Tuesday, November 15, 2011

MAHABHARATA AND BHAGAWAT GITA 4000 BC-- CAPT AJIT VADAKAYIL


MAHABHARATA- THE GREATEST STORY EVER TOLD --    AND THE GREATEST STORY THAT WILL EVER BE TOLD --ON  PLANET EARTH


"The graphical passages in the Mahabharata, for beauty of description, cannot be surpassed by anything in Homer’s epics.... Mahabharata rise far above the Homeric poems also in the fact that a deep religious meaning appears to underlie all the narrative, and that the wildest allegory may be intended to conceal a sublime moral, symbolizing the conflict between good and evil, teaching the hopelessness of victory in so terrible a contest with purity of soul, self-abnegation and the subjugation of the passions."--Sir Monier Williams

The Mahabharata describes the ideal polity and culture and religion and may be called the Epic of Society and State. It describes the victory of righteousness. There is scarcely a single human situation that it leaves untouched, and it covered most contingencies that mankind could experience till about a few hundred years ago. The Mahabharata is so intensely human, that it still has a special resonance in the hearts of whoever has read it. It is a text that one grows with, revealing deeper meanings as one's life unfolds, and a superlative guide to humans trying to work out their entelechy. Its grip on the human mind and consciousness will never ever diminish.

The Mahabharata is also a treasure house of information on ancient India , 6000 year ago - it has history, statecraft, religion and mythology all woven into a amazingly rich and glorious fabric.
IT MUST BE NOTED , MAHABHARATA WAR HAPPENED 6000 YEARS AGO, WHEN THE WHOLE WORLD WAS DOING GRUNT GRUNT FOR LANGUAGE AND LIVING IN CAVES,  WEARING ANIMAL SKINS -- 



CHECK OUT THE LOFTY MORAL PHILOSOPHY.

THE STORY WAS WRITTEN BY SAGE VYASA.

THE KURUKSHETRA BATTLE WAS A BATTLE WITH FIGHTER FLYING SAUCERS AND SCALAR INTERFEROMETRY SEEK AND DESTROY MISSILES TRIGGERED BY PERSONAL SOUND MANTRA PASSWORDS.



When Indians go to court they swear on the Bhagawat Gita , like how Christians do on Bible and Muslims do on Koran which is a very small episode of the Mahabharata story.


The Mahabharata story is full of intrigue and has maximum characters in any written story ever. This war happened in 4000 BC, just before the oldest Saraswati Vedic civilization 9500 BC ( Indian Aryan ) disintegrated due to tectonic shifts and drying up of the perennial Saraswati river.

A SAMPLE OF SANSKRIT VERSES OF MAHABHARATA WHICH HAPPENED IN 4000 BC --THERE ARE 210 000 OF THEM

-- YES --

TWO HUNDRED AND TEN THOUSAND VERSES-- OR MORE THAN 1.86 MILLION WORDS- - CAN NEVER EVER BE MATCHED

SANSKRIT SAMPLE


Almost all Quantum Physics pioneers knew the Bhagawat Gita

The Mahabharata is  unique in many ways - unique for the deepest philosophic truths, for the wide range of human life covered by the ethics and for the high spiritual stimulus provided in this epic. It is sometimes called the fifth Veda. The Mahabharata though not technically a revelation, is more than a revelation in the nature of its contents. For one thing it contains the greatest spiritual treasure ever known to the world, the Bhagavad Gita, which may be rightly called the scripture of the world. This alone will suffice to make the epic the greatest work of the world.
On the surface it is just another story of a war between two rival sections of a dynasty, but its much more than that. It is the story of evolution of all life, it is a treatise on cosmogony, a code of universal ethics; it is also a history of the human race in its most general sense. All life is rooted in the One Life; the Devas, Rishis, men, beasts, flowers, rocks, why, everything in this manifested universe are all evolved in that One Life. There is a Great Plan in the mind of God (Ishwara Sankalpa) and everything that was, that is and that shall be, happens in accordance with that plan. Human free will is part of that Plan.
The Mahabharata is the story of the war for the throne between the virtuous Pandavas and their wicked cousins, the Kauravas. Symbolic of the struggle between the Good and the Evil, it recounts the inexorable rivalry between the two branches of the descendants of Bharata. A terrible war took place, in which kings from all over India and neighboring countries participated, opposing the one hundred Kauravas and their cruel chiefs to the five Pandava brothers, allies of Lord Krishna. For 18 days the battle raged with such violence that the heavens seemed to have disappeared behind a veil of flying arrows. The dead accumulated, the Kaurava leaders perished one after another. Thus the five brothers completed their earthly mission; only Yuddhisthira ascended the heaven alive but all others went there after death. An epic with a sad melancholy ending but softened by the Hindu notion of destiny.
The Mahabharata,  the great fountain-head of Hinduism, is an account of its beliefs. It is, above all, a verse-chronicle of Krishna, the real hero of the epic, an incarnation of god Vishnu, whose divine nature reveals itself in magisterial interventions. There are hundreds of episodes which fruitfully soften the horror of the Kurukshetra war, full of charm, interposed as a form of digression; and they are based on high social ethics.
But the most admirable and notable is the Bhagavad Gita (the Song of the Lord). In it Krishna, revealing Himself as Bhagavan (Supreme Lord), destroys Arjuna's fear at the moment of going to the battle-field. He teaches him the importance of being in the moment, the philosophy of action without attachment, leading to deliverance, by the way of Bhakti, the way of ardent love, of union with the Blessed One, "participation with Him even in life"!
The Mahabharata has been described as "the longest exposition on Dharma to ever be written." The Mahabharata reflects the dynamic culture of India. It is a veritable encyclopedia and it carries this verse about its own scope. It is said that what is found here may be found elsewhere but what is not found here cannot be found elsewhere. The poetic, imaginative and questing spirit, the deeper thoughts and emotions, not easy sentiments, find expression in this great epic--all in exact digitally accurate verses. 
INTRODUCTION OF BHAGAWAT GITA



"For the protection of the good and the destruction of the wicked...I am born in every age."
- Bhagavad Gita IV. 8
The immortal Bhagavad Gita is enshrined in the Mahabharata. It is a discourse on Duty and Right Action given by Lord Krishna to Arjuna on the field of battle at Kurukshetra. As an inspiration and guide to humanity in its conduct through modern life, the Bhagavad Gita can never be matched on this planet.
"The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's wisdom which enables philosophy to blossom into religion."  Herman Hesse (1877-1962) German poet and novelist, awarded the Nobel Prize for literature in 1946   


Bhagawat Gita part 1


Bhagawat Gita part 2


Bhagavat Gita part 3


Bhagawat Gita part 4


Bhagawat Gita part 5


Bhagwat Gita part 6


Bhagawat Gita part 7



Bhagawat Gita part 8


Bhagawat Gita part 9


Bhagawat Gita part 10



Bhagwat Gita part 11


Bhagawat Gita part 12



Gita consists of the teaching given to the pupil Arjuna by Lord Shri Krishna on the battlefield of Kurukshetra when the pupil, at the critical moment when the war was about to commence, was in doubt as to whether he was to follow the promptings of his personal affection and reverence for those on the opposite side or follow the dictates of duty.

In unequivocal terms the Lord asks Arjuna to fight the battle irrespective of his personal ties with persons on the other side.

The occasion is utilized by the Lord to explain the whole purpose of Life, the meaning of all the world process and the place of man in the scheme of things. As the colophon at the end of every chapter puts it, the Gita is an Upanishad, it is a philosophical treatise. But it is something more than that. It is a code of conduct for man applicable to varying temperaments, various avocations and various levels of development. It is this aspect that makes for the unique place which the Gita has among the scriptures of the world.

 The most important contribution of the Gita to the religious thought of India is the emphasis the Lord lays on action (karma) in Sanskrit. The attitude of escapism is severely condemned by the Lord. He says, "Nor can anyone, even for an instant, remain really action-less." What binds a man is not action but his attachment to the fruit of the action. And so the lord repeatedly enjoins activity without attachment to the fruit.

The Lord stresses throughout the central idea of all Indian philosophies, the Imminence of God and the interdependence of man - not only man, but of all beings. "The Lord dwelleth in the heart of all beings." 'Having pervaded this whole universe with one fragment of Myself, I remain." Everything in the universe partakes of one life; the wise man realizes that the outer differences are deceptive and illusionary, he looks beyond the veil and sees the common basis of all beings.

 In the Bhagavad Gita, Lord Krishna describes the rhythmic play of creation in the following words:
"At the end of the night of time all things return to my nature, and when the new day of time begins I bring them again into light.Thus through my nature I bring forth all creation and this rolls around in the circles of time."

"But I am not bound by this vast work of creation. I am and I watch the drama of works.
I watch and in its work of creation nature brings forth all that moves and moves not; and thus the revolutions of the world go round."
 
    







Aldous Huxley (1894-1963) the English novelist and essayist wrote: "The Bhagavad-Gita is the most systematic statement of spiritual evolution of endowing value to mankind. The Gita is one of the clearest and most comprehensive summaries of the spiritual thoughts ever to have been made."







Henry David Thoreau (1817-1862), American Philosopher, Unitarian, social critic, transcendentalist and writer: "In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad Gita in comparison with which our modern world and its literature seems puny."


Ralph Waldo Emerson (1803-1882) author, essayist, lecturer, philosopher, Unitarian minister said this about the Gita: "I owed a magnificent day to the Bhagavad-Gita. It was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us."

MAHABHARATA STORY EPIC part 1



MAHABHARATA STORY EPIC part 2





MAHABHARATA STORY EPIC part 3







Rules of engagement

The two supreme commanders met and framed “rules of ethical conduct”, dharmayuddha, for the war. The rules included:

·         Fighting must begin no earlier than sunrise and end exactly at sunset.
·         Multiple warriors may not attack a single warrior.
·         Two warriors may “duel”, or engage in prolonged personal combat, only if they carry the same weapons and they are on the same mount (no mount, a horse, an elephant, or a chariot).
·         No warrior may kill or injure a warrior who has surrendered.
·         One who surrenders becomes a prisoner of war and will then be subject to the protections of a prisoner of war.
·         No warrior may kill or injure an unarmed warrior.
·         No warrior may kill or injure an unconscious warrior.
·         No warrior may kill or injure a person or animal not taking part in the war.
·         No warrior may kill or injure a warrior whose back is turned away.
·         No warrior may attack a woman.
·         No warrior may strike an animal not considered a direct threat.
·         The rules specific to each weapon must be followed. For example, it is prohibited to strike below the waist in mace warfare.
·         Warriors may not engage in any “unfair” warfare.

THE WAR STARTS--

ALL was ready for the battle. The warriors on both sides gathered together and solemnly bound themselves to honor the traditional rules of war.

The code of conduct in war and methods of warfare vary from time to time. It is only if what was in vogue at the time of the Mahabharata war is kept in mind that we can understand the epic. Otherwise, the story would be puzzling in places.

From what follows, the reader may have some idea of the rules of warfare followed in the Kurukshetra battle. Each day, the battle was over at sunset, and the hostiles mixed freely like friends.

Single combats might only be between equals and one could not use methods not in accordance with dharma. Thus those who left the field or retired would not be attacked. A horseman could attack only a horseman, not one on foot.

