Contenido - Contents
Fotos de KRISHNA I LOVE YOU!!!!!!! - Fotos del muro Dedicated to Romapada swami "Most artwork courtesy of the Bhaktivedanta Book Trust International. www.krishna.com"  "If you get one thousand of rupees, ten rupees is already there. If you get Krishna, then you get all perfection.” Añadida el 25 de julio  Anyone who carries Krishna within himself, constantly, can go anywhere and turn the place into a sacred pilgrimage.  Think of Krishna always and try to work sincerely, and everything will come automatically. Today is the begining of first month of Chaturmasa.......very auspicious....so try to chant the holy name of radhey krishna as much as possible....Hare krishna  When Initiation(Deeksha) is given, the Spiritual Master becomes the spiritual father and the gayatri mantra becomes the spiritual mother and thus second birth takes place.  Originally Krishna’s energy is one; spiritual energy. But according to different functions, Maya is represented differently. In the material world the energy is called Bhadra, and in the spiritual world the same Maya is called Subhadra. Su means auspicious. So in the spiritual world, the same Maya works auspiciously, and in the material world the same Maya works inauspiciously.  So far as learning the film industry, that is out of the question. Krishna industry is good engagement for us. Letter to Nayanabhirama, July 4, 1971  As soon as one man sees the breast and this armpit of a young woman, then he is finished. And so long he will be charmed with these things, he has to take birth again and again. Washington D.C. July 2, 1976  Happy friendship's Day my Best Friend ....without you krishna its impossible to breath ............i love you as my best friend, my philosopher , my guide.........  Añadida el 05 de abril  Añadida el 05 de abrilAprârabdha-karmaAprârabdha-karma: (sáns. vaiëòava). reacciones acumuladas de actividades que están aletargadas esperando dar frutos en el futuro. Aprârabdha: (sáns. vaiëòava). karma - the accumulated stock of reactions to activities which are lying in a dormant condition and waiting to bear fruit at some time. 1 - Adi Parva I - Maharaja Shantanu Marries the Celestial GangaAccording to the historical records of this earth, there once lived a King named Maharaja Shantanu, the son of Pratipa, who took his birth in the solar dynasty and was considered naradeva, the manifest representative of the Supreme Lord on earth. His fame and rule extended to all parts of the world. The qualities of self-control, liberality, forgiveness, intelligence, modesty, patience and power always resided this exalted emperor. His neck was marked with three lines like a conchshell, and his shoulders were broad. In prowess He resembled a maddened elephant. Above all these qualities, he was a devoted servant of Lord Vishnu, and therefore he was given the title, King of kings. Once when Maharaja Shantanu, that bull among men, was wandering in the forest, he came upon a place frequented by the Siddhas and Charanas (a class of heavenly demigods). There he saw an angelic woman who appeared like the goddess of fortune herself. In truth, she was the personification of the river Ganges. She was glancing at the monarch with her youthful longing eyes, and Maharaja Shantanu became attracted to her. He then approached her inquiring, O beautiful woman, are you from the race of the Gandharvas, Apsaras, Yakshas, Nagas or the human race? As yet I have no queen, and your birth appears divine. Whatever your origin, O celestial beauty, I request you to become my wife. The beautiful apsara (celestial maiden) then smilingly replied, O King, I shall become your wife and obey your commands, but there are certain conditions. You should not interfere with my actions, whether agreeable or disagreeable. Also you should never chastise me with harsh words. If you assent to my request, I shall live with you. The King, infatuated with love, agreed to her proposals. Having taken the lovely Ganga for his wife, Maharaja Shantanu passed many years in her association. She satisfied the King by her charm and affection, as well as by her music and dance; and thus the King passed many seasons unconscious of time. While enjoying himself in her company, he conceived eight children by her that were equal in quality to the heavenly gods. However, on the birth of each child, Ganga threw them into the river, exclaiming, This is for your good! The King was not pleased with his wife's conduct, but he dared not speak a chastising word, lest she leave his company. However, when the eighth child was born, the King could not tolerate the killing of another child and he spoke harshly, Do not kill this child! Why do you kill your own children? O murderess of your sons, the reaction to such sin is very great! When reproached in these words, the celestial beauty replied, I shall not cast this child into the river, but according to our marriage agreement, our relationship has ended. I am Ganga, the personification of the River Ganges, and I am ever-worshipped by the great sages and common people. My origin is the divine feet of Lord Vishnu. I have lived with you only to accomplish the purpose of the demigods. The eight Vasus were cursed by Vashistha Muni, and thus they have appeared on earth as a reaction to that curse. They have pleaded wth me to free them from this bondage immediately after their birth. I have lived with you long enough to fulfill my promise to the Vasus. This last child is destined to live on earth for some time. His name will be Devavrata, and he shall be famous as a lion among men. Maharaja Shantanu then inquired from his wife, What offense did the Vasu's commit for which they were born on earth as human beings? Why, also, is this last child destined to live on earth longer than the others? O Ganga, my wife, please clarify this. Being thus questioned by the King of the earth, Ganga replied to the Monarch, O best of the Bharata race, on Mount Meru there are many picturesque forests. In one such wooded region lives a renowned sage named Vashistha Muni. He is adept in the practice of austerity and meditation. With the help of his Kamadhenu cow, he performs sacrifices to please the Supreme Being. One day, the eight Vasus headed by Prithu came to that forest. Roaming about with their wives, the Vasus entered the hermitage of Vashistha Muni. At that time they spotted the celestial cow named Nandini. One of the Vasus, whose name was Dyu,then informed his wife, ÚThis cow belongs to the eminent sage Vashistha, and it is said that the mortal who drinks the milk of this cow remains unchanged for ten thousand years.' Turning to her husband she replied, I have a very dear friend named Jitavati who is the daughter of the sage Usinara. I wish to take this cow and calf as a present for her.' When repeatedly petitioned by his beautiful wife, Dyu, along with his brothers, abducted the Kamadhenu cow, forgetting who was the actual owner. That evening, when Vashistha returned to his hermitage, he could not find his Kamadhenu cow or its calf. He began to search the forest, but nowhere could they be found. By his mystic power, obtained by long years of austerity, he then understood that the cow and its calf had been taken away by the Vasus. When the sage's wrath was kindled, he cursed the Vasus, ÚBecause the Vasus have stolen my Kamadhenu cow, I curse them to be born on earth as ordinary mortals.' The sage then returned to his practice of ascetic meditation. When the Vasus heard of Vashistha's curse, they came to his hermitage to pacify him. They praised him with amiable words and offered to return the cow. However, they failed to obtain clemency from the great sage. The great brahmana Vashistha, who is naturally kind to everyone, then compassionately said, ÚThis curse is the suitable punishment to rectify your enjoying mentality. You will be freed from it shortly after your earthly birth. However, your brother Dyu, who actually stole my cow, shall have to domicile on earth for a long period of time. Dyu, though living on earth, shall not marry and have children. He will, however, be a man of kingly virtue and will know the essence of the holy scriptures. He will be an obedient servitor to his father, but will have to live without female companionship.' The Vasus Ganga continued, then came to me and begged a benediction. They asked that I cast them into the waters of the Ganges immediately upon taking their birth. O best among kings, I have fulfilled their desire, but this last child, Dyu, will have to reside on earth for some time to fulfill the curse of Vashistha Muni. Having related the Vasus' history, Ganga disappeared with the child, and the King returned to his palace with a sorrowful heart. Thus Ends the Mahabharata Summation to the First Chapter of the Adi Parva, Entitled, Maharaja Shantanu Obtains the Celestial Ganga for His Wife. Chapter Commentary Maharaja Shantanu lived in the age of the Dvapara yuga, more than five thousand years ago. He was a saintly King who cared about his citizens and sought their welfare.Time passes through four ages; the first being the Satya yuga which is compared to spring time. In this age persons have long lives and are very much inclined toward meditation and austerity. The Treta yuga is compared to the summer time. In this age people are very pious and there are hardly any stringent miseries. The Dvapara age is like autumn time. Material miseries become apparent and the principles of religion decline. The age we are living in now is the age of kali, which is compared to the winter season. Most people are not inclined toward spiritual life, and because of this they suffer stringent material miseries. They commit grossly sinful acts for which they suffer life after life. The history of the earth, before the Kali age, is recorded in such Vedic literatures as the Puranas, Mahabharata, and Ramayana. These divinely inspired literatures are filled with histories of saintly emperors who protected their citizens, endeavoring to elevate them to the platform of God realization. This Mahabharata is a factual historical account of what happened on earth thousands of years ago. In the Bhagavad-gita Lord Krishna told Arjuna, In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, ÚBe thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things.'