Collection of My articles on Mahabharata..

Draupadi Sita..

Why such comparison with Sita? This I will definitely answer.

1. Both were the main female lead charecters in two greatest Epics of India.
2. Both were Ayonija..Sita was born from earth,Draupadi was born from fire.
3. Both had swayamvaras that demanded valour as the price to get them..Virya Sulka they were referred as.
4. The tests prescribed to win Sita and Draupadi were archery based.
5. Both Sita and Draupadi lived in forest,along with their husbands.
6. Both were abducted ,Sita by Ravana,Draupadi by Jayadratha.
7. Sita was humiliated when she was asked to prove her chastity,,Draupadi was humiliated by being the stake in Dice game. She endured the attempt of vastraharan . She was kicked by Kichaka in incognito.
8. The two Epics had great battles fought in the end and people attribute them to Sita and Draupadi. While Lanka was doomed due to Abduction of Sita,Whole Kshatriya clan got destroyed in Kurukshetra ..People say Draupadi ignited the fire of revenge in the hearts of Pandavas..
9. Both Sita and Draupadi stood tall and unshaken in adverse sutuations. Yes there were moments of despair but they revived themselves by sheer will power and fortitude.
10. Both were highly famous for their extraordinary beauty ,that got them into trouble nevertheless.
11. Sita was incarnation of Lakshmi herself. Draupadi was described as celestial Sri Swargalakshmi born on earth.
12. Sita was the wife of Sri Rama,incarnation of Vishnu. Draupadi was the Sakhi Of Krishna,Vishnu incarnate in dwapara. She was won by Arjuna who was Nara in his previous birth born with Vishnu Ansh.

These many factors are there that make two of the most famous Epic charecters Of our Itihasas apt for comparison.

If a group of people think thatComparing Draupadi with Sita should not be done because of Sita’s Devine aura ,I disagree.

Sita has her place secured in the hearts of devotees and nothing will change the fact that Ramayana was described as her story by Adi Kavi.

Valmiki refers to his work as the Magnificient Story of Mother Sita ( Sitaayaah Charitam Mahat )

The common trait that makes both Sita and Draupadi special was ..their adherence to dharma.

Sita was put through a lot of hardships, but never does she deviate from her Dharma in the least.

Same goes to Yajnaseni Krishnaa Draupadi who never faltered in her dharma.,sailed through thorny path,faced the trauma of humiliation with great strength of mind, and emerged triumphant along with her husbands. She was the backbone of the empire of dharma established by Pandavas with Krishna’s blessings.

So I see no harm in comparison. Their journey of life was being compared..not their divinity aspect.

As such comparison between Kavya nayikas ( heroines of the Epics ) is quite natural,if we consider the literary aspect

Krishna did not offer Draupadi to Karna. The Sanskrit verse did not say that.

In one of my older posts, I explained this but would like to repeat it, as it is very important to remove this misconception. I hope people with sensible minds can make an effort to understand.

Krishna said thus.

Excerpt

hiraNmayA.nshcha te kumbhAnrAjatAnpArthivA.nstathA |
oShadhyaH sarvabIjAni sarvaratnAni vIrudhaH || 14||

rAjanyA rAjakanyAshchApyAnayantvabhiShechanam |
ShaShThe cha tvAM tathA kAle draupadyupagamiShyati || 15||

Should be translated thus..

Golden water pots as also silver and earthen ones (filled with water) and medicinal herbs and all sorts of seeds and gems, let the kings and daughters of kings bring for your anointment (in the kingship) at the Shashti kaal the sixth part of the day and Draupadi also will come to you to carry on the procedure)

Both the verses speak about the coronation procedure. They are interlinked as they both are meant to elaborate the way it would happen.

What is Shashti kaal?

Shukla Shashti is the name for the 6th tidhi (lunar day). It's the 6th Tithi of Shukla paksha. . It's nature is

Yasha Prada, (offers fame) which can be interpreted as "one that gives fame". It's good and preferable for the following works:

House, land; service social customs; market & marketing, trade, sale - purchase; art; painting of sculpture; wood work; war, deeds related to Pitris (ancestors); jewellery; clothes designing, oil massage; donation and welfare; actions related to water.

The most classical texts such as Jyotisha Ratnakara, Muhurta Chintamani, Poorva Kalamrita and Brihat Samhita tell us about the auspiciousness Of Shashti kaal. Karttikeya presides over this day. It is favourable for coronations, meeting new friends, festivities and enjoyment.