Likewise, charioteers, elephant troops and infantrymen could engage themselves in battle only with their opposite numbers in the enemy ranks.

Those who sought quarter or surrendered were safe from slaughter. Nor might one, for the moment disengaged, direct his weapons against another who was engaged in combat.

It was wrong to slay one who had been disarmed or whose attention was directed elsewhere or who was retreating or who had lost his armor. And no shafts were to be directed against non-combatant attendants or those engaged in blowing conchs or beating drums.


These were the rules that the Kauravas and the Pandavas solemnly declared they would follow.

The passage of time has witnessed many changes in men's ideas of right and wrong. Nothing is exempt from attack in modern warfare.

Not only are munitions made the target of attack, but dumb animals such as horses, camels, mules and medical stores, nay, non-combatants of all ages, are destroyed without compunction.

Sometimes the established conventions went overboard even in the Mahabharata war.

We see clearly in the story that occasional transgressions took place for one reason or another. But, on the whole, the accepted rules of honorable and humane war were observed by both sides in the Kurukshetra battle. And the occasional violations were looked upon as wrong and shameful.

Addressing the princes under his command, Bhishma said: "Heroes, yours is a glorious opportunity. Before you, are the gates of heaven wide open. The joy of living with Indra and Brahma awaits you. Pursue the path of your ancestors and follow the kshatriya dharma. Fight with joy and attain fame and greatness. A kshatriya does not wish to die of disease or old age in his bed but prefers to die on the battlefield," and the princes responded by ordering their trumpets to be sounded and shouted victory to the Kauravas.

On Bhishma's flag shone brightly the palm tree and five stars. On Aswatthama's the lion tail fluttered in the air.

In Drona's golden-hued standard, the ascetic's bowl and the bow glistened, and the cobra of Duryodhana's famed banner danced proudly with outspread hood.

On Kripa's flag was depicted a bull, while Jayadratha's carried a wild boar. Likewise others and the battlefield thus presented a pageant of flags.

Seeing the Kaurava forces ranged in battle array, Yudhishthira gave orders to Arjuna:

"The enemy force is very large. Our army being smaller, our tactics should be concentration rather than deployment that will only weaken us. Array our forces, therefore, in needle formation."

Now, when Arjuna saw men arrayed on both sides for mutual slaughter, he was deeply agitated and Krishna spoke to him in order to quell his agitation and remove his doubts.

Krishna's exhortation to Arjuna at this juncture is the Bhagavad Gita, which is enshrined in millions of hearts as the Word of God. The Bhagavad Gita is acknowledged by all as one of the supreme treasures of human literature.

Its gospel of devotion to duty, without attachment or desire of reward, has shown the way of life for all men, rich or poor, learned or ignorant, who have sought for light in the dark problems of life.

EVERYTHING was ready for the battle to begin. At this tense moment, both armies saw with amazement Yudhishthira, the steadfast and brave son of Pandu, suddenly doff his armor and put away his weapons. Descending from his chariot, he proceeded on foot towards the commander of the Kaurava forces.

"What is this that Yudhishthira is doing?" asked everyone and was puzzled by this sudden and silent proceeding on the part of the Pandava.

Dhananjaya too was perplexed and he jumped down from his chariot and ran to Yudhishthira. The other brothers and Krishna also joined.

They feared that perhaps Yudhishthira, surrendering to his natural inclination, had suddenly decided to seek peace on any terms and was going forward to announce this.

"King, why are you proceeding to the enemy's lines in this strange manner? You have told us nothing. The enemy is ready for battle, their soldiers sheathed in armor and with uplifted weapons. But you have doffed your armor and thrown aside your weapons and are proceeding forward, unattended and on foot. Tell us what you are about." Thus said Arjuna to Dharmaputra. But Yudhishthira was immersed in deep thought and proceeded forward silently.

Then Vasudeva, who knew the hearts of men, smiled and said: "He is going to the elders to ask for their benediction before commencing this terrible fight. He feels it is not right to start such a grave proceeding without formally taking such benediction and permission. He goes to the grandsire to take his blessing and that of Dronacharya. So he goes unarmed. It is right that he does this. He knows proprieties. It is only thus that we might fare well in this battle."

The men in Duryodhana's army, when they saw Yudhishthira advancing with hands clasped in humble attitude, thought: "Here is the Pandava coming to sue for peace, frightened at our strength. Truly this man brings disgrace to the race of kshatriyas. Why was this coward born among us?" Thus did they talk among themselves reviling Dharmaputra though delighted at the prospect of securing victory without a blow.

Yudhishthira went through the lines of soldiers armed from head to foot and proceeded straight to where Bhishma was and, bending low and touching his feet in salutation, said:

"Grandsire, permit us to begin the battle. We have dared to give battle to you, our unconquerable and incomparable grandsire. We seek benediction before beginning the fight."

"Child," replied the grandsire, "born in the race of Bharatas, you have acted worthily and according to our code of conduct. It gives me joy to see this. Fight and you will have victory. I am not a free agent. I am bound by my obligation to the king and must fight on the side of the Kauravas. But you will not be defeated."

After thus obtaining the permission and the blessings of the grandsire, Yudhishthira went to Drona and circumambulated and bowed, according to form, to the acharya, who also gave his blessings, saying:

"I am under inescapable obligations to the Kauravas, O son of Dharma. Our vested interests enslave us and become our masters. Thus have I become bound to the Kauravas. I shall fight on their side. But yours will be the victory."

Yudhishthira similarly approached and obtained the blessings of Kripacharya and uncle Salya and returned to the Pandava lines.

The battle began, commencing with single combats between the leading chiefs armed with equal weapons. Bhishma and Partha, Satyaki and Kritavarma, Abhimanyu and Brihatbala, Duryodhana and Bhima, Yudhishthira and Salya, and Dbrishtadyumna and Drona were thus engaged in great battles.

Similarly, thousands of other warriors fought severally according to the rules of war of those days.

Besides these numerous single combats between renowned warriors, there was also indiscriminate fighting among common soldiers. The name of "sankula yuddha" was given to such free fighting and promiscuous carnage. The Kurukshetra battle witnessed many such "sankula" fights wherein countless men fought and died in the mad lust of battle. On the field lay piles of slaughtered soldiers, charioteers, elephants and horses. The ground became a bloody mire in which it was difficult for the chariots to move about. In modern battles there is no such thing as single combats. It is all "sankula."

The Kauravas fought under Bhishma's command for ten days. After him, Drona took the command. When Drona died, Karna succeeded to the command. Karna fell towards the close of the seventeenth day's battle. And Salya led the Kaurava army on the eighteenth and last day.

Towards the latter part of the battle, many savage and unchivalrous deeds were done. Chivalry and rules of war die hard, for there is an innate nobility in human nature. But difficult situations and temptations arise which men are too weak to resist, especially when they are exhausted with fighting and warped with hatred and bloodshed.

Even great men commit wrong and their lapses thereafter furnish bad examples to others, and dharma comes to be disregarded more and more easily and frequently. Thus does violence beget and nourish adharma and plunge the world in wickedness.

DUHSASANA was leading the Kaurava forces and Bhimasena did the same on the Pandava side. The noise of battle rolled and rent the air. The kettledrums, trumpets, horns and conchs made the sky ring with their clamor.
Horses neighed, charging elephants trumpeted and the warriors uttered their lion-roars. Arrows flew in the air like burning meteors. Fathers and sons, uncles and nephews slew one another forgetful of old affection and ties of blood. It was a mad and terrible carnage. In the forenoon of the first day's battle the Pandava army was badly shaken. Wherever Bhishma's chariot went, it was like the dance of the destroyer. Abhimanyu could not bear this and he attacked the grandsire. When the oldest and the youngest warriors thus met in battle, the gods came to watch the combat. Abhimanyu's flag, displaying the golden karnikara tree brightly waved on his chariot.
Kritavarma was hit by one of his arrows and Salya was hit five times. Bhishma himself was hit nine times by Abhimanyu's shafts. Durmukha's charioteer was struck by one of Abhimanyu's sword-edge arrow and his severed head rolled on the ground.
Another broke Kripa's bow. Abhimanyu's feats brought down showers of flowers from the gods who looked on. Bhishma and the warrior supporting him exclaimed: "Indeed, a worthy son to Dhananjaya!"
Then the Kaurava warriors made a combined attack on the valiant youth. But he stood against them all. He parried with his own all the shafts discharged by Bhishma.
One of his well-aimed arrows brought the grandsire's palm tree flag down. Seeing this, Bhimasena was overjoyed and made a great lion-roar that further inspired the valiant nephew. Great was the grandsire's joy, seeing the valor of the young hero. Unwillingly, he had to use his full strength against the boy. Virata, his son Uttara, Dhrishtadyumna, the son of Drupada and Bhima came to relieve the young hero and attacked the grandsire who then turned his attentions on them.
Uttara, the son of Virata, rode an elephant and led a fierce charge on Salya. Salya's chariot horses were trampled to death and thereupon he hurled a javelin at Uttara. It went with unerring aim and pierced him in the chest.
The goad he had in his hand dropped and he rolled down dead. But the elephant did not withdraw. It continued charging until Salya cut off its trunk and hit it in many places with his arrows. And then it uttered a loud cry and fell dead. Salya got into Kritavarma's car.
Virata's son Sveta saw Salya slay his younger brother. His anger rose, like fire fed by libations of butter. And he drove his chariot towards Salya. Seven chariot warriors at once came up in support of Salya and protected him from all sides.
Arrows were showered on Sveta and the missiles sped across like lightning in clouds. Sveta defended himself marvelously. He parried their shafts with his own and cut their javelins down as they sped towards him. The warriors in both armies were amazed at the skill displayed by Sveta. Duryodhana lost no time now and sent forces to relieve Salya. Whereupon there was a great battle. Thousands of soldiers perished, and numerous were the chariots broken and the horses and elephants killed. Sveta succeeded in putting Duryodhana's men to flight and he pushed forward and attacked Bhishma.
Bhishma's flag was brought down by Sveta. Bhishma, in his turn, killed Sveta's horses and charioteer. There upon, they hurled javelins at one another and fought on.
Sveta took a mace, and swinging it, sent it at Bhishma's car which was smashed to pieces. But the grandsire, even before the mace dashed against the chariot, had anticipated it and jumped down. From the ground he pulled the string of his bow to his ear and sent a fatal arrow at Sveta. Sveta was struck and fell dead. Duhsasana blew his horn and danced in joy. This was followed by a great attack on the Pandava army by Bhishma.
The Pandava forces suffered greatly on the first day of the battle. Dharmaputra was seized with apprehension, and Duryodhana's joy was unbounded. The brothers came to Krishna and were engaged in anxious consultations.
"Chief among Bharatas," said Krishna to Yudhishthira, "do not fear. God has blessed you with valiant brothers. Why should you entertain any doubts? There is Satyaki and there are Virata, Drupada and Dhrishtadyumna, besides myself. What reason is there for you to be dejected? Do you forget that Sikhandin is awaiting for his predestined victim Bhishma?" Thus did Krishna comfort Yudhishthira.

65. The Second Day

THE Pandava army, having fared badly on the first day of the battle, Dhrishtadyumna, the Generalissimo, devised measures to avoid a repetition of it. On the second day, the army was most carefully arrayed and everything was done to instil confidence.