(Bg.3.10) Advanced human society centered on God realization has been existing since the beginning of creation. In fact, the Puranas are historical records of civilizations more advanced than the one today. The people and civilizations of this present age, Kali yuga, have actually diminished in good qualities as confirmed in the Srimad Bhagavatam, O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed. (S.B. 1.1.10) This is a quotation by Saunaka rishi to the sages of Naimisharanya. We learn from Vedic history that thousands of years ago men were more advanced in moral qualities and that civilizations were more prosperous, materially and spiritually. This point will be discussed in greater detail as this narration proceeds. Since the historical past cannot be perceived by the gross senses, we have to accept authorities who have knowledge of the past, present and future. In the Bhagavad-gita Lord Krishna states, From Me comes knowledge, remembrance and forgetfulness. By all the Vedas am I to be known. I am the compiler of Vedanta and, indeed, I am the knower of the Vedas. (B.g. 15.15) Lord Krishna is the Supreme Godhead and the Supreme Authority. Because He is God, He knows everything about the past, present and future. What is written in the Puranas is His account of the past. Therefore, if we accept His statements as they are handed down in disciplic succession and understood by the spiritual master, then we can have perfect knowledge of the past without having to waste billions of dollars on mental speculation. This Mahabharata is an emanation from that Supreme Being, and was compiled by Srila Vyasadeva who was empowered for this exact purpose. The disciplic succession is maintained by Lord Krishna so that perfect knowledge is available at all times. The skeptics will say that it is impossible not to make a mistake in handing down disciplic knowledge, because of man's imperfection. However, a bona fide spiritual master does not have the imperfection of mortal senses. How is this? Because a pure devotee of God is being directed by the Lord in the heart, his senses become as good as the Lord's. Pure devotees of God may differ in implementing God's will according to time, place and circumstance, but the conclusion of the teachings is the same. In the Bhagavad-gita Lord Krishna states, The Supreme science was thus received through the chain of disciplic succession, and the saintly kings received it in that way. But in the course of time the succession was broken, and, therefore, the science as it is appears to be lost. (B.g. 4.2) The disciplic succession was broken when Duryodhana became king, and therefore Lord Krishna had to reestablish it by removing Duryodhana and establishing Maharaja Yudhisthira as a saintly king, able to carry on the disciplic succession. The Supreme Lord fulfills all desires. If one wants perfect knowledge of God, the Lord will send his authorized representative to teach him. Sometimes we fantasize that we are more materially advanced than previous civilizations, considering our archeological findings. We will learn from the Mahabharata that human beings had superior intelligence and stronger bodies in bygone ages. A man could capture knowledge just by hearing it once and could recall it anytime during his life, verbatim. He didn't need computers, printing presses or books, for just by hearing from teachers and authorities once, he would remember it for the rest of his life. However, today, we are not so fortunate. The brain cannot retain knowledge just by hearing once. The knowledge needs to be repeated again and again. We need computers and books to help us for we lack that power of remembrance. Oral tradition is actually superior if the brain is superior. In this first chapter of the Adi Parva, Ganga, the goddess of the river Ganges, was married to Maharaja Shantanu to fulfill the curse of Vashistha Muni. The children born of their marriage were destined to die after birth, due to a sin that was performed in a previous life. Today, children are killed in the womb for the same reason. If we kill, we will be killed. That is the law of nature or karma. For sins committed in a previous life, we suffer in this life. If a child is aborted in this life, that child killed in a previous life. How do we stop abortion? We have to stop killing in this life for which we will suffer in the next. For good works done in a previous life, we prosper in this life. God is not so cruel as to allow some to enjoy and others to suffer. The living being is the cause of his or her own happiness and distress. This is confirmed by Lord Krishna in the thirteenth chapter of Bhagavad-gita, Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world. (B.g. 13.21) When suffering comes to us, we should understand that it is for our sins. We should not blame others, but we should blame ourselves. Adi Parva Chapter Two Maharaja Shantanu and Devavrata Many, many years passed, and Maharaja Shantanu had to learn to live in separation from his wife and son. One day while chasing a deer along the bank of the Ganges, the King noticed that the river had become shallow. He had never seen this before, and he sought the cause. While searching along the river bank, he spotted a handsome, powerful, and heroic youth. The boy was releasing celestial weapons impeding the flow of the Ganges. This young boy was Maharaja Shantanu's son, whom he had not seen since the boy was born. However, the King could not recognize him as such because he had only seen his son for a few moments after his birth. The youth, upon seeing his father, knew him to be so and out of shyness disappeared from sight. King Shantanu was struck with wonder and imagined that the youth might be his own son. He then continued down the river bank, and there he saw Ganga whom he had not seen in years. As he approached her, he saw the same boy standing at her side. She then informed the king, O best among kings, our eighth child is standing next to me. His name is Devavrata. He has been trained in the heavenly planets and has knowledge of all the celestial weapons of warfare. Devavrata has been the student of Vashistha Muni, who has taught our son the Vedas and their branches. O descendent of Bharata, both the demigods and the demons look upon him with favor. Whatever knowledge the sage Brihaspati has learned, this child has also learned, and whatever weapons the powerful and great Parashurama possess, this boy also possesses. Now that his training is complete, you may take Devavrata and raise him as your own. Thus commanded by Ganga, Devavrata accompanied Maharaja Shantanu to his capital city. Maharaja Shantanu became attached to the boy who was endowed with all good qualities. Devavrata also became attached to his father, and it was seen that the two were always together. They talked together, walked together, ate together, slept together, and hunted together. Indeed, they were almost inseparable. Four years passed in this way. One day, the King entered the forest along the bank of the Yamuna. While roaming in that region, he perceived a sweet aroma coming from an unknown direction. He followed the scent, and while wandering here and there, he came across a woman of heavenly beauty. Her name was Satyavati, and she was the daughter of a fisherman. He was pierced by the arrows of Cupid, and desiring her for his wife, he inquired, Who are you, and who is your father? Also, please tell me what you are doing here. Replying to the King she said, My name is Satyavati, and I am the daughter of the fishermen King. My father has engaged me in the pious activity of rowing passengers across the river Yamuna. Bewildered by the beauty and charm of this girl, the King approached the fisherman and spoke to him of a proposed marriage. The fisherman replied, My daughter certainly could not find a more suitable husband than yourself. However, you must fulfill my one desire. I wish that the son born of my daughter be the next king of the world, and no one else can become your successor. When that great descendant of Bharata heard the terms for gaining Satyavati, he felt no desire to grant such a benediction, and thus he returned to his capital. While riding on his chariot, he constantly thought of the beautiful fisherman's daughter. With a sorrowful heart, he entered his palace and did not say a word to anyone, not even Devavrata. Upon seeing his father's unhappiness, Devavrata approached him inquiring, Please tell me father why you are so unhappy? You have not spoken a word to me, nor have you performed your daily duties. Please reveal the cause of your distress, and I will find a cure for it. When requested in these words, Maharaja Shantanu replied, My dear son, I am thinking of the instability of human life. If sudden death were to overcome you, I would be without a son. You are like a hundred sons to me, and I do not desire to marry again. I only desire that our dynasty be perpetuated. The wise say that he who has one son has no son at all. It is quite possible that you will be slain on the battle field, and if that happens, what will be the state of the Bharata dynasty? It is these thoughts that have made me so unhappy. Devavrata was intelligent and reflected on his father's words. He felt there was something more than his father had revealed. He then went to the King's chariot driver and questioned him about the cause of the monarch's sullen mood. The charioteer told Devavrata about the fisherman's daughter and the benediction sought by her father. Understanding the situation, Devavrata, accompanied by some of the family elders, went to the fisherman's cottage. The chief of the fishermen greeted Devavrata, offering him a seat. He then informed him in sweet words, O son of Shantanu, I welcome you for you are the pride of the kshatriya race. You are certainly invincible, but I have something to tell you. Even if the future husband of my daughter were to be Indra himself, he would have to lament, for the requirements for marrying Satyavati apply to all. Many sages have told me that your father is the only suitable husband for Satyavati. I have even rejected the requests of the great rishis in the matter of her marriage. The one great obstacle to this marriage is that you will be crowned King and not the son born of Satyavati and Shantanu. This is all I have to say in the matter. Understanding the fisherman's desire, Devavrata meditated on the situation, and wanting to benefit his father, he informed the fisherman, O fisherman, listen to my vow. There has not been, nor will there ever be born a man who can make this vow. I shall fulfill your request. I take the vow that the son born from Satyavati and my father shall be king, and I shall relinquish my claim to the throne. Upon hearing Devavrata's promise, the fisherman, who sought sole sovereignty for Satyavati's son, said, This vow that you have taken will certainly come to pass, but I have one doubt that is still in my mind. What will happen to your children? They may also claim the throne. Devavrata replied, O chief among fishermen, listen to the vow I shall make in the presence of these assembled elders. I have already relinquished my claim to the throne, and now I shall settle the matter of my descendants. I shall adopt the vow of brahmacharya and agree never to marry. Hearing the oath spoken by Devavrata, the hair on the fisherman's body stood on end, and he promised, I shall hand over my daughter to Shantanu. When Devavrata made this vow, the heavenly denizens showered flowers, and the firmament was filled with the sounds, This one shall be known as Bhishma [one who has taken a difficult vow]. The only sounds heard were Bhishma!, Bhishma!, This one shall be called Bhishma! Ganga's son then took Satyavati on the chariot and returned to Hastinapura. When Maharaja Shantanu heard about the oath his son had taken, he was pleased and gave him a benediction, You shall never experience death as long as you wish to live. Indeed, you will die only when you desire it. Thus Satyavati was married to Maharaja Shantanu, and that glorious King accepted her into his palace and maintained her as she desired. Thus Ends the Mahabharata Summation to the Second Chapter of the Adi Parva, Maharaja Shantanu and Devavrata. Chapter Commentary Devavrata had taken a life-long vow of celibacy, and this was a rare occurance amongst the ksatriyas. Ksatriyas usually have many wives and sometimes hundreds of children. This was not uncommon in the previous ages. Because ksatriyas are in the mode of passion, it was almost impossible for them to control sex desire, which is the cause of all bondage to this world. They, therefore, took many wives and maintained them in great opulence. Bhishma was a great devotee of the Lord and because of his devotion to the lotus feet of the Lord, he was able to make a life-long celibacy vow, rejecting the feminine beauty of this world. By keeping the seminal fluid within, a man increases in strength, memory, intelligence and duration of life. This is one