many had accomplished the task even among all the famous kings. Rama of Ramayana fame had successfully conducted one. It was said that Bali was also one among the elite few.
The auspicious start
The news of Arjuna’s successful victory parade had reached Hastinapura. Then, on the auspicious twelfth day (dwaadaSi) of the month of Magha (maagha), on the day of the star Pushyavasu, Yudhishthira asked Bhima to get the platform and the complex of huts (yaagaSaala) built. Bhima, accordingly, organized a team of artisans and masons well versed in the field and went about the task under the supervision of expert Brahmins. The hutments (Saala) were as per the exact measurements prescribed in the scriptures. It had the central platform, several entrances and passages in between.
Within the huts were erected various poles (yoopa), made of the bark of prescribed trees, like Bilva. Several were made of gold as well. They were meant for tying up the animals for the sacrifice.
All around the hutments were the temporary houses for the visiting kings and Brahmins. The ones for the royal guests were as luxurious as palaces, in accordance to their ranks. Various dining places were also built to suit the convenience of the guests. It is said that stores overflowed with all sorts of food materials in abundance.
Yudhishthira went around the place to satitisfy himself that everything was in order.
Soon, the guests started arriving. The Pandavas received them with all cordiality and lead them to the houses earmarked for them. They were offered delicious food and exquisite drinks to their satisfaction. It is said that cooked rice appeared as ‘mountains’, curd as rivers and ghee as deep moats. The guests enjoyed themselves with all merriment .The noises made by them rose to the sky as great roar from the seas.
Before the sacrifice started, scholars got into debates on the scriptures and other fields of sciences to demonstrate their deep knowledge. Valuable gifts were offered to the winners.
Expert drummers beat on the great drums (dundubhi) to herald the commencement of the great horse sacrifice. The sound of the drums reached far and wide. The sound attracted large crowds to witness the rituals and the great festivities that accompanied it.
The arrival of Krishna
Krishna had returned to Dwaraka when Arjuna had started on his victory march. He now arrived, lead by Balarama, and leading various Yadava chiefs like Satyaki, Samba (saamba), Gada and Kritavarma. Yudhishthira received them with great warmth. Krishna conveyed the message that his man from Dwaraka had met Arjuna on his return from expedition. Arjuna had sent word to Yudhishthra about the success of his mission and that the king could proceed with all the arrangements for the sacrifice. Arjuna had also sent message that his son, Babhruvahana ,the king of Manipur, was also expected to arrive soon.
The return of Arjuna
Soon, a messenger sent by Arjuna reached the palace. The hero of Pandavas was scheduled to reach Hastinapura in a day or two. All the Pandavas were highly excited hearing the news. Then, on the second day there was a great uproar at the gates of the palce. Arjuna had arrived leading the successful horse in front. He bowed in front of all elders, including Dhritarashtra, Gandhari, Kunti, Vidura, Yudhishthira and Bhima, and embraced his younger brothers and friend, Krishna. It was a tumultuous welcome that was given to Arjuna on his return from another of his successful, but, difficult expeditions.
The horse sacrifice was considered to be the culmination of the establishment of supremacy by a monarch. It tested the wealth, powers and other resources of the king to their limit. The horse was to roam around freely, without getting challenged by any hostile king on the way. That meant that the monarch had to establish himself as the unquestioned emperor over all the lands in the entire vicinity. It also demanded abundance of wealth, needed to entertain all the invited and uninvited guests and for the gifts to be offered to the performing priests, participating Brahmins and to all the guests in general. It also involved lot of man power and organizational resources for conducting the ceremonies successfully.
It has several aspects. The successful completion of expedition with the horse is only a pre-requisite. The religious part is the actual sacrifice. The word, literally, meant killing of the animals and offering the meat to the fire god, ultimately meant to reach various deities like Indra, Varuna and so on. This, the killing aspect, has been contested ever since of scriptures came into existence. This issue is raised later at the end of the sacrifice.
The Scriptures, called the Brahmanas (braahmaNa), that describe various sacrifices are part of the Vedas. The basic texts of the Vedas (Samhitas) are also extensively used.
Not many had accomplished the task even among all the famous kings. Rama of Ramayana fame had successfully conducted one. It was said that Bali was also one among the elite few.
The auspicious start
The news of Arjuna’s successful victory parade had reached Hastinapura. Then, on the auspicious twelfth day (dwaadaSi) of the month of Magha (maagha), on the day of the star Pushyavasu, Yudhishthira asked Bhima to get the platform and the complex of huts (yaagaSaala) built. Bhima, accordingly, organized a team of artisans and masons well versed in the field and went about the task under the supervision of expert Brahmins. The hutments (Saala) were as per the exact measurements prescribed in the scriptures. It had the central platform, several entrances and passages in between.
Within the huts were erected various poles (yoopa), made of the bark of prescribed trees, like Bilva. Several were made of gold as well. They were meant for tying up the animals for the sacrifice.
All around the hutments were the temporary houses for the visiting kings and Brahmins. The ones for the royal guests were as luxurious as palaces, in accordance to their ranks. Various dining places were also built to suit the convenience of the guests. It is said that stores overflowed with all sorts of food materials in abundance.
Yudhishthira went around the place to satitisfy himself that everything was in order.
Soon, the guests started arriving. The Pandavas received them with all cordiality and lead them to the houses earmarked for them. They were offered delicious food and exquisite drinks to their satisfaction. It is said that cooked rice appeared as ‘mountains’, curd as rivers and ghee as deep moats. The guests enjoyed themselves with all merriment .The noises made by them rose to the sky as great roar from the seas.
Before the sacrifice started, scholars got into debates on the scriptures and other fields of sciences to demonstrate their deep knowledge. Valuable gifts were offered to the winners.
Expert drummers beat on the great drums (dundubhi) to herald the commencement of the great horse sacrifice. The sound of the drums reached far and wide. The sound attracted large crowds to witness the rituals and the great festivities that accompanied it.
The arrival of Krishna
Krishna had returned to Dwaraka when Arjuna had started on his victory march. He now arrived, lead by Balarama, and leading various Yadava chiefs like Satyaki, Samba (saamba), Gada and Kritavarma. Yudhishthira received them with great warmth. Krishna conveyed the message that his man from Dwaraka had met Arjuna on his return from expedition. Arjuna had sent word to Yudhishthra about the success of his mission and that the king could proceed with all the arrangements for the sacrifice. Arjuna had also sent message that his son, Babhruvahana ,the king of Manipur, was also expected to arrive soon.
The return of Arjuna
Soon, a messenger sent by Arjuna reached the palace. The hero of Pandavas was scheduled to reach Hastinapura in a day or two. All the Pandavas were highly excited hearing the news. Then, on the second day there was a great uproar at the gates of the palce. Arjuna had arrived leading the successful horse in front. He bowed in front of all elders, including Dhritarashtra, Gandhari, Kunti, Vidura, Yudhishthira and Bhima, and embraced his younger brothers and friend, Krishna. It was a tumultuous welcome that was given to Arjuna on his return from another of his successful, but, difficult expeditions.
Monday, July 14, 2008
Arjuna in the land of Snakes (contd.)
It took a while for Arjuna to realize where he was and why he was there. He recognized the people around him, but, not why he was in their midst.
Uloopi spoke. “You have undergone a trial on your life, all for your own benefit. There was a curse on you because of your causing the fall of the grandsire in a battle where you did not face him directly. I heard this from the Vasus who put that curse on you on the shores of the Ganga. I tried to plead with them on your behalf. They said that you would be felled to the ground by the arrows of my (step) son. You would, then, be cleansed of your sin. Please understand that I had to do this for your own benefit. You may pardon me for doing so.”
Uloopis’ words helped Arjuna to recall his fight against his son and he remembered the arrow that had pierced into his heart. He was pleased with the turn of events and said so to Uloopi. Babhruvahana and Uloopi welcomed him into the palace for rest, but, the Pandava refused the offer. He said that he was already under oath (deeksha) which forbade him luxuries. He invited his son, the king of the Nagas, for the horse sacrifice which was gladly accepted by his host. Then, Arjuna took leave of he Nagas.
In the Magadha kingdom
Arjuna was challenged next by the king of Magadha by name Meghasandhi. We may remember the powerful Jarasindha who was killed by Bhima in a duel that lasted several days. This happened much before the Mahabharata war. Krishna had identified Jarasandha as one of the most formidable among the Pandava enemies and contrived of that plan to eliminate him before he posed a threat.
Meghasandhi fouht bravely, but, Arjuna defeated him without much problem. He, then, conveyed the words of invitation from his brother to the king.
The successful completion of the mission
In the last legs of his journey eastwards (from the north) Arjuna had found opposition from the Chedi king whose father, Sisupala, was killed by Krishna at the time of the Rajasooya of Yudhishthira. He was also challenged by the king of hunters, who was the son of the famous Ekalavya. Ekalavya was the gifted archer who had surpassed Arjuna in every feat of archery and Drona had demanded the thumb of his right hand for the lessons (which he Ekalavya had learnt just by observing Drona and his disciples from a distance).
Arjuna by then had reached the eastern border of kingdoms and turned south and finally, to the east. He went westwards last. There, in the land of the Gandhara Arjuna had to face the opposition of the son of Sakuni. The Pandava defeated him easily. At that time the mother of the king appeared on the scene and pleaded with Arjuna for excusing her son for his impudence.
Arjuna had taken the challenge in his stride. He invited the king for the impending horse sacrifice in Hastinapura and proceeded on his journey back home.
The preparations in Hastinapura
Yudhishthira heard about Arjuna’s successful mission from his men posted at various points and was greatly pleased. Exactly a month was left for the date fixed for the sacrifice. He called his other brothers to his side and asked them to start the preparations for the sacrifice in right earnest.
Uloopi spoke. “You have undergone a trial on your life, all for your own benefit. There was a curse on you because of your causing the fall of the grandsire in a battle where you did not face him directly. I heard this from the Vasus who put that curse on you on the shores of the Ganga. I tried to plead with them on your behalf. They said that you would be felled to the ground by the arrows of my (step) son. You would, then, be cleansed of your sin. Please understand that I had to do this for your own benefit. You may pardon me for doing so.”