Duryodhana, filled with conceit on account of the success on the first day, stood in the center of his army and addressed his warriors.

"Heroes in armor", he said in a loud voice, "our victory is assured. Fight and care not for life."

The Kaurava army, led by Bhishma, again made strong attack on the Pandava forces and broke their formation, killing large numbers.

Arjuna, turning to Krishna, his charioteer, said: "If we continue in this way, our army will soon be totally destroyed by the grandsire. Unless we slay Bhishma, I am afraid we can not save our army."

"Dhananjaya, then get ready. There is the grandsire's chariot," replied Krishna, and drove straight towards him.

The chariot sped forward at a great pace. The grandsire sent his shafts welcoming the challenge. Duryodhana had ordered his men to protect the grandsire most vigilantly and never to let him expose himself to danger.

Accordingly, all the warriors, supporting the grandsire, at once intervened and attacked Arjuna who, however, fought on unconcerned.

It was well known that there were but three on the Kaurava side who could stand against Arjuna with any chance of success the grandsire Bhishma, Drona and Karna. Arjuna made short work of the warriors, who intervened in support of Bhishma.

The way in which he wielded his great bow on this occasion, extorted the admiration of all the great generals in the army. His chariot flashed hither and thither sundering hostile ranks like forked lightning, so rapidly that the eye ached to follow its career.

Duryodhana's heart beat fast as he watched this combat. His confidence in the great Bhishma began to be shaken.

"Son of Ganga," Duryodhana said, "it seems as if even while you and Drona are alive and fighting, this irresistible combination of Arjuna and Krishna will destroy our entire army. Karna whose devotion and loyalty to me are most genuine stands aside and does not fight for me only because of you. I fear I shall be deceived and you will not take steps quickly to destroy Phalguna (Arjuna)."

The gods came down to watch the combat between Bhishma and Arjuna. These were two of the greatest warriors on earth. Both chariots were drawn by white steeds.

From either side flew arrows in countless number. Shaft met shaft in the air and sometimes the grandsire's missile hit Arjuna's breast and that of Madhava (Krishna). And the blood flowing made Madhava more beautiful than ever as he stood like a green palasa tree in full bloom with crimson flowers.

Arjuna's wrath rose when he saw his dear charioteer hit and he pulled his bow and sent well-aimed arrows at the grandsire. The combatants were equal and the battle raged for a long while.

In the movements the chariots made they were so close to one another and moved about so fast that it was not possible to say where Arjuna was and where Bhishma. Only the flag could be distinguished.

As this great and wonderful scene was enacted in one part of the field, at another place a fierce battle was being fought between Drona and his born enemy Dhrishtadyumna, the son of the king of the Panchalas and brother of Draupadi.

Drona's attack was powerful and Dhrishtadyumna was wounded badly. But the latter retaliated with equal vigor and with a grin of hatred he shot arrows and sped other missiles at Drona.

Drona defended himself with great skill. He parried the sharp missiles and the heavy maces hurled at him with his arrows and broke them to pieces even as they sped in the air.

Many times did Dhrishtadyumna's bow break, hit by Drona's arrows. One of Drona's arrows killed the Panchala prince's charioteer. Thereupon Dhrishtadyumna took up a mace and, jumping down from the chariot, went forward on foot.

Drona sent an arrow that brought the mace down. Dhrishtadyumna then drew his sword and rushed forward like a lion springing on its elephant prey. But Drona again disabled him and prevented his advance.

Just then Bhima, who saw the Panchala's predicament, sent a shower of arrows on Drona and carried Dhrishtadyumna to safety in his chariot.

Duryodhana who saw this sent the Kalinga forces against Bhimasena. Bhima killed the Kalinga warriors in great number. Like Death itself he moved about among his enemies and felled them to the ground. So fierce was the destruction that the entire army trembled in fear.

When Bhishma saw this, he came to relieve the Kalingas. Satyaki, Abhimanyu and other warriors came up in support of Bhima. One of Satyaki's shafts brought Bhishma's charioteer down and the horses of Bhishma's chariot, left uncontrolled, bolted carrying Bhishma away from the field.

The Pandava army was wild with enthusiasm when Bhishma's chariot sped thus out of the field. They took advantage of the situation and made a fierce attack on the Kaurava army.

Great was the loss the Kaurava army suffered in that day's battle as a result of Arjuna's deeds of valor. The generals of the Kaurava army were greatly perturbed and their previous day's enthusiasm had all disappeared.

They eagerly looked forward to sunset when there would be an end to the day's battle. As the sun sank in the west, Bhishma said to Drona: "It is well we stop the fighting now. Our army is disheartened and weary."

On the side of the Pandavas, Dhananjaya and others returned in great cheer to their camp, with bands playing. At the end of the second day's battle, the Kauravas were in the mood that the Pandavas were in the previous evening.

The Third Day's Battle

ON the morning of the third day Bhishma arrayed his army in eagle formation and himself led it while Duryodhana and his forces protected the rear. So great was the care taken over every detail that the Kauravas were certain that there could be no mishap for them that day.

The Pandavas too arrayed their forces with skill. Dhananjaya and Dhrishtadyumna decided in favor of a crescent formation of their army so as more effectually to cope with the eagle formation of the enemy's forces.

On the right horn of the crescent stood Bhima and on the left Arjuna, leading the respective divisions. The battle began. All arms were at once engaged and blood flowed in torrents and the dust that was raised by chariots, horses and elephants rose to hide the sun.

Dhananjaya's attack was powerful but the enemy stood firm. A counter-attack was made by the Kauravas concentrating on Arjuna's position. Javelins and spears and other missiles flew in the air shining like forked lightning in a thunderstorm.

Like a great cloud of locusts the shafts covered Arjuna's chariot. But with amazing skill he raised a moving fortification around his chariot with arrows discharged in an unending stream from his famous bow.

At another point Sakuni led a large force against Satyaki and Abhimanyu. Satyaki's chariot was broken to pieces and he had to scramble up Abhimanyu's chariot and thereafter both fought from the same chariot.

They were able to destroy Sakuni's forces. Drona and Bhishma jointly attacked Dharmaputra's division and Nakula and Sahadeva joined their brother in opposing Drona's offensive.

Bhima and his son Ghatotkacha attacked Duryodhana's division and in that day's battle the son appeared to excel his great father in valor.

Bhima's shafts hit Duryodhana and he lay in swoon in his chariot. His charioteer quickly drove the chariot away from the scene. He feared that the Kaurava forces would be completely demoralised if they saw that the prince had been disabled.

But even this movement created great confusion. Bhimasena took full advantage of the position and worked havoc among the fleeing Kaurava forces.

Drona and Bhishma who saw the discomfiture and confusion of the Kaurava army came up quickly and restored confidence. The scattered forces were brought together and Duryodhana was again seen leading them.

"How can you stand thus," said Duryodhana to the grandsire, "looking on when our forces are scattered and put to disgraceful flight? I fear you are too kind to the Pandavas. Why did you not tell me frankly 'I love the Pandavas; Dhrishtadyumna and Satyaki are my friends and I cannot attack or slay them.' You should have stated the position explicitly to me. Surely these men are not equal to you. And if you were so minded, you could deal with them easily. Even now, it would be best if you and Drona told me frankly your mind in the matter."

The chagrin of defeat, and the knowledge that the grandsire disapproved of his ways made Duryodhana speak thus bitterly. But Bhishma merely smiled and said: "Wasn't I quite frank in my advice to you? That advice you rejected when you decided on war. I tried to prevent the war but, now that it has come, I am fulfilling my duties by you with all my might. I am an old man and what I am doing is quite my utmost."

Saying thus, the grandsire resumed his operations. The turn of events in the forenoon had been so much in their favor that the delighted Pandavas were now somewhat careless.

They did not expect Bhishma to rally his forces and attack them again. But stung by Duryodhana's reproaches, the grandsire raged about the field like a destroying fire.

He rallied his men and delivered the most severe attack yet made on the Pandava army. The latter thought that the grandsire had multiplied himself into a number of Bhishmas fighting at several points. So swift were his movements that afternoon.

Those who opposed him were struck down and perished like months in the fire. The Pandava army was thoroughly broken and began to scatter. Vasudeva, Partha and Sikhandin tried hard to restore order and confidence, but were unsuccessful.

"Dhanjaya," said Krishna, "now has the critical time come. Be true to your decision not to flinch from your duty to kill in battle Bhishma, Drona and all the other friends and relatives and respected elders. You have pledged yourself to it and you have now to carry it out. Otherwise our army is lost beyond redemption. You must now attack the grandsire."

"Drive on," said Arjuna.

As Dhananjaya's chariot sped on towards Bhishma, it met a hot reception from the grandsire, who covered it with his arrows.

But, Arjuna bent his bow and discharged three shafts that broke the grandsire's bow. Bhishma picked up another bow but it too met the same fate. The grandsire's heart was gladdened when he saw Arjuna's skill in archery.

"Hail, brave warrior!" applauded the grandsire, even as, taking up another bow; he poured shafts on Arjuna's chariot with unerring aim.

Krishna was not happy at the way Arjuna met the attack. The grandsire's bow was working fiercely. But Arjuna's hands did not do their best, for his heart was not in it.

He had too much regard for his great grandsire. Krishna thought that, if Arjuna went on like this, the army, which had been so badly demoralized already, would be utterly destroyed and all would be lost.

Krishna managed the chariot skilfully, but in spite of it, both he and Arjuna were hit many times by Bhishma's arrows.

Janardana's (Krishna) anger rose. "I can stand this no longer, Arjuna. I shall kill Bhishma myself if you will not do it!" he exclaimed, and dropping the reins, he took up his discus and jumped down from the chariot and dashed forward towards Bhishma.

Bhishma was far from being perturbed at this. On the contrary, his face expanded with ecstatic joy. "Come, come, Oh Lotus-eyed One!" he exclaimed.

"I bow to you, Oh Madhava. Lord of the World, have you indeed come down from the chariot for my sake? I offer you my life. If I be slain by you, I shall be glorified in the three worlds. Give me that boon. May your hands take this life away and save me for eternity."

Arjuna was distressed to see this. He jumped down and ran after Krishna. Overtaking him with great difficulty, he entreated Krishna to turn back.

"Do not lose your patience with me. Desist and I promise not to flinch," he said, and persuaded Krishna to return. The chariot reins were again in Krishna's hands. Arjuna attacked the Kaurava forces furiously and thousands were slain by him.

The Kauravas suffered a severe defeat on the evening of the third day. As they returned to their camps in torchlight, they said to one another: "Who can equal Arjuna? There is nothing strange in his being victorious." So marvelous was Arjuna's prowess that day.

The Fourth Day

THE battle was very much the same every day and the narrative is one of monotonous fighting and killing. Still, the great battle is the central event in the Mahabharata and, if we skip over it, we cannot fully understand the epic heroes of that crowded stage.

At break of day, Bhishma arrayed the Kaurava forces again. Surrounded by Drona, Duryodhana and others, the grandsire looked verily like great Indra, holding his thunder bolt, surrounded by the devas.

The Kaurava army, with its chariots, elephants and horses all arrayed in battle order and ready for the fight, presented the appearance of the sky in a great thunderstorm.

