Posted:
ok.so before i start with my post , let me make it clear that i do not know the authencity of these alternative view of the birth of pandavas. but i have found it to be a good debate and thought provoking hence iwant to share this with you.
color codes:
red: my questions and points
black: the actual discussions from blogs etc regarding the whos and whys
blue: excerpts from the original MB (in italics)
so here it goes,folks! all debates and comments are very welcome. please join in!
one thing i have found with many non-believers is their question in the birth of pandavas by gods!! its all a well-spun story, they say. those children were sired by men and not gods! even durodhan is cynical of this view when he says in (SECTION LXIof UDYOGA PARVA) - "if Agni, or Vayu, or Dharma, or Indra, or the Aswins had ever engaged themselves in works from worldly desire, then the sons of Pritha could never have fallen into distress." The Pandavas are never for once curious about their fathers! They never for once claim themselves as sons of God. Even Kunti, while turning down Pandu's request for more sons, counts her previous encounters as those with men'. Most importantly , if kunti had sons from devas why did she had to undergo the regular term for pregnany and deliver the babies? In UDYOGA PARVA SECTION CXLV Kunti says to Karna, 'Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy father. Thou, O Karna, art not born in the Suta order. Believe what I say. Thou wert brought forth by me while a maiden. I held thee first in my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that divine Surya who blazeth forth in light and maketh everything visible, O foremost of all wielders of weapons, begat thee upon me. O irresistible one, thou, O son, wert brought forth by me in my father's abode.' So its sure that kunti had a sexual encounter, got pregnant and delivered as per normal way. But shouldnt God give babies who are born instantly as like instant coffee?
Considering that Pandu became king at the tender age of 18 and spend some time in military expeditions and territory expansion like Chitrangada, he might have married at the age of 20. He won Kunti in a self-choice ceremony as his first wife. But he remained childless even after one year. Bhishma might have sensed some problem and chose Madri as second wife for Pandu.
Perhaps Madri was Bhishma's choice for Pandu while Kunti was Pandu's own choice. But when there was no son born to Pandu even in his new wife Madri, after one year of their marriage, Pandu too sensed trouble. This was going like the 7 year long fruitless marital life of Vichitravirya!
This could be the reason why Pandu left to live in a forest-retreat along with his two wives. Assume that Pandu married Madri at the age of 21, after the 1 year long married life with Kunti became fruitless. Assume that 1 year long life with Madri too became fruitless. Then he was at 22. He might have left to the forest-retreat with his two wives at this time. Pandu did not went to forest for performing penance, because he took his wives too. So, in the forest he was trying to mate with his two wives to beget children. Perhaps forest retreat gave him a fresh environment, where he though would make his unions fruitful. Perhaps there were some herbal medicine or a herbal treatment offered by the sages that could cure Pandu's apparent impotency. After 1 year of trials, Pandu (age: 23) might have frustrated and finally opted to follow the route of Niyoga for begetting children. This was the same practice by which Pandu was born. It was the practice prevailed in royal palaces when a king becomes issue-less, his wife was impregnated by other able men. Thus we can assume that Yudhisthira was born when Pandu was 24 years of age. Assume that gap between the birth of Yudhisthira and Bhima was 1.5 and between Bhima and Arjuna was 1.5. The gap between Arjuna and the twins (Nakula and Sahadeva) could be 8 months or less. A gap of 1.5 years are needed for healthy pregnancies of a mother in succession. Since the twins were born to Madri, and Arjuna to Kunti, gap between Arjuna's birth and the birth of the twins can be shorter. When the twins were born, Pandu was thus aged at around 28.
Though Yudhisthira and Bhima were born of Niyoga, Pandu was finally able to cure his impotency and father Arjuna upon his wife Kunti. When Madri begged for a son, Arjuna was probably not born (may be 8 months old inside womb) and so it would not be clear to Kutni or Pandu that their union had really succeeded. So Pandu might have advised Madri for Niyoga for begetting children. Thus the twins were born by Madri through Niyoga. If Madri had conceived when Kunti's last pregnancy was 8 months old, she will deliver the twins after 9.5 months and Kunti will deliver Arjuna after 1.5 more months, both being healthy pregnancies. Thus Arjuna was only eight months older than Nakula and Sahadeva.