Uloopis’ words helped Arjuna to recall his fight against his son and he remembered the arrow that had pierced into his heart. He was pleased with the turn of events and said so to Uloopi. Babhruvahana and Uloopi welcomed him into the palace for rest, but, the Pandava refused the offer. He said that he was already under oath (deeksha) which forbade him luxuries. He invited his son, the king of the Nagas, for the horse sacrifice which was gladly accepted by his host. Then, Arjuna took leave of he Nagas.
In the Magadha kingdom
Arjuna was challenged next by the king of Magadha by name Meghasandhi. We may remember the powerful Jarasindha who was killed by Bhima in a duel that lasted several days. This happened much before the Mahabharata war. Krishna had identified Jarasandha as one of the most formidable among the Pandava enemies and contrived of that plan to eliminate him before he posed a threat.
Meghasandhi fouht bravely, but, Arjuna defeated him without much problem. He, then, conveyed the words of invitation from his brother to the king.
The successful completion of the mission
In the last legs of his journey eastwards (from the north) Arjuna had found opposition from the Chedi king whose father, Sisupala, was killed by Krishna at the time of the Rajasooya of Yudhishthira. He was also challenged by the king of hunters, who was the son of the famous Ekalavya. Ekalavya was the gifted archer who had surpassed Arjuna in every feat of archery and Drona had demanded the thumb of his right hand for the lessons (which he Ekalavya had learnt just by observing Drona and his disciples from a distance).
Arjuna by then had reached the eastern border of kingdoms and turned south and finally, to the east. He went westwards last. There, in the land of the Gandhara Arjuna had to face the opposition of the son of Sakuni. The Pandava defeated him easily. At that time the mother of the king appeared on the scene and pleaded with Arjuna for excusing her son for his impudence.
Arjuna had taken the challenge in his stride. He invited the king for the impending horse sacrifice in Hastinapura and proceeded on his journey back home.
The preparations in Hastinapura
Yudhishthira heard about Arjuna’s successful mission from his men posted at various points and was greatly pleased. Exactly a month was left for the date fixed for the sacrifice. He called his other brothers to his side and asked them to start the preparations for the sacrifice in right earnest.
Saturday, July 12, 2008
In the land of snakes
Arjuna reached the city called Manipur, the capital city of Naga (naaga) which was the land of snakes, after passing through several friendly and hostile domains. He had married a princess, Citrangada, of the kingdom and begot a son by name Babhruvahana in her. Besides, he also had wedded Uloopi of the Nagas and fathered another son by name Iravan through her. The former was the ruling monarch of the land at that time.
A royal welcome
Babhruvahana, hearing the arrival of his illustrious father, went to receive him with all royal honours. Arjuna accepted the hospitality, but, instead of showing appreciation, rebuked his son. The Pandava said. “What you have done is not worthy of your Kshatriya blood. You could see very well that I have come in full armour and am holding my famous Gandiva. As a valiant king it was your duty to challenge me. Instead, you meekly submitted to the free movement of my horse. This was not what I expected of you, especially, being one of my own.”
Babhruvahana was in two minds even after hearing the words of reprisal from his father. He thought that his duty as king conflicted with his obligation as son of Arjuna. How could he fight against his own father?
Uloopi advises her step-son.
At that time, Uloopi arrived on the scene hearing the arrival of her husband. She, on evaluating the situation, advised her step son to fight. And, so did the king. He was reluctant in the beginning. But, Arjuna encouraged him, especially when one of his well aimed arrows pierced into the Pandava’s body through his armour.
The fight soon developed all the seriousness of a battle between two enemies. Arjuna killed the horses of the Naga king and destroyed his chariot. Babhruvahana, continued to fight from the ground and startled his father with the very power of his arrows. Then, one of his well aimed ones found the gap in the Pandava’s armour and pierced deeply into the latter’s heart. In the next moment the hero of the Mahabharata war fell down and lost his life. Krishna, who always warned Arjuna of all dangers ahead and even saved him at the last moment was not present.
The tragic scene
Babhruvahana had never wished to fight in the first place. The desire to kill his own father whom he loved and revered was never in his mind. The tragedy struck him with remorse and he also fell down unconscious.
Citrangada got news of the tragedy and immediately arrived on the scene. Soon, she also lost her senses, finding the dead body of her husband and assuming her son also to be dead. In a short while Uloopi also arrived there. At that time Citrangada regained her consciousness and started lamenting about the double tragedy, the death of her husband and son, in her family. She swore that she would fast until death (praayopaveSam), unless the two, her husband and son, get back their lives.
Babhruvahana soon opened his eyes and found his father lying down on the ground, killed by his own arrow. He also learned about the pledge of his mother to end her own life by way of penance. He was grief stricken and pledged to end his life, too, by stopping to eat forthwith. He purified himself with water (aacamanam), sat down on the ground and remained silent.
Uloopi was overwhelmed by the turn of events in which she bore part of the blame. She had urged the king to fight against the Pandava against his own will. Now she looked with aching heart at her dead husband and the other two who swore to kill themselves.”
Suddenly, she remembered the magical gem in possession of the Nagas which had life giving powers. She prayed to the (guardian deity of) the gem and found it in her own hands instantaneously.
Uloopi, then, spoke to Babhruvahana. “Son, do not grieve. Look at the life giving gem of ours in my hand. Place this on the heart of your father and you shall see the miracle for yourself in the next moment.” Babhruvahana did accordingly and was pleased to observe signs of life appearing on the fallen hero of the Pandavas. Arjuna, soon, opened his eyes filling the heart of all around with joy.
(To be continued)
A royal welcome
Babhruvahana, hearing the arrival of his illustrious father, went to receive him with all royal honours. Arjuna accepted the hospitality, but, instead of showing appreciation, rebuked his son. The Pandava said. “What you have done is not worthy of your Kshatriya blood. You could see very well that I have come in full armour and am holding my famous Gandiva. As a valiant king it was your duty to challenge me. Instead, you meekly submitted to the free movement of my horse. This was not what I expected of you, especially, being one of my own.”
Babhruvahana was in two minds even after hearing the words of reprisal from his father. He thought that his duty as king conflicted with his obligation as son of Arjuna. How could he fight against his own father?
Uloopi advises her step-son.
At that time, Uloopi arrived on the scene hearing the arrival of her husband. She, on evaluating the situation, advised her step son to fight. And, so did the king. He was reluctant in the beginning. But, Arjuna encouraged him, especially when one of his well aimed arrows pierced into the Pandava’s body through his armour.
The fight soon developed all the seriousness of a battle between two enemies. Arjuna killed the horses of the Naga king and destroyed his chariot. Babhruvahana, continued to fight from the ground and startled his father with the very power of his arrows. Then, one of his well aimed ones found the gap in the Pandava’s armour and pierced deeply into the latter’s heart. In the next moment the hero of the Mahabharata war fell down and lost his life. Krishna, who always warned Arjuna of all dangers ahead and even saved him at the last moment was not present.
The tragic scene
Babhruvahana had never wished to fight in the first place. The desire to kill his own father whom he loved and revered was never in his mind. The tragedy struck him with remorse and he also fell down unconscious.
Citrangada got news of the tragedy and immediately arrived on the scene. Soon, she also lost her senses, finding the dead body of her husband and assuming her son also to be dead. In a short while Uloopi also arrived there. At that time Citrangada regained her consciousness and started lamenting about the double tragedy, the death of her husband and son, in her family. She swore that she would fast until death (praayopaveSam), unless the two, her husband and son, get back their lives.
Babhruvahana soon opened his eyes and found his father lying down on the ground, killed by his own arrow. He also learned about the pledge of his mother to end her own life by way of penance. He was grief stricken and pledged to end his life, too, by stopping to eat forthwith. He purified himself with water (aacamanam), sat down on the ground and remained silent.
Uloopi was overwhelmed by the turn of events in which she bore part of the blame. She had urged the king to fight against the Pandava against his own will. Now she looked with aching heart at her dead husband and the other two who swore to kill themselves.”
Suddenly, she remembered the magical gem in possession of the Nagas which had life giving powers. She prayed to the (guardian deity of) the gem and found it in her own hands instantaneously.
Uloopi, then, spoke to Babhruvahana. “Son, do not grieve. Look at the life giving gem of ours in my hand. Place this on the heart of your father and you shall see the miracle for yourself in the next moment.” Babhruvahana did accordingly and was pleased to observe signs of life appearing on the fallen hero of the Pandavas. Arjuna, soon, opened his eyes filling the heart of all around with joy.
(To be continued)
Thursday, July 10, 2008
To establish supremacy
The birth of Parikshit and the return of the Pandavas with Marutta’s wealth for the horse sacrifice filled Hasinapura and its surroundings with various festivities. Musicians moved in groups and sang joyful melodies and dancers danced to their tune.
As was his habit on all important occasions, Sage Veda Vyasa arrived at that time in Hastinapura. Yudhishthira received the sage with all reverences due to him and said. “Sir, we managed to get all the wealth for the horse sacrifice with your blessing. Please give us your permission now for the ceremony to start.” Vyasa gave his formal consent to the Pandava.
Yudhishthira next went to Krishna and said. “You have won for us what all we have by way of land and riches. Please allow me to start the long days of penance (deeksha) ahead of the sacrifice”. Krishna also gave his formal approval for the start of the ceremony.
Yudhishthira, then, approached Vyasa for the auspicious time for the sacrificial ritual. Vyasa said. “I have come with my very capable disciples, Yajnavalkya and Paila. We have arrived at the auspicious full moon day of the (lunar calendar) month, Caitra for starting your fasting. Get all the equipment and provisions for the sacrifice organized. Let people who know the science of horses choose the best animal for the purpose. Let that horse roam freely all around the world and return to this place in time for the sacrifice.”
Everything was done exactly as Vyasa had desired. Yudhishthira consulted the sage on the choice of the warrior to protect the horse. Vyasa had no hesitation in suggesting the name of Arjuna. He said. “While Arjuna follows the horse let Bhima and his other brothers protect the vast kingdom of Kurus.”