The grandsire gave orders for advance. Arjuna watched the hostile movements from his chariot, whereon the Hanuman flag was waving, and he too got ready.

The battle commenced. Aswatthama, Bhurisravas, Salya, Chitrasena and the son of Chala surrounded Abhimanyu and attacked him. The warrior fought like a lion opposing five elephants.

Arjuna saw this combined attack on his son and, with a wrathful lion roar joined his son whereat the tempo of fighting flared up. Dhrishtadyumna also arrived with a large force. The son of Chala was killed.

Chala himself now joined and he with Salya, made a strong attack on Dhrishtadyumna. The latter's bow was severed into two by a sharp missile discharged by Salya.

Abhimanyu saw this and sent a shower of arrows on Salya and put him in such danger that Duryodhana and his brothers rushed to Salya's help. Bhimasena also appeared on the scene at this juncture.

When Bhima raised his mace aloft, Duryodhana's brothers lost courage. Duryodhana, who saw this, was exceedingly angry and immediately charged against Bhima with a large force of elephants.

As soon as Bhima saw the elephants coming up, he descended from his chariot, iron mace in hand, attacked them so fiercely that they scattered in a wild stampede, throwing the Kaurava ranks into disorder.

It will be seen that even in our Puranic stories elephants fared as badly in battle as they did in the wars of the Greeks and the Romans. Bhima's attack on the elephants was like Indra's devastating onslaught on the winged mountains.

The slaughtered elephants lay dead on the field like great hills. Those that escaped fled in panic and caused great havoc in the Kaurava army, trampling numerous soldiers in their wild race. Duryodhana, thereupon, ordered a wholesale attack on Bhima.

But he stood firm as a rock and presently, the Pandava warriors came up and joined him. A number of Duryodhana's arrows struck Bhima's chest and he climbed up his chariot again.

"Visoka, now is the glad hour," said Bhima to his charioteer. "I see a number of Dhritarashtra's sons before me, ready to be shaken down like ripe fruits on a tree. Keep your hold well on the reins and drive on. I am going to dispatch these wretches to Yama's abode." Bhima's arrows would have killed Duryodhana then and there, had it not been for his armor.

Eight of Duryodhana's brothers were slain in that day's battle by Bhima. Duryodhana fought fiercely. Bhima's bow was smashed by one of Duryodhana's arrows. Taking up a fresh bow, Bhima sent an arrow with a knife-edge at Duryodhana that cut the latter's bow into two.

Not baffled by this, Duryodhana took up a fresh bow and discharged a well-aimed shaft which struck Bhima on his chest with such force that he reeled and sat down.

The Pandava warriors now poured a great shower of arrows on Duryodhana. Ghatotkacha, who saw his father sit dazed with the force of the blow, got exceedingly angry and fell on the Kaurava army, which was unable to stand against his onslaught.

"We cannot fight this Rakshasa today." said Bhishma to Drona. "Our men are weary. It is nearing sunset and at night of the Rakshasas grows stronger with the darkness. Let us deal with Ghatotkacha tomorrow."

The grandsire ordered his army to retire for the night. Duryodhana sat musing in his tent, his eyes filled with tears. He had lost many of his brothers in that day's battle.

"Sanjaya," exclaimed Dhritarashtra. "Every day, you give me nothing but bad news. Your tale has ever been one of sorrow, of defeat and loss of dear ones! I cannot stand this any more. What stratagem can save my people? How are we going to win in this fight? Indeed, I am full of fear. It seems fate is more powerful than human effort."

"King " said Sanjaya in reply, "is this not all the result of your own folly? Of what avail is grief? How can I manufacture good news for you? You should hear the truth with fortitude."

"Ah! Vidura's words are coming true," said the blind old king, plunged in great grief.

The Fifth Day

"I AM like a shipwrecked man seeking to save himself by swimming in a storm tossed ocean. I shall surely drown, overwhelmed in this sea of sorrow."

Again and again, when Sanjaya related the happenings of the great battle, Dhritarashtra would thus lament, unable to bear his grief.

"Bhima is going to kill all my sons," he said. "I do not believe there is anyone with prowess enough in our army to protect my sons from death. Did Bhishma, Drona, Kripa and Aswatthama look on unconcerned when our army fled in terror? What indeed is their plan? When and how are they going to help Duryodhana? How are my sons to escape from destruction?"

Saying thus, the blind old king burst into tears.

"Calm yourself, King," said Sanjaya. "The Pandavas rest on the strength of a just cause. So, they win. Your sons are brave but their thoughts are wicked. Therefore, luck does not favor them. They have done great injustice to the Pandavas, and they are reaping the harvest of their sins. The Pandavas are not winning by charms or magic incantations. They are fighting according to the practice of kshatriyas. Their cause being just, they have strength. Friends advised you, but you discarded wise counsel. Vidura, Bhishma, Drona and I tried to stop you in your unwise course, but you did not listen and you went on. Like a foolish sick man who refuses to drink bitter medicine, you obstinately refused to follow our advice, which would have saved your people, preferring to do as your foolish son desired. You are in distress now. Last night, Duryodhana asked Bhishma the same question as you put to me now. And Bhishma gave the same answer as I give you."

When the fighting was stopped on the evening of the fourth day, Duryodhana went by himself to Bhishma's tent and, bowing reverently, said:

"Grandsire, the world knows that you are a warrior who knows not fear. The same is the case with Drona, Kripa, Aswatthama, Kritavarma, Sudakshin, Bhurisravas, Vikarna and Bhagadatta. Death has no terror for these veterans. There is no doubt, the prowess of these great warriors is limitless, even like your own. All the Pandavas combined cannot defeat any one of you. What then is the mystery behind this daily defeat of our army at the hands of the sons of Kunti?"

Bhishma replied: "Prince, listen to me. I have given you advice on every occasion and told you what was good for you. But, you have always refused to follow what your elders counselled you to do. Again, I tell you that it is best for you to make peace with Pandu's sons. For your good as well as for that of the world, that is the only course that should be followed. Belonging to the same royal house, you can all enjoy this vast country as yours. I gave you this advice, but you disregarded it and have grievously wronged the Pandavas, the fruit of which you are now reaping. The Pandavas are protected by Krishna himself. How then can you hope for victory? Even now, it is not loo late for making peace and that is the way to rule your kingdom, making the Pandavas, your powerful brothers, friends instead of enemies. Destruction awaits you if you insult Dhananjaya and Krishna, who are none other than Nara and Narayana."

Duryodhana took leave and went to his tent, but he could not sleep that night.

The battle was resumed the next morning. Bhishma arrayed the Kaurava forces in a strong formation. So did Dhrishtadyumna for the Pandava army.

Bhima stood at the head of the advance lines as usual. And Sikhandin, Dhrishtadyumna and Satyaki stood behind, securely guarding the main body, aided by other generals.

Dharmaputra and the twin brothers held the rear. Bhishma bent his bow and discharged his shafts. The Pandava army suffered greatly under the grandsire's attack.

Dhananjaya saw this and retaliated by fierce shafts aimed at Bhishma. Duryodhana went to Drona and complained bitterly according to his custom.

Drona upbraided him severely: "Obstinate prince, you talk without understanding. You are ignorant of the Pandavas' strength. We are doing our best."

Drona's powerful attack on the Pandava army was too much for Satyaki who was meeting it and Bhima therefore turned his attentions to Drona. The battle grew fiercer still. Drona, Bhishma and Salya made a combined attack on Bhima.

Sikhandin supported Bhima by pouring a shower of arrows on Bhishma. As soon as Sikhandin stepped in, Bhishma turned away. For Sikhandin was born a girl, and Bhishma's principles did not permit him to attack a woman.

In the end, this same objection proved to be the cause of Bhishma's death. When Drona saw Bhishma turn away, he attacked Sikhandin fiercely and compelled him to withdraw.

There was a promiscuous battle the whole of the morning of the fifth day, and the slaughter was terrific. In the after noon, Duryodhana sent a large force to oppose Satyaki.

But Satyaki destroyed it completely and advanced to attack Bhurisravas. Bhurisravas, who was a powerful opponent, put Satyaki's men to fight, and pressed Satyaki himself so fiercely that he was in distress.

Satyaki's ten sons saw their father's plight and sought to relieve him by launching an offensive against Bhurisravas, but Bhurisravas undaunted by numbers, opposed the combined attack and was not to be shaken. His well-aimed darts broke their weapons and they were all slain, strewn on the field like so many tall trees struck down by lightning. Satyaki, wild with rage and grief, drove forward at a furious pace to slay Bhurisravas.

The chariots of the two warriors dashed against each other and crumbled to pieces. And the warriors stood face to face with sword and shield in desperate single combat.

Then, Bhima came and took away Satyaki by force into his chariot and drove away. For Bhima knew that Bhurisravas was an unrivalled swordsman and he did not want Satyaki to be slain.

Arjuna killed thousands of warriors that evening. The soldiers, dispatched against him by Duryodhana, perished like moths in the fire. As the sun went down and Bhishma gave orders to cease fighting, the princes on the Pandava army surrounded Arjuna and greeted him with loud cries of admiration and victory.

The armies on both sides retired to camp, along with the tired horses and elephants.

The Sixth Day

ACCORDING to Yudhishthira's order Dhrishtadyumna arrayed the Pandava army in makara (fish) formation for the sixth day's battle. The Kaurava army was arrayed in krauncha (heron) formation.

We know, how, similarly, names were given to physical exercise, asanas, or postures. Vyuha was the general name for battle array. Which Vyuha was best for any particular occasion, depended on the requirements of the offensive and defensive plans of the day.

What the strength and composition of the forces arrayed should be and what positions they should take up were decided upon, according to the situation as it developed from time to time.

The sixth day was marked by a prodigious slaughter, even in the first part of the morning. Drona's charioteer was killed and Drona took the reins of the horses himself and used his bow as well.

Great was the destruction he effected. He went about like fire among cotton heaps. The formations of both armies were soon broken and indiscriminate and fierce fighting went on. Blood flowed in torrents and the field was covered by dead bodies of soldiers, elephants and horses and the debris of chariots.

Bhimasena pierced the enemy's lines to seek out Duryodhana's brothers and finish them. They, for their part, did not wait to be sought, but rushed on him, in a combined attack from all sides. He was attacked by Duhsasana, Durvishaha, Durmata, Jaya, Jayatsena, Vikarna, Chitrasena, Sudarsana, Charuchitra, Suvarma, Dushkarna and others, all together.

Bhimasena, who did not know what fear was, stood up and fought them all. They desired to take him prisoner and he to kill them all on the spot.

The battle raged fiercely, even like the ancient battle between the gods and the asuras. Suddenly, the son of Pandu lost his patience and jumped down from his chariot, mace in band, and made straight on foot for the sons of Dhritarashtra, in hot haste to slay them.

When Dhrishtadyumna saw Bhima's chariot disappear in the enemy lines, he was alarmed and rushed to prevent disaster. He reached Bhima's car, but found it was occupied only by the charioteer and Bhima was not in it. With tears in his eyes, he asked the charioteer: "Visoka, where is Bhima dearer to me than life?" Dhrishtadyumna naturally thought Bhima had fallen.