Even now we witness our ministers who knew the aspect of Shashti Kaal take oath in the evening time only.

The translation by popular translators doesn't fit into the narrative. Before that sentence and after it, the whole narration is about coronation. To talk about Draupadi's acceptance of Karna in between that topic is absurd. Even the first part of that verse talks about queens and princesses bringing various items for coronation. So, how can that be followed suddenly by Draupadi's approval of him as her husband?

K.M. Ganguly translates this as:

"During the sixth period, Draupadi will also come to thee (as a wife)”

I don't know why he went with that word in bracket.

The best translation I have heard from many scholars that also matched with mine is this, which fits in with rest of the narration:

Sixth period means sixth part of the day, dusk (1.dawn, 2.morning, 3.noon, 4.afternoon, 5.evening, 6.dusk, 7.night). And dusk is considered the most auspicious time for activities like coronation.

So, Krishna was merely mentioning that Draupadi along with other queens and princesses would come to Karna's coronation to carry on the formalities. (like aarti etc)

Krishna ascertains Draupadi’s presence because she is the First Lady of Pandava Family. The animosity between her and Karna during Dyutsabha may make Karna apprehensive of her reaction if he enters as the Eldest and King to be. The auspicious occasion requires Draupadi 's participation in formalities.

Moreover, Krishna very well knew the reason behind Draupadi having five husbands (Lord Shiva's boon etc.). He also knew how much she loathed Karna. So Krishna suggesting that Draupadi would marry Karna is not acceptable not only for me but also for many scholars I interacted with.

Narayan will never demean his Sakhi by such an offer. He who knew how much pain Arjuna has in his heart remembering the wordy darts of Karna ,would never hurt him as well..

Duryodhana asked his prime warriors how much time they take to annihilate Kaurava army.They answered as per their ability and Yudhishtira,who got information regarding this addressed Arjuna..

Yudhishthira said, 'The spies I had placed in the army of Dhritarashtra's son, brought me this news in the morning. Duryodhana. asked Ganga's son of great vows, saying, 'O lord, in what time cant thou annihilate the troops of Pandu's sons?' Indeed, the wicked Duryodhana was answered by him in these words, viz.,--In a month! Drona also declared that he could do the same feat in about the same time. Gautama (Kripa) indicated twice that period, as hath been heard by us. Drona's son acquainted with weapons of high efficacy declared the period (in his case) to be ten nights. Karna also, acquainted with weapons of high efficacy, asked in the midst of the Kurus, declared that the could complete the slaughter in five days. Therefore, I also, O Arjuna, am desirous of hearing thy words, 'In what time canst thou,O Falguni,exterminate the foe?”

According to this excerpt,

Bhishma said ,one month,Drona said the same

Kripa said two months and Karna said five days.

Aswathama said ten nights.

Arjuna answered his brother thus..

Thus addressed by the king, Dhananjaya of curly hair, casting a look upon Vasudeva, said these words, 'All these (Bhishma and others) are high-souled (warriors), accomplished in arms and acquainted with all modes of warfare. Without doubt, O king, they can exterminate (our forces) even thus! Let thy heart's anguish, however, be dispelled. I tell thee truly that with Vasudeva as my ally, I can,on a single car ,exterminate the three worlds with even the immortals ,indeed ,all mobile creatures that were,are,will be ,in the twinkling of the eye.. This is what I think. That terrible and mighty weapon which the Lord of all creatures (Mahadeva) gave me on the occasion of my hand-to-hand encounter with him (in the guise of) a hunter, still existeth with me. Indeed, O tiger among men, that weapon which the Lord of all creatures useth at the end of Yuga for destroying created things, existeth with me. Ganga's son knoweth not that weapon; nor Drona nor Gautama (Kripa); nor Drona's son, O king! How, therefore, can the Suta's son know it. It is not, however, proper to slay ordinary men in battle by means of celestial weapons. We shall vanquish our foes in a fair fight.

Arjuna said he could exterminate the whole universe in the twinkling of an eye with Mahapasupata.

He also said he should not do so and defeat his foes in a fair fight only.

