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Mahabharata Related Discussions (Page 13)

visrom IF-Veteran Member
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Posted: 17 September 2012 at 10:47pm | IP Logged
Originally posted by Nandiniraizaada

Hmm  May be . But What would have they done with Krip after the war?
They wouldn't have done anything with him, like killing him or punishing him...
 
As per B R Mahabharat, Kripacharya was not happy with the manner in which Bheem killed Duryodhan.
 
I suppose he went back to his ashram and settled down. He was also appointed as guru to Arjun's grandson Parikshit. He's also known to be a chiranjeev...meaning immortal like Hanuman, Ashwathama etc.


Edited by visrom - 18 September 2012 at 2:18am
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Posted: 20 September 2012 at 12:24am | IP Logged
Originally posted by ShivangBuch

Originally posted by SahasranamaM

Shivang,

Even I too feel that Kripa couldn't be the part of any official ceremonies by the Pandavas post Kurukeshtra. He was among those responsible for killing Upapandavas and others. It had nothing related to war/rules/dharma..anything. It was sheer hatred from Ashwathama and Kripa was a part of it. If Ashwathama was to be punished by Krishna, why not Kripa?

Actually I have no stance in this point. Kripacharya's point must have been written by Vrish in his own flow of elaboration somewhere rather than answering to me on that particular case. I would say that if Pandavas could make good with and accept Dhritarashtra and could serve him after or because of killing Kauravas brutally (or allegedly unfairly too), they could also give the honour of Guru back to Kripacharya after deceiving and killing Guru Drona by Dhrishtdhyumn on their side. After all, he was their honourable guru (and guru is guru in any case or circumstances) and known to be very impartial (it's another thing that I don't even consider Drona to be partial because what he was admiring was Arjun's qualities as student and there was no other reason for liking him more than other students). So he participating in Ashwatthama's attack during night after war (only attack and not killing of Uppandavas or Dhrishtdhyumn in sleeping state if at all it was in sleeping state as shown in BRC MB) could be taken as squared off to forget everything (own faults as well) by Pandavas considering him to be their Guru and what he did in the past was past. Status wins over action. 

In  Mahaprasthanika Parva, here is what they have

Having said these words, king Yudhishthira the just, along with his brothers, promptly offered oblations of water unto Vasudeva of great intelligence, as also unto his old maternal uncle and (Bala)Rama and others. He then duly performed the Sraddhas of all those deceased kinsmen of his. The king, in honour of Hari and naming him repeatedly, fed the Island-born Vyasa, and Narada, and Markandeya possessed of wealth of penances, and Yajnavalkya of Bharadwaja's race, with many delicious viands. In honour of Krishna, he also gave away many jewels and gems, and robes and clothes, and villages, and horses and cars, and female slaves by hundreds and thousands unto foremost of Brahmanas. Summoning the citizens. Kripa was installed as the preceptor and Parikshit was made over to him as his disciple, O chief of Bharata's race.

This part actually doesn't make sense, as SahasranamaM pointed out, but for other reasons.  Point is that Parikshit was 36 years old by now, and his gurukul would have happened much earlier than that.  But in Asramavasika Parva, it is mentioned that 

Vidura, and Sanjaya, and Yuyutsu, O thou of Karu's race, used to always wait upon the old king whose sons had all been slain. The dear brother-in-law of Drona, viz., the very Superior Brahmana, Kripa, that mighty bowman, also attended upon the king. The holy Vyasa also used to often meet with the old monarch and recite to him the histories of old Rishis and celestial ascetics and Pitris and Rakshasas. Vidura, under the orders of Dhritarashtra, superintended the discharge of all acts of religious merit and all that related to the administration of the law. 

which would be about the time Parikshit would have been in his gurukul.  Note that Dhritarashtra retired to the forest 15 years after the war, so that would have been Parikshit's age as well.  By then, he would have been in his gurukul.  If that was what Kripa was doing, then he certainly wasn't the guru to Parikshit.  And as per above, he wasn't appointed until after the Pandavas retired.

Given that Vidura & Sanjaya too had left w/ Dhritarashtra, Kripacharya too should ahve gone.

Originally posted by visrom

Originally posted by Nandiniraizaada

But wasnt Krip still their kulguru even after the war>?
 Not sure about this...I remember having read somewhere that when yudhishtir was in Indraprastha, his guru was Dhoumya or someone. I guess after the war he would have become yudhushtir's official guru.

Dhoumya was not their guru - he was their priest.  In fact, he was the personal priest of the Pandavas, and w/ them during their 12 year exile (no mention about where he was in year 13 - maybe w/ Drupada).  Dhoumya was the head priest of the Pandavas in both Hastinapur and Indraprastha.  There is no mention as to whether he followed the Pandavas on their final journey, or remained w/ Parikshit.  I think he remained w/ Parikshit.

Originally posted by visrom

Originally posted by Nandiniraizaada

Hmm  May be . But What would have they done with Krip after the war?
They wouldn't have done anything with him, like killing him or punishing him...
 