Yudhishthira, accordingly, entrusted the task to Arjuna. The king, then, started his penance on the auspicious day. He wore silk and the skin of blackbuck (krishnajinam) as a mark of his vow. All the Brahmins (Ritwik) who were to participate in the ritual also got into similar attire. The poet describes that the group, so dressed for the sacrifice, shone like the flame of fire.
Sage Vyasa, himself, released the sacrificial horse. The keeper of the horse walked alongside. Arjuna followed it from behind, holding high gandiva in hand. Large crowds thronged the paths through which the horse moved out of the palatial grounds. They all wished the team a successful return.
The team first moved northwards. The path of the horse was blocked by several kings on the way. All of them were the children or heirs to the throne of those who fought with the Kauravas in the Mahabharata war. They all offered spirited battles, in spite of their total defeat in the war that just ended.
The war with Trigarta
The suicide army (samSaptaka) of the Trigartas had played a significant role in the Mahabharata war. An army consisting of the sons and grandsons of those killed in the war surrounded the horse and Arjuna. Arjuna defeated them all but, refrained from killing any.
King Suryavarma then ruled the land. He and his brothers challenged Arjuna next. After a fierce battle the Trigarta king was defeated. Arjuna extended the invitation to the king for the horse sacrifice on behalf of his brother and moved ahead with the horse.
In the city of Pragjyotisha
King Bhagadatta of Pragjyotisha (praagjyotisha), mounted on his ferocious elephant, had wrecked havoc in the Pandava army in the Mahabharata war. His son, Vajradatta, was the king when Arjuna reached the country. Vajradatta challenged the horse and offered stiff resistance to Arjuna. The two fought for three days. It was on the fourth day, after a fierce battle that Arjuna could win over his enemy. Again, Arjuna conveyed the words of Yudhishthira inviting the king for the impending horse sacrifice.
In the land of Jayadratha
Jayadratha, the Sindhu king was considered to be instrumental in trapping Abhimanyu in the tricky circular formation of Drona. Arjuna’s pledge to kill him before the sun set next day had resulted in one of the most dramatic events of the war. We may recall that Jayadratha had married Dussala (duSSaLa) the only sister of the hundred Kaurava princes
The Saindhava princes carried a grudge against Arjuna for the killing of their king. They were a valiant Kshatriya race ready to risk their lives to settle a score. Learning about the Pandava horse for the Aswamedha which was protected by Arjuna, they quickly put together an army of one thousand chariots and (a cavalry of) ten thousand horses and encircled Arjuna. A stiff battle ensued between Arjuna with his Gandiva on one hand and the revengeful Sindhu princes on the other. It is said that the Pandava got help by way of moral support from the heavenly sages and gods when he lost his senses in the middle of the battle. After the initial reverses Arjuna was on the victory path.
It was then that Dussala appeared on the scene with her grand child, the son of her son, Suratha. Dussala explained that Suratha was already deep in sorrow from his father’s death at the hands of Arjuna. When he heard that Arjuna had come in person to his country threatening to fight, he fell down unconscious. He breathed his last in that condition.
Dussala concluded. “I immediately ran to you carrying this only grand child of mine, who is also your grand nephew. He is to me, as Parikshit is to you. Look, I make him prostrate in front of you. He is to be the new ruler of the Sindhu kingdom. On my command the entire land accepts the supremacy of Yudhishthira. Please save the life of this child.”
Arjuna consoled Uttara and promised that he would act in her best interests. He sent her back to the palace and moved on with the horse to other lands.
As was his habit on all important occasions, Sage Veda Vyasa arrived at that time in Hastinapura. Yudhishthira received the sage with all reverences due to him and said. “Sir, we managed to get all the wealth for the horse sacrifice with your blessing. Please give us your permission now for the ceremony to start.” Vyasa gave his formal consent to the Pandava.
Yudhishthira next went to Krishna and said. “You have won for us what all we have by way of land and riches. Please allow me to start the long days of penance (deeksha) ahead of the sacrifice”. Krishna also gave his formal approval for the start of the ceremony.
Yudhishthira, then, approached Vyasa for the auspicious time for the sacrificial ritual. Vyasa said. “I have come with my very capable disciples, Yajnavalkya and Paila. We have arrived at the auspicious full moon day of the (lunar calendar) month, Caitra for starting your fasting. Get all the equipment and provisions for the sacrifice organized. Let people who know the science of horses choose the best animal for the purpose. Let that horse roam freely all around the world and return to this place in time for the sacrifice.”
Everything was done exactly as Vyasa had desired. Yudhishthira consulted the sage on the choice of the warrior to protect the horse. Vyasa had no hesitation in suggesting the name of Arjuna. He said. “While Arjuna follows the horse let Bhima and his other brothers protect the vast kingdom of Kurus.”
Yudhishthira, accordingly, entrusted the task to Arjuna. The king, then, started his penance on the auspicious day. He wore silk and the skin of blackbuck (krishnajinam) as a mark of his vow. All the Brahmins (Ritwik) who were to participate in the ritual also got into similar attire. The poet describes that the group, so dressed for the sacrifice, shone like the flame of fire.
Sage Vyasa, himself, released the sacrificial horse. The keeper of the horse walked alongside. Arjuna followed it from behind, holding high gandiva in hand. Large crowds thronged the paths through which the horse moved out of the palatial grounds. They all wished the team a successful return.
The team first moved northwards. The path of the horse was blocked by several kings on the way. All of them were the children or heirs to the throne of those who fought with the Kauravas in the Mahabharata war. They all offered spirited battles, in spite of their total defeat in the war that just ended.
The war with Trigarta
The suicide army (samSaptaka) of the Trigartas had played a significant role in the Mahabharata war. An army consisting of the sons and grandsons of those killed in the war surrounded the horse and Arjuna. Arjuna defeated them all but, refrained from killing any.
King Suryavarma then ruled the land. He and his brothers challenged Arjuna next. After a fierce battle the Trigarta king was defeated. Arjuna extended the invitation to the king for the horse sacrifice on behalf of his brother and moved ahead with the horse.
In the city of Pragjyotisha
King Bhagadatta of Pragjyotisha (praagjyotisha), mounted on his ferocious elephant, had wrecked havoc in the Pandava army in the Mahabharata war. His son, Vajradatta, was the king when Arjuna reached the country. Vajradatta challenged the horse and offered stiff resistance to Arjuna. The two fought for three days. It was on the fourth day, after a fierce battle that Arjuna could win over his enemy. Again, Arjuna conveyed the words of Yudhishthira inviting the king for the impending horse sacrifice.
In the land of Jayadratha
Jayadratha, the Sindhu king was considered to be instrumental in trapping Abhimanyu in the tricky circular formation of Drona. Arjuna’s pledge to kill him before the sun set next day had resulted in one of the most dramatic events of the war. We may recall that Jayadratha had married Dussala (duSSaLa) the only sister of the hundred Kaurava princes
The Saindhava princes carried a grudge against Arjuna for the killing of their king. They were a valiant Kshatriya race ready to risk their lives to settle a score. Learning about the Pandava horse for the Aswamedha which was protected by Arjuna, they quickly put together an army of one thousand chariots and (a cavalry of) ten thousand horses and encircled Arjuna. A stiff battle ensued between Arjuna with his Gandiva on one hand and the revengeful Sindhu princes on the other. It is said that the Pandava got help by way of moral support from the heavenly sages and gods when he lost his senses in the middle of the battle. After the initial reverses Arjuna was on the victory path.
It was then that Dussala appeared on the scene with her grand child, the son of her son, Suratha. Dussala explained that Suratha was already deep in sorrow from his father’s death at the hands of Arjuna. When he heard that Arjuna had come in person to his country threatening to fight, he fell down unconscious. He breathed his last in that condition.
Dussala concluded. “I immediately ran to you carrying this only grand child of mine, who is also your grand nephew. He is to me, as Parikshit is to you. Look, I make him prostrate in front of you. He is to be the new ruler of the Sindhu kingdom. On my command the entire land accepts the supremacy of Yudhishthira. Please save the life of this child.”
Arjuna consoled Uttara and promised that he would act in her best interests. He sent her back to the palace and moved on with the horse to other lands.
Tuesday, July 8, 2008
The birth of Abhimanyu’s son
As we had mentioned at the beginning of the Bharata story it was Vaisampayana (vaiSampaayana), the disciple of Vyasa, who had narrated the story to Janamejaya, the grandson of Abhimanyu. Often, during the course, the narration falls on several other characters, all in the original words of Vaisampayana. The birth of the son of Abhimanyu is, as on several other occasions, in the words of the sage to the Pandava king, the grandson of Abhimanyu.
Let us recall that Uttara, Abhimanyu’s wife, was an expectant mother at the time of his death. When the war was practically over Aswatthama, the son of Drona, sent a blade of grass towards the Pandavas invoking the Brahmaastra and chanting the magic words ‘for the end of the Pandava race’.It was Krishna who directed the arrow to Uttara, away from all other Pandavas, aiming the baby she was carrying, with the promise that he would give life to the baby, if it was born lifeless. As far as we learn she was the only one expecting a child of the new generation of Pandavas.
Uttara got into labour pains when Yudhishthira and others went to bring Marutta’s wealth. Uttara gave a still birth leaving all in Hastinapura in deep sorrow. Krishna, as though anticipating this tragedy, arrived in Hastinapura with other Yadava leaders at that time. He said that his mission was to console all the Kshatriya women who had lost their husbands.
Kunti pleads with Krishna
The presence of Krishna was the only hope for the Pandavas at the time of the tragedy. Kunti rushed to Krishna and started wailing. She said. “The arrow of Aswatthama must be the cause for this child to lose his life. Krishna, you had pledged at that time in front of every one that you would give life to the child, if it was destroyed by the power of the arrow. You know that this is the only child to keep the Pandava race running. He is also the only one to perform the last rites when my children ultimately die”.
All those present also pleaded with Krishna for the life of the new born baby. Krishna merely consoled his aunt and kept quiet.