Yudhishtira’s statement on Arjuna’s fall

yudhiShThira uvAcha||

ekAhnA nirdaheyaM vai shatrUnityarjuno.abravIt |
na cha tatkRRitavAneSha shUramAnI tato.apatat || 21||

avamene dhanurgrAhAneSha sarvA.nshcha phalgunaH |
yathA choktaM tathA chaiva kartavyaM bhUtimichChatA || 22||

Yudhishthira said, ‘Arjuna had said that he would consume all our foes in a single day. Proud of his heroism, he did not, however, accomplish what he had said. Hence has he fallen down. This Phalguna disregarded all wielders of bows. One desirous of prosperity should never indulge in such sentiments.’"

Now,I differ with the translation of the last line of the verse.It should be

One who desires prosperity should do what one say.

Debroy translated it properly thus..those who desire property should act the way they have spoken..

I refute what Yudhishtira said ..

What is boasting?

Exhibition of excessive pride or self satisfaction.

Did Arjuna look excessively proud of his achievements? No. On rare occasions he mentioned his feats..like when Rukmi came to offer help or when Uluka insulted him in harsh words..or to avoid killing of Dharmaraj on 17 th day..

But that was situational and hence acceptable.

Did Arjuna exhibit self satisfaction?

Never. He was an eternal learner in pursuit of excellence. He was always yearning to learn and achieve more.

He had his crown filled with the feathers of his achievements still he was down to earth.

So the word boastful never suits Arjuna at all.

Coming to Yudhishtir’s ridiculous claim ,I feel it was not in sink with Arjuna’s nature or charecter.

Arjuna credited MahaPasupata by means of which he can consume everything and that was not boasting but ultimate fact. Maha Pasupata had the power to do so in the twinkling of an eye. What wrong did he say?

Arjuna never disregarded other archers. He praised every one of them including Karna many times. So I disagree with Yudhishtir’s statement.

Now the last claim,for prosperity one should do what one said? How?

Will Yudhishtir agree if Arjuna ventures to win the war with Maha Pasupata? Will he say proceed my brother.finish up the war in twinkling of an eye? No.

Arjuna himself said war should be won in fair fight not with celestial weapons.

Arjuna in his life time did not hurl Pasupata or Narayana.

Brahmasira he did when he was forced to neutralise Aswathama ‘s Astra.

By the way prosperity exists where Arjuna is..Sanjaya said,Yudhishtira himself said in Sabha Parva.

Hence I object every word said by Yudhishtira as the reason for Arjuna’s fall.

The reason for his fall was not his boasting as said in the question,it was his grief for the loss of Draupadi and twins.

Kisari mohan Ganguli English Translation Udyoga Parva Section CXVII

mahaprasthana Parva Section 2

Bori Critical Edition Of Mahabharata Mahaprasthana Parva ch 2

Hanuman on chariot

It was celestial ape and not Hanuman present on Arjun’s flag staff. Vishwakarma created the ape when he constructed the chariot.

And there sat upon that flag-staff a celestial ape of form fierce like that of a lion or a tiger. Stationed on high, the ape seemed bent upon burning everything it beheld. And upon the (other) flags were various creatures of large size, whose roars and yells caused the enemy's soldiers to faint.

This was how it was described when Agni gave the chariot.

Now what did Hanuman tell Bhima?

vijayasya dhvajasthashcha nAdAnmokShyAmi dAruNAn |
shatrUNAM te prANaharAnityuktvAntaradhIyata || 15||

And, O highly powerful one, O hero, when thou shall give leonine roars, then shall I with my own, add force to shouts. Remaining on the flagstaff of Arjuna's car will I emit fierce shouts that will damp the energy of thy foes. Thereby ye will slay them easily.' Having said this unto Pandu's son, and also pointed him out the way. Hanuman vanished at that spot."

Hanuman ‘‘s presence on Arjuna’s flagstaff is more symbolic ,as it was a blessing . Physical presence ,not required in such instances.

We never come across Hanuman on flagstaff through out war Parvas. It was the celestial ape that created terror among enemies.

When Arjuna,Karna final battle commenced,both the celestial ape of Arjuna and Elephant’s rope of Karna first fight with each other. There also it was not Hanuman who fought,it was the ape.