Visoka bowed and said to the son of Drupada: "The son of Pandu asked me to stay here and, without waiting for my reply rushed forward on foot, mace in hand, into the enemy ranks."

Fearing that Bhima would be overpowered and killed Dhrishtadyumna drove his chariot into the enemy lines in search of Bhimasena, whose path was marked by the bodies of slain elephants.

When Dhrishtadyumna found Bhima, he saw him surrounded on all sides by enemies fighting from their chariots. Bhima stood against them all, mace in hand, wounded all over and breathing fire.

Dhrishtadyumna embraced him and took him into his chariot and proceeded to pick out the shafts that had stuck in his body. Duryodhana now ordered his warriors to attack Bhimasena and Dhrishtadyumna and not to wait for them to attack or challenge.

Accordingly, they made a combined attack even though they were not inclined to engage themselves in further fighting. Dhrishtadyumna had a secret weapon, which he had obtained from Dronacharya and, discharging it, threw the enemy forces into a stupor.

But Duryodhana then joined the fray and discharged weapons to counter the stupor weapons of Dhrishtadyumna. Just then, reinforcements sent by Yudhishthira arrived.

A force of twelve chariots with their retinue led by Abhimanyu came upon the scene to support Bhima.

Dhrishtadyumna was greatly relieved when he saw this. Bhimasena had also by now refreshed himself and was ready to renew the fight. He got into Kekaya's chariot and took up his position along with the rest.

Drona, however, was terrible that day. He killed Dhrishtadyumna's charioteer and horses and smashed his chariot and Drupada's son had to seek a place in Abhimanyu's car. The Pandava forces began to waver and Drona was cheered by the Kaurava army.

Indiscriminate mass fighting and slaughter went on that day. At one time, Bhima and Duryodhana met face to face. The usual exchange of hot words took place and was followed by a great battle of archery.

Duryodhana was hit and fell unconscious. Kripa extricated him with great skill and took him away in his own chariot. Bhishma personally arrived at the spot now and led the attack and scattered the Pandava forces.

The sun was sinking, but the battle was continued for an hour yet and the fighting was fierce and many thousands perished. Then the day's battle ceased. Yudhishthira was glad that Dhrishtadyumna and Bhima returned to camp alive.

The Seventh Day

DURYODHANA, wounded all over and suffering greatly, went to Bhishma and said:

"The battle had been going against us every day. Our formations are broken and our warriors are being slain in large numbers. You are looking on doing nothing."

The grandsire soothed Duryodhana with comforting words:

"Why do you let yourself be disheartened? Here are all of us, Drona, Salya, Kritavarma, Aswatthama, Vikarna, Bhagadatta, Sakuni, the two brothers of Avanti, the Trigarta chief, the king of Magadha, and Kripacharya. When these great warriors are here, ready to give up their lives for you, why should you feel downhearted? Get rid of this mood of dejection."

Saying this, he issued orders for the day.

"See there," the grandsire said to Duryodhana. "These thousands of cars, horses and horsemen, great war elephants, and those armed foot soldiers from various kingdoms are all ready to fight for you. With this fine army, you can vanquish even the gods. Fear not."

Thus cheering up the dejected Duryodhana, he gave him a healing balm for his wounds. Duryodhana rubbed it over his numerous wounds and felt relieved.

He went to the field, heartened by the grandsire's words of confidence. The army was that day arrayed in circular formation. With each war elephant were seven chariots fully equipped.

Each chariot was supported by seven horsemen. To each horseman were attached ten shield bearers. Everyone wore armor.

Duryodhana stood resplendent like Indra at the center of this great and well-equipped army. Yudhishthira arrayed the Pandava army in vajravyuha. This day's battle was fiercely fought simultaneously at many sectors.

Bhishma personally opposed Arjuna's attacks. Drona and Virata were engaged with each other at another point. Sikhandin and Aswatthama fought a big battle at another sector.

Duryodhana and Dhrishtadyumna fought with each other at yet another point. Nakula and Sahadeva attacked their uncle Salya. The Avanti kings opposed Yudhamanyu, while Bhimasena opposed Kritavarma, Chitrasena, Vikarna and Durmarsha.

There were great battles between Ghatotkacha and Bhagadatta, between Alambasa and Satyaki, between Bhurisravas and Dhrishtaketu, between Yudhishthira and Srutayu and between Chekitana and Kripa.

In the battle between Drona and Virata, the latter was worsted and he had to climb into the chariot of his son Sanga, having lost his own chariot, horses and charioteer.

Virata's sons Uttara and Sveta had fallen in the first day's battle. On this seventh day, Sanga also was slain just as his father came up to his side. Sikhandin, Drupada's son, was defeated by Aswatthama.

His chariot was smashed and he jumped down and stood sword and shield in hand. Aswatthama aimed his shaft at his sword and broke it. Sikhandin then whirled the broken sword and hurled it at Aswatthama with tremendous force, but it was met by Aswatthama's arrow.

Sikhandin, badly beaten, got into Satyaki's chariot and retired. In the fight between Satyaki and Alambasa, the former had the worst of it at first but later recovered ground and Alambasa had to flee.

In the battle between Dhrishtadyumna and Duryodhana, the horses of the latter were killed and he had to alight from his chariot. He, however, continued the fight, sword in hand. Sakuni came then and took the prince away in his chariot.

Kritavarma made a strong attack on Bhima but was worsted. He lost his chariot and horses and acknowledging defeat, fled towards Sakuni's car, with Bhima's arrows sticking all over him, making him look like a porcupine speeding away in the forest.

Vinda and Anuvinda of Avanti were defeated by Yudhamanyu, and their armies were completely destroyed. Bhagadatta attacked Ghatotkacha and put to flight all his supporters.

But, alone, Ghatotkacha stood and fought bravely. But in the end, he too had to save himself by flight, which gladdened the whole Kaurava army.

Salya attacked his nephews. Nakula's horses were killed and he had to join his brother in the latter's chariot. Both continued the fight from the same car. Salya was hit by Sahadeva's arrow and swooned. The charioteer skilfully drove the car away and saved Salya.

When the Madra king (Salya) was seen retreating from the field Duryodhana's army lost heart and the twin sons of Madri blew their conchs in triumph. Taking advantage of the situation, they inflicted heavy damage on Salya's forces.

At noon, Yudhishthira led an attack on Srutayu. The latter's well-aimed arrows intercepted Dharmaputra's missiles, and his armor was pierced and he was severely wounded.

Yudhishthira then lost his temper and sent a powerful arrow that pierced Srutayu's breast-plate. That day, Yudhishthira was not his normal self and burnt with anger.

Srutayu's charioteer and horses were killed and the chariot was smashed and he had to flee on foot from the field. This completed the demorahsation of Duryodhana's army.

In the attack on Kripa, Chekitana, losing his chariot and charioteer, alighted and attacked Kripa's charioteer and horses with mace in hand and killed them.

Kripa also alighted, and standing on the ground, discharged his arrows. Chekitana was badly hit. He then whirled his mace and hurled it at Kripacharya, but the latter was able to intercept it with his own arrow.

Thereupon they closed with each other, sword in hand. Both were wounded and fell on the ground, when Bhima came and took Chekitana away in his chariot. Sakuni similarly took wounded Kripa away in his car.

Ninety-six arrows of Dhrishtaketu struck Bhurisravas. And the great warrior was like a sun radiating glory, as the arrows, all sticking in his breast-plate, shone bright around his radiant face. Even in that condition, he compelled Dhrishtaketu to admit defeat and retire. Three of Duryodhana's brothers attacked Abhimanyu who inflicted a heavy defeat on them but spared their lives, because Bhima had sworn to kill them. Thereupon, Bhishma attacked Abhimanyu.

Arjuna saw this and said to his illustrious charioteer: "Krishna, drive the car towards Bhishma."

At that moment, the other Pandavas also joined Arjuna. But the grandsire was able to hold his own against all five until the sunset, and the battle was suspended for the day. And the warriors of both sides, weary and wounded, retired to their tents for rest and for having their injuries attended to.

After this, for an hour, soft music was played, soothing the warriors to their rest. That hour was spent, says the poet, without a word about war or hatred. It was an hour of heavenly bliss, and it was a glad sight to see. One can see herein what the great lesson of the Mahabharata is.

The Eighth Day
WHEN the eighth day dawned, Bhishma arrayed his army in tortoise formation. Yudhishthira said to Dhrishtadyumna:
"See there, the enemy is in kurma vyuha (tortoise formation). You have to answer at once with a formation that can break it."
Dhrishtadyumna immediately proceeded to his task. The Pandava forces were arrayed in a three-pronged formation.
Bhima was at the head of one prong, Satyaki of another, and Yudhishthira at the crest of the middle division. Our ancestors had developed the science of war very well.
It was not reduced to writing but was preserved by tradition in the families of kshatriyas. Armor and tactics were employed suitably to meet the weapons of offence and the tactics that the enemy used in those days.
The Kurukshetra battle was fought some thousands of years ago. Reading the story of the battle in the Mahabharata, we should not, having the practice and incidents of modern warfare in mind, reject the Mahabharata narrative as mere myth with no relation to fact.
Only about a century and a half ago, the English admiral Nelson fought great sea battles and won undying renown.
The weapons used and the vessels that actually took part in Nelson's battles, would seem almost weird and even ridiculous if compared with those of modern naval warfare.
If a hundred and fifty years can make so much difference, we must be prepared for very strange things in the procedure and events of a period, so long back as that of the Mahabharata war.
Another matter to be kept in mind is that we cannot expect, in the books of poets and literary writers, accurate or full details about weapons and tactics, although the narrative may be of battles.
Military affairs were in ancient times the sole concern of the military order, the kshatriyas. Their culture and their training were entirely their own charge.
The principles and the secrets of warfare and the science and art of the use of military weapons were handed down from generation to generation by tradition and personal instruction.
There were no military textbooks and there was not any place for them in the works of poets and rishis. If a modern novel deals in some chapters with the treatment and cure of a sick person, we can not expect to see such details in it as might interest a medical man. No author would care, even if he were able, to include scientific details in his story.
So, we cannot hope to find in the epic of Vyasa, precise details as to what is tortoise formation or lotus formation. We have no explanation as to how one could, by discharging a continuous stream of arrows, build a defence around himself or intercept and cut missiles in transit, or how one could be living when pierced all over by arrows, or how far the armor worn by the soldiers and officers could protect them against missiles or what were the ambulance arrangements or how the dead were disposed of.
All these things appertaining to ancient war, however interesting, will have to be in the realm of the unknown in spite of the vivid narrative we have in the Mahabharata epic.
Bhima killed eight of Dhritarashtra's sons early in the battle that day. Duryodhana's heart lost courage before this. It seemed to his friends as if Bhimasena would complete his revenge this very day, even as he swore in the assembly ball, where the great outrage was enacted.
Arjuna had a great bereavement in this day's battle. His dear son Iravan was killed. This son of Arjuna by his Naga wife had come and joined the Pandava forces at Kurukshetra. Duryodhana sent his friend, the Rakshasa Alambasa, to oppose the Naga warrior.
Iravan was slain after a fierce fight. When Arjuna heard this, he broke down completely. Said he turning to Vasudeva: "Vidura had indeed told us plainly that both sides would be plunged in grief unbearable. What are we doing all this wretched destruction up on one another for? Just for the sake of property. After all this killing, what joy are we or they likely to find in the end? O Madhusudana, I now see why the far seeing Yudhishthira said he would be content if Duryodhana would give five villages to us, keeping everything else to himself and he would not resort to fighting if that were agreed to. Duryodhana, in his obstinate folly, refused to give even these five villages and so, these great sins have to be committed on both sides. I continue fighting only because men would otherwise think me a coward, who could submit tamely to wrong. When I see the dead warriors lying on the field, my heart is filled with unbearable anguish. Oh, how wicked we are to carry on in this miserable, sinful way."
Seeing Iravan killed, Ghatotkacha uttered a loud war-cry which made all the assembled soldiers tremble. And with his division, he fell upon the Kaurava army ferociously. So great was the destruction he wrought that at many points the Kaurava formation was broken.
Seeing this, Duryodhana personally led an attack on Bhima's son. The king of Vanga joined Duryodhana with his elephants. Duryodhana fought most bravely on this eighth day of the battle. He killed a great number of warriors on Ghatotkacha's side.
Ghatotkacha hurled a javelin which would have ended Duryodhana's career but for the Vanga chief's prompt intervention with one of his elephants.
The missile hit the beast, which fell dead, and Duryodhana was saved.
Bhishma was anxious about Duryodhana and sent a large force under Drona to support the Kaurava prince.
Many were the veterans who were in this force that attacked Ghatotkacha.
So tumultuous and fierce was the fight at this sector of the battle that Yudhishthira feared for Ghatotkacha's safety and sent Bhimasena to his aid.
Then the battle became even fiercer than before. Sixteen of Duryodhana's brothers perished on this day.