After six months since the birth of the twins, Madri became capable of giving birth to another child. Now it was also clear that Pandu was capable of begetting children. Madri might have wanted a child from Pandu. But their union turned to a tragedy. Pandu might have died of a heart complication probably because of some congenital illness. Mahabharata mentions that Pandu was anemic and hence whitish in complexion. He might have lacked sufficient red-blood cells in his blood. This would have prevented sufficient oxygen flow to his brain while engaged in physical exertion, leading to unconsciousness and death. This could be the reason why he was never able to beget children before and Arjuna's birth was probably a miracle or the result of concentrated medical treatment. This could also be the reason why there was so much of celebration when Arjuna was born.
now lets correlate the above story with the original MB
In SECTION CXXIII "Vaisampayana told Janamejaya, when Gandhari's conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain offspring from him.' " After hearing of Gandhari's accidental abortion Pandu was no longer ready to wait. He spared no means to convince Kunti. ( The writer does not believe that Gandhari had a two years long pregnancy, and then Duryodhana took another year or more to be born of a mass of flesh! Instead he thnks that that Gandhari had given birth to a dead child or underwent abortion!) The story that, Pandu (post-curse) wanted progenies to have the door to heaven opened for him is untenable.If sonlessness' is an impediment to Heavens, then surely Bishma seems impulsive and stupid to have made the vow and would not have gained entry to heaven post-death!
Next, Pandu has long discourses with Kunti to make her agree to Niyoga. Kunti resists at first, but finally gives in. She tells him about Durvasa's Mantra, and next follows the story we have known and believed for ages.On Kunti's invocation the god, overpowered by her incantations, arrived at the spot where Kunti was seated, in his car (doesnt Yama ride a bufallo? Why a chariot?)... Smiling, he asked, 'O Kunti, what am I to give thee?' And Kunti too, smiling in her turn, replied, 'Thou must even give me offspring.'' In Yaksha-Yudhishthira samvada, Dharma appears as Yaksha. If Dharma is already born as Dharma-Vidura, how can Dharma appear as Yaksha? We can certainly discard the Yudhishthira-Yaksha narrative as an interpolation or, we can take it as a poetic allegory, however, if we choose to take it all' then we have to admit there are multiple Dharmas in Mahabharata.Dharma appearing as Yaksha tells Yudhishthira that he is his father, and also tells him to spend incognito exile in Virata. This dialogue is at the end of Vana Parvan. However, at the beginning of the next Parvan (Virata Parvan), Yudhishthira asks Arjuna where to spend the incognito exile. If Yudhishthira is Dharma's son, how can he be disrespectful to Dharma?
Pandu now asked from her an offspring of superior strength'. Thus commanded by Pandu, Kunti invoked Vayu, And the mighty god of wind, thus invoked, came unto her, riding upon a deer.
Why should Vayu come, riding on a deer , when Dharma came on chariot.Is it only a metaphor of Vayu's speed, or his traditional vahana', or does it have any other significance?Vayu coming on deer leads inevitably to the conclusion that he was someone who lived in that very forest or nearby! Rishi Rishwashringa was the son of a deer, we know! He was one of Kashyapa gotra. Given Bhima's Naga connections in the Mahabharata, it makes sense that Bhima was fathered by a Kashyapa-nagavamshi rishi!