That foremost of apes, again, belonging to Partha, with jaws wide open and terrible, and difficult of being gazed at, like the sun himself, inspired fear by his formidable teeth. The impetuous Ape on the standard of the wielder of Gandiva, becoming desirous of battle, rushed from his station and fell upon Karna's standard. Endued with great impetuosity, the Ape, darting forward, struck the elephant's rope with his nails and teeth, like Garuda falling upon a snake. Decked with rows of little bells, hard as iron, and resembling the fatal noose (in the hands of Yama or Varuna), the elephant's rope, filled with wrath, closed with the Ape. Thus in that fierce single combat between those two heroes, which was the result of what had been settled at the time of the match at dice, their standards first battled with each other.

This was how it happened and there was no mention of Hanuman.

So Hanuman not having trust in Krishna…..as given in the question can’t be factual.

Hanuman very well knew the purpose of Narayan in Krishnavatar.

That was why he just blessed the flagstaff of Arjuna with his presence not in form but in spirit.

Kisari mohan Ganguli English Translation Vana Parva Section CL,

Adi Parva Section CCXXVII

Karna Parva Section 87

Bori Critical Edition Sanskrit version Vana Parva ch 151

Karna’s last words

There was no chance to say any last words to Krishna or to anyone for that matter. Anjalikastra Of Arjuna beheaded him instantly and he died .

sharairvibhugnaM vyasu tadvivarmaNaH; papAta karNasya sharIramuchChritam |
sravadvraNaM gairikatoyavisravaM; gireryathA vajrahataM shirastathA || 26||

This was how it was described in authentic versions.

With that weapon Arjuna struck off his enemy's head like Indra striking off the head of Vritra with his thunder. Indeed, O king, with that excellent Anjalika weapon inspired with mantras into a mighty weapon, the son of Indra cut off the head of Vaikartana in the afternoon. Thus cut off with that Anjalika, the trunk of Karna fell down on the earth. The head also of that commander of the (Kaurava) army, endued with splendour equal to that of the risen sun and resembling the meridian sun of autumn, fell down on the earth like the sun of bloody disc dropped down from the Asta hills. Indeed, that head abandoned with great unwillingness the body, exceedingly beautiful and always nursed in luxury, of Karna of noble deeds, like an owner abandoning with great unwillingness his commodious mansion filled with great wealth. Cut off with Arjuna's arrow, and deprived of life, the tall trunk of Karna endued with great splendour, with blood issuing from every wound, fell down like the thunder-riven summit of a mountain of red chalk with crimson streams running down its sides after a shower. Then from that body of the fallen Karna a light passing through the welkin penetrated the sun

Arjuna’s Astra separated Karna’s head from the trunk.

The trunk fell down,blood oozing from that

A light from his body reached the Sungod and merged in him.l

So no last words or donation of golden teeth as shown in TV shows .

Kisari mohan Ganguli English Translation Karna Parva Section 91

Bori Critical Edition Sanskrit version Karna Parva Ch 67

Parasurama’s chariot

At first Parasurama was not on a chariot . He said he will fight from ground..after that he created a chariot for himself.

sArathyaM kRRitavA.nstatra yuyutsorakRRitavraNaH |
sakhA vedavidatyantaM dayito bhArgavasya ha || 9||

Bhishma said, 'I then smilingly addressed Rama stationed for battle, saying,--Myself on my car, I do not wish to fight with thee that art on the earth! Mount on a car, O hero, and case thy body in mail, O mighty-armed one, if indeed, O Rama, thou wishest to fight me in battle!--Then Rama smilingly replied unto me on that field of battle, saying, 'The Earth, O Bhishma, is my car, and Vedas, like good steeds, are the animals that carry me! The wind is my car-driver, and my coat of mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri and Saraswati). Well-covered by these in battle, O son of Kuru's race, I will fight!' Having said this, O Gandhari's son. Rama of prowess incapable of being baffled, covered me on all sides with a thick shower of arrows. I then beheld Jamadagni's son stationed on a car equipped with every kind of excellent weapons! And the car he rode was exceedingly handsome and was of wonderful appearance. And it had been created by a fiat of his will, and it was beautiful like a town. And celestial steeds were yoked unto it, and it was well-protected by the necessary defences. And it was decked all over with ornaments of gold. And it was well-covered with tough skins all around, and bore the device of the sun and the moon. Rama was armed with bow and equipped with a quiver, and with fingers cased in leathern fences! Akritavrana, the dear friend of Bhargava, well-versed in the Vedas, did the duties of a car-driver for that warrior.

Bhishma asked Parasurama to get into a chariot.