reason why Bhishma was destined to become the most powerful of the great warriors. Even in his old age during the battle of the Bharatas at Kurukshetra, he was considered to have been the most powerful warrior. Another point to be learned from this chapter is position of young women in Vedic society. Young girls were never allowed to walk the streets searching for a husband. It was the duty of a father to get his daughter married at a young age. The sex desire becomes very prominent when a young girl reaches puberty. If she is married at that time, this will save her from becoming a prostitute. In Vedic times, if a girl was even touched by another man, no one would marry her. Wives were chosen on the basis of chasity and purity. It has become a social custom in the western world for young girls to mingle freely with young boys and often lose their virginity before marriage. Sometimes these girls become pregnant and give birth to unwanted children. The young girl, bereft of a husband, has to fend for herself, which may lead her to further sinful activities. The child born out of such lust generally turns out to be a useless member of society, and no one can understand why our youth are becoming degraded. This is all due to ignorance of God's law concerning the social organization of human society. In the western societies, abortions and contraceptives have become the standard. Aborting a child in the womb means suffering a future sinful reaction. The mother, the father, the doctor and anyone else involved will suffer the karmic reaction of killing another living being. In their next lives they will be forced to enter the womb of a woman and be aborted themselves. The pain that they inflicted by aborting the innocent child in the womb will come back to them in a future birth. Due to ignorance of material nature's laws, people suffer greatly; and even when they are told of sinful activities and their consequences, they say they don't believe in such things. In this dark Kali age we seem to have to learn things the hard way. Another important point in this chapter is Maharaja Bhishma's vow. Generally, great devotees take vows to please Lord Krishna; they never take vows for fruitive gain. Bhishma took this vow of celebacy so his father could enjoy material sense gratification. One may say that this has nothing to due with pure devotional service, and in fact it doesn't. However, we learned from the previous chapter that Bhishma, as the Vasu, Dyu, was cursed by Vashistha Muni to not have female companionship while living as an ordinary mortal. His vow was simply a fulfillment of that curse, and had nothing to do with any fruitive desire of his own. Also, Bhishma was a great devotee and was under the influence of Krishna's Yogamaya potency. In other words, this situation set the scene for the Lord's forthcoming appearance and would play a role for instructing the whole world. Adi Parva Chapter Three Bhishma Abducts Three Princesses In due course, Maharaja Shantanu's Queen, Satyavati, bore a highly qualified son named Chitrangada. He was blessed with invincible power and was destined to become a renowned archer. Later, another son was born to Satyavati, named Vichitravirya. He developed into a natural leader and heroic warrior. As the two sons grew to maturity, they brought joy to the King and Queen. Soon Maharaja Shantanu found himself growing old, and seeing the influence of inevitable time, he decided to retire to the forest to practice austerities for realizing the kingdom of God. Before entering the forest, Maharaja Shantanu enthroned Chitrangada as the world's king under Bhishma's protection. He then departed to the forest alone to perform penances and austerities. Maharaja Shantanu soon became absorbed in trance and realized his original relationship with the Lord in the kingdom of God. When his meditation upon the Lord's transcendental form was unbroken, he ascended to the spiritual world. When Chitrangada became King, he soon challenged and eliminated all opponents on the planet earth. Indeed, all the earthly kings considered that there was no kshatriya equal to him. Nevertheless, in the heavenly planets there lived a Gandharva King whose name was also Chitrangada. Upon hearing that an earthly being bore his name and was considered invincible, he challenged the son of Satyavati. There then took place on the field of Kurukshetra a battle that endured for a full three years. Both Chitrangadas were powerful, and the battle was fierce, but in the end the Kuru prince was slain. The King of the Gandharvas then ascended to the heavenly planets satisfied at heart. After the death of his step brother, Bhishma performed the last funeral rites and then enthroned Vichitravirya as the world's emperor, although he was only a small boy. Until Vichitravirya matured in age, Bhishma ruled the kingdom. Maharaja Bhishma took care of Vichitravirya like a father, arranging for the education and military training of the future king. When Maharaja Bhishma saw that Vichitravirya was of marriageable age, he thought of obtaining a queen for him. At this time he heard that in the kingdom of Kashi three daughters were being offered in marriage. These princesses had heavenly beauty, and it was known that they were to select their own husbands. Bhishma went alone in his chariot to the city of Varanasi, and there he saw countless monarches who had assembled hoping to wed one of the princesses. The names of those beautiful girls were Amba, Ambika and Ambalika. While the daughters of the King were being introduced to the assembled heroic princes, Bhishma stood up in the assembly and commanded, The wise have declared that when a qualified person has been invited to a svayamvara, a maiden may be bestowed upon him. There are eight kinds of marriage ceremonies, but the wise highly applaud that a princess taken by force in the presence of competitors is the foremost svayamvara. Therefore, strive to your best ability to defeat me or be defeated. After challenging the assembled kings and princes, Bhishma put the three princesses on his chariot and proceeded to leave the Kashi kingdom. The kshatriya princes then stood up and, in great fury, challenged Bhishma to a fight. They put on their armour and pursued him in great haste. Attacking Ganga's son with full force, they poured a thick deluge of arrows upon him. Maharaja Bhishma, however, nullified those arrows with his own, and then pierced each prince with three shafts.The princes in turn pierced Bhishma with many arrows, and then released javelins and darts hoping to encompass his death. The battle was fought with such intense fury that even those who were courageous became struck with fear. Keeping his bow drawn in a constant circle, Bhishma severed arrows, bows, flagstaffs, coats of armor and human heads by the hundreds. The son of Ganga defeated the supporting armies that opposed him, and those who were heroes applauded the prowess of such a great warrior. When Shantanu's son had crushed all opponents, he proceeded to the Kuru kingdom, taking with him the three heavenly princesses. While Maharaja Bhishma was proceeding toward Hastinapura, King Salwa, whose prowess was famed, suddenly appeared from behind. He challenged Bhishma, Wait!, Wait! Bhishma flamed up in anger and turned to meet the challenge of the oncoming monarch. All the princes, who had been defeated, assembled to see the battle between those two bulls among men. King Salwa first covered Bhishma with many golden arrows. All the assembled princes applauded Salwa's prowess, but Bhishma was furious and told his charioteer, Take me closer to Salwa's chariot, so I may kill him in the way Garuda kills a serpent. The Kuru chief then fixed the varuna weapon to his bow, and releasing it put Salwa's horses into confusion. This weapon caused a tidal wave to appear. Showing his supremacy with the bow, Bhishma released a flaming arrow which killed Salwa's charioteer. The powerful son of Shantanu then released the aindra weapon which killed Salwa's horses. (This weapon is similar to a modern day machine gun, but is more powerful and more accurate.) As the battle continued, Bhishma shattered all the weapons of Salwa, but left him with his life. After defeating all opponents, Bhishma proceeded to Hastinapura and offered the beautiful princesses to his younger brother. After performing this uncommon exploit, Bhishma arranged the marriage ceremony for Vichitravirya. At that time the eldest daughter of the Kashi King, whose name was Amba, approached Bhishma appealing to him, At heart I had chosen King Salwa as my husband. He had in his heart chosen me for his wife. This was also approved by my father. At the svayamvara in Kashi I would have garlanded him and accepted him as my lord if you had not forcibly taken me away. You are aware of moral principles, so please decide whether I am free to go. Bhishma deliberated for some time, and after consulting with qualified brahmanas, he decided that Amba could return to the kingdom of Kashi and marry the lord of her heart. The other two princesses, Ambika and Ambalika, who were as beautiful as the heavenly denizens, accepted Vichitravirya as their husband and considered themselves very fortunate. They considered him a worthy husband, and loved and respected him in every way. Vichitravirya was endowed with the prowess of the devas and could steal away the heart of any woman. Thus King Vichitravirya was duly married to the princesses of Kashi, and he passed seven years happily in their company. However, while he was still in his youth, he was attacked by tuberculosis, and although everyone tried to effect a cure, the Kuru prince died, setting like the evening sun. Bhishma lamented the death of his younger brother, and finally performed the last funeral rites. Thus Ends the Mahabharata Summation to the third Chapter of the Adi Parva, Bhishma Obtains Three Queens for Vichitravirya. Chapter Commentary Maharaja Shantanu wanted to be enlightened in self realization and factually know the difference between the body and the soul. The soul takes one body after another according to the sinful or pious activities of this life. Emperor Shantanu wanted to stop the repetition of birth and death by becoming fully absorbed in God consciousness. Not only did he himself take spiritual realization seriously, but he also instructed his citizens about the life's ultimate aspiration. In Bhagavad-gita Lord Krishna tells Arjuna, O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is my opinion. (B.g. 13.3) Because spiritual knowledge is the zenith of wisdom, Vedic civilization centered on this point, and therefore was considered more progressive than the present civilizations in which knowledge of the external body is given primary importance. Any civilization that doesn't teach the difference between the body and the soul is an animal civilization, no matter how materially advanced. The animals simply eat, sleep, mate and defend, and any civilization that teaches these animalistic propensities as life's prime goal cannot obtain spiritual perfection. As Lord Jesus Christ states, Seek ye first the kingdom of God and all things will follow. Kings in Vedic culture were called naradeva, because they were representatives of the Supreme Lord. They never thought themselves to be the highest authority, but acted on the advice of highly qualified priests and sages. Any head of state who does not act as the representative of the Lord will surely guide himself and his citizens down to hellish life. They become like blind men who lead their citizens into the ditch of repeated birth and death. King Shantanu set the example for his citizens, and