As per B R Mahabharat, Kripacharya was not happy with the manner in which Bheem killed Duryodhan.
 
I suppose he went back to his ashram and settled down. He was also appointed as guru to Arjun's grandson Parikshit. He's also known to be a chiranjeev...meaning immortal like Hanuman, Ashwathama etc.

No, see above.  He was a companion to Dhritarashtra while the latter still lived in Hastinapur, and there is no mention about what he did after Dhritarashtra & Gandhari left.  From the Mahaprasthanika Parva account above, it seems more likely that he was re-instated as kulguru to the Pandava dynasty, but it's clear that he wasn't Parikshit's guru.  I doubt that he was Janamejaya's either, given that there is no mention of him in either the yagna that Parikshit did, nor the one that Janamejaya did.


Edited by .Vrish. - 20 September 2012 at 12:28am

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ShivangBuch

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Posted: 20 September 2012 at 3:11am | IP Logged
Originally posted by varaali

SInce our discussions henceforth will inevitably revolve around Pandavas, Kauravas and Krishna, I thought maybe we can have them under 'one' thread. [Since the daily updates thread gets locked by the end of the day...and the EDT has all sorts of topics in it...]

So the MB track has been introduced by way of Kunti's letter to Krishna. 

 Blooper No 1 - As Vrish rightly pointed out, Kunti does not seek Krishna's assistance at this stage. She seeks Vidura's help. 

It is only much later (Draupadi Swayamvar ) time that Krishna begins to play a greater role in their lives

Blooper No 2- Returning from Gurukul? The time line has left me confused. The relative ages are well chartered out in the MB. Yudhishthira and Bhima  are older than Krishna.Arjuna probably the same age, younger by a few months and Nakula and Sahadeva a year or two younger. 

Now, K has married thrice, established a kingdom, and (had it been possible for the Sagars to show) on the verge of becoming father. Now all this while the Pandavas were in Gurukul? The usual age for leaving gurukul is 20 (initiation into Brahmacharya at 8 and 12 years of study thereafter.) 

After K killed Kamsa he was invested with the sacred thread and packed  off to Guru Sandipani's ashram where Balram and Krishna learnt everything superfast. Then came the episode of Krishna rescuing Punardutta and his subsequent battles with Jarasandha.

This would have been the time Pandavas also graduated from their Gurukul. Arjuna's victroy over Drupada would have been around the same time as Krishna's relocation to Dwaraka.

Hence this Kunti's letter is totally out of place. In fact the relative ages suggest that this would have been the time for the Lakshagraha incident to take place.

Blooper No 3- If at all the creatives wanted to show Kunti seeking help, it should have been from her brother- Vasudeva rather than her nephew . But she never does. She does not seem to have sought help from either her Yadava brothers or her Chedi sister. Till Krishna steps forward during Draupadi's swayamvar and offers the Pandavas a handsome gift in terms of wealth and horses (and induces Drupada to do the same), Kunti's sole support in Hastinapur was Vidura. 

in your second question , the time in which the Supreme Personality of Godhead Sri Krishna and Lord Balarama studied and Pandavas studied is totally different ,,,, their divine lordships Krishna and Balram came to gurukul after killing kamsa nearly at age of 12 , and from Srimad Bhagbatam we come to know that within 64 days lord learnt 64 arts and he returned back to Mathura , then for many times (may be 7) times every year Jarasandha was attacking to lord then lord shifted his abode as Dwarka … whereas Pandavas are the oridinary mortals , they are not as same as Lord Balram and Krishna , so they cant learn in 64 days , it took them longer time ... in B.R mahabharat they have shown whimsically because according them Krishna is already young but R.S has shown as it is from the sastra ...so please read sastra better than watching because there are many mistakes in serials , as they cant show many things as it is … for eg Ahalya had welcomed Indra to have sex with her when he came as Gautam muni , its clearly written in Valmiki Ramayan but in TV they cant show it ...
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Posted: 20 September 2012 at 5:42am | IP Logged
This isn't about BRC.  In the Mahabharata - Vyasa's Mahabharata, as Vaarali pointed out, the ages of the Pandavas & Balarama/Krishna are well charted out.  Mahabharata and Shrimad Bhagvatam are different works and contradict each other in several places.  So it doesn't make sense to compare the Pandavas in the Mahabharata w/ Krishna in SB - the only way an apples to apples comparison can be done is by comparing the Pandavas to Krishna in the Mahabharata, or the Pandavas to Krishna in SB.  Since the Mahabharata has good details of the interactions of both the Pandavas & Krishna, it makes sense that it be used.  Particularly when doing a historical analysis of those events.

In fact, in SB, it's after Krishna's marriage to Satyabhama that he & Balaram visit Hastinapur, and hear the news of the Pandavas dying @ Varnavarta in lacsagriha.  During that time, Satrajit is killed by Satadhandwa.  So we already have a mention of how things were @ both Dwaraka & Hastinapur @ a pretty early point in their career, which suggests, as Vaarali states above, that the Pandavas had completed their gurukul w/ Drona and handed over Drupad, while on Krishna's end, he had married Rukmini, Jambavati and Satyabhama.