After the birth of Bhima, Pandu now thought of getting a son with immeasurable might and energy and prowess and glory. He resolved - Gratifying him (Indra) with my asceticism, I shall obtain from him a son of great strength... I shall, therefore, practice the severest austerities, with heart, deed and speech'.Pandu's resolution to observe an auspicious vow for one full year', and to stand upon one leg from morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying the lord of the celestials', is also meaningless, unless we conclude that the couple were actually trying hard to make a fruitful union! Otherwise, Kunti, in possession of a God-taming mantra, did not need to do such penance at all! As per Mahabharatan evidence, Bhima was then in infancy. How could Kunti undergo rigorous penance leaving him? (In this , i agree.If Kunti really had the power to invoke any God by her mantra, made him approach her with all obedience whether he liketh it or not', why would Pandu think of gratifying Indra?) After a long time, however,Indra came gratified with such devotion, and approached Pandu and, addressing him, said, 'I shall give thee, O king, a son who will be celebrated all over the three worlds'. The story goes that Kunti then invoked Indra who thereupon came unto her and begat Arjuna. (Given Indra's love and lust for woman, he would surely have come at the very pronouncement of the first syllable of Kunti's mantra!)There is no description how Indra came, unlike the description of the coming of Dharma with a smile on Vimana, and Vayu on a deer, whereas Indra's coming should have been described with more grandeur!!! Besides, Indra had to come twice! Then conclusion is that no such invocation of God or any Rishi for niyoga actually took place, regarding the birth of Arjuna.That Arjuna was Pandu's biological son can be inferred from the immense gladness that his birth brought to the Rishis, Pandu and specially Kunti. There was great celebration and jubilation in the forest, which we do not find in case of the other births! In SECTION XIX of VIRATA PARVA Draupadi attested this while inciting Bhima to kill Kichaka. She referred to Arjuna as one, - whose birth dispelled all the sorrows of Kunti.' And Draupadi said this before another son of Kunti! She could not have said this unless Bhima too was in agreement with her. When Duhshasana drags Draupadi to the Sabha, Draupadi cried out at him (SECTION LXVI of SABHA PARVA) - O wretch! O thou of cruel deeds, drag me not so. Uncover me not so. The princes (my lords) will not pardon thee, even if thou hast the gods themselves with Indra as thy allies.' If indeed Indra is Arjuna's father, what a way of referring to one's father-in-law! Surely, Draupadi never regarded Arjuna as Indra's son!
After Arjuna's birth Madri complained Pandu - by birth I am superior to Kunti yet I am inferior to her in station. ... This, however, is my great grief that while Kunti and I are equal, I should be childless, while it should so chance that thou shouldst have offspring by Kunti alone.' This may be a direct charge against Pandu for giving birth to Arjuna. The point to note is why Madri is raising such a Question now! Why did she keep mum for the last three years or so? It would have been natural for her to ask for a child after the very birth of Yudhishthira! Or at least, when Kunti was carrying Bhima, or had given birth to him. It is clear that she did not do so because she did not want to embrace other men! But now that Pandu and Kunti had made a successful union, she too wanted a child for herself! Why should she be deprived now?
The story goes that, with Kunti's mantra, Madri thought of the twin Aswins, who, coming unto her with speed begat upon her two sons.(It is absurd that sex with twins will produce twins!) The Mahabharata reports those foremost sons born at an interval of one year after one another, looked like an embodied period of five years.' If Pandavas were born one year after another, how could Nakula and Sahadeva be twins? Why is then five years' mentioned?
When pandu dies, madri says to Kunti - if I survive thee, it is certain I shall not be able to rear thy children as if they were mine.' That is because Arjuna would always remind her of what she had been deprived- an offspring from Pandu alone!
So who are the actual fathers of pandavas? There are two theories for this question:
The first is
Karna - Durvasa/Brahmana of Suurya Gotra (residing in Jarasamdha's Magadha)
Yudhishthira - Vidura (Yudhishthira's birth by Vidura has been much discussed, starting from Iravati Kanve's work Yuganta, thats why a chariot and not a bufallo?)
Bhiima - A rishi of Kasyapa-Naga origin/ Kimdama(some sources theorize that he transgressed the prescriptions of Shashtrik niyoga-dharma' in his intercourse with Kunti! And that is the reason why Pandu killed Kindama with five arrows in a fit of great anger!)