upon seeing that his body was aging, went to the forest to attain liberation in complete Krishna consciousness. When both Chitrangada and Vichitravirya died, there was lamentation by all the family members. Happiness in this material world is temporary. Everyone wants an eternal lover, father, mother, friend, son or daughter. We are eager to have a lover eternally, but the lover grows old and is no longer appealing to the mind. We are always eager to have a parent-child relationship, but the son grows up, or as in this case the son dies. We are very eager to have a friend, but we find that the friend moves to a distant country or we are cheated in personal dealings. And the relationship of master and servant is broken by mistrust. The temporary relationships in this world are like drinking sweet rice mixed with sand. The nice taste of the sweet rice is there, but the sand particles make it unpalatable. Similarly, the relationships of this material world are only temporarily pleasing, because the sand particles of birth, death, old age and disease make it unpalatable. In the spiritual world, however, one can have Krishna as a lover eternally, as in the case of the Gopis of Vrindavana. Mother Yashoda and Nanda Maharaja enjoy having Krishna as their son eternally. In the spiritual world one can play with Krishna as a cowherd boyfriend eternally. One can have God as his master eternally and never feel cheated. Therefore this material world is only a mirror reflection of the spiritual world. If you place a banana in front of a mirror and try to eat the mirror reflection, you will be frustrated. Similarly if we try to enjoy the temporary relationships of this world, we will be frustrated. We have to reestablish our loving relationship with the Supreme Lord, and then we will be happy and never have to lament as did the queens of Vichitravirya. Adi Parva Chapter four Bhishma Battles Parashurama After receiving consent from Maharaja Bhishma, Princess Amba left the city of Hastinapura, and traveled to the province where King Salwa ruled. She was granted an interview and bowing before him she pleaded, I have come to take shelter of your mighty arms, O brave King. Please accept me as your queen. King Salwa laughed to hear Amba's request and informed her, I no longer desire you for my queen, for you have been touched by another. It is Bhishma only who can marry you. When Bhishma abducted you, you followed him willingly enough. How can a king like myself, who is acquainted with Vedic knowledge and is supposed to guide others accordingly, accept into his palace a woman who is intended to marry another? O princess of Kashi, you may go wherever you like, but I cannot accept you as my queen. Amba was aggrieved by King Salwa's rejection. She pleaded again, O lord of the earth, it is not as you say. Bhishma took me away by force. I did not go with him willingly. I am attached to you, and I beg you to accept me. The scriptures declare that a king should not abandon one who is dependent on him. I swear, O tiger among men, that I have never thought of any other man except you. Bhishma will not marry anyone, and my two sisters have been married to Vichitravirya. Therefore, O King, accept me as you wife for I have no other shelter. Although she repeatedly solicited King Salwa, he would not accept her and ordered her to leave his kingdom. Thus Amba left the kingdom of Salwa, lamenting her destiny. Amba decided to inhabit the forest and practice austerities and penances for the rest of her life. In her wanderings, she came upon the ashrama of some great rishis, and she informed them of her plight. It so happened that among those great sages was her maternal grandfather, Hotravahana. The royal sage felt despondent for what had befallen her and told her that on the following day, Parashurama, the martial teacher of Bhishma, would come to the ashrama. He was sure Parashurama would influence Bhishma to accept her hand in marriage. The next day Parashurama arrived at the ashrama and Amba related to him the events of her abduction by Bhishma and her rejection by King Salwa. She requested the great sage to kill Bhishma. Parashurama felt sorry for the girl and gave her hope by saying, O daughter of Kashi, I will not take up weapons except to protect those that follow the Vedas. Tell me, therefore, what I can do for you. Both Bhishma and Salwa are obedient to me. Do not lament. I will fulfill your desire. Parashurama, the annihilator of the ksatriyas, then went to Hastinapura, and when Bhishma learned that his preceptor had arrived, he went out of the city to greet him. Bhishma worshipped him according to his position and then waited for him to speak. Rama inquired from Bhishma, After taking a vow of celibacy, in what mood did you abduct the princess of Kashi and then send her away? Contaminated by the touch of your hands, no one will marry her. Salwa has rejected her because you have forcibly placed her on your chariot. O King, it is not proper for her to be humiliated in this way. Therefore, at my command take her yourself and marry her according to Vedic rites. O brahmana, Maharaja Bhishma replied, I could not bestow this maiden upon my brother because of her desire to accept Salwa as her lord. As for myself, I have taken a vow of perpetual celibacy, and I will not break that vow under any circumstances. Upon hearing the disobedient words of his disciple, Parashurama was outraged and rolling his eyes in anger, he said, If you do not follow my commands, then I shall kill you this very day, along with your counsellors! Bhishma tried to placate his preceptor by sweet words, but Parashurama could not be pacified. He told Bhishma, You accepted me as your preceptor, yet, O Kaurava, you will not follow my instructions. If you want to please me then accept this maiden as your wife. I cannot follow this instruction, O best of the rishis, Maharaja Bhishma replied. O son of Jamadagni, all your attempts to secure this marriage will be in vain. What warrior would accept into his abode a woman whose heart was wedded to another. O brahmana, I will not forsake justice even from fear of Indra. One can reject the order of the preceptor if he is filled with vanity, destitute of knowledge concerning right and wrong, and who follows a devious path. You are my preceptor, and I have tried to pacify you as far as possible. However, this instruction is not according to religious principles, and therefore, I will fight with you. I would never slay my preceptor in battle. However, it is a well known truth that one is not guilty of slaying a brahmana who takes up arms like a kshatriya. Because you are acting unrighteously, I will fight with you. O Rama, equip yourself with proper weapons and position yourself on the Kurukshetra field. Subdued by my arrows, you will obtain the higher regions. The brahmanas have spoken of the power which you exhibited against the kingly dynasties long ago. However, in those days there was no Bhishma, nor were there any warrior kings like Bhishma. Kshatriyas endowed with power took their births later on. The person who will quell your pride has now taken birth, and this is none other than myself. Bhishma and Parashurama then made their way to Kurukshetra. Maharaja Bhishma was stationed on a chariot drawn by white horses. Parashurama had created by his mystic power a beautiful chariot drawn by horses that could travel at the speed of the mind. The fighting began when Parashurama struck his disciple with hundreds of arrows. Bhishma countered with many more arrows, and the fighting went on till the end of the day. However, it was seen that neither was the victor. After the battle had ceased, Bhishma's charioteer plucked out Parashurama's arrows from his own body. He also withdrew the arrows from the horses and those of his master, Bhishma. The son of Ganga then went to his tent for his nightly rest. When the sun had risen the following day, the battle resumed. Bhishma offered his obeisances unto his preceptor and again fought with him. On this day all the celestial weapons were used. Rama released the vayavaya weapon (tornado weapon), but Bhishma countered it with the guhyaka weapon. Bhishma then released the agneya weapon which brought about great fire. However Parashurama released the varuna weapon (water weapon) causing the fire to abate. The preceptor neutralized all the weapons released by his disciple. Parashurama then released a flaming arrow that struck Bhishma in the chest, causing him to fall unconscious on the floor of his chariot. The charioteer then took Bhishma away from the battlefield. All the followers of Parashurama, including the princess of Kashi, were pleased with that action. However, Bhishma regained consciousness and came back to fight with his martial teacher. He struck Parashurama with a powerful arrow, causing him to fall unconscious on the battlefield. The princess of Kashi and others came to his side, reviving him with cold water and sweet words. Parashurama then rose up like lightning, and again engaged in furious combat with his disciple. In this way the duel went on for twenty three days. On the night of the twenty third day, Maharaja Bhishma retired to his tent and, lying down on his bed, began to reason, This fighting has been going on for many days, and still I have not defeated him. I am unable to vanquish the son of Jamadagni. If I am to succeed in subduing this foremost brahmana, then the gods must assist me. Thinking like this, Bhishma fell asleep. In a dream, eight brahmanas appeared before him encouraging, Rise up, O son of Ganga. Do not fear. We will protect you from Parashurama. We will help you conquer Rama in battle. During tomorrows encounter, the mantras for the praswapa weapon will come to your mind. Neither Parashurama nor any other person is acquainted with it. With this weapon you will defeat your preceptor. O King, it will not slay Parashurama outright, and, therefore, there will be no sin incurred in using it. After he has been defeated, you will be able to awaken him with the samvodhana weapon. Having said this much, the eight effulgent brahmanas disappeared. When dawn appeared the next day, Maharaja Bhishma joyfully equipped himself for battle. Parashurama also ascended his chariot and prepared to fight his disobedient disciple. Parashurama first hurled a dart that was as relentless as Indra's thunderbolt. It was thrown with such lightning force that it appeared like a blazing meteor. That dart descended upon the Bhishma's shoulder, causing severe pain to the great hero. Angered by the weapon, Bhishma released an arrow that struck his martial teacher in the forehead. Rama paid no attention to the pain and invoked the brahmastra weapon. This weapon is similar to a modern day atomic bomb. Bhishma also released the same weapon, and when the two weapons met, there was an expansion of light similar to that at the time of dissolution. When the two weapons were neutralized, Bhishma thought of releasing the praswapa weapon. When he was thinking in this way, the mantras for the weapon appeared in his mind. While Bhishma was fixing the weapon to his bowstring, he heard many voices in the sky loudly exclaiming, O son of the Kuru race, do not release the praswapa weapon! Bhishma paid no attention and drew back the string of his bow. At that time Narada appeared on the scene imploring Bhishma, O descendent of Kuru, do not release this weapon. Even the demigods are forbidding you. Rama is a brahmana who has performed great austerities, and he is also your teacher. O Bhishma, never humiliate him. Upon hearing Narada's order, Bhishma withdrew the praswapa weapon. Parashurama's father, Jamadagni