The serial DBSK, which she was discussing in that post (this thread was originally in DBSK forum), was showing the Pandavas just returning from their Gurukul @ a time that Krishna had slain Narakasura and completed all his marriages.  But all his marriages from Kalindhi onwards took place after the Pandavas had married Draupadi and settled in Indraprastha - since it's mentioned that Arjun helped Kalindhi by taking her to Krishna, whom she sought in marriage.  So that too marks what happened in Krishna's life @ the same time that certain events were going on in the Pandava's lives.

Krishna's war w/ Narakasura probably happened during Arjun's exile before Arjun went to Dwarka & married Subhadra.  Not some time before the Pandavas completed their gurukul, as shown in this serial.


Edited by .Vrish. - 20 September 2012 at 5:53am

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Posted: 20 September 2012 at 6:52am | IP Logged
Originally posted by .Vrish.

Yeah, read Sauptika Parva.  I can't reproduce that @ the moment - I might dig up things later.

Shivang

Here is the part.  It's not Ashwatthama who was a part of Mahadev - it's just that for that night battle, Mahadev entered Ashwatthama's body, as shown in the bolded parts below

Ok, here is the part about Ashwatthama's 'divinity':
=======================CITED==========================================

Sanjaya said, "Inviting Kritavarma, as also the mighty car-warrior Kripa, Drona's son, filled with rage, approached the gate of the camp. He there beheld a being of gigantic frame, capable of making the very hair stand on end, and possessed of the effulgence of the Sun or the Moon, guarding the entrance. Round his loins was a tiger-skin dripping with blood, and he had a black deer for his upper garment. He had for his sacred thread a large snake. His arms were long and massive and held many kinds of uplifted weapons. He had for his angadas a large snake wound round his upper arm. His mouth seemed to blaze with flames of fire. His teeth made his face terrible to behold. His mouth was open and dreadful. His face was adorned with thousands of beautiful eyes. His body was incapable of being described, as also his attire. The very mountains, upon beholding him, would split into a 1,000 fragments. Blazing flames of fire seemed to issue from his mouth and nose and ears and all those thousands of eyes. From those blazing flames hundreds and thousands of Hrishikeshas issued, armed with conchs and discs and maces.

Beholding that extraordinary being capable of inspiring the whole world with terror, Drona's son, without feeling any agitation, covered him with showers of celestial weapons. That being, however, devoured all those shafts shot by Drona's son. Like the vadava fire devouring the waters of the ocean, that being devoured the shafts sped by the son of Drona. Beholding his arrowy showers prove fruitless, Ashvatthama hurled at him a long dart blazing like a flame of fire. That dart of blazing point, striking against that being, broke into pieces like a huge meteor at the end of the yuga breaking and falling down from the firmament after striking against the Sun. Ashvatthama then, without losing a moment, drew from its sheath an excellent scimitar of the colour of the sky and endued with a golden hilt. The scimitar came out like a blazing snake from its hole. The intelligent son of Drona then hurled that excellent scimitar at that being. The weapon, approaching that being, disappeared within his body like a mongoose disappearing in its hole. Filled with rage, the son of Drona then hurled a blazing mace of the proportions of a pole set up in honour of Indra. The being devoured that mace also.

At last, when all his weapons were exhausted Ashvatthama, casting his eyes around, beheld the whole firmament densely crowded with images of Janardana. Drona's son, divested of weapons, beholding that wonderful sight, recollected the words of Kripa, and turning pale with grief, said, "He that listens not to the beneficial words of advising friends is obliged to repent, being overwhelmed with calamity, even as my foolish self for having disregarded my two well-wishers. That fool who, disregarding the way pointed out by the scriptures, seeketh to slay his enemies, falleth off from the path of righteousness and is lost in the trackless wilderness of sin. One should not cast weapons upon kine, brahmanas, kings, women, friends, one's own mother, one's own preceptor, a weak man, an idiot, a blind man, a sleeping man, a terrified man, one just arisen from sleep, an intoxicated person, a lunatic and one that is heedless. The preceptors of old always inculcated this truth upon men. I have, however, by disregarding the eternal way pointed out by the scriptures, and by essaying to tread in a wrong path, fallen into terrible distress. The wise have called that to be a terrible calamity when one falls back, through fear, from a great feat after having essayed to achieve it. I am unable, by putting forth only my skill and might, to achieve that which I have vowed.