Arjuna - Pandu
Nakula-Sahadeva - Dhaumya (SECTION XXV of VANA PARVA mentions - And their priest, Dhaumya endued with great energy, like unto a father to those princes,began to perform the sacrificial rites of Ishti and Paitreya for the Pandavas residing in that great forest.')
The second is ( more acceptable)
Karna - Durvasa/Brahmana of Suurya Gotra (residing in Jarasamdha's Magadha)
Arjuna - Pandu
Rest all Pandavas -- 'God-like' Rishis living nearby the hermitage of pandu.
So , why was such an elaborate story made-up?
Though the explanation below is very thought-provoking, ia m not quite satisfied with it. A major doubt props up as to why vyasa didnt put the truth in writing! After all he didnt shy away from the transgressions of satyavati , ambalika-ambika or kunti!! Then why secrecy in this?
Afetr the death of pandu and madri, the Rishis assembled. A decision had to be taken. At that time, various rumours were doing the round in Hasinapur about Pandu, Kunti and Madri. The orthodox Bharadwaja-Gautama Brahmana ministers of Dhritarashtra under the leadership of Kunika were spreading the rumours among the mass. One such rumour was that, an imbecile and impotent Pandu had long before renunciated material life, so he had no progeny. The pupose was to make Duryodhana acceptable to all, and at the same time give a final seal to Pandu's lineage!
The Rishis knew that it would not be easy to convince the mass about the strange circumstances of the birth of the Pandavas. No one would believe that Arjuna alone was Pandu's biological son, while the others were obtained by niyoga. Only the Rishis, Kunti and the Pandavas knew the truth.
Vyasa and the Rishis decided to counter myth with superior myth. This assembly took at least fifteen days time to arrive upon a decision and consider its future imports. A strong sympathy wave coupled with traditional and religious appeal would compel the mass to accept the myth of the birth of the Pandavas! The brahmanas on Vyasa's side would confirm the myth as true! The royalty would be forced to yield thus!
The story of the God-fathers' of the Pandavas was born.
color codes:
red: my questions and points
black: the actual discussions from blogs etc regarding the whos and whys
blue: excerpts from the original MB (in italics)
so here it goes,folks! all debates and comments are very welcome. please join in!
one thing i have found with many non-believers is their question in the birth of pandavas by gods!! its all a well-spun story, they say. those children were sired by men and not gods! even durodhan is cynical of this view when he says in (SECTION LXIof UDYOGA PARVA) - "if Agni, or Vayu, or Dharma, or Indra, or the Aswins had ever engaged themselves in works from worldly desire, then the sons of Pritha could never have fallen into distress." The Pandavas are never for once curious about their fathers! They never for once claim themselves as sons of God. Even Kunti, while turning down Pandu's request for more sons, counts her previous encounters as those with men'. Most importantly , if kunti had sons from devas why did she had to undergo the regular term for pregnany and deliver the babies? In UDYOGA PARVA SECTION CXLV Kunti says to Karna, 'Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy father. Thou, O Karna, art not born in the Suta order. Believe what I say. Thou wert brought forth by me while a maiden. I held thee first in my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that divine Surya who blazeth forth in light and maketh everything visible, O foremost of all wielders of weapons, begat thee upon me. O irresistible one, thou, O son, wert brought forth by me in my father's abode.' So its sure that kunti had a sexual encounter, got pregnant and delivered as per normal way. But shouldnt God give babies who are born instantly as like instant coffee?
Considering that Pandu became king at the tender age of 18 and spend some time in military expeditions and territory expansion like Chitrangada, he might have married at the age of 20. He won Kunti in a self-choice ceremony as his first wife. But he remained childless even after one year. Bhishma might have sensed some problem and chose Madri as second wife for Pandu.
Perhaps Madri was Bhishma's choice for Pandu while Kunti was Pandu's own choice. But when there was no son born to Pandu even in his new wife Madri, after one year of their marriage, Pandu too sensed trouble. This was going like the 7 year long fruitless marital life of Vichitravirya!