and grandfather, Richika, then appeared before Parashurama ordering, O son, never again engage in battle with Bhishma or any other kshatriya. Heroism and courage in battle are the qualities of a warrior, and study of the Vedas and the practice of austerities are the wealth of the brahmanas. Previously you took up weapons to protect the brahmanas, but this is not the case now. Let this battle with Bhishma be your last. Parashurama then replied to his forefathers, I cannot give up this combat. I have vowed that I will never leave the battlefield without defeating my enemy. This battle can only cease if Ganga's son desists from fighting. Those great sages then went to Bhishma requesting, O son of Shantanu, you should not fight any longer with your preceptor. You should now worship that esteemed brahmana. I have taken a vow that I will never lay down my weapons without defeating my enemy, Bhishma replied. I cannot abandon my kshatriya oath. The sages once again spoke to Rama, O son of the Bhrigu race, it is not possible to defeat Bhishma, nor is it possible for Bhishma to defeat you. It has been ordained by providence that the son of Indra, Arjuna, will be the slayer of Bhishma. While the forefathers of Rama were speaking to him, the pitris (a class of demigods) appeared on the scene and obstructed the chariot of Rama. They forbade him to fight any longer. Just at this time, the eight effulgent brahmanas that Maharaja Bhishma had seen in his dream appeared before him requesting, O powerful warrior, go to your preceptor and worship him. Without his benediction, you cannot obtain happiness. Bhishma, upon seeing that his mentor had laid aside his weapons, bowed before him and offered respectful worship. Rama then praised his disciple, There is no kshatriya equal to you on earth. You have pleased me with your prowess and your humility. Bhishma then offered respects to his teacher and returned to Hastinapura. Parashurama then called for Amba and remorsefully said to her, O princess of Kashi, I have fought to my best ability, but I could not defeat Bhishma. I have fought with the weapons of the heavenly gods, but still I could not slay him. O beautiful lady, fate seems to have you in her strong grip. It will not be possible for me to change what providence has destined for you. Amba was determined that Bhishma should die. She again inhabited the forest and practiced very severe austerities. She gave up all food and water and lived only on air. She stood immovable like a tree for six months. After this she increased her austerities by entering the waters of the Yamuna for one whole year. She then stood on her toes for twelve years, scorching the heavens by her austerities. Soon Lord Shiva became pleased and appeared before her. He asked her to take a benediction. With joined palms, she solicited Bhishma's death. He granted the benediction saying, It will be you who will cause his death. Amba then inquired, How will it come to pass that I, a woman, will defeat Bhishma? Lord Shiva replied, My boons will never go in vain. You will be born in your next life as a female in the family of King Drupada, changing to manhood in that very life. You will become a great maharathi (chariot fighter), and remembering your former hatred for Bhishma and the incidents in this life, you will cause his death in battle. After granting this benediction, Lord Shiva disappeared from that place. Amba was joyous to receive Lord Shiva's boon. Wanting to take her next birth as soon as possible, she gathered logs for a funeral pyre. When the fire was blazing, she entered it uttering the words, I pray for Bhishma's death. Amba then took her birth in the family of King Drupada, and she was known as Shikhandi. She was born to fulfill Lord Shiva's benediction. Thus Ends the Mahabharata Summation to the fourth Chapter of the Adi Parva, Entitled, Bhishma battles Parashurama. Chapter Commentary Parashurama was the martial teacher of Bhishma, and, therefore, it was expected that Bhishma would submit to the demands of his preceptor. That is how one advances in spiritual life. Both Bhishma and Parashurama are in the category of liberated associates of the Lord. Parashurama is an shaktavesha avatara [an empowered living entity], and Bhishma was a pure devotee of the Lord, one of the twelve mahajanas. This pastime was arranged by the internal potency of the Lord and therefore cannot be imitated. The four Kumaras were liberated devotees, and they disobeyed the order of their father, Brahma, when he requested them to get married and beget progeny. The conditioned soul cannot imitate these pastimes and disobey the order of the spiritual master. It is stated by Vishvanatha Chakravarty Thakur that by pleasing the spiritual master one pleases God, and by displeasing the spiritual master one displeases God. We have personally seen during the life of our spiritual master that certain disciples fell down from the path of devotional service by displeasing the spiritual master. For the conditioned soul it is imperative that he follow the order of Guru so that he can come to the transcendental platform of self realization. All the spiritual masters and acharyas in the disciplic line of Chaitanya Mahaprabhu have set the example of strictly following the order of the spiritual master. Even Lord Chaitanya Mahaprabhu, who is Lord Krsna Himself, accepted a spiritual master, Isvara Puri, and strictly followed his instructions. Isvara Puri instructed Chaitanya Mahaprabhu to only chant the Hare Krishna maha mantra and not to read Vedanta Sutra. Chaitanya Mahaprabhu, who is Lord Krsna Himself, is the author of Vedanta Sutra, but to show the conditioned souls in this age of Kali how to follow the instructions of a bona fide spiritual master, he never studied Vedanta Sutra again. When Chaitanya Mahaprabhu defeated Prakashananda Saraswati, a mayavadi sannyasin, in debate, he did so on the basis of Srimad Bhagavatam. He did this to show humility before the order of the bona fide spiritual master. In this chapter the revengeful attitude shown by Amba is not the nature of a Vaishnava (devotee). Due to sinful activities performed in many millions of births, the living entity has caused his own suffering. In the thirteenth chapter of the Bhagavad-gita, Lord Krishna told Arjuna purusah sukha-duhkhanam, The living entity is the cause of the various sufferings and enjoyments in this world. From this we understand who is the actual cause of Amba's suffering. Due to some impious deed performed in a previous life, she is suffering for want of a husband. Therefore, she should not blame a respected person like Bhishma, but herself. When a person comes to Krishna consciousness, the Supreme Lord minimizes the karma of the living entity, karmani nirdhahati kintu ca bhakti bhajan (Bs.5.54) What ever karmic reactions the living entity would have received under the modes of material nature are now minimized and given directly by Lord Krishna. Therefore, a devotee should see everything as God sent and take the humble position as mentioned by Lord Chaitanya in His shikshastaka, One should chant the holy name of the Lord in a humble state of mind thinking oneself lower than the straw in the street, more tolerant than a tree and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly.(Shikshastaka 3) Unfortunately, Amba had not conquered the real enemy of hatred within. She had not achieved the platform of a Vaishnavi. If she had, she would have tolerated the situation, taking it as the mercy of the Lord. In Lord Brahma's prayers to Lord Krishna the ideal mentality is revealed, My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim. [Bhag. 10.14.8] Our sufferings are due to our own misdeeds, and others are simply instruments to receive our punishment. We should learn, not to see the immediate cause, but the remote cause of our suffering, our own sins. Therefore, Jesus Christ told the stone throwers, Let he who is free from sin cast the first stone. We cannot blame anyone else for our own sufferings. Adi Parva Chapter Five The Birth of Dhritarastra, Pandu and Vidura After the last funeral rites were performed for Vichitravirya, Satyavati wept and lamented for her deceased son. Ambika and Ambalika were also greatly overwhelmed at the untimely death of their husband. Upon realizing the possible extinction of the dynasty, Satyavati approached Bhishma requesting him, The perpetuation of the Kuru dynasty now depends on you. The wives of your brother, Ambalika and Ambika, desire progeny, and under my order you should procreate children by them to continue this dynasty. You should duly marry a wife of good character and enthrone yourself as king. Do not plunge our ancestors into hell. Upon hearing Satyavati's request, the relatives and friends of the Kuru family agreed. However, Bhishma replied to his stepmother, O mother, what you have said is certainly sanctioned according to the code of virtue, but you forget my vow regarding marriage and children. I have taken a vow of lifelong celibacy. I may have to renounce kingship of the three worlds, the kingdom of heaven, and anything greater that exists, but this vow I will never renounce. The earth may lose its scent, water may lose its moisture, the sun may lose its glory, and fire, its heat. The moon may lose its cooling rays, or Indra his prowess, but I will not renounce this vow. Hearing Bhishma's determination, Satyavati replied, I know the vow that you have taken is on my account, but considering the present emergency you should accept this order as duty to the ancestors. Bhishma again emphasized his duty to truth, O Queen, do not sway from the path of virtue. Renunciation of a vow is never acclaimed in the shastras (holy scriptures). Listen to this narration and then decide the right course of action. In a former millennium, Parashurama, killed Kartavirya Arjuna in battle for the sin of slaying his father. Not only did he kill the followers of Kartavirya Arjuna, but he destroyed the entire kshatriya race twenty-one times. When the earth was devoid of great warriors, the queens approached the great rishis and procreated children by them and thus the kshatriya race was revived. Therefore, a purified brahmana should be invited with an offer of wealth, and let him raise children by the wives of Vicitravirya. Smiling brightly, Satyavati agreed with Bhishma and informed him, O descendant of Bharata, I agree with this proposal. I now understand what is to be done in this connection. My father was an honest man, and to maintain pious activities, he kept a boat for rowing passengers across the river Yamuna. One day the great sage Parashara came and requested me to take him across the river. While I was rowing the boat, the sage became attracted to my beauty and requested fulfillment of his passionate desire. However, I was afraid of my father's wrath, but I was also afraid that the rishi might curse me. The sage brought me under his control, and in the middle of the river Yamuna, he created a dense fog. He satisfied his sensual desires and was very pleased with my submissiveness. Before that time, Satyavati continued, a fishy odor emanated from my body, but after the rishi's touch, a celestial aroma radiates from my person. The sage assured me that by bringing forth a child in the middle of the river, I would still remain a virgin. The child born of our union was the eminent erudite sage, Vyasadeva. He has compiled the Vedic knowledge, and expounded the science of devotion to God. Because he was born in the middle of a river, he became known as Dwaipayana [the island born]. Because he compiled the Vedas, he is known as Vyasadeva, and because of his blackish