Human exertion is never regarded more efficacious than destiny. If any human action that is commenced does not succeed through destiny, the actor becomes like one who falling off from the path of righteousness, is lost in the wilderness of sin. The sages speak of defeat as foolishness when one having commenced an act swerves from it through fear. In consequence of the wickedness of my essay, this great calamity has come upon me, otherwise Drona's son would never had been forced to hold back from battle. This being, again whom I see before me, is most wonderful! He stands there like the uplifted rod of divine chastisement. Reflecting even deeply, I cannot recognise who this being is. Without doubt, that being is the terrible fruit of this sinful determination of mine that I had essayed to achieve unrighteously. He standeth there for baffling that determination. It seems, therefore, that in my case this falling off from fight had been ordained by destiny. It is not for me to exert for the accomplishment of this my purpose unless destiny becomes favourable. I shall, therefore, at this hour, seek the protection of the puissant Mahadeva! He will dispel this dreadful rod of divine chastisement uplifted before me. I will take the shelter of that god, that source of everything beneficial, the lord of Uma, otherwise called Kapardin, decked with a garland of human skulls, that plucker of Bhaga's eyes called also Rudra and Hara. In ascetic austerities and prowess, he far surpasses all the gods. I shall, therefore, seek the protection of Girisha armed with the trident."

Sanjaya said, "The son of Drona, O monarch, having reflected thus, descended from the terrace of his car and stood, bending his head unto that supreme god. And he said, "I seek the protection of Him called Ugra, Sthanu, Shiva, Rudra, Sharva, Ishana, Ishvara, Girisha; and of that boon-giving god who is the Creator and Lord of the universe; of Him whose throat is blue, who is without birth, who is called Shakra, who destroyed the sacrifice of Daksha, and who is called Hara; of Him whose form is the universe, who hath three eyes, who is possessed of multifarious forms, and who is the lord of Uma; of Him who resides in crematoriums, who swells with energy, who is the lord of diverse tribes of ghostly beings, and who is the possessor of undecaying prosperity and power; of Him who wields the skull-topped club, who is called Rudra, who bears matted locks on his head, and who is a brahmacari. Purifying my soul that is so difficult to purify, and possessed as I am of small energy, I adore the Destroyer of the triple city, and offer myself as the victim. Hymned thou hast been, deserving art thou of hymns, and I hymn to thy glory!

Thy purposes are never baffled. Thou art robed in skins; thou hast red hair on thy head; thou art blue-throated; thou art unbearable; thou art irresistible! Thou art pure; thou art the Creator of Brahman; thou art Brahma; thou art a brahmacari; thou art an observer of vows; thou art devoted to ascetic austerities; thou art infinite; thou art the refuge of all ascetics; thou art multiform; thou art the leader of diverse tribes of ghostly beings; thou art three-eyed; thou art fond of those beings called companions; thou art always seen by the Lord of treasures; thou art dear to Gauri's heart; thou art the sire of Kumara; thou art tawny; thou hast for thy excellent bearer a bovine bull; thou art robed in a subtle attire; thou art most fierce; thou art eager to adorn Uma; thou art higher than all that is high; thou art higher than everything; there is nothing higher than thou; thou art the wielder of weapons; thou art immeasurable, and thou art the protector of all quarters; thou art cased in golden armour; thou art divine; thou hast the moon as an ornament on thy brow! With concentrated attention, I seek thy protection, O god! For success in getting over this dreadful distress that is so difficult to get over, I sacrifice unto thee, the purest of the pure, offering for thy acceptance the (five) elements of which my body is composed!"

Knowing this to be his resolution in consequence of his desire to accomplish his object, a golden altar appeared before the high-souled son of Drona. Upon the altar, O king, appeared a blazing fire, filling all the points of the compass, cardinal and subsidiary, with its splendour. Many mighty beings also, of blazing mouths and eyes, of many feet, heads, and arms, adorned with angadasset with gems, and with uplifted arms, and looking like elephants and mountains, appeared there. Their faces resembled those of hares and boars and camels and horses and jackals and cows and bears and cats and tigers and pards and crows and apes and parrots. And the faces of some were like those of mighty snakes, and others had faces like those of ducks. And all of them were endued with great effulgence. And the faces of some were like those of woodpeckers and jays, O Bharata, and of tortoises and alligators and porpoises and huge sharks and whales, and of lions and cranes and pigeons and elephants and stags. Some had faces like those of ravens and hawks, some had ears on their hands; some had a 1,000 eyes, some had very large stomachs, and some had no flesh, O Bharata! And some, O king, had no heads, and some, O Bharata, had faces like those of bears. The eyes of some were like fire, and some had fiery complexions. The hair on the heads and bodies of some were blazing and some had four arms, and some, O king, had faces like those of sheep and goats. The colour of some was like that of conchs, and some had faces that resembled conchs, and the ears of some were like conchs, some wore garlands made of conchs, and the voices of some resembled the blare of conchs. Some had matted locks on their heads, and some had five tufts of hair, and some had heads that were bald. Some had lean stomachs; some had four teeth, some had four tongues, some had ears straight as arrows and some had diadems on their brows. Some had strings of grass on their bodies, O monarch, and some had curly hair. Some had head-gears made of cloth, some had coronets, some had beautiful faces, and some were adorned with ornaments. Some had ornaments made of lotuses, and some were decked with flowers. They numbered in hundreds and thousands.