This could be the reason why Pandu left to live in a forest-retreat along with his two wives. Assume that Pandu married Madri at the age of 21, after the 1 year long married life with Kunti became fruitless. Assume that 1 year long life with Madri too became fruitless. Then he was at 22. He might have left to the forest-retreat with his two wives at this time. Pandu did not went to forest for performing penance, because he took his wives too. So, in the forest he was trying to mate with his two wives to beget children. Perhaps forest retreat gave him a fresh environment, where he though would make his unions fruitful. Perhaps there were some herbal medicine or a herbal treatment offered by the sages that could cure Pandu's apparent impotency. After 1 year of trials, Pandu (age: 23) might have frustrated and finally opted to follow the route of Niyoga for begetting children. This was the same practice by which Pandu was born. It was the practice prevailed in royal palaces when a king becomes issue-less, his wife was impregnated by other able men. Thus we can assume that Yudhisthira was born when Pandu was 24 years of age. Assume that gap between the birth of Yudhisthira and Bhima was 1.5 and between Bhima and Arjuna was 1.5. The gap between Arjuna and the twins (Nakula and Sahadeva) could be 8 months or less. A gap of 1.5 years are needed for healthy pregnancies of a mother in succession. Since the twins were born to Madri, and Arjuna to Kunti, gap between Arjuna's birth and the birth of the twins can be shorter. When the twins were born, Pandu was thus aged at around 28.
Though Yudhisthira and Bhima were born of Niyoga, Pandu was finally able to cure his impotency and father Arjuna upon his wife Kunti. When Madri begged for a son, Arjuna was probably not born (may be 8 months old inside womb) and so it would not be clear to Kutni or Pandu that their union had really succeeded. So Pandu might have advised Madri for Niyoga for begetting children. Thus the twins were born by Madri through Niyoga. If Madri had conceived when Kunti's last pregnancy was 8 months old, she will deliver the twins after 9.5 months and Kunti will deliver Arjuna after 1.5 more months, both being healthy pregnancies. Thus Arjuna was only eight months older than Nakula and Sahadeva.
After six months since the birth of the twins, Madri became capable of giving birth to another child. Now it was also clear that Pandu was capable of begetting children. Madri might have wanted a child from Pandu. But their union turned to a tragedy. Pandu might have died of a heart complication probably because of some congenital illness. Mahabharata mentions that Pandu was anemic and hence whitish in complexion. He might have lacked sufficient red-blood cells in his blood. This would have prevented sufficient oxygen flow to his brain while engaged in physical exertion, leading to unconsciousness and death. This could be the reason why he was never able to beget children before and Arjuna's birth was probably a miracle or the result of concentrated medical treatment. This could also be the reason why there was so much of celebration when Arjuna was born.
now lets correlate the above story with the original MB
In SECTION CXXIII "Vaisampayana told Janamejaya, when Gandhari's conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain offspring from him.' " After hearing of Gandhari's accidental abortion Pandu was no longer ready to wait. He spared no means to convince Kunti. ( The writer does not believe that Gandhari had a two years long pregnancy, and then Duryodhana took another year or more to be born of a mass of flesh! Instead he thnks that that Gandhari had given birth to a dead child or underwent abortion!) The story that, Pandu (post-curse) wanted progenies to have the door to heaven opened for him is untenable.If sonlessness' is an impediment to Heavens, then surely Bishma seems impulsive and stupid to have made the vow and would not have gained entry to heaven post-death!
