'Mahabharat- Different Versions -Perspectives' - Page 44

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bheegi thumbnail
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Posted: 11 years ago

Originally posted by: riti4u

@Bheegi - thanks for sharing this on Karna.. I loved this part the most here "Karna's search for his identity reminds one of the terrible mistake that society makes in forcing individuals to privilege one identity over all the others. Karna has many identities: he is a caring son, an outstanding warrior, a father, a husband, an extremely generous person, a loyal friend of Duryodhana's. Why must his father's background trump his many rich"perhaps, far richer"identities and become the sole basis of his status in society?"

so this book details on character analysis ..or it is also intrepretation of epic events?


Hi Riti. Gurcharan has analyzed a few characters of the MB and also tried to cite many events from the modern history to highlight certain characteristics. He has spent a lot of time in defining what real dharma is...it's a wonderful book. I highly recommend it to all MB lovers
Medha.S thumbnail
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Posted: 11 years ago

Originally posted by: Rehanism


Frankly, to me, it was more of awe rather than fear. There's no good reason why Karna should be scared of Brahmastra or even Brahmashira as he himself possessed both of them along with Bhargavastra, and not to mention the impenetrable armour. I always interpreted that as withdrawal out of chivalrous admiration rather than cowardly back out. And that's how most other authors/serial makers have interpreted as well..


It could be it -- or perhaps not. Admiration and respect is way better than fear, obviously -- if that was the case. The Armor would make sure he does not die , but it couldnt make sure that he was never defeated or injured -- or was that not the case? Because he did backed out from the Drupad War, too. Did not he have his Armor then?
riti4u thumbnail
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Posted: 11 years ago
@bheegi - thanks ..read a synopsis on net about this book..seemed interesting and quite thought provoking if i may add... will surely read it next.. presently i am reading Mrityunjay .
bheegi thumbnail
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Posted: 11 years ago

Originally posted by: TheWatcher

@bheegi

Where does it say Arjuna defeated Karna?, it doesn't even say that Arjuna excelled him. They fought for a while and Karna was surprised about how can a Brahmin fight with him when he is angry. CR is this matter is ditto of KMG except the last part, KMG says the Brahma weapon whereas CR says Brahamana.

One query since you have Debroy's translation, Arjuna vs Karna day 16th ended with Karna sparing Arjuna according to the Critical Edtion, Does Debroy's translation mention this?, and CR also says Karna was drunk during the Gandharva war too, any confirmation from Debroy's?



Finally read the Gandharv part in CE: Here's the citation that refers to Karna (There is no mention of him being drunk)

On seeing the gandharvas swiftly descend on them with raised weapons, the sons of Dhritarashtra could be seen to flee in all the directions. On seeing that the sons of Dhritarashtra were fleeing from the field of battle, the brave Vaikartana 33 was the only one who wasn't reluctant to do battle. On seeing the great army of gandharvas descend on him, Radheya repulsed them with a mighty shower of arrows. With great lightness of hand, the suta's son killed hundreds of gandharvas with kshurapras, 34 vishikhas, 35 bhallas, 36 vatsadantas 37 and iron arrows. The maharatha sliced off the heads of many gandharvas and in a short while, dispersed all of Chitrasena's army. Although the gandharvas were killed by the intelligent son of the suta, they returned again in hundreds and thousands. In a short instant, the earth was covered with gandharvas and Chitrasena's soldiers descended with great force. Then King Duryodhana, Shakuni Soubala, Duhshasana, Vikarna and other sons of Dhritarashtra ascended chariots that screeched like Garuda and began to kill those soldiers. They fought again, placing Karna at the forefront. There was the giant roar of chariots and the stamping of the feet of horses. Supporting Vaikartana, they repulsed the gandharvas. Then all the gandharvas descended on the Kouravas and the battle that raged was extremely terrible.