Some were armed with shataghnis, some with thunder, and some had mushalas in their hands. Some had bhushundis, some had nooses, and some had maces in their hands, O Bharata! On the backs of some were slung quivers containing excellent shafts, and all were fierce in battle. Some had standards with banners and bells, and some were armed with battle-axes. Some had large nooses in their uplifted arms, and some had clubs and bludgeons. Some had stout posts in their hands, some had scimitars, and some had snakes with erect heads for their diadems. Some had large snakes (wound round their upper arms) for angadas, and some had beautiful ornaments on their persons. Some were begrimed with dust, some smutted with mire, and all were attired in white robes and white garments. The limbs of some were blue, while others had limbs that were tawny. And some there were that were beardless. Those beings, called companions, possessed of golden complexions, and filled with joy, played upon drums and horns and cymbals and jharjharas and anakas and gomukhas. And some sang and some danced about uttering loud sounds, and some leapt forward and cut capers and jumped sideways. Endued with great fleetness, they ran about most fiercely, the hair on their heads waving in the air, like huge elephants infuriated with passion and frequently uttering loud roars. Terrible, and of frightful mien and armed with lances and battle-axes, they were attired in robes of diverse hues and decked with beautiful garlands and unguents. Adorned with angadas decked with gems, and with uplifted arms, they were endued with great courage. Capable of forcibly slaying all foes, they were irresistible in prowess. Drinkers of blood and fat and other animal matter, they subsisted on the flesh and entrails of animals. Some had their locks tied in tall tufts above their heads. Some had single tufts on their heads; some had rings on their ears; and some had stomachs resembling earthen vessels used for cooking. Some were of very short statures, and some were very high in stature. Some were tall and very fierce. Some had grim features, some had long lips, and the genital limbs of some were very long. Some had costly and diverse kinds of crowns upon their heads; and some had bald heads, and the heads of others were covered with matted locks.

They were capable of bringing down the firmament with the sun, moon, and stars, on earth, and exterminating the four orders of created things. They know not what it is to fear, and are capable of enduring the frowns of Hara. They always act as they like, and are the lords of the lords of the three worlds. Always engaged in merry sports, they are thorough masters of speech and are perfectly free from pride. Having obtained the eight kinds of divine attributes, they are never elated with pride. The divine Hara is always filled with wonder at their feats. They are devout worshippers of Mahadeva. Adored by them in thought, word, and deed, the great god protects those worshippers of his, looking upon them, in thought, word, and deed as children of his own loins. Filled with rage, they always drink the blood and fat of all haters of Brahma. They always drink also the soma juice endued with four kinds of taste. Having adored the trident-bearing god with Vedic recitations, with brahmacarya, with austerities, and with self-restraint, they have obtained the companionship of Bhava. The divine Maheshvara, that lord of the past, the present, and the future as also Parvati, eat with those diverse tribes of mighty beings that partake of their own nature.

Causing the universe to resound with the peal of diverse kinds of instruments, with noise of laughter, with loud sounds and shrieks and leonine roar, they approached Ashvatthama. Uttering the praises of Mahadeva and spreading an effulgent light all around, desirous of enhancing the honour of Ashvatthama and the glory of the high-souled Hara, and wishing to ascertain the extent of Ashvatthama's energy, and desirous also of beholding the slaughter during the hour of sleep, armed with terrible and fierce bludgeons and fiery wheels and battle-axes, that crowd of strange beings, endued with terrible forms, came from every side. They were capable of inspiring the three worlds with dread at their sight. The mighty Ashvatthama, however, beholding them, felt no fear. Drona's son, armed with bow, and with fingers cased in fences made of iguana skins, himself offered up his own self as a victim unto Mahadeva. Bows were the fuel, and sharp shafts were the ladles, and his own soul possessed of great might was the libation, O Bharata, in that act of sacrifice. The valiant and wrathful son of Drona then, with propitiating mantras, offered up his own soul as the victim. Having with fierce rites adored Rudra of fierce deeds, Ashvatthama with joined hands, said these words unto that high-souled god.

Ashvatthama said, "Sprung from Angirasa's line, I am about to pour my soul, O god, as a libation on this fire! Accept, O lord, this victim! In this hour of distress, O Soul of the universe, I offer up my own self as the sacrificial victim, from devotion to thee and with heart concentrated in meditation! All creatures are in thee and thou art in all creatures! Assemblage of all high attributes occur in thee! O lord, O thou art the refuge of all creatures. I wait as a libation for thee, since I am unable to vanquish my foes. Accept me, O god." Having said these words, Drona's son, ascending that sacrificial altar on which a fire blazed brightly, offered himself up as the victim and entered that blazing fire.

Beholding him stand immovable and with uplifted hands and as an offering up to himself, the divine Mahadeva appeared in person and smilingly said, "With truth, purity, sincerity, resignation, ascetic austerities, vows, forgiveness, devotion, patience, thought, and word, I have been duly adored by Krishna of pure deeds. For this there is none dearer to me than Krishna. For honouring him and at his word I have protected the Pancalas and displayed diverse kinds of illusion. By protecting the Pancalas I have honoured him. They have, however, been afflicted by time. The period of their lives hath run out."