Parasurama said…Earth is his chariot,wind is his car driver ,

His armour is made up by Savitri,Gayatri,Saraswati.vedic goddesses

Then Parasurama created a beautiful chariot for himself

equipped with all kind of weapons

That Devine Chariot had Devine horses..covered by golden ornaments

Akritavrana,the friend of Parasurama became his driver.

So Parasurama did use a chariot in his fight with Bhishma.

Kisari mohan Ganguli English Translation Udyoga Parva section CL XXXII

Bofi Critical Edition Sanskrit version Udyoga Parva Ch 183

Vijaya bow

Rukmi got a bow called Vijaya not from Drona. His teacher was kimpurusha Druma.He was a kimpurusha who lived on Gandhamadan.

Rukmi got the bow from Kimpurusha Druma.

Mistranslation or wrong spelling resulted in confusion ,thinking that Drona gave the bow to Rukmi.

Here is the Sanskrit verse..from Udyoga Parva,from Bori. Gita Press And South version said the same.

yaH kimpurushaSiMhasya gandhamAdanavAsinaH |
shiShyaH kRRitsnaM dhanurvedaM chatuShpAdamavAptavAn || 3||

yo mAhendraM dhanurlebhe tulyaM gANDIvatejasA |
shAr~NgeNa cha mahAbAhuH saMmitaM divyamakShayam || 4||

trINyevaitAni divyAni dhanUMShi divichAriNAm |
vAruNaM gANDivaM tatra mAhendraM vijayaM dhanuH || 5||

shAr~NgaM tu vaiShNavaM prAhurdivyaM tejomayaM dhanuH |
dhArayAmAsa yatkRRiShNaH parasenAbhayAvaham || 6||

gANDIvaM pAvakAllebhe khANDave pAkashAsaniH |
drumadrukmi mahAtejA vijayaM pratyapadyata || 7||

This Druma,Kimpurusha attended Rajasuya Of Yudhishtira. He was mentioned by Sisupala ,who was naming worthier persons for Agra Puja.

Sisupala said

Passing over Duryyodhana, that mighty-armed king of kings, who is unequalled in whole earth girt with her seas and king Jayadratha accomplished in weapons and endued with great prowess, and Druma the preceptor Of the Kimpurushas and celebrated over the world for prowess, and Saradwata's son, old Kripa, the preceptor of the Bharata princes and endued with great energy, why dost thou praise Kesava?

So this Druma was Rukmi’s teacher..He gave Vijaya bow to Rukmi.And this bow was Mahendram,owned by Indra previously.

Karna’s Vijaya bow was referred by him in Karna Parva..during his conversation with Salya. That bow also belonged to Indra as per Karna’s confession.

My bow, called Vijaya, is the foremost of all weapons (of its kind). Desirous of doing what was agreeable (to Indra), it was made by Vishakarman (the celestial artificer) for Indra. With that bow, O king, Indra had vanquished the Daityas. At its twang the Daityas beheld the ten points to be empty. That bow, respected by all, Sakra gave to Bhrigu's son (Rama). That celestial and foremost of bows Bhrigu's son gave to me. With that bow I will contend in battle with the mighty-armed Arjuna, that foremost of victorious warriors, like Indra fighting with the assembled Daityas

So both the bows were referred as Vijaya,owned by Indra.

Kisari mohan Ganguli English Translation Sabha Parva XLII ,Karna Parva 31

Arjuna’s students

The list is very big. So better to say…students.

Sabhaparva provides the list of kashatriyas who were present at Mayasabha when Yudhishtir inaugurated and adorned the Sabha.

The Epic tells these are there to learn warfare from Arjuna.And the list goes…on

Excerpt.

• And so also numerous principal Kshatriyas, such as the illustrious and virtuous Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena; Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the king of Kamvoja, and the mighty Kampana who alone made the Yavanas to ever tremble at his name just as the god that wieldeth the thunder-bolt maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the kings of Anga and Vanga, and Pandrya, and the king of Udhara, and Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the king of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes; Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha, Srutayu endued with great strength; the invincible Anuparaja, the handsome Karmajit; Sisupala with his son, the king of Karusha; and the invincible youths of the Vrishni race, all equal in beauty unto the celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the Somaka race; these Kshatriyas endured with great might, all well-armed and wealthy, and many others also regarded as the foremost, all waited upon Yudhishthira, the son of Kunti, in that Sabha, desirous of ministering to his happiness. And those princes also,endued with great strength ,Who dressing themselves in deer skins learnt the science of weapons under Arjuna waited upon Yudhishthira. And O king, the princes also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva, and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya that foremost of men who had learnt the science of arms under Arjuna these and many other kings, O lord of the Earth, used to wait on Yudhishthira on that occasion.