On seeing that the gandharvas were suffering, the Kouravyas roared loudly. On seeing that the gandharvas were frightened, Chitrasena was overcome with anger. He angrily flew up from his seat, resolving to kill them. That brave one began to fight with weapons of maya, following wonderful paths. The Kouravyas were bewildered because of Chitrasena's maya. O descendant of the Bharata lineage! It seemed as if each one of Dhritrarashtra's sons was assailed and surrounded by ten gandharvas. O king! Being thus oppressed by a great army, they were frightened. They fled the field of battle and went to where King Yudhishthira was, seeking refuge with him. Everywhere, the soldiers of the sons of Dhritarashtra were being destroyed. O king! Vaikartana Karna was the only one who stood immobile like a mountain. Duryodhana, Karna and Shakuni Soubala were severely wounded in the field of battle, but kept fighting the gandharvas. With a desire to kill Karna in battle, hundreds and thousands of gandharvas rushed collectively towards him. With a desire to kill the son of the suta, the immensely strong ones surrounded him from all sides, with swords, javelins, spears and maces.

In many thousands, the gandharvas shattered the chariot. Holding a sword and a shield in his hand, the son of the suta jumped down from the chariot. He leapt onto Vikarna's chariot and whipped the horses, so that he might escape.' 528( 231) Vaishampayana said, O great king! When maharatha Karna was routed by the gandharvas, in the sight of the sons of Dhritarashtra, the entire army fled.

This part is a citation from when Dury & Co was set free by Gandharvs after being urged by the Pandavs:

When night was over, Karna came to Duryodhana and spoke to him. "O son of Gandhari! It is fortunate that you are alive and fortunate that we have met again. It is fortunate that you have vanquished the gandharvas, who are capable of assuming any form at will. O descendant of the Kuru lineage! It is fortunate that I see all of your brothers. They are maharathas and have been victorious, triumphing over the enemies in battle. While you looked on, I was worsted by all those gandharvas. My own army was routed and I was incapable of ensuring that they remained there. I was sorely wounded by the arrows and hard-pressed. I ran away. O descendant of the Bharata lineage! I think it is extraordinary that I see you here, without harm and without injury, and with all your wives, riches and vehicles. You have freed yourself from that superhuman battle. O descendant of the Bharata lineage! O great king! There is no other man in this world who is like you, or can achieve what you have done in battle with your brothers." O king! Having been thus addressed by Karna, King Duryodhana lowered his head and spoke in a voice that was choked with tears.'


Debroy, Bibek (2011-04-29). Mahabharata Vol. 3 (Penguin Translated Texts) (p. 430). Penguin Books Ltd. Kindle Edition.
Edited by bheegi - 11 years ago
Patrarekha thumbnail
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Posted: 11 years ago
who read indonesian and other south-east asian version of Mahabharata?
bheegi thumbnail
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Posted: 11 years ago
For all MB lovers, here is a free podcast/audio version of the the MB:

https://archive.org/details/mahabharatapodcast

luv_sakshi thumbnail
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Posted: 11 years ago

Originally posted by: bheegi

For all MB lovers, here is a free podcast/audio version of the the MB:


https://archive.org/details/mahabharatapodcast

Awesome! Thanks for this Bheegi!😃👏
DrShindeSweety thumbnail
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Posted: 11 years ago
Arjun did not initiate the attack post-swayamwar, Karna did. Where was his chivalry when he attacked a Brahmin?
When the Brahmin became too hot to handle, Karna escaped with a 'I cannot fight a Brahmana' excuse. It was not chivalry, it was escapism.

Originally posted by: Medha.S


It could be it -- or perhaps not. Admiration and respect is way better than fear, obviously -- if that was the case. The Armor would make sure he does not die , but it couldnt make sure that he was never defeated or injured -- or was that not the case? Because he did backed out from the Drupad War, too. Did not he have his Armor then?

DrShindeSweety thumbnail
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Posted: 11 years ago
If that is ur POV, then Shakti weapon ought to be present at Virat war. Why did Karna get routed twice at Virat war?
and you are wrong about the 12th and 13th year sequence.

Originally posted by: ...Diala...