The Ninth Day

ON the morning of the ninth day, before the battle began, Duryodhana was closeted with the grandsire. He gave vent to his bitter feelings of disappointment over the way the battle was going. He uttered words that were like the sharp spears and pained the grandsire greatly but the latter was patient and said sadly:

"Like ghee on the sacrificial fire I am pouring my life out for you. Why do you seek to mortify me, who have been doing my very utmost for you? You speak like a man of no understanding, not knowing what is right and what is wrong. They say that, when a man is nearing his death, the tree appears to him to be made of gold. You see things now, not as they are. Your vision is clouded. You are now reaping the harvest of the hatred you deliberately sowed. The best course for you are to go on fighting, as well as you can. This is also the plain path of duty. It is not possible for me to fight Sikhandin, for I can never raise my hand against a woman. Nor can I with my hands kill the Pandavas, for my mind revolts against it. I will do everything barring these two and fight all the warriors opposed to you. Nothing is gained by losing heart. Fight as a kshatriya should and honor will be yours whatever the events."

Saying thus to Duryodhana and cheering him up with wise and affectionate words, Bhishma proceeded to issue instructions for arraying the forces for the day's battle.

Duryodhana was heartened. He sent for Duhsasana and said to him: "Brother, put forth all our strength in today's battle. I am convinced, the grandsire is fighting on our side with his whole heart. It is only against Sikhandin, he says, he cannot use his weapons. We should see that he is not exposed to Sikhandin's attacks, for you know, even a wild dog can kill a lion if the latter scorns to fight back."

There was a great fight between Abhimanyu and Alambasa. Abhimanyu demonstrated that his valor was no less than his illustrious father's. Alambasa had to flee on foot to save himself.

There were fierce combats between Satyaki and Aswatthama and between Drona and Arjuna. Thereafter, all the Pandavas attacked the grandsire and Duryodhana sent Duhsasana to support the old warrior. Bhishma fought furiously and beat the Pandavas back.

The Pandava forces were thoroughly demoralised and were flying hither and thither, like cattle that had lost their way in the forest.

Krishna halted the chariot and said to Arjuna: "Partha, you and your brothers were looking forward to this day, after thirteen years. Do not hesitate to kill the grandsire. Remember the duty of a soldier."

Arjuna bent his head down and, without looking up, replied: "I would much rather have continued to be an exile in the forest than kill the grandsire and the teachers whom I love, but I shall obey you. Drive on."

Arjuna's heart was not in the fight. Unwillingly and in great distress of mind, he proceeded to the combat. Bhishma, on the other hand, burnt fiercely like the noonday sun.

When the army saw Arjuna's chariot proceed towards Bhishma, it regained courage and order once again prevailed. Bhishma's arrows came thick and fast and covered the advancing chariot so completely that neither horses nor vehicles could be seen.

Krishna was unperturbed and drove on with circumspection and skill. Arjuna's shafts hit Bhishma's bow and shattered it many times. But the grandsire went on renewing his weapon.

"You are not fighting, Arjuna, as you should!" exclaimed Krishna, and jumped down in a rage from the chariot and, taking up his discus, he advanced towards the grandsire.

Bhishma saw Vasudeva approaching.

"Hail, O Lotus-eyed One!" he cried. "Blessed am I to be separated from the body by you! Come, come!"

Arjuna jumped down from the chariot and, rushing forward overtook and held Krishna, casting both his arms around him. "Stop, Krishna," he cried. "Do not break your pledge. You have promised not to use weapons in this battle. This is my work. I shall not fail. I shall send my arrows and kill the beloved grandsire myself. Pray, mount the car and take the reins."

Arjuna took Krishna back and the battle was resumed. The Pandava forces had been handled roughly, but now the sun was down in the west and the fighting ended for the day.

The Passing Of Bhishma

IT was the tenth day of the battle. Keeping Sikhandin in front of him, Arjuna attacked Bhishma. When Sikhandin's darts pierced his breast, sparks flew from the grandsire's eyes.

For a moment the old warrior's anger rose like flaming fire and his eyes glared as if to consume Sikhandin. But, at once, the grandsire restrained himself.

He decided not to be provoked into fighting Sikhandin, who was born a woman and to strike whom it seemed unworthy of a warrior.

He knew, however, his end was near and calmed himself. Sikhandin went on discharging his arrows, not minding the battle of emotions in his opponent's mind.

Arjuna also steeled his heart, and from behind Sikhandin aimed arrows at the weak points in Bhishma's armor, even while the grandsire stood still.

Bhishma smiled as the arrows continued to come down thick on him, and turning to Duhsasana, said: "Ah, these are Arjuna's arrows! These cannot be Sikhandin's, for they burn my flesh as the crab's young ones tear their mother's body."

Thus did the grandsire look upon his dear pupil's arrows and, while saying this to Duhsasana, he took up a javelin and hurled it at Arjuna. Arjuna met it with three arrows which cut it to pieces even as it was speeding through the air.

Bhishma then decided to end the combat and made as if to dismount from his chariot, sword and shield in hand. But before he could do so, his shield was cut to pieces by Arjuna's arrows.

With arrows sticking all over his body so thickly that there was not even an inch of intervening space, Bhishma fell headlong to the ground from his chariot.

As he fell, the gods, who looked on from above, folded their hands in reverent salutation and a gentle breeze, laden with fragrance and cool raindrops, swept over the battlefield.

Thus fell the great and good Bhishma, the son of Ganga, who came on earth to hallow it and all it bears.

The blameless hero who, unasked, made the great renunciation to give joy to his father. The undefeated bowman who had humbled the pride of Rama of the axe. The selfless worker for righteousness' sake, thus repaid his debt to Duryodhana, and lay wounded to death sanctifying with his life-blood the battlefield. As the grandsire fell, the hearts of the Kauravas also fell along with him.

Bhishma's body did not touch the ground, on account of the arrows sticking out all over his body. His body shone more brightly than ever before, as it lay as on a bed of honor, supported by the shafts that had pierced his flesh.

Both armies ceased fighting and all the warriors came running and crowded round the great hero, who lay on his bed of arrows. The kings of the earth stood with bowed heads round him, as the gods round Brahma.

"My head hangs down unsupported," said the grandsire. The princes who stood near, ran and brought cushions. The old warrior rejected them with a smile and, turning towards Arjuna said: "Dear son Partha, give me a cushion befitting a warrior."

When Arjuna, whose arrows were just then burning the grandsire's flesh, heard those words addressed to him, he took three arrows from out of his quiver and so placed them that the grandsire's head found support on their points.

"Princes," said Bhishma addressing the assembled chiefs, "Arjuna's arrows were indeed what my head required to be supported on. This pillow gives me satisfaction. Now, I must lie thus until the sun turns north. My soul will not depart till then. ( THIS IS THE ICHAMRIYTHYU DATE OF MAKARAVILAKKU AT SABARIMALA , KERALA ) When I pass away, those of you who may be alive then may come and see me."

Then the grandsire turned again to Arjuna and said: "I am tormented with thirst. Get me some drinking water." At once, Arjuna raised his bow, and drawing, it to the ear, shot a shaft down into the earth near the grandsire on his right side.

Upon the opening made by the arrow, there gushed a stream of pure sweet water to the very lips of the dying man. Ganga came up, says the poet, to quench her dear son's burning thirst. Bhishma drank and was happy.

"Duryodhana, may you be wise!" said Bhishma, addressing the Kaurava prince. "Did you see how Arjuna brought me water to quench my thirst? Who else in this world can do such a deed? Make peace with him without further delay. May the war cease with my exit. Listen to me, son, make peace with the Pandavas."

The grandsire's words did not please Duryodhana. Even when dying, the patient does not like medicine. He objects to the bitter taste. All the princes retired to their camps.