We could see the list of kings present there and the princes of those kingdoms became Arjuna’s disciples..They wore deer skin and learnt the science of weapons from him..

Point to be noted,Pradyumna,Samba,Satyaki,,Aniruddha,Saivya etc Vrishni heroes also learnt warfare from Arjuna.

Abhimanyu was trained by Arjuna at Indraprasth.

The child from his earliest years became the favourite of Vasudeva and of his father and uncles, like the moon of all the people of the world. Upon his birth, Krishna performed the usual rites of infancy. The child began to grow up like the Moon of the bright fortnight. That grinder of foes soon became conversant with the Vedas and acquired from his father the science of weapon both celestial and human, consisting of four branches and ten divisions.

"Endued with great strength, the child also acquired the knowledge of counteracting the weapons hurled at him by others, and great lightness of hand and fleetness of motion forward and backward and transverse and wheeling. Abhimanyu became like unto his father in knowledge of the scriptures and rites of religion

Abhimanyu admitted that he learnt the knowledge of breaking of Chakravyuha from his father.

Upa Pandavas were trained by Arjuna

• “The sons of Draupadi were born, each at the interval of one year, and all of them became renowned and much attached to one another. And, O monarch, all their rites of infancy and childhood, such as Chudakarana and Upanayana (first shave of the head and investiture with the sacred threads) were performed by Dhaumya according to the ordinance. All of them, of excellent behaviour and vows, after having studied the Vedas,acquired from Arjuna knowledge of all the weapons,celestial and human.

Chitra Radha

Arjuna taught him Agneyastra.

Hence we could see Arjuna as the great teacher who imparted his knowledge of warfare to solicitors ….All the reputed princes of that time got trained by him..

Not only in archery but also in terms of teaching….Arjuna continued the legacy of Drona.

Footnotes

Bori Critical Edition Of Mahabharata Sanskrit version Adi Parva

Sabha Parva Section 4

Kisari Mohan Ganguli English Translation

Adi Parva CCXXIII

Sabha Parva IV

Pasupatastra...

How could a bow be compared with the most powerful Astra of all time?

By the way bows won’t win wars. Warriors do.

A great warrior can win the war with normal bow. Or even without it. Like Arjuna defeated Angaraparna..with a torch in hand. He conquered Yavana king with a normal bow.Aswathama used a blade of grass to invoke Brahmasirastra.

We don’t see the mention of Vijaya bow in Parashurama’s fight with Bhishma. Shivansh Shahi in his well researched post thoroughly analysed the same .

There was another Vijaya bow that Rukmi possessed given to him by his instructor Druma.. So there must be number of bows that were called by name Vijaya.

Nowhere it was mentioned that the bow belonged to Siva or Parasurama got it from Shiva. There is no evidence that Parasurama used Vijaya bow either in his fight with Kartavirya or when he killed Kshatriyas or when he fought with Bhishma. So the timeline of Karna getting that bow was arguable.

Coming to Karna’s performance with Vijaya bow,again it is a matter of concern like Arnab Ghosh pointed out in one of his posts….that Karna hardly used Vijaya bow while Arjuna never parted with Gandiv ever since he got it from Agnideva.

Karna used Vijaya bow only on 17 th day. Why Did he not think of using it when Jayadhratha’s life was at stake on 14 th day? He did not use it when Ghatotkacha was creating havoc on 14 th night.

If really Vijaya bow could provide victory,Karna could have used it continuously but he did not do so.

Not even on 16 th day when he faced defeat despite being the commander of Kaurava army that too in the hands of Arjun.

Karna on 17 th day used Vijaya bow but still his performance against Satyaki,Bhima and finally Arjuna (who killed him despite the existence of the bow) was not good.

There was no mention of Vijaya bow of Karna in previous Parvas while Rukmi’s bow was evidently mentioned

None of the prime charecters referred to Karna’s Vijaya bow not even Parasurama,the instructor who was supposed to have given the bow to Karna. Instead Parasurama hailed Gandiva as the best of bows in Udyoga Parva that too in presence of Karna.