Next, Pandu has long discourses with Kunti to make her agree to Niyoga. Kunti resists at first, but finally gives in. She tells him about Durvasa's Mantra, and next follows the story we have known and believed for ages.On Kunti's invocation the god, overpowered by her incantations, arrived at the spot where Kunti was seated, in his car (doesnt Yama ride a bufallo? Why a chariot?)... Smiling, he asked, 'O Kunti, what am I to give thee?' And Kunti too, smiling in her turn, replied, 'Thou must even give me offspring.'' In Yaksha-Yudhishthira samvada, Dharma appears as Yaksha. If Dharma is already born as Dharma-Vidura, how can Dharma appear as Yaksha? We can certainly discard the Yudhishthira-Yaksha narrative as an interpolation or, we can take it as a poetic allegory, however, if we choose to take it all' then we have to admit there are multiple Dharmas in Mahabharata.Dharma appearing as Yaksha tells Yudhishthira that he is his father, and also tells him to spend incognito exile in Virata. This dialogue is at the end of Vana Parvan. However, at the beginning of the next Parvan (Virata Parvan), Yudhishthira asks Arjuna where to spend the incognito exile. If Yudhishthira is Dharma's son, how can he be disrespectful to Dharma?
Pandu now asked from her an offspring of superior strength'. Thus commanded by Pandu, Kunti invoked Vayu, And the mighty god of wind, thus invoked, came unto her, riding upon a deer.
Why should Vayu come, riding on a deer , when Dharma came on chariot.Is it only a metaphor of Vayu's speed, or his traditional vahana', or does it have any other significance?Vayu coming on deer leads inevitably to the conclusion that he was someone who lived in that very forest or nearby! Rishi Rishwashringa was the son of a deer, we know! He was one of Kashyapa gotra. Given Bhima's Naga connections in the Mahabharata, it makes sense that Bhima was fathered by a Kashyapa-nagavamshi rishi!
After the birth of Bhima, Pandu now thought of getting a son with immeasurable might and energy and prowess and glory. He resolved - Gratifying him (Indra) with my asceticism, I shall obtain from him a son of great strength... I shall, therefore, practice the severest austerities, with heart, deed and speech'.Pandu's resolution to observe an auspicious vow for one full year', and to stand upon one leg from morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying the lord of the celestials', is also meaningless, unless we conclude that the couple were actually trying hard to make a fruitful union! Otherwise, Kunti, in possession of a God-taming mantra, did not need to do such penance at all! As per Mahabharatan evidence, Bhima was then in infancy. How could Kunti undergo rigorous penance leaving him? (In this , i agree.If Kunti really had the power to invoke any God by her mantra, made him approach her with all obedience whether he liketh it or not', why would Pandu think of gratifying Indra?) After a long time, however,Indra came gratified with such devotion, and approached Pandu and, addressing him, said, 'I shall give thee, O king, a son who will be celebrated all over the three worlds'. The story goes that Kunti then invoked Indra who thereupon came unto her and begat Arjuna. (Given Indra's love and lust for woman, he would surely have come at the very pronouncement of the first syllable of Kunti's mantra!)There is no description how Indra came, unlike the description of the coming of Dharma with a smile on Vimana, and Vayu on a deer, whereas Indra's coming should have been described with more grandeur!!! Besides, Indra had to come twice! Then conclusion is that no such invocation of God or any Rishi for niyoga actually took place, regarding the birth of Arjuna.That Arjuna was Pandu's biological son can be inferred from the immense gladness that his birth brought to the Rishis, Pandu and specially Kunti. There was great celebration and jubilation in the forest, which we do not find in case of the other births! In SECTION XIX of VIRATA PARVA Draupadi attested this while inciting Bhima to kill Kichaka. She referred to Arjuna as one, - whose birth dispelled all the sorrows of Kunti.' And Draupadi said this before another son of Kunti! She could not have said this unless Bhima too was in agreement with her. When Duhshasana drags Draupadi to the Sabha, Draupadi cried out at him (SECTION LXVI of SABHA PARVA) - O wretch! O thou of cruel deeds, drag me not so. Uncover me not so. The princes (my lords) will not pardon thee, even if thou hast the gods themselves with Indra as thy allies.' If indeed Indra is Arjuna's father, what a way of referring to one's father-in-law! Surely, Draupadi never regarded Arjuna as Indra's son!