Subhadra complains to Krishna
Subhadra also reminded Krishna of his words promising to save Abhimanyu’s child from Aswatthama’s arrow. She added, “Krishna, make your words true. If this child does not live, take it from me that I shall end my own life.”
Krishna said that he would look into the matter and proceeded to the room where the birth had taken place.
Uttara wails
Krishna looked around the labour room with astonishment. Wherever his eyes fell there were auspicious items like pitchers with water, ghee and mustard. The room was well lit with oil lamps wherever required. Old women, adept in the matter and several expert doctors with knowledge of traditional medicine stood all around. Krishna was impressed with arrangements and said so for all to hear.
Uttara was wailing with uncontrollable sorrow. She was heard talking to her lifeless baby. “My son, go and tell your father that no one can die until the time comes. This hapless mother of yours may have to continue living even after your father and you have left me”. But, seeing Krishna she threatened that she would certainly end her life, if her baby does not live.
Krishna brings life to the dead baby
Krishna was touched by the sorrow of his aunt, sister, niece-in-law and others. He knew that he had to keep his words. So, he purified himself with water (aacamanam) as is done before starting any ritual and spoke to Uttara. “I have never spoken a lie, even in joke. I have always stood by Dharma. As truthfulness and Dharma are always with me may this child get back his life!”
When Krishna spoke these words the baby started moving his limbs. A glow representing the power of the Brahmastra left the body of the child and rose to heaven. It, finally, got merged with Brahma, the creator and the custodian of Brahmastra.
The joy in the hearts of all present was beyond description.
The naming of the baby
Krishna said that the boy should be named Parikshit, meaning one who tested the survival of the race. That name stuck with the boy even after he assumed the throne of Hastinapura later.
Soon, the Pandavas arrived in the palace carrying loads and loads of riches all for the purpose of conducting the horse sacrifice. The palace of the Pandavas and the main avenues leading to it got decorated with colourful cloths and festoons. There was good reason for the celebration. The baby, who was born lifeless and who was to be the heir to the throne got back his life. And the Pandavas successfully brought the wealth for the horse sacrifice.
Let us recall that Uttara, Abhimanyu’s wife, was an expectant mother at the time of his death. When the war was practically over Aswatthama, the son of Drona, sent a blade of grass towards the Pandavas invoking the Brahmaastra and chanting the magic words ‘for the end of the Pandava race’.It was Krishna who directed the arrow to Uttara, away from all other Pandavas, aiming the baby she was carrying, with the promise that he would give life to the baby, if it was born lifeless. As far as we learn she was the only one expecting a child of the new generation of Pandavas.
Uttara got into labour pains when Yudhishthira and others went to bring Marutta’s wealth. Uttara gave a still birth leaving all in Hastinapura in deep sorrow. Krishna, as though anticipating this tragedy, arrived in Hastinapura with other Yadava leaders at that time. He said that his mission was to console all the Kshatriya women who had lost their husbands.
Kunti pleads with Krishna
The presence of Krishna was the only hope for the Pandavas at the time of the tragedy. Kunti rushed to Krishna and started wailing. She said. “The arrow of Aswatthama must be the cause for this child to lose his life. Krishna, you had pledged at that time in front of every one that you would give life to the child, if it was destroyed by the power of the arrow. You know that this is the only child to keep the Pandava race running. He is also the only one to perform the last rites when my children ultimately die”.
All those present also pleaded with Krishna for the life of the new born baby. Krishna merely consoled his aunt and kept quiet.
Subhadra complains to Krishna
Subhadra also reminded Krishna of his words promising to save Abhimanyu’s child from Aswatthama’s arrow. She added, “Krishna, make your words true. If this child does not live, take it from me that I shall end my own life.”
Krishna said that he would look into the matter and proceeded to the room where the birth had taken place.
Uttara wails
Krishna looked around the labour room with astonishment. Wherever his eyes fell there were auspicious items like pitchers with water, ghee and mustard. The room was well lit with oil lamps wherever required. Old women, adept in the matter and several expert doctors with knowledge of traditional medicine stood all around. Krishna was impressed with arrangements and said so for all to hear.
Uttara was wailing with uncontrollable sorrow. She was heard talking to her lifeless baby. “My son, go and tell your father that no one can die until the time comes. This hapless mother of yours may have to continue living even after your father and you have left me”. But, seeing Krishna she threatened that she would certainly end her life, if her baby does not live.
Krishna brings life to the dead baby
Krishna was touched by the sorrow of his aunt, sister, niece-in-law and others. He knew that he had to keep his words. So, he purified himself with water (aacamanam) as is done before starting any ritual and spoke to Uttara. “I have never spoken a lie, even in joke. I have always stood by Dharma. As truthfulness and Dharma are always with me may this child get back his life!”
When Krishna spoke these words the baby started moving his limbs. A glow representing the power of the Brahmastra left the body of the child and rose to heaven. It, finally, got merged with Brahma, the creator and the custodian of Brahmastra.
The joy in the hearts of all present was beyond description.
The naming of the baby
Krishna said that the boy should be named Parikshit, meaning one who tested the survival of the race. That name stuck with the boy even after he assumed the throne of Hastinapura later.
Soon, the Pandavas arrived in the palace carrying loads and loads of riches all for the purpose of conducting the horse sacrifice. The palace of the Pandavas and the main avenues leading to it got decorated with colourful cloths and festoons. There was good reason for the celebration. The baby, who was born lifeless and who was to be the heir to the throne got back his life. And the Pandavas successfully brought the wealth for the horse sacrifice.
Sunday, July 6, 2008
Preparations for the horse sacrifice
(Just to remind ourselves of some of the main characters, Vasudeva and Devaki were Krishna’s parents. Subhadra was his sister wedded to Arjuna. The valiant Abhimanyu was born of that wed lock. Abhimanyu married Uttara who was pregnant when he died fighting the war.)
Before we return to Hastinapura where preparations for the horse sacrifice was about to start let us trace Krishna’s journey back to his home. After blessing Uttanka on the way, Krishna reached Dwaraka and paid his respect to his parents. Vasudeva and Devaki were anxiously waiting for his return so that they could learn details of the war in which their close relations were involved. Krishna briefed them about the main events, but, purposefully kept the tragic end of Abhimanyu out of his narration not to cause great sorrow to his aged parents .
But, Subhadra had come with Krishna to Dwaraka. She, choking with emotion, reminded Krishna that he had left out the killing of her dear son. Vasudeva pressed Krishna for the details. Then, Krishna described how Abhimanyu got trapped in the tricky formation of the Kaurava army led by Drona and, undaunted, how he faced all his enemies and was finally killed fighting against a large number of the veteran Kauravas, single handedly.
The detailed account of Abhimanyu’s end caused uncontrollable grief to Krishna’s parents and to all others present. Krishna consoled them and concluded the story by telling how Kunti, forgetting her own grief, pacified Draupadi, Subhadra and Uttara.
Krishna recalled the arrival of Veda Vyasa on the scene at that time. It had taken the wise words of the sage to bring relief to the grief of Yudhishthira and his brothers. It was Vyasa who persuaded the Pandavas to get past their grief and perform the last rites (sraadha) for Abhimanyu in an elaborate scale. A large number of Brahmins were fed on the occasion and were offered cattle and other valuable gifts.
Krishna concluded his narration saying how Vyasa impressed upon Yudhishthira to perform the horse sacrifice. The ceremony was a sure way to get over the grief and bring fame for the Pandava race. Vyasa, himself, suggested that the Pandavas could get all the riches left over from the ceremony of king Marutta on the slopes of the Himalayas to meet the expenses of the sacrifice. The Pandava coffers were empty after the disastrous war that had just ended.
Preparations for the Horse Sacrifice
As the Mahabharata war was being recounted by Krishna in Dwaraka, the Pandavas were getting ready for the big event, the horse sacrifice. The first step was to get all the wealth that was essential to ensure the success of the ceremony.
A large contingent of the army was made ready in support of the search party consisting of all the Pandavas. Veda Vyasa arrived on the scene just in time to lead the way. Several eminent Brahmins were included in the party for performing the rituals at the right time during the search.
It was warned that the celestial beings, Kinnaras, were keeping guard of Marutta’s wealth. Lord Siva was known to be their master. So, the Brahmins performed special prayers to Siva and offered various delicacies like milk pudding (paayasam) and rice cakes (apoopam) to him.
The auspicious day and time to start the journey were fixed after consulting the almanac and the stars. The Brahmins chanted the prayer for the successful mission (swasti sooktam). The Pandavs, then, went around the Bramins (pradakshina), paid obeisance to them and got their blessings for an auspicious journey. The chariot of Yudhishthira stood out because of the white parasol held above the monarch that gave him the appearance of the moon on the full moon day. The other chariots carrying the search party raced ahead with the Brahmins chanting auspicious prayers and the courtiers singing praise of the Pandavas. The army followed them from behind. A contingent of soldiers mounted on elephants travelled along side. Carts of various size pulled by mules and donkeys followed the entourage.
They passed through dense forests and crossed several rivers on he way and finally reached the place in Himalaya where Marutta was known to have performed his rituals. Tents were erected to house all according to their ranks.
Yudhishthira approached the Brahmins and said. “Sirs, we should not end up wasting time in search. Please come with the most auspicious day and time for us to start digging”. The Brahmins consulted the charts and the stars and said. “Tomorrow will be a good day for us. We all should fast until tomorrow morning when you can start digging”.
Accordingly, the Pandavas fasted that day and slept on grass (darbha), listening to the stories narrated by the Brahmins. Next morning the Brahmins, again, made various offerings to Lord Siva and also to His assistants, the Yakshas, Kinnaras, Gandharvas and so on. Yudhishthira then proceeded to the place indicated by Vyasa and prayed to the king of wealth, Kubera. He then ordered his people to start digging. The Brahmins stood around chanting auspicious prayers (punyaaha vacanam).
It was indeed a treasure that was uncovered on digging. Gold and silver in abundance started appearing as they dug into the ground. Utensils of all types in large numbers were unearthed. Some were earthen and others were made of silver and gold. Wooden pots were part of the collection, all required for the horse sacrifice.