Having said these words unto the high-souled Ashvatthama, the divine Mahadeva entered Ashvatthama's body after giving him an excellent and polished sword. Filled by that divine being, Drona's son blazed up with energy. In consequence of that energy derived from godhead, he became all-powerful in battle. Many invisible beings and rakshasas proceeded along his right and his left as he set out, like the lord Mahadeva himself, for entering the camp of his foes."



Edited by .Vrish. - 20 September 2012 at 6:53am

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Posted: 20 September 2012 at 8:32am | IP Logged

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Edited by maha2us - 20 September 2012 at 8:44am
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"There was also born on earth a mighty Asura known amongst the Danavas by
the name of Kalanemi, endued with great strength, of grand achievements,
and blessed with a large share of prosperity. He became the mighty son of
Ugrasena and was known on earth by the name of Kansa. And he who was
known among the Asuras by the name of Devaka and was besides in splendour
like unto Indra himself, was born on earth as the foremost king of the
Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja,
not born of any woman, sprung from a portion of the celestial Rishi
Vrihaspati of grand achievements. And he was the prince of all bowmen,
conversant with all weapons, of mighty achievements, of great energy.
Thou shouldst know he was also well-acquainted with the Vedas and the
science of arms. And he was of wonderful deeds and the pride of his race.
And, O king, his son the heroic Aswatthaman, of eyes like the
lotus-petals, gifted with surpassing energy, and the terror of all foes,
the great oppressor of all enemies, was born on earth, of the united
portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of
Vasishtha and the command also of Indra, the eight Vasus were born of
Ganga by her husband Santanu. The youngest of them was Bhishma, the
dispeller of the fears of the Kurus, gifted with great intelligence,
conversant with the Vedas, the first speakers, and the thinner of the
enemy's ranks. And possessed of mighty energy and the first of all
persons acquainted with weapons, he encountered the illustrious Rama
himself, the son of Jamadagni of the Bhrigu race. And, O king, that
Brahman sage who, on earth, was known by the name of Kripa and was the
embodiment of all manliness was born of the tribe of the Rudras. And the
mighty chariot-fighter and king who on earth was known by the name of
Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara
himself (the third yuga). And he who was Satyaki of sure aim, that
upholder of the pride of Vrishni race, that oppressor of foes, begotten
of the portion of gods called the Maruts. And that royal sage Drupada who
on earth was a monarch, the first among all persons bearing arms, was
also born of the same tribe of the celestials. And, O king, thou shouldst
also know that Kritavarman, that prince among men, of deeds unsurpassed
by any one, and the foremost of all bulls amongst Kshatriyas, was born of
the portion of the same celestials. And that royal sage also, Virata by
name, the scorcher of the kingdoms of others, and the great oppressor of
all foes, was born of the portion of the same gods. That son of Arishta
who was known by the name of Hansa, was born in the Kuru race and became
the monarch of the Gandharvas. He who was known as Dhritarashtra born of
the seed of Krishna-Dwaipayana, and gifted with long arms and great
energy, also a monarch, of the prophetic eye, became blind in consequence
of the fault of his mother and the wrath of the Rishi. His younger
brother who was possessed of great strength and was really a great being
known as Pandu, devoted to truth and virtue, was Purity's self. And, O
king, thou shouldst know that he who was known on earth as Vidura, who
was the first of all virtuous men, who was the god of Justice himself,
was the excellent and greatly fortunate son of the Rishi Atri. The
evil-minded and wicked king Duryodhana, the destroyer of the fair fame of
the Kurus, was born of a portion of Kali on earth. He it was who caused
all creatures to be slain and the earth to be wasted; and he it was who
fanned the flame of hostility that ultimately consumed all. They who had
been the sons of Pulastya (the Rakshasas) were born on earth among men of
Duryodhana's brothers, that century of wicked individuals commencing with
Duhasasana as their first. And, O bull among the Bharata princes,
Durmukha, Duhsaha, and others whose names I do not mention, who always
supported Duryodhana (in all his schemes), were, indeed, the sons of
Pulastya. And over and above these hundred, Dhritarashtra had one son
named Yuyutsu born of a Vaisya wife.'

And here is what is written in Adi Parva. And not only that, such similar list (of who is incarnation of whom) is also clearly given in Harivansh Puran in which it is mentioned that Ashwatthama was Rudra's ansh (purely energy or anger one can interpret as also mentioned in your post to be having the body to be able to let Mahadev's energy enter and hold), Duryodhan was Kali, Shakuni was Dwapar and so on...


Edited by ShivangBuch - 20 September 2012 at 9:59am

The following 2 member(s) liked the above post:

.Vrish.varaali

visrom IF-Veteran Member
visrom
visrom

Joined: 26 November 2009
Posts: 28721

Posted: 20 September 2012 at 10:29pm | IP Logged
Originally posted by .Vrish.

 

Originally posted by visrom

Originally posted by Nandiniraizaada

But wasnt Krip still their kulguru even after the war>?
 Not sure about this...I remember having read somewhere that when yudhishtir was in Indraprastha, his guru was Dhoumya or someone. I guess after the war he would have become yudhushtir's official guru.