Bhishma who always criticised Karna never talked about Vijaya bow.

Bows won’t fetch victory astras do

That was the ultimate fact. It was not Gandiva that made Arjuna invincible. It was his warrior skill.

Similarly to think that Karna had an advantage by having Vijaya bow..wont look convincing seeing his track record in wars.

Mahapasupata the most powerful Astra..

The Epic stated the fact that Pasupata will destroy any other Astra ..

The Description Of the Astra itself was awe inspiring.

Mahapasupata would destroy the whole universe when hurled against an inferior rival. Siva himself told Arjuna thus

Vijaya bow is part of the universe..right?

SO is there any doubt regarding the supremacy of Mahapasupata over Vijaya bow? Within a split second it can destroy the creation..and that include Vijaya bow and the wielder of Vijaya bow also.

Dont undermine the warriors,elevating their bows instead of their archery skills.

Karna was an archer of repute who had his own place in the Epic without doubt. If his bow is credited more than his skills that is ridiculous to say the least. Karna of the Epic was an archer of caliber who failed to convert his skill into victories for obvious reasons.( not curses ).

Astras with spiritual power

Apart from archery skills,possession of astras definitely mattered a lot in Mahabharat times. Superior warriors did fight battles with astras.

Astras were the deciding aspects that determined who the victor was

A warrior who had spiritual power secured through penance ultimately won battles.

Vasishtha destroyed all the astras Of Vishwamitra with his Brahmadanda . His spiritual power dominated there.

Arjuna scored above others because he possessed archery skills,astras and power of penance.

Precisely

Vijaya bow or any other bow can never ever be above the destructive power of Maha Pasupata

And there was a shaft whose splendour looked like that of the sun or of the fire that appears at the end of the Yuga. Verily, that shaft was the excellent Pasupata that mighty and terrible weapon, which is without a second, indescribable for its power, and capable of striking every creature with fear. Of vast proportions, it seemed to constantly vomit sparks of fire. Possessed of one foot, of large teeth, and a thousand heads and thousand Stomachs, it has a thousand arms, a thousand tongues, and a thousand eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms, that weapon is superior to the Brahma, the Narayana, the Aindra, the Agneya, and the Varuna weapons. Verily, it is capable of neutralising every other weapon in the universe. It was with that weapon that the illustrious Mahadeva had in days of yore, burnt and consumed in a moment the triple city of the Asuras. With the greatest ease, O Govinda, Mahadeva, using that single arrow, achieved that feat. That weapon, shot by Mahadeva's arms, can, without doubt consume in half the time taken up by a twinkling of the eyes the entire universe with all its mobile and immobile creatures

Kisari Mohan Ganguli English Translation Anusasanika Parva Section XIV

Vasavi Sakti

Karna can not use Vasavi Sakti as and when he wanted to. It was a conditional weapon that works only when conditions of Indra got fulfilled.

Indra said.

vidyamAneShu shastreShu yadyamoghAmasa.nshaye |
pramatto mokShyase chApi tvayyevaiShA patiShyati || 33||

And if, maddened by wrath, thou hurlest this dart, while there are still other weapons with thee, and when thy life also is not in imminent peril, it will fall even on thyself.' Karna answered, 'As thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am in imminent peril! Truly I tell thee this!'"

Karna could use the Sakti only when his life is in danger and when all his other weapons got exhausted.

So to use it on Krishna first,Karna had to fight with him using all his other astras.

It won’t be possible since Krishna was not the warrior in Kurukshetra. He chose to drive the chariot of Arjuna but not to wield weapons.

Technically speaking,as per Indra’s condition,Karna can not hurl Vasavi Sakti on Krishna directly.

We observed what happened when Srutayudh hurled a mace of Varuna on unarmed Krishna. It killed Srutayudh himself.

So Karna did not dare to use Vasavi Sakti on Krishna.

Even If we take Arjuna and Krishna together countering Karna,then also Karna could not use it either on Arjuna or on Krishna because Karna did not fight a full fledged battle with Arjuna before 17 th day.So Karna could never hurl Sakti on Krishna in particular because of Indra’s condition. If he ignores that he himself will fall in danger.

Kisari mohan Ganguli English Translation Vana Parva CCCVIII

Bori Critical Edition Sanskrit version Vana Parva ch 294