After Arjuna's birth Madri complained Pandu - by birth I am superior to Kunti yet I am inferior to her in station. ... This, however, is my great grief that while Kunti and I are equal, I should be childless, while it should so chance that thou shouldst have offspring by Kunti alone.' This may be a direct charge against Pandu for giving birth to Arjuna. The point to note is why Madri is raising such a Question now! Why did she keep mum for the last three years or so? It would have been natural for her to ask for a child after the very birth of Yudhishthira! Or at least, when Kunti was carrying Bhima, or had given birth to him. It is clear that she did not do so because she did not want to embrace other men! But now that Pandu and Kunti had made a successful union, she too wanted a child for herself! Why should she be deprived now?
The story goes that, with Kunti's mantra, Madri thought of the twin Aswins, who, coming unto her with speed begat upon her two sons.(It is absurd that sex with twins will produce twins!) The Mahabharata reports those foremost sons born at an interval of one year after one another, looked like an embodied period of five years.' If Pandavas were born one year after another, how could Nakula and Sahadeva be twins? Why is then five years' mentioned?
When pandu dies, madri says to Kunti - if I survive thee, it is certain I shall not be able to rear thy children as if they were mine.' That is because Arjuna would always remind her of what she had been deprived- an offspring from Pandu alone!
So who are the actual fathers of pandavas? There are two theories for this question:
The first is
Karna - Durvasa/Brahmana of Suurya Gotra (residing in Jarasamdha's Magadha)
Yudhishthira - Vidura (Yudhishthira's birth by Vidura has been much discussed, starting from Iravati Kanve's work Yuganta, thats why a chariot and not a bufallo?)
Bhiima - A rishi of Kasyapa-Naga origin/ Kimdama(some sources theorize that he transgressed the prescriptions of Shashtrik niyoga-dharma' in his intercourse with Kunti! And that is the reason why Pandu killed Kindama with five arrows in a fit of great anger!)
Arjuna - Pandu
Nakula-Sahadeva - Dhaumya (SECTION XXV of VANA PARVA mentions - And their priest, Dhaumya endued with great energy, like unto a father to those princes,began to perform the sacrificial rites of Ishti and Paitreya for the Pandavas residing in that great forest.')
The second is ( more acceptable)
Karna - Durvasa/Brahmana of Suurya Gotra (residing in Jarasamdha's Magadha)
Arjuna - Pandu
Rest all Pandavas -- 'God-like' Rishis living nearby the hermitage of pandu.
So , why was such an elaborate story made-up?
Though the explanation below is very thought-provoking, ia m not quite satisfied with it. A major doubt props up as to why vyasa didnt put the truth in writing! After all he didnt shy away from the transgressions of satyavati , ambalika-ambika or kunti!! Then why secrecy in this?
Afetr the death of pandu and madri, the Rishis assembled. A decision had to be taken. At that time, various rumours were doing the round in Hasinapur about Pandu, Kunti and Madri. The orthodox Bharadwaja-Gautama Brahmana ministers of Dhritarashtra under the leadership of Kunika were spreading the rumours among the mass. One such rumour was that, an imbecile and impotent Pandu had long before renunciated material life, so he had no progeny. The pupose was to make Duryodhana acceptable to all, and at the same time give a final seal to Pandu's lineage!
The Rishis knew that it would not be easy to convince the mass about the strange circumstances of the birth of the Pandavas. No one would believe that Arjuna alone was Pandu's biological son, while the others were obtained by niyoga. Only the Rishis, Kunti and the Pandavas knew the truth.
Vyasa and the Rishis decided to counter myth with superior myth. This assembly took at least fifteen days time to arrive upon a decision and consider its future imports. A strong sympathy wave coupled with traditional and religious appeal would compel the mass to accept the myth of the birth of the Pandavas! The brahmanas on Vyasa's side would confirm the myth as true! The royalty would be forced to yield thus!
The story of the God-fathers' of the Pandavas was born.
Kyunki Saas Bhi Kabhi Bahu Thi 2
Indian Premier League