Yudhishthira asked his men to tie as much as they could carry into bundles of all sizes. Some were loaded into carts and others were carried on the back of elephants, mules and horses. Then, the party prayed to Lord Siva, by way of offering thanks, and returned to Hastinapura with great joy.
Before we return to Hastinapura where preparations for the horse sacrifice was about to start let us trace Krishna’s journey back to his home. After blessing Uttanka on the way, Krishna reached Dwaraka and paid his respect to his parents. Vasudeva and Devaki were anxiously waiting for his return so that they could learn details of the war in which their close relations were involved. Krishna briefed them about the main events, but, purposefully kept the tragic end of Abhimanyu out of his narration not to cause great sorrow to his aged parents .
But, Subhadra had come with Krishna to Dwaraka. She, choking with emotion, reminded Krishna that he had left out the killing of her dear son. Vasudeva pressed Krishna for the details. Then, Krishna described how Abhimanyu got trapped in the tricky formation of the Kaurava army led by Drona and, undaunted, how he faced all his enemies and was finally killed fighting against a large number of the veteran Kauravas, single handedly.
The detailed account of Abhimanyu’s end caused uncontrollable grief to Krishna’s parents and to all others present. Krishna consoled them and concluded the story by telling how Kunti, forgetting her own grief, pacified Draupadi, Subhadra and Uttara.
Krishna recalled the arrival of Veda Vyasa on the scene at that time. It had taken the wise words of the sage to bring relief to the grief of Yudhishthira and his brothers. It was Vyasa who persuaded the Pandavas to get past their grief and perform the last rites (sraadha) for Abhimanyu in an elaborate scale. A large number of Brahmins were fed on the occasion and were offered cattle and other valuable gifts.
Krishna concluded his narration saying how Vyasa impressed upon Yudhishthira to perform the horse sacrifice. The ceremony was a sure way to get over the grief and bring fame for the Pandava race. Vyasa, himself, suggested that the Pandavas could get all the riches left over from the ceremony of king Marutta on the slopes of the Himalayas to meet the expenses of the sacrifice. The Pandava coffers were empty after the disastrous war that had just ended.
Preparations for the Horse Sacrifice
As the Mahabharata war was being recounted by Krishna in Dwaraka, the Pandavas were getting ready for the big event, the horse sacrifice. The first step was to get all the wealth that was essential to ensure the success of the ceremony.
A large contingent of the army was made ready in support of the search party consisting of all the Pandavas. Veda Vyasa arrived on the scene just in time to lead the way. Several eminent Brahmins were included in the party for performing the rituals at the right time during the search.
It was warned that the celestial beings, Kinnaras, were keeping guard of Marutta’s wealth. Lord Siva was known to be their master. So, the Brahmins performed special prayers to Siva and offered various delicacies like milk pudding (paayasam) and rice cakes (apoopam) to him.
The auspicious day and time to start the journey were fixed after consulting the almanac and the stars. The Brahmins chanted the prayer for the successful mission (swasti sooktam). The Pandavs, then, went around the Bramins (pradakshina), paid obeisance to them and got their blessings for an auspicious journey. The chariot of Yudhishthira stood out because of the white parasol held above the monarch that gave him the appearance of the moon on the full moon day. The other chariots carrying the search party raced ahead with the Brahmins chanting auspicious prayers and the courtiers singing praise of the Pandavas. The army followed them from behind. A contingent of soldiers mounted on elephants travelled along side. Carts of various size pulled by mules and donkeys followed the entourage.
They passed through dense forests and crossed several rivers on he way and finally reached the place in Himalaya where Marutta was known to have performed his rituals. Tents were erected to house all according to their ranks.
Yudhishthira approached the Brahmins and said. “Sirs, we should not end up wasting time in search. Please come with the most auspicious day and time for us to start digging”. The Brahmins consulted the charts and the stars and said. “Tomorrow will be a good day for us. We all should fast until tomorrow morning when you can start digging”.
Accordingly, the Pandavas fasted that day and slept on grass (darbha), listening to the stories narrated by the Brahmins. Next morning the Brahmins, again, made various offerings to Lord Siva and also to His assistants, the Yakshas, Kinnaras, Gandharvas and so on. Yudhishthira then proceeded to the place indicated by Vyasa and prayed to the king of wealth, Kubera. He then ordered his people to start digging. The Brahmins stood around chanting auspicious prayers (punyaaha vacanam).
It was indeed a treasure that was uncovered on digging. Gold and silver in abundance started appearing as they dug into the ground. Utensils of all types in large numbers were unearthed. Some were earthen and others were made of silver and gold. Wooden pots were part of the collection, all required for the horse sacrifice.
Yudhishthira asked his men to tie as much as they could carry into bundles of all sizes. Some were loaded into carts and others were carried on the back of elephants, mules and horses. Then, the party prayed to Lord Siva, by way of offering thanks, and returned to Hastinapura with great joy.
Saturday, July 5, 2008
Uttanka pays his dues to the teacher
Uttanka, after taking leave of king Saudasa, was on his way to the hermitage of sage Gautama with the precious ear rings in hand. He remembered the words of the queen, Madayanti, about the need to be watchful and had secured the precious jewels to the deer skin (krishnaajinam) he wore around him.
After walking a distance Uttanka got so hungry that he decided to pluck some of the Bilva (Aegle Mermalos) fruits he found on a tree on the way. He climbed the tree and hung his garment of deer skin with the ear rings on a branch. He, then, started to shake the branches of the tree vigorously. Unfortunately, some of the fruits fell on the very deer skin and it fell down on the ground with the ear rings. Uttanka stood aghast to watch a snake appear instantaneously and disappear with his prized possession into a hole nearby.
Uttanka became angry and sorry at the same time. He started digging into the hole with a stick with the hope of reaching the den of the snake. He tried day in and day out and, yet, could not find the snake or his ear rings. It is said that the Brahmin dug so furiously that the world around started shaking as a result.
Indra arrives to help
The king of gods realized that it was no good letting the Brahmin to damage nature on a hopeless mission. He arrived on the scene on his chariot and addressed Uttanka. “My dear Brahmin, you are wasting your time. You can never reach the abode of the snakes (naaga loka) which is hundreds of miles away.” Uttanka stood firm on his resolve. He replied. “Either I shall reach the place or I shall end of my life in my effort”.
Indra felt pity for the Brahmin and attached his weapon, the Thunder Bolt (vajra), to the stick Uttanka employed to dig. The way to the abode of snakes opened up in no time and Uttanka entered it without fear.
What he saw was a new world, beautiful beyond imagination. All around him was land with streams and lakes of crystal clear water. The entire land was dense with trees with their emerald green canopy. Various birds and animals played around them freely. Uttanka searched in all directions for the snake with his jewels with no success.
The strange horse
At that time a horse appeared on the scene which addressed Uttanka. “My boy, get into my belly and I shall make sure that you find what you are looking for. Do not feel hesitant.”
Uttanka replied. “First, tell me who you are”
The horse said. “Know that I am the god of fire (agni) and the teacher of your teacher. You have been worshipping me daily all these years and I am pleased with you. That is why I came to help you.”
Uttanka did not hesitate any further and entered into the belly of the horse. The horse, then, started blowing fire through its nostrils which filled the world of snakes with heat and smoke. All the snakes, young and old alike, including great snakes like Vasuki, came out of their abodes and stood around the horse and Uttanka. They started praying, “God, have mercy on us!”
The rest was easy for Uttanka. The stolen jewels were produced in no time and Uttanka took leave of all after paying obeisance to the Fire God. He reached the hermitage of Gautama in due course and placed the precious ear rings at the feet of Ahalya.
Thus ends the story of Uttanka, how he paid his dues to his teacher.
After walking a distance Uttanka got so hungry that he decided to pluck some of the Bilva (Aegle Mermalos) fruits he found on a tree on the way. He climbed the tree and hung his garment of deer skin with the ear rings on a branch. He, then, started to shake the branches of the tree vigorously. Unfortunately, some of the fruits fell on the very deer skin and it fell down on the ground with the ear rings. Uttanka stood aghast to watch a snake appear instantaneously and disappear with his prized possession into a hole nearby.
Uttanka became angry and sorry at the same time. He started digging into the hole with a stick with the hope of reaching the den of the snake. He tried day in and day out and, yet, could not find the snake or his ear rings. It is said that the Brahmin dug so furiously that the world around started shaking as a result.
Indra arrives to help
The king of gods realized that it was no good letting the Brahmin to damage nature on a hopeless mission. He arrived on the scene on his chariot and addressed Uttanka. “My dear Brahmin, you are wasting your time. You can never reach the abode of the snakes (naaga loka) which is hundreds of miles away.” Uttanka stood firm on his resolve. He replied. “Either I shall reach the place or I shall end of my life in my effort”.
Indra felt pity for the Brahmin and attached his weapon, the Thunder Bolt (vajra), to the stick Uttanka employed to dig. The way to the abode of snakes opened up in no time and Uttanka entered it without fear.
What he saw was a new world, beautiful beyond imagination. All around him was land with streams and lakes of crystal clear water. The entire land was dense with trees with their emerald green canopy. Various birds and animals played around them freely. Uttanka searched in all directions for the snake with his jewels with no success.
The strange horse
At that time a horse appeared on the scene which addressed Uttanka. “My boy, get into my belly and I shall make sure that you find what you are looking for. Do not feel hesitant.”
Uttanka replied. “First, tell me who you are”
The horse said. “Know that I am the god of fire (agni) and the teacher of your teacher. You have been worshipping me daily all these years and I am pleased with you. That is why I came to help you.”
Uttanka did not hesitate any further and entered into the belly of the horse. The horse, then, started blowing fire through its nostrils which filled the world of snakes with heat and smoke. All the snakes, young and old alike, including great snakes like Vasuki, came out of their abodes and stood around the horse and Uttanka. They started praying, “God, have mercy on us!”
The rest was easy for Uttanka. The stolen jewels were produced in no time and Uttanka took leave of all after paying obeisance to the Fire God. He reached the hermitage of Gautama in due course and placed the precious ear rings at the feet of Ahalya.