Dhoumya was not their guru - he was their priest.  In fact, he was the personal priest of the Pandavas, and w/ them during their 12 year exile (no mention about where he was in year 13 - maybe w/ Drupada).  Dhoumya was the head priest of the Pandavas in both Hastinapur and Indraprastha.  There is no mention as to whether he followed the Pandavas on their final journey, or remained w/ Parikshit.  I think he remained w/ Parikshit.

 
Originally posted by visrom

Originally posted by Nandiniraizaada

Hmm  May be . But What would have they done with Krip after the war?
They wouldn't have done anything with him, like killing him or punishing him...
 
As per B R Mahabharat, Kripacharya was not happy with the manner in which Bheem killed Duryodhan.
 
I suppose he went back to his ashram and settled down. He was also appointed as guru to Arjun's grandson Parikshit. He's also known to be a chiranjeev...meaning immortal like Hanuman, Ashwathama etc.

No, see above.  He was a companion to Dhritarashtra while the latter still lived in Hastinapur, and there is no mention about what he did after Dhritarashtra & Gandhari left.  From the Mahaprasthanika Parva account above, it seems more likely that he was re-instated as kulguru to the Pandava dynasty, but it's clear that he wasn't Parikshit's guru.  I doubt that he was Janamejaya's either, given that there is no mention of him in either the yagna that Parikshit did, nor the one that Janamejaya did.
 
Sorry, I was using the term 'guru' in a different sense...I was talking about being a 'kulguru' or priest when I talked about Dhoumya...not as a 'teacher'.
 
Once the Pandavs finished the war, I am sure they didn't need a 'teacher'...they might not have 'dismissed' Dhoumya completely.
 
 
I got this from a website...
 

 YUDHISHTHIRA RULES

MAN pursues madly the object of his desire until it is got. When it is in his possession, he is soon satisfied, but he becomes the slave of ever-fresh longings and fresh griefs and finds no peace.

Although to fight and to kill his enemies is a Kshatriyas dharma, what joy can one gets out of power and position and wealth acquired by slaughter and grief inflicted on brothers and near relations? It was this that Arjuna pointed out in his powerful plea before Krishna when the battle commenced. Krishna in answer, explained the principles of man's activities and the proper discharge of one's duties. But, what Arjuna felt and argued had also a great deal of force and there was more truth in it than appeared on the surface.

The Pandavas defeated the Kauravas and became the unquestioned sovereigns of the land. They took up their duties and discharged them according to dharma. But, they found not in victory, the joy that they had expected.

"When the Pandavas won and obtained the kingdom, how did they treat Dhritarashtra?" asked king Janamejaya, and Vaisampayana, who recited Vyasa's Mahabharata to the king, tells the story.

The Pandavas with the utmost respect treated Dhritarashtra, who was plunged in a sea of grief. They tried to make him happy. They did nothing to make him feel humiliated. Yudhishthira issued no orders except with his approval. Gandhari, whose hundred sons had disappeared like dream-gold, was looked after by Kuntidevi with loving and sisterly devotion and Draupadi dutifully ministered to them both, with equal respect.

Yudhishthira furnished Dhritarashtra's house with rich seats and beds and decorations and all else that was wanted. He sent from the royal kitchen most dainty and palatable dishes prepared for him. Kripacharya, lived with Dhritarashtra and kept him company. Vyasa comforted him with instructive stories of olden times, calculated to assuage his sorrow.

In the administration of affairs of the State, Yudhishthira consulted Dhritarashtra and conducted himself so as to give him the feeling that in truth the kingdom was ruled on his behalf and that he, as the eldest member of the family, was still the supreme authority.

Yudhishthira was most careful in his speech, never to allow himself to say anything to cause pain to the bereaved old man. The princes, who came to Hastinapura from all parts of the world, gave Dhritarashtra the same honors; as they did of old, as if he were still the emperor.

The women attendants gave Gandhari no occasion to feel her fallen estate. Yudhishthira had instructed his brothers most strictly that nothing should be done to cause the slightest pain to their uncle, who had lost all his sons.

The brothers, with perhaps the exception of Bhima, followed this injunction faithfully. Dhritarashtra too conducted himself lovingly towards the Pandavas. He showed no ill will towards them even as they showed him no unkindness. The Pandavas behaved unexceptionably towards their old uncle. After a time, however, Bhima began on occasions to give cause for offence. He would sometimes, in impatience, countermand the old man's instructions. He would let fall in Dhritarashtra's hearing words like "Those perverse cousins of ours have themselves to thank for their destruction."

It was not possible for Bhima to forget or forgive Duryodhana, Karna or Duhsasana. Gandhari felt intensely grieved when she noticed that Bhima uttered words, which pained Dhritarashtra. She was, however, a noble and enlightened soul. Whenever she felt pained at what Bhima said, she would look at Kunti and find peace. For Kunti was a veritable embodiment of dharma and inspired forbearance. Fifteen years passed in this manner.