complexion, he is known as Krishna. He is truthful in speech, sense controlled, and freed from all sins. If I ask him, then certainly he will generate good children by the wives of your brother. Previously, Vyasa had promised me, ÚMother, when you are in difficulty simply remember me, and I will come to you by the speed of the mind.' If you are willing, Bhishma, I will call him this very moment. Upon hearing the name of Vyasa, Bhishma joined his palms in reverence saying, This sage has true wisdom and sense control, and would be a fit person to continue the Kuru dynasty. Therefore, you have my full approval. When Bhishma had given his consent, Satyavati immediately thought of her son, Vyasa, and within moments, the great sage appeared before her. Satyavati duly welcomed her son and taking him in her arms, bathed him with affectionate tears. Vyasa offered obeisances to his mother saying, O mother, I have come to fulfill your desire. Command me at once, and I shall carry out your order. O my son, Satyavati replied, recently Vichitravirya, the King of this world, expired leaving no descendant, and thus the Kuru dynasty is in danger of extinction. Here is Bhishma, Shantanu's son, but he has taken a vow of celibacy and will not beget children. The two wives of Vichitravirya, Ambika and Ambalika, are still living, and I request you to conceive children by them to continue the Kuru dynasty. Vyasadeva, hearing the appeals of his mother, replied, Since Vichitravirya is my brother, born of your womb, I shall give birth to children who will equal the heavenly gods. Let the queens observe the vows I indicate for one full year. Satyavati expressed her urgency, There is very little time for vows. The earth is without a king, and the citizens, being without a protector, will certainly perish. If conception must take place this month, Vyasadeva replied, then the queens of Kashi must be willing to bear my ugliness, strong odor and matted locks. If they can perform these austerities, then they will give birth to noble children. Let one of the queens, dressed in clean clothes and bedecked with ornaments, wait for me in her bed chamber. Satyavati then approached Ambika, explaining to her the situation. With great e fort Ambika was convinced that it was for the good of the world. When the right time came for conceiving a child, Satyavati took Ambika to the bed chamber and told her, Vichitravirya had an older brother who has been, until this time, unknown to you. He will soon come here and conceive a child by you that will perpetuate our dynasty. Wait for him here without dropping off to sleep. Ambika then waited in her room contemplating the person to be Bhishma or one of the other Kuru elders. Suddenly Vyasadeva entered the room, and Ambika, seeing his matted locks, ugly features and grim visage, closed her eyes in fear and did not open them once during the time of conception. When Vyasa came out of the chambers, he met his mother who inquired, Will this princess have a worthy son? Hearing her, he replied, The child born shall have the power of ten thousand elephants. He will be equal to a royal sage, and will possess learning, intelligence and prowess. However, because the princess has closed her eyes during conception, the child shall be born blind. Upon hearing this prediction from her son, Satyavati wondered, How can a blind king rule this earth? How will he protect his family and the people of this world? You must again conceive another child that can act as a King. Vyasadeva agreed and went away. In due course of time, Ambika gave birth to a male child who was blind. After the child's birth, he was given the name Dhritarastra. Satyavati was anxious to beget another male child who could rule the world, and after receiving Ambalika's consent, she called for Vyasadeva. Vyasadeva came as promised and approached the chambers of Ambalika. Ambalika, seeing the repulsive features of Vyasa, turned pale with fear. After conception, the sage left the chambers and told his mother, Because this queen has paled upon seeing my austere features, the child born will be white in color. His name, therefore, will be Pandu, or one with a white complexion. In due course of time, Ambalika gave birth to a child endowed with auspicious marks. He was pale in complexion, but was handsome in all respects. Indeed, it was this child who would become the future father of the Pandavas. Sometime after this child was born, Satyavati approached the beautiful Ambalika, again asking her to conceive a child by Vyasadeva. The princess felt she could not bear again to see the ugly features of the sage, and thus she sent to her chambers one of her maid servants who had heavenly beauty. When Vyasa entered the chambers, the maid servant offered respects to the sage, treating him kindly. She took her seat near him when asked. Vyasadeva was well pleased with her, and upon leaving told her, You shall be a slave no longer. Your child will be justice personified and esteemed among intelligent men on earth. After leaving the queen's chambers, Vyasa met his mother and informed her of Ambalika's deception, and how he had begotten a son by a shudra woman. After speaking with his mother, Vyasa disappeared. The child born of the maid servant was named Vidura. He was an incarnation of Yamaraja, the great vaishnava mahajana and the lord of death. Due to the curse of Mandavya Muni, Yamaraja had to be born on earth as a shudra. Thus from the wives of Vichitravirya, Vyasadeva begot two sons, Dhritarastra and Pandu, who would save the Kuru race from extinction. Thus Ends the Mahabharata summation to the Fifth Chapter of the Adi Parva, Entitled, The Birth of Dhritarastra, Pandu and Vidura. Chapter Commentary After Vichitravirya's death, the mother and wives lamented greatly. Attachment is found even in the families of great dynasties. Maya is so strong that one thinks that his family members will live eternally and that he or she will never die. Queen Kunti was born in a royal dynasty descending from the moon god. Her sons were all born of great demigods and were highly qualified. She understood her attachment was not proper, and therfore she prayed in the presence of Lord Krishna, O Lord of the universe, soul of the universe, O personality of the form of the universe, please sever my tie of affection for my kinsmen, the Pandavas and the Vrishnis. (Bhag. 1.8.41) There is nothing wrong with affection and attachment, but we must owe our greatest affection to God first. Queen Kunti concluded her prayers to Lord Krishna, O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else. (Bhag. 1.8.42) Or as Lord Jesus Christ put it, I have not come to this earth to bring peace, but a sword, I will turn the father against the son and the mother against the daughter. Those of his own household will be his enemy. He, who loves father and mother more than me, is not worthy of me. It is not that emotional feelings can be suddenly cut off. Feelings of affection have to be transferred to Lord Krishna, and then one not only has affection for his family members, but for all living entities, because one comes to the realization that everyone is part of the family of the Supreme father, Lord Krishna. The process for becoming attached to Krsna has been given to us by Lord Sri Krishna Chaitanya Mahaprabhu, the Yuga Avatara for the Kali age. He has requested us to chant the Hare Krishna maha mantra, Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama Hare Rama, Rama Rama, Hare Hare. This will cleanse the heart of all material desires and attachments and fix the mind on the lotus feet of Lord Krishna. Queen Satyavati was very anxious beget a qualified king to give protection to the citizens. In the age of Kali powerful warrior kings no longer exist nor do qualified brahmanas. Previously the kings were heroic men who would face each other on the field of battle and fight till death. They knew that if they died on the field of battle facing the enemy, they would attain a higher destination after this life. Therefore, they were fearless in battle. As the iron age of Kali progressed, the warrior kings lost their strength and heroism. Today armies no longer face each other in battle, but hide in trenches and behind trees, fearful of death. They are not conviced that there is another life after this one. Gone are the days of these chivalrous warriors, because everyone in this Kali age is fastly becoming a shudra. The modern leaders of the world do not have a heroic fighting spirit, and thus they do not come out on the field of battle to lead their forces. They sit in their offices thousands of miles away from the battlefield. Even the modern day generals do not lead their forces into battle, but direct them miles away from the front line. Great generals such as Bhishma and Arjuna commanded the respect of all the citizens by being fearless in battle. In the Kali-yuga, the act of begetting a child in a brother's wife is forbidden. In the Brahma Vaivarta Purana, there is the following verse, asvamedham gavalambham, sannyasam pala-paitrikam, devarena sutopattim, kalau panca vivarjayet, In the age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyasa, the offerings of flesh to the forefathers, and a man's begetting children in his brother's wife. [Brahma-vaivarta Purana, Krishna-janma-khanda 185.180] In the Kali-yuga the offering of a cow or horse in sacrifice is forbidden because the brahmanas are no longer qualified. The brahmanas would first kill a cow or horse by mantra, and then by another mantra bring it back to life with a new body. This power of mantra has been lost in the Kali-yuga, and therefore the act is forbidden. When the brahmanas could not bring the animal back to life, they continued with the sacrifices, considering the animal meat as the prasad or mercy of the Lord. In this way meat eating began in Vedic culture. It was for this reason that the Lord incarnated as Buddha, saving the the poor animals from slaughter. He stopped all Vedic sacrifice by preaching the philosophy of ahimsa or nonviolence. The only sacrifice recommended in the age of Kali is the chanting of the Hare Krishna maha-mantra, Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama Hare Rama, Rama Rama, Hare Hare. After all, sacrifices are meant to please God, and in this age the Lord is satisfied by such a simple process. In the age of Kali, the Supreme Lord in His form of Shree Chaitanya Mahaprabhu should be worshiped with his associates by performance of sankirtan yajna, the congregational chanting of the Hare Krishna mantra. This process is accepted by intelligent men. yajnaih sankirtana-prayair yajanti hi sumedhasah [Bhag. 11.5.32]. The word sumedhasah refers to intelligent men who possess sufficient brain substance. Sannyasa is also forbidden in the age of Kali because it is difficult to find a person qualified for complete renunciation. In the Kali-yuga people are very fallen. In the Shrimad Bhagavatam Shrila Saunaka Rishi addressed Suta Goswami thus, O learned one, in this iron age of Kali persons have but short lives. They are quarrelsome, lazy, misguided, unlucky and above all always disturbed. [Bhag. 1.1.10] In India it has become popular to accept the renounced order of life simply to fill one's belly. This has give a very bad name to the sannyasa order, and people no longer have respect for that ashrama. These so-called renunciates have sex with many women and are more like monkeys than sannyasis. Because people are generally in the modes of passion and ignorance, it is not possible for them to accept the renounced order of life and follow the strict rules and regulations of that order. Sri Chaitanya Mahaprabhu