Thus ends the story of Uttanka, how he paid his dues to his teacher.
Friday, July 4, 2008
The School Days of Uttanka
The School Days of Uttanka
We have been through the encounter Krishna had with sage Uttanka. We next go into the student days of Uttanka, about his paying his dues to his teacher, the famous sage, Gautama.
Gautama was very fond of his disciple, Uttanka, so much so that even after all his other students completed their studies and left the hermitage on paying their dues
(Guru Dakshina), he held Uttanka back. It was the custom those days that the Guru decided if and when the disciple was ready to go on his own into the world of the grown ups. Even those who joined the hermitage later to learn various fields of studies under sage Gautama completed their internship and left. Uttanka remained behind serving the teacher and continuing to learn at the same time. It was not because Uttanka was a slow learner. On the contrary, sage Gautama was so pleased with him that it simply did not occur to the teacher that it was high time that he sent his disciple away.
It is said that Uttanka grew past his youth into adulthood and even old age and, yet, continued to serve sage Gautama in the hermitage. One day Uttanka went to bring fire wood from the forest as per the custom. He was tired due to the burden he carried and from hunger and thirst. As a result his load on the head fell down tearing part of his silvery hair with it. The sight of his own grey hair made Uttanka aware of his predicament. Here he was, gone into his old age, and yet not permitted to leave his teacher into the open world outside.
Ahalya, the wife of Gautama, found out about the sorrow of Uttanka and asked him to speak out. Uttanka said. “All those who came here with me and even much later, have all gone back. Yet, I continue serving the teacher well into my old age”. The matter was brought to the attention of Gautama who was highly apologetic for the lapse on his part. The teacher promptly gave permission to the disciple to leave the hermitage as and when he liked.
But, Uttanka wanted to pay his dues before leaving. Gautama said. “That is very unnecessary in your case. I am pleased beyond measure even without that. I make you a youth of sixteen years with the power from my meditation. I also offer my daughter to you as parting gift. Go and enjoy life wherever it pleases you after setting up a home for yourself.”
But, Uttanka persisted. He wanted to pay for all the lessons he received from the great teacher. Only then, he argued, his studies could be complete.
Gautama said. “There is nothing I want from you. If you insist, you may ask my wife”
The precious gift
Ahalya also refused any gifts from Uttanka in the beginning. When pressed harder she said. “You know about king Saudasa (saudaasa) who is roaming around as a demon because of a curse. His wife has a pair of precious ear ornaments (ratna kundala). Bring that for me as your parting gift.” Uttanka said that he would get them and left.
Uttanka spotted Saudasa in the middle of a dense forest roaming around searching for food. He ate men who passed his way, as he had become a man eater because of the curse he had received.
When Saudasa spotted the easy prey before him he said. “I am lucky today that I found food just as I am getting hungry.” To that Uttanka replied without fear. “I have come to you to honour my pledge to my teacher. It is not fair on your part to kill me before I meet my pledge. If you are bent upon eating me, do so after I fulfill my duty to my teacher.”
Saudasa said. “May that be as you said. If there is anything I can do to help you, I shall do so by all means.”
Uttanka said. “There is a pair of ear rings worn by your wife. My teacher’s wife wants me to get them for her.”
Saudasa said. “That is perfectly all right with me. Go and ask my wife, Madayanti.” Uttanka went to the queen and repeated his request and added that Saudasa had given him permission to take the ear rings. But, the queen said. “How do I know that you speak the truth? These are so precious that my ear rings appear like molten gold during the day and shine like the moon and stars at night. One who wears these will be free from hunger and thirst and of fear from snake poison and so on. The ear rings adjust themselves in size to suit the person who wears them. There are so many who are out to grab them at the very first opportunity. Go and get some proof that will convince me that what you say is true.”
Uttanka returned to the king and repeated what the queen told him. To that Saudasa spoke a sentence, ‘I know that this path will be favourable to us and I know of no other’ and asked Uttanka to repeat that to his wife.
Madayanti was satisfied with the words of Saudasa as repeated by Uttanka and gave her ear rings to the Brahmin. Uttanka went back to Saudasa carrying he ear rings and said that he wanted to ask one question to the king. The king was willing to listen. Uttanka asked. “I am indebted to you for your kindness and you have become my friend now. Please reply me frankly. Will it be right for me to return to you after I fulfill my obligation to my teacher?”
Saudasa replied. “I wish you well. Hence, never come back to me again. If you do, I am sure to kill and eat you. Go well and I wish you good luck!”
Thus, Uttanka cleverly got rid of the menace from the man-eating king and went his way to his teacher to fulfill his dues.
(To be continued)
We have been through the encounter Krishna had with sage Uttanka. We next go into the student days of Uttanka, about his paying his dues to his teacher, the famous sage, Gautama.
Gautama was very fond of his disciple, Uttanka, so much so that even after all his other students completed their studies and left the hermitage on paying their dues
(Guru Dakshina), he held Uttanka back. It was the custom those days that the Guru decided if and when the disciple was ready to go on his own into the world of the grown ups. Even those who joined the hermitage later to learn various fields of studies under sage Gautama completed their internship and left. Uttanka remained behind serving the teacher and continuing to learn at the same time. It was not because Uttanka was a slow learner. On the contrary, sage Gautama was so pleased with him that it simply did not occur to the teacher that it was high time that he sent his disciple away.
It is said that Uttanka grew past his youth into adulthood and even old age and, yet, continued to serve sage Gautama in the hermitage. One day Uttanka went to bring fire wood from the forest as per the custom. He was tired due to the burden he carried and from hunger and thirst. As a result his load on the head fell down tearing part of his silvery hair with it. The sight of his own grey hair made Uttanka aware of his predicament. Here he was, gone into his old age, and yet not permitted to leave his teacher into the open world outside.
Ahalya, the wife of Gautama, found out about the sorrow of Uttanka and asked him to speak out. Uttanka said. “All those who came here with me and even much later, have all gone back. Yet, I continue serving the teacher well into my old age”. The matter was brought to the attention of Gautama who was highly apologetic for the lapse on his part. The teacher promptly gave permission to the disciple to leave the hermitage as and when he liked.
But, Uttanka wanted to pay his dues before leaving. Gautama said. “That is very unnecessary in your case. I am pleased beyond measure even without that. I make you a youth of sixteen years with the power from my meditation. I also offer my daughter to you as parting gift. Go and enjoy life wherever it pleases you after setting up a home for yourself.”
But, Uttanka persisted. He wanted to pay for all the lessons he received from the great teacher. Only then, he argued, his studies could be complete.
Gautama said. “There is nothing I want from you. If you insist, you may ask my wife”
The precious gift
Ahalya also refused any gifts from Uttanka in the beginning. When pressed harder she said. “You know about king Saudasa (saudaasa) who is roaming around as a demon because of a curse. His wife has a pair of precious ear ornaments (ratna kundala). Bring that for me as your parting gift.” Uttanka said that he would get them and left.
Uttanka spotted Saudasa in the middle of a dense forest roaming around searching for food. He ate men who passed his way, as he had become a man eater because of the curse he had received.
When Saudasa spotted the easy prey before him he said. “I am lucky today that I found food just as I am getting hungry.” To that Uttanka replied without fear. “I have come to you to honour my pledge to my teacher. It is not fair on your part to kill me before I meet my pledge. If you are bent upon eating me, do so after I fulfill my duty to my teacher.”
Saudasa said. “May that be as you said. If there is anything I can do to help you, I shall do so by all means.”
Uttanka said. “There is a pair of ear rings worn by your wife. My teacher’s wife wants me to get them for her.”
Saudasa said. “That is perfectly all right with me. Go and ask my wife, Madayanti.” Uttanka went to the queen and repeated his request and added that Saudasa had given him permission to take the ear rings. But, the queen said. “How do I know that you speak the truth? These are so precious that my ear rings appear like molten gold during the day and shine like the moon and stars at night. One who wears these will be free from hunger and thirst and of fear from snake poison and so on. The ear rings adjust themselves in size to suit the person who wears them. There are so many who are out to grab them at the very first opportunity. Go and get some proof that will convince me that what you say is true.”
Uttanka returned to the king and repeated what the queen told him. To that Saudasa spoke a sentence, ‘I know that this path will be favourable to us and I know of no other’ and asked Uttanka to repeat that to his wife.
Madayanti was satisfied with the words of Saudasa as repeated by Uttanka and gave her ear rings to the Brahmin. Uttanka went back to Saudasa carrying he ear rings and said that he wanted to ask one question to the king. The king was willing to listen. Uttanka asked. “I am indebted to you for your kindness and you have become my friend now. Please reply me frankly. Will it be right for me to return to you after I fulfill my obligation to my teacher?”
Saudasa replied. “I wish you well. Hence, never come back to me again. If you do, I am sure to kill and eat you. Go well and I wish you good luck!”
Thus, Uttanka cleverly got rid of the menace from the man-eating king and went his way to his teacher to fulfill his dues.
(To be continued)
Thursday, July 3, 2008
Bhagavad Geeta, once again
We have finished the chapter, “of horse sacrifice (Aaswamedhika Parvam)” . We next go into “a sequel to Geeta (Anugeeta Parvam)” which is a follow up of
One day Arjuna said. “
At the end of his long discourse
Arjuna could not object to that genuine wish of his dear friend and guide. But, he said. “You must first go and inform my brother, Yudhishthira, about it.”
The story of Uttanka
Uttanka was convinced with what
Water for the thirsty
One day Uttanka was in the middle of a vast desert and got very thirsty. Then, he remembered the boon and prayed to
Then, he started wondering whether
Offer of the immortal nectar
It was thus that Indra appeared as a man of low birth carrying the nectar in his ragged leather bag and leading the four Vedas as four dogs. Unfortunately, the sage failed to recognize the divinity and his special offer.
So saying
( We next go into an earlier episode of the story of Uttanka in Samskruthi, www.kunjunny.blogspot.com)
Friday, May 23, 2008
The Horse Sacrifice
Introduction
We are on the first chapter, “of Horse Sacrifice (Aswamedhika parvam)” in the book titled nearly the same, ‘The Horse Sacrifice (Aswamedha parvam)”.