If it was not a big deal Indra would not compelled himself to take it away and earn some good amount of infamy.. The Kavach was robbed in the 12th year and Virata war happened in the 13th year.. Arjuna did not penetrate the divine mail.. penetrating normal mails is ofcourse not a big deal for anyone..

bheegi thumbnail
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Posted: 11 years ago
There's been a lot of discussion on Bhishma's character since yesterday's episode. Here's a great citation that I also concur with:
Is the patriarch of the Bharatas an example of someone who is intent on the act and not its fruits'? Is he revered in the epic because he is Krishna's model of a selfless person who acts with detachment from a sense of duty? When Yudhishthira returns after thirteen years in exile, the first person he enquires after is Bhishma. He asks Sanjaya: How is our venerable, wise grandfather, who is so intelligent and endowed with every virtue? Is Kauravya Bhishma in good health, young man? Is his character still the same?10 The character' that Yudhishthira is referring to is Bhishma's uncommon selflessness. Aside from Krishna, the Mahabharata does not say if any of the other characters possesses the virtue of nishkama karma; nor does it call anyone a karma yogi; but if anyone in the epic does deserve this designation, it is Bhishma.

All this time Bhishma continues to administer the realm. He is guardian for another generation until Dhritarashtra and Pandu come of age. He performs his role with detachment, serving the kingdom selflessly and acting from a sense of duty rather than personal interest. When Duryodhana begins to rule Hastinapura, Bhishma is in semi-retirement"he is a grandfatherly presence whose advice is sometimes sought and often ignored.12 With the coming of the war, Bhishma is torn. His sympathies are with the Pandavas but his duty is to the throne. Duryodhana elevates him to supreme commander of the Kaurava troops, a role that he fulfils valiantly and wisely. He successfully leads the Kaurava army in repelling the Pandavas. Like a fire blazing in the forest', the patriarch of the Bharatas slaughters thousands of warriors during the first ten days of the war. Yudhishthira, seeing his troops decimated, realizes that their grandfather' has to be eliminated if they are going to win.

What does one make of this extraordinary figure who lived his life for the sake of others? He certainly managed to create a huge problem of succession. His vow of celibacy turned out to be a curse on the Bharata dynasty that led eventually to a horrendous war of succession. Is the Mahabharata telling us that even selflessness has its limitations?

It is difficult to understand why this selfless hero did not get up in the assembly on that fateful day of the dice game to stop the public humiliation of Draupadi. Vidura tried, at least. Bhishma must have known that more than anyone else in the assembly, he could have saved Draupadi. He had the authority to stop the shameful spectacle. Instead, he sat there futilely discussing what was dharma and what was not dharma.'13 One expected him to strike Duhshasana to the ground when he tried to pull off Draupadi's garment. It has been suggested that Bhishma had eaten Duryodhana's salt' and was thus forced to support him. This is obviously not a morally sound argument. Patronage does make a claim on one's loyalty, but the claim stops before one's conscience. I find it difficult to believe that courageous Bhishma would have turned coward or become afraid of Duryodhana at the end of his life, especially when he had lived the rest of his life selflessly on behalf of others. The fact remains that when it came to Draupadi's question in the assembly, he failed.

Does this mean that the ethic of selfless detachment failed on that day? Has Bhishma's whole life been a fruitless sacrifice as Iravati Karve suggests? I do not think so. The Mahabharata has presented us with another moral dilemma to which there are no easy answers"reminding us once again about the difficulty of being good. Even an exalted virtue like selflessness and a commitment to disinterested performance of duty can get one into trouble. The epic seems to be saying that one ought to be wary of all absolutes, and there may even be limitations to Krishna's idea of nishkama karma. Perhaps Draupadi's question did not have an answer. Hence, I disagree with Iravati Karve's pessimistic conclusion about the Mahabharata that All human effort is fruitless, all human life ends in frustration.'15


Das, Gurcharan (2010-09-03). The Difficulty of Being Good:On the Subtle Art of Dharma (Kindle Locations 2594-2601). Oxford University Press. Kindle Edition.

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