accepted the renounced order of life at the age of twenty-four. He did so to deliver the fallen condition souls. Only a person who has transcended the modes of passion and ignorance, and is firmly established in goodness can become a sannyasi, strictly following the regulative principle of no sex. It is also forbidden to beget children in the womb of a brother's wife. In previous yugas if a man was sterile or the husband had died, then the brother was called upon to propagate children as in the case of Vicitravirya and Vyasadeva. However in the Kali-yuga unscrupulous people will take advantage of this Vedic principle simply to have illicit sex. This leads to further incest which degrades the quality of the population. Thus this is a forbidden act in this age. Adi Parva Chapter Six The Pandavas are Born Upon the birth of Dhritarastra, Pandu, and Vidura, the earth prospered. There was an abundant harvest of crops, and all the trees were ladened with fruits and flowers. The seasons arrived and passed on time, and there was ample rainfall in the land of Bharatvarsha. The people became learned, brave and honest, and guided by Maharaja Bhishma, performed devotional sacrifices for the pleasure of Lord Vishnu. The people of Hastinapura were so contented with the rule of Maharaja Bhishma that they thought they were living in the Vaikuntha planets. Hearing of the Kuru's prosperity, people came to take shelter in that kingdom. Thus under the influence of a godly King the earth prospered. Maharaja Bhishma raised the three children, Dhritarastra, Pandu and Vidura, as if they were his own. As Pandu grew, he excelled all men in archery, whereas Dhritarastra excelled in personal strength, and it was soon known to everyone that there was no one equal to Vidura in devotion to Vishnu and knowledge of the dictates of morality. In due course of time Pandu became King, for Dhritarastra was blind, and Vidura was born of a maid servant. Therefore, neither of them could accept the throne. As Dhritarastra and Pandu matured in age, the time came to marry them to proper wives. Considering the situation, Bhishma decided that three princesses were worthy of being married to the Kuru princes. They were Gandhari, the daughter of the Gandhara King, Pritha, the daughter of King Surasena, and Madri, the daughter of the King of Madras. Bhishma had heard that Gandhari, the daughter of King Subala, was granted a benediction by Lord Shiva that she could have one hundred sons. Attracted to the idea of marrying Dhritarastra to Gandhari, Bhishma, the grandfather of the Kurus, sent messengers to the father of Gandhari. King Subala at first hesitated, hearing that Dhritarastra was blind, but taking into consideration the blood line of the Kurus, he consented to marry her to Dhritarastra. When the chaste Gandhari heard that her future husband was blind, she voluntarily blindfolded herself and took a vow to remain so for the rest of her life. Shakuni, the son of Subala, then took Gandhari to the city of the Kurus, Hastinapura, and formally handed her over to Dhritarastra. Gandhari became so chaste and devoted to Dhritarastra, that she never spoke of men other than her husband or her superiors. The chief of the Yadu dynasty was Surasena. He was the father of the magnanimous Vasudeva. He also had a daughter named Pritha, who was unrivaled in beauty among earth women. She was adopted by King Kuntibhoja, who had no children. This was an agreement made previously by the two Kings. They agreed that if a girl was born to Surasena, she would be handed over to King Kuntibhoja who was childless. Thus Pritha, who later became known as Kunti, lived in the palace of King Kuntibhoja and looked after the duties of greeting important guests and brahmanas. Once, during her youthful years, she pleased, by menial service, the easily angered brahmana Durvasa Muni. The muni gave her a benediction that she could call any celestial being from the heavenly regions to produce children of the highest quality. Kunti, while still a virgin girl, once called, out of curiosity, Surya, the sun god. When she chanted the mantra, the sun god immediately appeared before her saying, I have come before you, O lotus-eyed lady. Please fulfill the purpose of the mantra. Kunti was stunned and told the sun god, I simply tested the mantra given to me by Durvasa Muni. O lord, please forgive my offense. Surya replied, Once I have been called by this mantra, the result cannot go in vain; it must bear fruit. Although you will bear a son by me, you shall remain a virgin girl. Thus succumbing to the desires of the deva, Kunti immediately conceived and bore a child that was equal to the sun god himself. The child was born with natural golden armor and glittering earrings. To keep her virginity intact, the sun god arranged that the child be born from Kunti's ear, and for this reason the child was named Karna. The sun god immediately ascended to heaven. Not knowing what to do, Kunti placed the child in a basket and set it afloat on the Ganges. She prayed to the sun god to protect the child. The child floated down the river for some time and was eventually picked up by a carpenter and chariot driver named Adiratha. In great happiness he took the newly found child to his wife Radha, who was childless. Together, both mother and father began to care for the child considering him a gift of providence. Unfortunately, Kunti had to give the child up out of fear of her relatives. When it was time for Kunti to be married, her foster father, Kuntibhoja, invited princes and kings from other countries to be present. In this svayamvara (wedding) ceremony she was to pick her own husband. The budding youthful Kunti, upon entering the assembly hall, saw the handsome Pandu, proud as a lion, broad-chested and endowed with unsurpassable prowess. He was like the moon amidst its many luminaries. Advancing with modesty, she placed the wedding garland around Pandu's neck, and thus she accepted the Kuru prince as her beloved husband. King Kuntibhoja arranged for the wedding functions and bestowed upon Pandu a large dowry. Afterwards, Pandu took his new wife back to Hastinapura and gave her the opulence she deserved. Sometime later, Bhishma set his heart upon getting Pandu married to a second wife. Accompanied by his army, Bhishma went to the kingdom of Madras. There he obtained Madri, the attractive sister of Salya, and, after receiving a sufficient dowry, brought her back to Hastinapura where she was united to Pandu in great pomp. After some time, Pandu set his mind on conquering the world. With his vast army, consisting of many akshauhini divisions of soldiers, Pandu subjugated one country after another (A solid phalanx of 21,870 chariots, 21,870 elephants, 109,650 infantry and 65,000 calvary is called an akshauhini). He first conquered the robber tribes of Asarna. He next headed toward the kingdom of Magadha, where there reigned a King named Dhirga. This King was proud of his strength and had made numerous offenses against other monarches. Pandu broke the strength of his army and killed him on the field of battle. Taking everything in the King's treasury, he marched into Mithila and subjugated the Videhas. He then conquered the kingdoms of Kashi, Sumbha, and Pundra. When all the kings of the world were thus defeated, they considered Pandu to be a demigod like Indra, the King of heaven. They paid tribute to him and offered all kinds of wealth to gain his favor. Thus the Kuru King returned to his capital, taking with him his acquired opulence. After establishing his power over the earth, King Pandu retired to the forest along with his two wives, Kunti and Madri. There they lived in opulence and enjoyed the beautiful wooded areas at the base of the Himalayan mountains. One day, Pandu, while roaming about the forest, saw a large deer that seemed to be the leader of a herd. It was engaged in sex with its female companion. Pandu pierced them both with five sharp arrows. The animal was not actually a deer but a rishi's son of great ascetic merit, who was enjoying his mate in the form of a deer. When pierced in this way, the deer fell uttering cries like a human being. In anger the deer chastised Maharaja Pandu, O King, even men that are slaves to lust and anger and who are ever sinful never commit cruel acts such as this. Why have you pierced me with arrows while I was enjoying my wife? Kings engage in the sport of killing deer in the same way as they kill opponents of religion, Pandu replied. You should not reproach me for a sin done in ignorance. Animals of this species are killed in the open or hidden from view. Formerly, the sage Agastya, while engaged in the performance of sacrifice, killed every deer in the forest and offered it in sacrifice to the heavenly gods. I am presently killing deer in the forest for use in sacrifice. You have been killed for the same reason. Seeing that I am following in the footsteps of the great sages, why do you reproach me? O King, the deer replied, I do not blame you for slaying a deer. But instead of acting so cruelly, you should have waited till the act of intercourse was complete. I am a muni named Kindama, and I was engaged in sexual intercourse with my mate, because unrestricted sex life is not allowed in human society. You have slain me without knowing that I am a brahmana, and therefore, the reaction for killing a brahmana will not come upon you. However, because you have killed me while I was enjoying my wife, certainly your fate will be like mine. When you approach your wife for intercourse, premature death will overcome you and your wife. You have brought lamentation to me when I was seeking happiness, and now I say, grief will come to you when you seek pleasure with your wife. Pronouncing this curse, the sage, in the form of a deer, left his body and attained the heavenly regions due to his ascetic merits. After the sage's death, King Pandu was momentarily bewildered by such a reversal in his life. The wicked, Pandu exclaimed, even if born in pious families, are deluded by their passions. Although I am the son of the great Krishna Dvaipayana Vyasa, I have engaged in the frivolous act of killing deer in the forest. O, how foolish I have been; the demigods have forsaken me. I now seek liberation. The great impediments to salvation are the desire to beget children and the other pleasures related to sex life. I shall live the life of an ascetic and bring my passions under control by severe austerities. I shall renounce my kingdom and, shaving my head, wander the earth begging my sustenance from the trees and the rivers. I will no longer find fault with others, but have a friendly attitude, devoted to the good of all creatures. I will take complete shelter of the Supreme Lord, who is the only savior from all miseries. After this unforeseen calamity, King Pandu sent all his servants and wealth back to Hastinapura, and he also sent the news to Bhishma and his brothers of all that had taken place. The elders in the court at Hastinapura were sullen on hearing what had happened. Dhritarastra was especially affected by the turn of events. While living in the forest, Pandu renounced sense gratification and became a distinguished sage, although born of the warrior race. The great rishis in the forest treated him like a brother or friend. While living in the forest, Pandu became fully satisfied in himself, but he understood that the world was now without protection. Also he knew that his debt to his forefathers could not be paid unless he had children who could perform sacrifices. When the rishis in the forest visited the heavenly realm, Pandu could not accompany them. With some anxiety in his