We may recollect in this context that Yudhishthira had conducted a similar ceremony called “Rajasooyam” just before the game of dice. In fact, the successful conclusion of the grand Rajasooyam ritual was part of the reason why Duryodhna wanted to get rid of the Pandavas at any cost.
The four brothers of Yudhishthira had been on a victory march right before the Rajasooyam. That was an important step to ensure that the senior Pandava established himself as an emperor ahead of the ritual. Then, all the vassal kings were invited for the ceremony. But, there was no horse as part of the victory march. If anybody dared to challenge the king, he would simply try to harness the animal which would result in a great battle. The present ritual is different as we shall learn in the subsequent episodes.
Yudhishthira’ Sorrow
The newly crowned Pandava king continued to feel dispirited after the death of Bhishma. He performed the last rites for the grand father and for all other relations killed in the war in the river
Dhritarashtra, then, spoke. “Son, why do you lose yourself to so much sorrow? There is good reason for me and my wife to feel agonized after losing all our one hundred sons in the war. For what reason are you feeling sorry?”
Thoughts on Horse Sacrifice
Yudhishthira thought that made sense. But, he said. “Though I accept what you say, the horse sacrifice requires wealth in abundance for various gifts (dakshina) to those who conduct the rituals. My coffers are empty after the war. There is no king on the whole of earth who I can approach for the purpose. If there is any who has survived the war, then he will be in the same situation as I am with no money to spare.”
To that Vyasa said. “King Marutta had acquired gold in abundance for his sacrificial rituals. A lot of it has been left behind on the mountain Meru, north of the
The Yajna of king Marutta
We have briefly covered the story of king Marutta in the beginning of “the sixteen kings (shodaSa rajakeeyam)”. The king wanted to perform the rituals for which he had approached Brihaspati, the priest of gods, for conducting. But, Indra prevented him from undertaking the task. The king, then, went to Samvarta, the younger brother of Brihaspati who was roaming about holy places as a mad mendicant. It was sage Narada who had suggested Samvartta to the king. Narada also had given hints about the place to look for and the way to identify him.
King Marutta did as he was told. The Brahmin was willing to undertake the task. But, he wanted the full commitment from the king that he would not turn back later whatever may be the temptations. The king agreed.
Samvarta, then, asked the king to approach Lord Siva for all the money (wealth) needed for the gifts and other expenses. Marutta prayed to the god and got gold in abundance with His blessings.
The king, then, started elaborate preparations for the ritual. When Brihaspati came to know that a grand ritual was going to be successfully conducted by his brother he became jealous. It must somehow be stopped as his prestige was at stake. Else, he must, himself, be the chief priest. He approached Indra with such a request.
Indra sent, though somewhat reluctantly, the god of fire (agni) to tempt and even to threaten Marutta. But, the king stood firm who was protected by Samvarta with his tremendous powers from long penance. The threatening pose of the god of fire did not work on the Brahmin. Samvarta said that he could burn the god (of fire) to ashes with the power of his austerities!
Indra tried to send a Gandhrava by name Dhritarashtra (with the same name as that of the blind Kaurava king) with renewed threats. But, that did not work either. The sacrificial ritual went ahead in full swing. The king of god thought that it was better to co-operate than to make an issue of his defeat. Finally, he arrived at the ritual with other gods and happily accepted the offerings. He even asked the Gandharvas to sing and the Apsara women to dance to add colour to the festivities. The Yajna of Marutta was a grand success.
The chapter ‘of the horse sacrifice’ ends here, though the actual sacrifice of Yudhishthira is described at the end of the next chapter.
Sunday, May 18, 2008
Bhishma Ascends to Heaven
We have already skipped over the largest of the books, the Book of Peace, in Mahabharata. We are now, again, skipping over most of the next “Book of Instructions (anuSaasana parvam)” and are coming to the last chapter in it called “the Ascension of Bhishma to Heaven (bhishma swargaarohaNa parvam)”. The only reason for this is that these two books contain only some advices (though very important) and make very little progress with the main story. We may catch up with the side stories appearing there through Samskruthi.
The Book of Instructions has only two chapters. The first one is huge, on the ‘duty to do charity (daana dharma parvam). At the end of it Bhishma asks Yudhishthira to return to his palace and come back to him when “the sun turns north (uttaraayaNa)”. Bhishma concluded his days of advice with the words- “now you return to your palace. There is no need to feel sorry for what happened. Engage in charities and perform various sacrificial rituals. Serve your subjects well. Come back to me in time for my death”. Accordingly, Yudhishthira went away with his brothers,
The return to the death bed of the grandsire
The last chapter of the book titled “the Ascension of Bhishma to Heaven” gives details of the Pandavas returning to the grandsire in time of his death. Yudhishthira spent those days in Hastinapura engaged in various charities as asked by the grandsire. When he realized that the time had come to return to the grandsire he started the journey with all preparations for the fitting cremation for the Kaurava hero. The group consisted of all the Pandavas and the surviving Kaurava royals including Dhritarashtra.
They had gathered various fragrant materials like sandalwood for the cremation. An abundant quantity of ghee (clarified butter) which was an essential part was also carried along. It was going to be the last rites for the greatest of the Bharata heroes. So, they made sure that decorative materials like flowers and garlands were also well stocked. The fire for the funeral pyre, itself, was carried ceremoniously ahead of all.
When the royal troupe started from Hastinapura Veda Vyasa arrived with other sages like Narada, Devala and Asita. They all reached the bed of Bhishma in due course and paid their respects to the hero who was breathing his last.
Yudhishthira spoke first, in a gentle tone. “Grand father, hope you can hear me. Please order me with whatever I need to do. I have come with the fire for your cremation. The priests are all ready for the ritual. Your son, Dhritarashtra, is also here with his ministers. Please open your eyes, if you can and see us all.”
Bhishma’s last words
Bhishma heard him and opened his eyes with some effort. How courageously and serenely the grandsire greeted his own death showed the greatness of Bhishma. He his right arm which was once powerful enough to bring any enemy that faced him. This time, it was to greet all those who came for his cremation. He, then, addressed Dhritarashtra and said. “Good that you have come in time. You are well versed in all the four Vedas. Do not grieve. The sons of Pandu are yours also. They will do as you order them.”
The son of Santanu, then, turned to
He spoke the final words addressing all present. “I ask for the permission from all of you to breathe my last. You all must remember that truthfulness is the greatest strength. Hence, try to live holding fast to truth”.
The end of Bhishma
Bhishma stopped with those words. All present, then, could observe life departing from each limb of his body, one by one. Finally, they could witness the extraordinary sight of the breath (praaNa) of the heroic Bhishma break through the crest of his head. They watched in great wonder a light ascending to the sky, like a meteor, believed to be the life (jeeva) of the grandsire. That is how people with great Yogic powers end their life. The body of Bhishma became completely lifeless from that moment.
There was music played in heaven at that time and showers of flowers fell from the sky. Great sages who were present around Bhishma and even those who stood watching he scene from heaven commended on the remarkable way Bhishma lived and finally ended his life.
The Cremation
A funeral pyre had been prepared, meanwhile, with fragrant wood in which a lot of ghee was poured as per the custom. The body of Bhishma was placed on that while the priests stood chanting hymns from the Vedas. The body was covered with garlands of sweet smelling flowers. The son of Vidura, Yuyutsu, held a royal umbrella over the body as a sign of respect to the departed Kaurava. Bhima and Arjuna fanned the body with royal fans, one made of the tails of the Camara deer (caamara) and the other, of peacock feathers (vyajana). Soon, the fire engulfed and consumed the body of the greatest of the warriors who fought the war of Mahabharata.
The funeral rites
Dhritarashtra, Yudhishthira and other Pandavas, then, proceeded to the river
Then all the Pandavas and Kauravas returned to Hastinapura taking permission from the heavenly
Tuesday, May 6, 2008
Indra kills Vritra
Please find the brief story of the demon Vritra, how was cleverly killed by Indra, the king of gods in Samskruthi (www.kunjunny.blogspot.com)
Monday, April 28, 2008
The steps towards salvation
This chapter (moksha dharma anuSasana parvam) forms the third in the Book of Peace which covers basically, the various advices Bhishma gave to Yudhishthira. The first two were the codes of conduct for people of all walks of life. The present chapter, mainly, deals with the topic of salvation. What are all the steps to be followed towards that aim? It is not a step by step approach. A large number of subjects are covered, the knowledge of which is all important for some one working towards salvation. Salvation, in the Indian context, should be understood as death without re-birth.
Some of the topics are purely philosophical. How to know about the self? Besides the example of many sages who were enlightened about the self, Bhishma tells the story of Vritra, the demon, who became a realized soul with the help of Sukra, the teacher of the Asuras. Yudhishthira had heard that Vritra was finally killed by Indra, the king of gods. How did that happen? In reply, Bhishma tells the story of Vritra which we may cover in Samskruthi soon. This story is so old that there is mention of it in Rigveda, the most ancient of all texts.
The story of Vritra has mention of a type fever (jwara) that inflicted Vritra which partly caused his downfall. To Yudhishthira’s query on the origin of that fever Bhishma tells the story of Daksha. We cover that story next in Samskruthi.
The story of Daksha has a special prayer composed by him in praise of Lord Siva which has one thousand names (sahasra naama stotram) of the god. This is different from the thousand named prayer on Siva appearing in the next book of Mahabharata.
Among dozens of other topics, Bhishma discussed the questions: how to get peace of mind? How to get rid of desire? What is result of greed for wealth (dhana trishNa)? What is the importance of sacrifices (tyaaga maahaatmyam)?
Some of the topics cover special steps towards salvation. One such is the life like that of a python (ajagara vruthi). The python waits for its prey to come to it. It eats whatever comes its way and remains contented. It can live for days together, if nothing passes its way. This is one of the ideals for salvation seekers.