Karna and the Grandsire
WHEN he learnt that Bhishma lay wounded and dying, Karna hurried to the place and fell at his feet and said:
"Eldest of the race. Radha's son, who, through no fault of his, incurred your great displeasure, humbly prostrates himself before you."
When after humble salutation Karna stood up, the grandsire, greatly moved, tenderly placed his hand on Karna's head and blessed him.
"You are not Radha's son, young man," he said in loving tones: "You are Kuntidevi's own first born. Narada, who knows all the secrets of the world, himself revealed this to me. Son of Surya, truly I entertained no dislike for you. But I was grieved to see your increasing hatred of the Pandavas although they gave you no cause for it. I know and admire your valor and your open handedness. And I know also that you belong to the class of Phalguna and Krishna in prowess. It is proper that you befriend the Pandavas. Therein lies the right path for you who are their brother. With the closing of my part in this war, may the chapter of your enmity also close. This is my wish, Karna."
Karna listened respectfully and replied: "Grandsire I know I am Kunti's son, and not charioteer born. But I have eaten Duryodhana's salt and must be true to him, to be true to my own lineage. It is impossible for me to go over to the Pandavas now. You must permit me to repay with my life, if it so be the debt I owe to Duryodhana for his love and trust. I have erred greatly in word and deed. You must forgive me for it all and give me your blessings."
The great acharya, who knew all the laws of right conduct and what Karna said, replied: "Do reflect for a while and then do as you wish, for that is the right way."
Even when Bhishma was mortally wounded and lay dying, the battle did not cease. Discarding the grandsire's words of wisdom, the Kauravas resumed the battle.
Deprived of Bhishma's leadership, the Kaurava forces felt like sheep without a shepherd when Bhishma no longer led them. Indeed, even as Bhishma fell wounded, the men shouted:
"O Karna, you are the one left to lead and protect us."
The Kaurava warriors felt that, if but Karna would agree to take up the command, victory was certain. During the first ten days when Bhishma led the forces, the son of Surya kept away from the battle.
As already narrated, deeply hurt at the grandsire's contempt, Karna had said: "So long as you are up fighting, I shall keep aloof. If you slay the Pandavas and bring victory to Duryodhana, I shall be glad. And I shall then, taking the king's leave, go to the forest. But, if you be defeated and go to the abode of the brave, I who am not deemed by you as an adhiratha (master of chariot warfare) will ride my chariot and oppose those whom you deem to be of greater prowess than myself. And defeating them, bring victory to Duryodhana."
Thus had Karna sworn and, with Duryodhana's consent, kept aloof from the battle during the first ten days. Now he went on foot to Bhishma who lay on his bed of arrows waiting for his end and, saluting him, addressed him thus:
"Veteran grandsire, vanquisher of Parasurama, you lie on the field of battle, struck down by Sikhandin. If you, who had reached the summit of right living and were an embodiment of purity itself, must lie wounded in this manner, it is clear that no one can attain in this world what he deserves by his merit. You were the one boat on which the Kaurava princes depended for crossing the flood of their troubles. Heavy indeed will be the blows that the Pandavas will now deal at the Kauravas and great will be their consequent distress. Like fire and wind burning down the forest, Arjuna and Krishna will destroy the army of Kauravas. This is certain. Turn your gracious eyes on me and bless me, who have accepted the command of the forces."
Bhishma gave his blessings to Karna."You are like the good earth to the seeds, like rain clouds to living beings, ever dependable, firm in your loyalty. Serve Duryodhana and save him. You vanquished the Kambojas for him. You put down the Kiratas of the Himalayan fastnesses for him. You fought the Girivrajas on his behalf and defeated them. Many more things you have accomplished for him. Take charge of the Kaurava army now as your own rich possession and guard it well. May you lead Duryodhana's forces to success! May you have every good fortune! Fight your enemies, go."
Karna, having received the benediction of the grandsire, mounted his chariot and rode to the battlefield. When the valorous Karna entered the field on his war chariot, Duryodhana's joys knew no bounds. His sorrow, at having lost Bhishma, was in some degree alleviated.

Drona in Command

DURYODHANA and Karna held counsel as to who should be put in supreme command of the forces.

"Well, everyone of these princely warriors fighting on your side is great enough to be put in charge of our forces as supreme commander," said Karna.

"All these kings are of equal prowess, strength, energy, skill, courage, valor, ancestry and wisdom. They cannot all be put in joint command and, if any of them be chosen, each of the others would feel hurt and may not put forth his whole strength in the cause. Thereby we stand to suffer. So, my advice is that we install Dronacharya, the teacher of all these princes and warriors, as supreme commander. He indeed is the greatest of all those that carry arms today. No kshatriya equals him in the qualities required for leading our army. Let us therefore install him."

Duryodhana agreed that this was the right thing to do, and so it was decided.

Duryodhana went to Dronacharya and, in the presence of the assembled warriors and princes, bowed and addressed him:

"Revered Master, you are unrivalled among all those assembled here in caste, ancestry, knowledge of sciences, age, wisdom, valor and skill. I beg of you to accept the supreme command. Under your command, this army will be victorious." The assembled kings received this proposal with loud cheers and war cries that gladdened Duryodhana's heart.

Drona was installed in due form amidst thunderous acclamation. The praise of courtiers and the sound of trumpets that accompanied the ceremony, made the Kauravas feel as though they had already vanquished the enemy. So great was their enthusiasm and confidence in Drona's leadership.

Drona arrayed the army in circular formation. Karna, who had till then stood aside was now seen moving about in his great chariot on the battlefield and this put new courage and joy into the hearts of the Kaurava soldiers.

The talk went round in the army that the great Bhishma did not wish to slay the sons of Pandu and therefore had not put his whole heart in the fight. But now that Karna was in the field, it was certain that the Pandavas would be destroyed.

Dronacharya was in command for five days of the battle. Though of advanced years, he was everywhere in the field and displayed the fierce energy of a young warrior. Whenever he led an attack, the Pandava forces were scattered like clouds before a storm.

He personally engaged the greatest warriors on the Pandava side in battle. He fought Satyaki, Bhima, Arjuna, Dhrishtadyumna, Abhimanyu, Drupada and Kasiraja and defeated them on many occasions.

He harassed and inflicted severe punishment on the Pandava army during the five days he was in command.

To Seize Yudhishthira Alive
AS SOON AS Drona assumed command of the Kaurava forces Duryodhana, Karna and Duhsasana sat in council and decided on a plan. And Duryodhana went to Dronacharya to put it in operation.
"Acharya, we desire that you should capture Yudhishthira alive and give him over to us. We desire nothing more, not even a total victory. If you achieve this for us, we shall all be exceedingly satisfied with your conduct of the war."
When Drona heard Duryodhana address him thus, great was his joy, for he hated the very idea of slaying the Pandava brothers. Even though, to fulfil his obligation, the acharya loyally joined the Kaurava side against the Pandavas, he loved the sons of Kunti and especially the pure-minded Yudhishthira.
So, when he heard Duryodhana request that Yudhishthira should be captured alive, he felt greatly relieved.
"Duryodhana, may you be blessed!" the acharya said. "Do you too wish to abstain from killing Yudhishthira? How it gladdens my heart! Truly, Yudhishthira is one without an enemy and the name Ajatasatru, which the people have given to Kunti's eldest son, has been justified by your great decision. When even you have made up your mind that he should not be killed but should be captured alive, his unrivalled glory has become ten times enhanced."
"I see, dear Duryodhana, what you intend," Drona continued. "You wish to defeat the Pandavas in battle and then give them their share in the kingdom and live in peace and amity with them. I see this clearly from your desire to capture Yudhishthira alive."
Drona was exceedingly glad and he said again: "Indeed Yudhishthira is the most fortunate man on earth. The gods are showering their favors on Kunti's good son. So has he won the hearts of even enemies."
But Duryodhana's motives in wishing to take Yudhishthira alive were far different. And as soon as Drona acceded to his proposal and gave his pledge that he would do his best to capture Yudhishthira, he began to reveal his real intentions.
If Yudhishthira were slain, nothing would be gained by it, and the anger of the Pandavas would be all the greater. The battle would rage more fiercely than before. And Duryodhana knew that it would only mean the utter defeat of his army.
Even if the fight were to be continued relentlessly until both armies were destroyed, Krishna would still remain alive and he would put either Draupadi or Kunti in sovereign possession of the kingdom.
What then was the point in killing Yudhishthira? On the other hand, if Yudhishthira was captured alive, Duryodhana thought, the war would end more speedily and victoriously for the Kauravas.
Thereafter, he could surely play on Yudhishthira's goodness and his loyalty to the traditional code of kshatriya conduct. It was pretty certain he could be drawn into the battle of dice again and sent to the forests once more.
Ten days of fighting had demonstrated to Duryodhana that further fighting would only result in the destruction of the race, not the fulfilment of the desires.
When Duryodhana made his motives clear to Drona, the acharya was greatly disappointed and he cursed Duryodhana in his heart. But whatever the reason for it, he was glad that Yudhishthira was not to be killed.
The news that Drona had given a solemn assurance to Duryodhana that he would take Yudhishthir a prisoner, was carried by their spies to the Pandava army.
The Pandavas knew that, when the acharya was determined on something and gave his pledged word for executing it, his unrivalled eminence in the art of war and his valor made it a most serious affair.
So, they soon got busy and so arrayed the forces that Yudhishthira was never left unsupported. Whatever movements might take place, they always took care to leave sufficient protection against any surprise attack on Yudhishthira.
In the first day's battle under the leadership of Drona, the acharya amply demonstrated his great skill and energy. He moved about destroying the Pandava forces like a fire burning up dry logs. His rapid movements made the Pandava army feel as if Drona was everywhere at the same time showering arrows like rain and converting the battlefield into a stage for the dance of the God of Death. He cut the Pandava army in twain where Dhrishtadyumna stood.
Many were the single combats among renowned warriors. There was a fierce battle between Sahadeva and Sakuni skilled in illusion warfare. When their chariots broke, they alighted on the ground. And, like two hills sprung to life and motion, they struck each other with maces and closed with one another in single combat. Between Bhima and Vivimsati there was a great battle in which chariots were broken on both sides. Salya fought his nephew Nakula and harassed him exceedingly, smiling most provokingly all the time. But, in the end, Salya had his car smashed and his flag brought down, and he withdrew admitting defeat. Between Kripacharya and Dhrishtaketu there was a battle in which the latter was worsted.
So also was there fierce fighting between Satyaki and Kritavarma and between Virata and Karna. Abhimanyu's valor was also demonstrated as he fought Paurava, Kritavarma, Jayadratha and Salya single-handed and made them withdraw.
Then there was a great combat between Salya and Bhimasena in which Salya was defeated and made to retire. The Kaurava forces began to lose courage and the Pandava army, who saw this, attacked the Kaurava army with renewed energy and broke its ranks.
When Drona saw this, he decided to restore lost morale by leading a straight attack on Yudhishthira. His golden chariot went forward, drawn by four noble Sindhu horses, in the direction of Yudhishthira. Yudhishthira answered with barbed arrows, feathered with eagle-feathers. But Drona did not mind, and advanced at great speed. Yudhishthira's bow was cut down and Drona was coming very near.
Dhrishtadyumna tried to intercept Drona but in vain. The whole army shouted: "Yudhishthira has been taken!" So near came Drona.
Suddenly, then, Arjuna appeared on the battlefield, the earth rumbling under the wheels of his chariot, as it coursed swiftly over the bloody field, over bones and bodies lying in heaps. Drona held back, for Arjuna had come on the scene. From his Gandiva bow issued a continuous stream of arrows. No one could see the shafts taken out of the quiver or placed in position. It seemed as if, from out of the great bow, an unending flood of arrows issued without intermission. The battlefield was darkened by flying missiles.
Drona retreated. Yudhishthira was not taken. The battle was stopped for the day and the Kaurava forces went to their camp in chastened mood.
The Pandava army marched proudly to camp and behind them walked Kesava (Krishna) and Arjuna conversing. Thus closed the eleventh day of the battle.