heart, he requested Kunti, For the world's protection and to preserve the Bharata dynasty, I want you to procreate children by a highly advanced brahmana. Without powerful children to maintain the Kuru dynasty, the whole world may fall into ruin. Also, one has a debt to pay to his ancestors by begetting good children. In the same manner that Vyasadeva conceived me, I want you to concieve children by the semen of some great rishi. Kunti was ever agreeable to her husband's desires and advised him, When I was a young girl, I used to wait upon guests and satisfy them to their hearts' content. One day a brahmana named Durvasa Muni came to my father's palace. By my menial services I satisfied the brahmana, and he desired to grant me a benediction. He bestowed upon me a mantra by which I could call any demigod from the heavenly realms. He benedicted me saying, ÚWith this mantra you may call any demigod, and they will abide by your will. Any demigod you summon will give you children.' On your order, I shall petition any celestial being you wish. O foremost of all truthful men, tell me which of the devas I should summon. Kunti's words delighted Pandu, and he joyfully replied, O most fortunate Kunti, invite the ruler of justice, Yamaraja. He is most pious and devoted to Lord Vishnu. Indeed, he is a mahajanas and will not pollute our dynasty with sin. Kunti abided by Pandu's order and prepared to call the demigod Yamaraja. (At this time Gandhari had been pregnant for one whole year.) Kunti repeated the incantation that Durvasa Muni had imparted to her, and Yamaraja appeared. By him she conceived a child that was equal to the great Yamaraja himself. When the child was born, there was a celestial voice from the heavens that announced, This child will possess divine consciousness, and he will be the foremost of virtuous. He will become famous as one who rules by the will of God. Endowed with invincibility and truthful speech, he will become the emperor of this earth. This first son of Pandu will be named Yudhisthira, and his fame shall be celebrated throughout the heavens. Pandu was overjoyed by the birth of such a pious son, and he again ordered Kunti, The wise have declared that a king must be endowed with physical strength, otherwise he is no warrior. Therefore, call for Vayu, the mighty demigod of the wind. Kunti then summoned the celestial being Vayu, and coming before her, the wind god inquired, O Kunti, please tell me why you have called me. Smiling with modesty, she replied, Please give me, O best of the celestials, a child endowed with super human strength and a robust body. Let him be capable of humbling the pride of everyone. Vayu then conceived a child by her who was destined to become the strongest human on earth. When the child was born, a voice from the heavens announced, This child shall be known as Bhima, and by his physical prowess he will conquer all men. On this same day that Bhima took his birth, Duryodhana was also born from Gandhari. One day, shortly after Bhima's birth, Kunti was holding him in her lap. The child had just fallen asleep, when suddenly a lion roared. Kunti rose, forgetful that the child was on her lap. The child fell down the mountain side and pulverized a large stone upon which he fell. The child was not hurt in the least, but Pandu was amazed at the sturdy body of his son. After the birth of Bhima, Pandu desired more children. He told Kunti to practice austerities for one year, and he himself stood on one leg from morning till evening every day in rapt meditation, hoping to satisfy Indra, the King of heaven. Indra, being pleased with Pandu, appeared before him and said, I will give you, O King, a child who will be celebrated for all time. He shall annihilate the impious and give joy to the virtuous. He will be a great devotee of the one Supreme Lord. King Pandu then called for Kunti, and told her to summon Indra. Kunti, following the order of her husband, called Indra, and by him a child was born that was to be the intimate friend of Lord Krishna, the Supreme Personality of Godhead. Upon the birth of this child, a celestial voice from the heavens announced, This child shall be known as Arjuna. He will be equal in bowmanship to the great Kartavirya, and in prowess he will resemble Lord Shiva. Invincible in battle, he will propagate the fame of the Kuru dynasty far and wide. After acquiring all celestial weapons, he will retrieve the fortunes of your dynasty. After these prophetic words were heard, kettledrums rolled, and the heavenly gods and rishis showered flowers on the Earth. The celebrated Pandu was overjoyed and approached his wife aspiring for more children. However, before Pandu could speak, Kunti warned, The wise do not sanction a fourth child even in case of emergency. The woman who has intercourse with four different men is called a prostitute, and with a fifth she is called a harlot. Therefore, O great King, because you are learned in the scriptures, please do not ask me again to bear children. After the birth of Kunti's first three sons and also the birth of one hundred sons to Gandhari, Madri, the daughter of the Madras King, approached Pandu requesting, O great King, I have no objection if you do not favor me. O sinless one, I also have no complaint that although I am senior to Kunti, I am inferior to her in position. I do not grieve when I hear that Gandhari has obtained 100 sons. This, however, is my great grief that while Kunti and I are equal, I am childless. If Kunti could teach me to have children in the same way that she has conceived these children, then I would be satisfied. Please ask her on my account. Pandu then lovingly requested Kunti to teach the mantra to Madri so that she could also have children. Kunti readily agreed, and told Madri, Think of some demigod you favor and certainly by him you shall bear children. Madri thought of the twin Asvini-kumara demigods, and within a matter of seconds, they appeared before her. They gave her two children named Nakula and Sahadeva, who were unrivaled on earth for personal beauty. As soon as they were born, a voice from the heavens proclaimed, In prowess and beauty these two children shall excel even the twin Asvins themselves. Thus five children were born to Pandu, and the great King felt fully satisfied to see the good quality of his children. As they grew, they were favored by the great sages in that region. Gandhari also gave birth to children. She received a benediction from Vyasadeva that she could have one hundred sons. Sometime thereafter, Gandhari conceived, and she bore the pregnancy for two years without delivering. When she heard that Kunti had given birth to a child whose splendor was like the morning sun, she was angered and violently hit her womb. She then gave birth to a piece of flesh that was hard like an iron ball. When she was about to throw the ball of flesh away, Vyasadeva appeared. Without disguising her feelings, she angrily cried, When I heard that Kunti gave birth to a child who was radiant like the sun, I struck my womb. You have promised me a hundred sons, but here is a ball of flesh. O daughter of Subala, Vyasadeva replied, my boons will always bear fruit. I have never falsified a benediction even in jest. You should now arrange that a hundred pots full of clarified butter be brought instantly. In the meantime sprinkle cool water over this piece of flesh. Gandhari was pacified and began sprinkling water on the ball of flesh. It separated into 100 pieces, each about the size of a thumb. Each piece of flesh was then placed in a pot of ghee and covered. Vyasadeva told Gandhari that a child would be born from each of the pots. He then left for the Himalayan Mountains. The first child born from one of the hundred pots was Duryodhana. As soon as he could cry, he began to bray like an ass. And hearing that sound, the asses, vultures, jackals and crows uttered their respective cries. Violent winds began to blow, and there were fires in various directions. Duryodhana was born on the same day that Bhima was born. After the birth of Duryodhana, Dhritarastra called for Bhishma, Vidura and all the senior brahmanas and members of the Kuru household. He questioned them, The oldest of the princes is Yudhisthira, and he shall become King. By virtue of his being the first born, he has gained the kingdom. But what about this son born to me. Will he become king? While inquiring from the elders, jackals, crows and asses began to howl frightfully. O King, Vidura said, when these frightful omens are noticeable at birth, it is evident that this child will destroy your dynasty. Your prosperity depends on forsaking him, and if you decide otherwise, misfortune will befall the Kurus. You already have 99 other sons, so let this one go. O King, favor the world by casting away this child. When Vidura had wisely spoken, all the brahmanas agreed, but Dhritarastra had no heart to destroy a small baby. Within a month's time all the one hundred pots of ghee had produced a child, and in addition to these one hundred, Vyasadeva produced another pot in which a female child named Duhsala was born. There was also a vaishya woman who used to serve Dhritarastra very faithfully. By her the King conceived a child named Yuyutsu who later became renowned for sharp intelligence. Thus one hundred and one sons as well as one daughter were born to Dhritarastra. In order of birth, they were Duryodhana, Yuyutsu, Duhshasana, Duhshaha, Duhshala, etc. All the hundred and one sons became heroes and great chariot fighters. One day after the birth of his five sons, King Pandu was wandering about the woods with his wife Madri. It was springtime and the forest flowers were in bloom, casting their scent in all directions. Birds like the parrot, the cuckoo, the crane, and the peacock were singing sweetly, and the bees were humming. Bewildered by the atmosphere, Pandu became attracted to his wife, and forgetting the curse of the rishi, forcibly embraced her. Madri tried to resist the advances of her husband, but it was no use. Impelled by fate, the great King, overwhelmed by passion, ended his life, trying to enjoy his beautiful wife. Embracing the dead body of her husband and weeping aloud, Madri called out for Kunti. Kunti heard her cries and came to where Madri lay with Pandu. Viewing the dead body of Pandu, Kunti fell to the ground lamenting. She was overpowered by separation, and she chastised Madri repeatedly for not resisting the King. Madri related to her all that happened and how she tried to stop Pandu's advances. Kunti then decided, I am the eldest wife, and therefore the religious rite of Sati belongs to me. You must now take care of the children and see that they are raised properly. Mah Mahabharata H.J. Resnik 01 - Adi Parva I - II - Maharaja Shantanu Marries the Celestial Ganga 09 - Salya Parva - The Death of Salya 14 - Ashvamedha Parva 16 - Mausala Parva 17 - Mahaprasthanika Parva - Mahaprasthanika Parva... 1 - Adi Parva AP 01 - AP 07 1 - Adi Parva AP 08 - AP 36 1 - Adi Parva AP 37 - AP 57 1 - Adi Parva AP 99 - AP 121 El Mahabharata The Mahabharata - neurom.ch The Mahabharata - bombay.oriental.cam.ac.uk  Mahakali Caves (696): Mahalanabis, Dilip (2000): Mahanthappa, Rudresh (1860): Maharashtrian Brahmin communities (448): Mahendravarman (2131): Mahîdhara (1041): Mahishmati (212): Fuentes - FontsSOUV2P.TTF - 57 KB SOUV2I.TTF - 59 KB SOUV2B.TTF - 56 KB bai_____.ttf - 46 KB babi____.ttf - 47 KB bab_____.ttf - 45 KB SOUV2T.TTF - 56 KB inbenr11.ttf - 64 KB inbeno11.ttf - 12 KB inbeni11.ttf - 12 KB inbenb11.ttf - 66 KB balaram_.ttf - 45 KB indevr20.ttf - 53 KB Disculpen las Molestias
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