Bhishma also discusses the original creation of the universe with all the five basic ‘elements’ (panca bhoota). There are several sections in this context going into the properties of the basic elements. The concept of the five life forces ( panca praaNa) is also discussed in this context.
The grand father tells the story of incarnation of Vishnu as a boar (Varaha) in this context. That was the third of the ten famous incarnations: fish, tortoise, boar, man-lion, a short Brahmin boy, Parasurama, Srirama, Balarama,
The important concept of the four classes of people (caaturvarNyam) and their duties are also discussed. Similarly, the four institutions in the life cycle (Aasrama) of a man, namely, student days, married life, life retired to a forest and finally the sainthood, are discussed at length.
One of the few steps towards salvation as told by Bhishma is meditation by chanting the name of god (dhyaana yoga and japayoga). The story of one such aspirant (jaapaka) is told at length. It is not as famous as the three other stories we mentioned earlier. It also does not invoke much interest. So, we leave that out along with several others appearing in the chapter.
(to be continued)
Monday, April 21, 2008
Bhishma’s wise counsel
The Pandavas returned next morning to their grand father in the company of
But, the Pandavas remained silent looking at each other, lacking the courage to speak. Finally, they confided their predicament in Krihshna requesting him to speak on their behalf. So,
Bhishma replied. “
Bhishma agreed to do as he was asked to do. But, he said. “Let Yudhishthira ask me”.
Bhishma said. “It is not improper to kill ones own people, may they be fathers, teachers or dear ones of any other category in war. Destruction of an enemy is allowed in the battle field. Often one may have to use tactics that work, may they be right or wrong”.
Bhishma’s words gave courage to Yudhishthira. He timidly approached Bhishma and spoke. “Grand father, I prostrate before you. I want to learn the Dharma of kings and people of other categories.”
The codes of conduct
That was how three long chapters on the codes of conduct of kings (raja dharma anuSaasana parvam), the codes to be followed in emergency (aapad dharma anuSaasana parvam) and the steps to be followed for salvation (moksha dharma anuSaana parvam) got under way. Most of the book of peace (Saanti parvam) spread over 870 printed pages and containing nearly 16,000 stanzas of poetry are covered by these three chapters. Surprisingly, on rare occasions the poet gets into prose as well.
The general codes of conduct
The theme is presented through brief stories of kings, sages, the common people and even of animals. The topics cover the general codes of conduct for the four classes (
There are sections in the chapter on how to make strong fortresses and how to protect the forts from enemy attacks. Long narrations are given on identifying who is a friend and who an enemy. Another section gives elaborate tips on maintaining an army. These are only a few of the topics covered.
Emergency rules
The rules to be followed in an emergency are different from the normal ones. An emergency can arise due to several reasons. War, famine and natural calamities like a cyclone make it difficult to practice the normal codes of conduct.
Bhishma tells the story of three fish in a pond to impress on Yudhishthira how anticipation of danger will save one from crisis. Otherwise, some brilliant idea (pratyulpannamatitvam) that may come to the mind may take one out of danger. One of the three fish, by name ‘the foresighted (deerghadarSi)’ was wise. ‘He’ sensed that the fishermen were trying to drain the pond to catch all the fish in it. He warned his friends of the impending danger. The clever one, by name ‘one with bright ideas (pratyulpanna pratibha)’ had confidence in himself that he would come up with some tricks to escape. But, the third thought that he would face the situation whatever may come. The first escaped before the pond was drained. The second pretended dead and escaped through the fishermen’s fingers pretending that he was dead. But, the third perished without doing anything.
The story of the great sage Viswamitra is told to illustrate how difference sets of codes (dharma) apply in emergency. There was a great famine in the land and the sage had to go without food for several days. Begging for days together brought him nothing to eat, because there were hardly any people with food to spare. One day the sage found dog’s meat in the house of a man of very low birth. Normally, that type of meat is taboo. But, for man in his situation any food that keeps him going is good enough. He did not expect to get the meat by begging. The man must have kept it for his own consumption during the difficult days. The sage was so hungry that he would go to any extent to grab the meat. .He waited for night to fall and the man to go to sleep for stealing the meat. Unfortunately, the man awoke while the sage tried to steal the meat. There is a long conversation between the two on what can be done and what not, under such difficult situations.
There is the story of a mouse and a cat and how the two got into a friendship to save themselves from enemy. The message of the story is that one may have to get into an alliance even with a foe to fight against a common enemy. The story is told in reply to Yudhishthira’s question on what all that could be done when an enemy surrounds a king.
(The chapter on salvation in the next episode)
Monday, April 14, 2008
Kalidasa and Vyasa
Please check for an anecdote on the two poets in Samskruthi (www.kunjunny.blogspot.com)
Wednesday, April 9, 2008
Yudhishthira meets Bhishma lying on the bed of arrows
The character of Bhishma
Let us briefly run through the life of Bhishma to remind ourselves how great a person he was. He was the leader of the eight divine Vasus who were cursed to be born on earth for stealing Vasishtha’s cow, on account of their human-like greed. The sage reduced the severity of the curse for all the other Vasus by allowing them instant death after birth, but, not for their leader. He was to live long and bear the punishment fully. But, he would live a life of great fame and honour. Goddess of the river
We may remember how this was facilitated by Santanu, the grandfather of Dhritarashtra, falling in love with
Devavrata earned the name, Bhishma, because of his terrible oath when he gave up his claim to the throne and even his married life to win Satyavathy, the mother of Veda Vyasa, for his father. That was how he won his father’s blessing for death at will. The rest of Bhishma’s life was dedicated for his step brothers and nephews. His fight against Parasurama was the result of Amba, the eldest princess whom he took away by force for his step brother, taking refuge under the invincible Rama with the axe.
(While mentioning men like Bhishma, who gave up their married life and have the ultimate control on their emotions, the adjective used is “Oordhwa Retas”. Literally it means one who has directed the flow of the seminal fluid upwards, towards the centre of the forehead. That is said to be the accomplishment of one adept in Yoga.)
Bhishma was a terror for the Pandava army as long as he led the Kauravas. Ironically, it was Bhishma, himself, who advised the Pandavas on the course of action that changed the fate, not only of Bhishma, but of the entire war. We may remember the battle of Arjuna against the grandsire on the tenth day keeping Sikhandi in the front.
Bhishma waiting for his death
When the Pandavas reached the battle field of Kurukshetra in the company of
Bhishma acknowledged the visiting party and started singing a prayer in praise of
Bhishma folded his hands and replied. “You are the lord of all the worlds. I shall gladly do what you ask of me. But, I am hurt all over my body and the pain prevents me from thinking clearly and speaking intelligibly. Please help me to get relief from my hurting wounds”.
By then the sun was about to set on the western sky. So,
Accordingly,
(To be continued)
Thursday, April 3, 2008
Sunday, March 30, 2008
The new king
The coronation
Soon, all the arrangements were made for the coronation of Yudhishthira as the new king of the Kurus. The consent of Dhritarashtra was taken in advance for the ritual. A golden throne was placed in the hall where such ceremonies are held. Yudhishthira and Draupadi were made to sit on that throne facing east.
Dhaumya who accompanied the Pandavas throughout their days in exile was the priest in charge. He, then, performed the rituals, sanctifying the water for the anointing ceremony.
At that time drums and other auspicious musical instruments were played by the court musicians heralding the ceremony. The Brahmins chanted Vedic texts and pronounced blessings for the new king and his queen. Yudhishthira made generous gifts to all those who performed the ritual.
Assigning duties
Then Yudhishthira made his first announcement by in the hall as the new king. “I have accepted this throne only to perform my duties as per the guidance by my father (uncle), Dhritarashtra. His choices and decisions are mine, too. I request to all the citizens of this country and especially all the office bearers to pay special regards to him as the true king of the land”.
Yudhishthira, then, declared the special duties assigned to his brothers and other important persons. Bhima was made the prince apparent (yuvaraja). Arjuna was reputed for his sense of fairness and justice and he was made responsible for ensuring justice for the citizens in the country. Nakulla was a skilled warrior and an expert on horses. He was installed as the commander in chief of the Kaurava army.
Yudhishshira needed someone at his side, always ready to act on the situations that may arise. Sahadeva was made minister without portfolio, to remain with the king at all times.
Vidura was made the chief minister. Yushishthira announced. “My uncle, Vidura, shall be in charge of the six departments of the king (shadguNa), namely, that of making peace (sandhi), destroying the enemy by making war, etc. (vigraha), making tactical moves and manoevres (yana), waiting for the right opportunity to strike (Asana), playing duplicity (dwaidha) when the occasion arises and remaining subordinate to an enemy when he is stronger (Asraya)”.
Sanjaya was given the overall management of the palace. Dhaumya was made the chief priest. Kripa was given the post of the teacher of the Kurus, to instruct the young princes on all areas of warfare. Yuyulsu was given the responsibility to look after Dhritarashtra at all times.
The last rites
Dhritarashtra, then, performed the last rites of his sons. Yudhishthira conducted the necessary rituals for all the other relations killed in the war. He made generous gifts in the name of each of the princes and kings killed. He did that specifically mentioning the name of those killed on behalf their wives and mothers to make the ladies happy.
Yudhishthira also ordered rest houses to be built and ponds and wells dug in the names of the deceased. That was a noble way to commemorate the warriors who gave up their lives.
The allocation of palaces
The king, then, consulted his uncle, Dhritarashtra, and allocated the houses for his brothers. He gave the
After giving suitable houses to all, Yudhishthira said. “You all have suffered long years on my account. Now, enjoy life peacefully in our ancestral land.”
In the company of
Surprised, Yudhishthira spoke again. “You appear to be meditating. Is there anything wrong?”
Then,
“Bhishma who is resting on a bed of arrows and who is like fire with its flame about to die down is thinking of me. To him I went with my mind”
“He, whose bow string let out such a terrible sound like thunder that even Indra found it unbearable, to him I went with my mind”
“He, who defeated all kings and won the hands of the three princesses (of Kasi), to him I went with my mind”
“He, who fought with Parasurama for twenty three days and still remained unbeaten, to him I went with my mind”
Accordingly,
(To be continued)
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