FIFTEEN years passed under king Yudhishthira's reign, when old Dhritarashtra found himself utterly unable any longer to bear the burden of grief.

Hurt by Bhima's occasional reproaches, he found no heart to accept the courtesies and comforts provided under king Yudhishthira's orders. Unknown to the Pandavas, he secretly fasted and underwent hard penances.

Gandhari too observed manifests and inflicted privation on her. And one day Dhritarashtra sent for Dharmaputra and spoke to him thus:

"Son, blessings on you. I have spent fifteen happy years under your roof. You have tended me most lovingly. I have made gifts and offerings to ancestors and fulfilled all my desires in that respect. Bereaved Gandhari, laying aside her own grief, has ministered to my physical wants all these years. My cruel sons, who committed unforgivable wrong to Draupadi and deprived you of your lawful inheritance, perished on account of their sins. But they fought like brave soldiers and died in the battlefield and have gone to the happy regions reserved for the brave. The time has come when with Gandhari I must do what has to be done for our next state. You know what the sastras have lain down. I must now go to the forest. These robes must be replaced by bark and tattered old clothes, suitable for the life of Vanaprastha. I desire to go and live in the forest, praying for your good. I want your permission for this. Let me follow the practice of our fathers. As king, you will share in the fruits of my penance."

Yudhishthira received a shock when he saw Dhritarashtra and heard him say this. "I did not know," he said, "that you had been fasting and sleeping on the bare ground and mortifying your flesh in this manner. My brothers too were unaware of this. I was misled into believing you were well looked after and happy. Father, you have suffered grief, for which there can be no solace. I see no good in kingdom or pleasures. I am a sinner. Desire and ambition deceived me into this. Let your son Yuyutsu be king, or anyone else you choose. Or if you will do so, you yourself may take up the duties of king and look after the people. I shall go to the forest. Let me terminate this chapter of error. I implore you to save me from further obloquy and burning shame. I am not the king. You are the king. You ask me for permission to go. How then can I give or refuse permission to you? Let me assure you that my anger against Duryodhana is a thing of the past, gone without a trace. Fate willed it and engulfed us all in confusion of mind. And events happened which were not in our control. We are your children, even like Duryodhana and his brothers. Gandhari and Kunti is alike mother to me and command equal regard and filial affection from me, their child. If you go away to the forest, I must go with you and serve you there. If you retire to the woods and leave me here, what joy shall I have in kingship? I prostrate myself before you and implore you to forgive the errors we have been guilty of. Serving you will give me true joy and peace of mind. Give me that opportunity and privilege. Do not desert me."

Dhritarashtra was deeply moved. But he said: "Kunti's beloved son, my mind is fixed on going to the forest and on penance. I can find no peace otherwise now. I have lived under your roof for many years. You and all your people have served me with unstinted devotion. You must permit me now to fulfil my wish and let me go."

Having thus spoken to Yudhishthira, who stood with clasped hands and trembling with agitation, Dhritarashtra turned to Vidura and Kripacharya: "I beg of you to comfort the king and make him grant my prayer. My mind is fixed on the forest. I am unable to speak any more. I am feeling dry in my throat. Perhaps, it is due to age. I have talked too much. I am tired." Saying this, he leaned helplessly on Gandhari and swooned.

Yudhishthira was unable to bear this distress of the grand old man, who had possessed the sinews of an elephant and had had strength enough to crush the metal figure of Bhima into powder.

How lean he had become now and emaciated, with his bones showing through his skin, piteously leaning senseless on Gandhari like one destitute.

"Have I caused all this?" he reproached himself. "Miserable and unworthy am I, ignorant of dharma, devoid of intelligence. A curse on my learning!"

He sprinkled water on Dhritarashtra's face and caressingly stroked him with his soft hands.

When the old man recovered, he tenderly clasped the Pandava to his bosom and muttered: "My dear boy, how sweet is your touch! I am happy."

Then Vyasa entered. When he was acquainted with what had happened, he said to Yudhishthira:

"Do what Dhritarashtra, eldest of the Kurus, desires. Let him go to the forest. He is old. All his sons have gone before him. It is not possible for him much longer to bear his grief. Gandhari, whom God has blessed with enlightenment, has borne her sorrows with courage. Do not stand in the way of their wishes. Let not Dhritarashtra pine away and die here. Let him go and live among the honeyladen flowers of the forest and breathe their fragrance, leaving the cares of the world behind. The dharma of kings is to die in battle or to spend their last days in retirement in the forest. Dhritarashtra has ruled the kingdom and performed yajnas. When you were in the wilderness for thirteen years, he enjoyed the wide earth through his son and gave bounteous gifts. You left him nothing to desire. The time has come for him to do penance. Let him go with your hearty consent, and without anger in his heart."

Dharmaraja said: "So be it!"

 
--------------------------------------
 
The part in red indicates that Dhritarashtra didn't go away...he continued to live in Hastinapur...and Kripacharya used to keep him company...which means Kripacharya may not have involved in any of Yudhishtira's official work.

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