The Twelfth Day
THE attempt to capture Yudhishthira alive failed. Drona was speaking to Duryodhana about this. "It is clear we cannot succeed in our efforts to seize Yudhishthira so long as Dhananjaya is nearby. It is no want of interest on my part. If by some stratagem we could draw Arjuna away to some other part of the field, I could pierce the Pandava formations and capture Yudhishthira. I promise to seize him and deliver him to you provided he does not flee from the battle, renouncing honor. If he does that, then also we win indeed, do we not?"
The chief of the Trigartadesa who heard Drona say this talked it over with his brothers, and they made a plan. They resolved to take the samsaptaka oath and challenge Arjuna to battle and draw him away from Yudhishthira's side.
Accordingly, together with a large force, they gathered, and sat before the fire, dressed in matted grass, and went through funeral gifts and ceremonies for themselves as if already dead, and took their oath: "Not till we have killed Dhananjaya will we turn back. If we flee in fear from battle, may we be punished as for deadly sin!"
Having adjured themselves thus before the sacred fire, they marched south for that was the direction of Death, and shouted "O Arjuna!" challenging him to battle.
It was a great suicide squad organized to achieve what Drona had pointed out to be essential. Arjuna turned to Yudhishthira and addressed him thus: "King, the samsaptakas are calling me to battle. I am pledged to accept a challenge thus thrown out. Susarma and his men are calling me to battle. I shall destroy them all and return. Permit me to go."
"Brother beloved," said Yudhishthira, "you know Drona's intentions. Keep that in mind and do whatever you think fit. He has promised Duryodhana to take me alive. He is a matchless warrior, brave, strong and skilled in, every branch of archery. He knows no fatigue and nothing escapes his watchful eyes."
"King, here is Satyajit, standing in support of you," replied Arjuna. "As long as he is alive and by you, nothing can happen to you." So saying Arjuna asked the Panchala prince Satyajit to stand guard by Yudhishthira's side and marched off like a hungry lion to meet the samsaptakas.
"There, Krishna, see the Trigartas standing, cheerful under the intoxication of their oath, though they know they go to certain death. Indeed they are full of the exultation of approaching swarga." So speaking to his great charioteer, Arjuna approached the large samsaptaka force.
This was the Twelfth Day of the great battle. It was a fierce fight. After a time, Arjuna's attack began to tell and the Trigartas fell in swathes before him but Susarma reminded them of their oath. "Heroes, we have taken our oaths before the fire and in the presence of the whole army of warriors. Having sworn terrible resolves, it is unworthy to flinch. Let us not fall into public ridicule." The samsaptakas cheered their leader, and faced Arjuna with the sublime courage of accepted deaths.
"Hrishikesa, they are resolved on fighting to the last. Drive on," said Arjuna.
Driven by Madhusudana (Krishna) Arjuna's chariot moved like Indra's car in the great war of the gods against the asuras. It went here and it went there and wherever it went, Arjuna's great bow, the Gandiva, scattered death among the doomed Trigartas.
The burst of blood in their compct ranks was like the burst of Palasa blossoms in a springtime forest. The fighting was severe. At one time Arjuna's car and flagpole were immersed in darkness under the downpour of arrows.
"Are you alive, Dhananjaya?" shouted Krishna.
"Yes," replied Arjuna, and pulling the string of his Gandiva, discharged shafts that dispelled the arrow-shower. It was like the Rudra dance of dissolution. The field was full of severed limbs and headless bodies and presented a terrible spectacle.
As Arjuna proceeded to oppose the samsaptakas, Drona gave orders for a violent assault on the Pandava forces at the point where Yudhishthira stood.
Yudhishthira saw this movement and spoke to the Panchala prince Dhrishtadyumna:
"The brahmana is coming to seize me. Look after the forces with vigilance."
The son of Drupada did not wait for Drona to advance but marched forward in his car himself to meet Drona. Dronacharya avoided Dhrishtadyumna, for well he knew that his death was destined to be at his hands and that death was not yet due. And he wheeled his chariot in another direction where Drupada was leading his forces.
Drupada's forces suffered heavy punishment at Drona's hands and blood flowed in streams on the battlefield. Drona, then, again turned his attention to Yudhishthira. The Pandavas stood firm and answered Drona's attacks with showers of arrows.
Satyajit made a charge on Drona's car and there was a fierce combat in which Drona's figure assumed the grimness of the Destroyer. Many a warrior was slain by him in succession. Vrika, a prince of Panchala, as well as Satyajit, fell dead.
Seeing this, Satanika, son of Virata, marched against Drona. In a moment, Satanika's severed head rolled on the ground with the golden kundalas shining in the earlobes.
Ketama, another chief, followed the attack but he too perished. Then, Vasudhana rushed forward to stop the advance of Drona, but he too fell dead. Yudhamanyu, Satyaki, Sikhandin and Uttamaujas who came to push Drona back, were repulsed and all these great warriors had to retreat. Drona was now almost within reach of Yudhishthira.
At that moment, Panchalya, another son of Drupada, rushed madly up to stop the acharya and fought most desperately. But, he too was mortally wounded and fell from his chariot like a failing star.
Then, Duryodhana was delighted and said exultingly to Karna:
"Radheya, do you see the valor of our mighty leader? No more will the Pandavas be inclined towards battle. See how their army reels under Drona's blows."
Karna shook his head. "Do not be so confident," he said. "The Pandavas are not to be so easily vanquished. They will never surrender. The wrongs they have undergone are too great to be forgotten. You tried to poison and kill them. You tried to burn them alive. You have grieved and humiliated them at the game of dice and you have forced them out to live in the forest for long years. They will not surrender. See there, their army has rallied and all their forces are leading a combined attack on Drona. There, see Bhima, Satyaki, Yudhamanyu, Kshatradharma, Nakula, Uttamaujas, Drupada, Virata, Sikhandin. Dhrishtaketu and other warriors have all come to protect Yudhishthira and are pressing Drona hard. We should not stand idly watching, when we have put such a heavy burden on the acharya. Great as he is, there is a limit to the load even he can carry. Even wolves combined in large numbers can harass and kill a mighty elephant, Let us proceed. It will not do any longer to leave Drona unsupported."



Brave Bhagadatta
DRONA made many attempts to take Yudhishthira prisoner, but failed. Duryodhana led a large elephant division against Bhima. Bhima defended himself from his chariot with well-aimed arrows.
He sent crescent-headed shafts and tore down Duryodhana's flag and cut down his bow even as he held it in his hand. Seeing the king harassed in this manner, the Mlechchha king Anga marched against Bhimasena seated on a huge elephant.
But Bhima sent shafts that laid the elephant low and killed the Mlechchha king, which resulted in scattering that section of the Kaurava forces in fear and confusion. When the elephants stampeded, the horses also took fright and thousands of footmen were trampled under the feet of the elephants and the horses, flying in wild panic.
Seeing this great confusion and the scattering of the Kaurava forces in all directions, the king of Pragjyotisha, the brave Bhagadatta grew indignant.
He got up on his renowned elephant Supratika and charged against Bhimasena. The gigantic beast rushed forward with widespread ears and twirling trunk, crashed into Bhimasena's chariot. And in an instant, horses and vehicle were an unrecognizable mass. But Bhima escaped by jumping off the car in the nick of time.
He knew all about elephants. He got below the great and fierce elephant and showered blows on its vital points. The great beast got mad and whirled round like a potter's wheel, trying to throw off Bhimasena, who was sticking to its legs and attcking it from below.
It bent down and caught Bhima by its trunk and was about to crush him under its knees, when Vrikodara somehow released himself from its hold and again got below, in between its limbs and sticking to the elephant's under-regions, caused exceeding pain to the beast.
Bhima was thus gaining time in the hope that some elephant on the Pandava side would be led to attack Bhagadatta's elephant and enable him to get away.
But, when Bhima disappeared from view, being hidden in between the beast's legs, the soldiers thought Bhima was slain. They exclaimed: "Bhima is dead! Bhagadatta's elephant has crushed Bhimasena!" and the cry was repeated all over Kurukshetra.
Yudhishthira heard the cry and, thinking Bhima was slain, urged the forces to destroy Bhagadatta. The king of Dasarna charged against Bhagadatta. Dasarna's elephant was also a fierce beast and there was great battle between Supratika and Dasarna's elephant.
But Supratika's tusk pierced Dasarna's beast in the side and it crashed down dead. At that moment, Bhima emerged from below Supratika and ran out safe. And the Pandava army cheered when they saw Bhima alive.
Bhagadatta was now attacked on all sides, but he did not lose heart. Resplendent on his elephant, he shone like a forest fire on a hill. Ignoring the enemies around him, he drove his beast on Satyaki's chariot.
The elephant seized the chariot with its great trunk and lifting it high dashed it upside down. Satyaki jumped out of the chariot in time to save himself.
His charioteer displayed great agility and skill and saved the vehicle as well as the horses, and righting the chariot, drove it to where Satyaki stood.
Bhagadatta's elephant wrought great havoc in the Pandava army, hurling warriors about and killing them in great number, striking terror wherever it went. Bhagadatta stood on its back, like Indra on Airavata when he fought the asuras.
With ears spread out rigid in anger and trunk extended in front, the great beast trampled upon numerous horses, chariots and soldiers and wrought destruction all over the Pandava army. The shafts hurled at it seemed only to incense it more.
Like a herdsman in the forest driving the cattle where he would, Bhagadatta drove the soldiers of the Pandava army before him. Bhimasena, equipping himself once again with a chariot, renewed his attack on Bhagadatta.
The elephant stretched out its trunk and blew out a violent spray of mucus that scared the horses of Bhima's chariot and they bolted in wild flight and the charioteer could not check them.
A great cloud of dust rose from the field where this great elephant battle raged. Arjuna saw this from where he was fighting the samsaptakas and he also heard the tumult created by Bhagadatta's elephant.
He feared things had gone wrong and said to Krishna: "Madhusudana, this is the cry of Supratika, Bhagadatta's elephant. This king of Pragjyotisha is terrible with his elephant, and has no equal in that kind of warfare. He is sure to defeat and confound our men. We must proceed at once and save the situation. We have punished these samsaptakas enough. Drive to where Drona is engaging Yudhishthira." Krishna drove the chariot accordingly towards the main battlefront.
Susarma and his brothers came up behind the chariot and shouted "Stop, stop." At the same time, they discharged shafts at Arjuna's chariot.
Arjuna was of two minds.
"Here is Susarma challenging me to battle and I hated declining this kind of invitation, but there, to the north of us, our formation seems broken and our men are in need of immediate relief."
While Arjuna was pondering thus, a javelin came hurtling at Arjuna and another towards Janardana. Wild with anger, Arjuna sent three well-aimed shafts, which compelled Susarma to turn back.
They lost no more time but drove quickly to where Bhagadatta was doing havoc. As soon as Arjuna's car was seen, the Pandava forces rallied and soon Arjuna reached the lines where Bhagadatta was.
Bhagadatta attacked Arjuna on Supratika like the Destroyer incarnate. But Vasudeva's skill avoided the shock, each time the beast charged.
Bhagadatta showered arrows on Arjuna and Krishna. But Arjuna's arrows broke the elephant's armor and began to hurt the beast. Bhagadatta saw that his elephant could no longer stand the attack and he hurled a javelin at Krishna.
Arjuna met it with a shaft from his bow and broke it into two. Bhagadatta then discharged another javelin that struck Dhananjaya's helmet.
Readjusting his helmet, Arjuna bent his bow exclaiming: "Bhagadatta, take your last look at the world and prepare for death!"
Bhagadatta was a veteran of very advanced age. His grey hair and the wrinkles on his noble old face gave him the intrepid appearance of a lion. Indeed, so old was he that the skin hung loose down over his eyes and he had tied its folds over his forehead with a silk kerchief so that they might not interfere with his sight.
Bhagadatta was not more renowned for valor than for purity of character and conduct and was one of the most illustrious among the brave men of his time. Men gave him the title 'Friend of Indra' in recognition of his greatness.
"Look around for the last time," said Arjuna to this great man and hurled at him shafts that broke his bow, shattered his quiver and pierced the joints of his armor.
In those days, all warriors wore heavy armor and the secret of hitting weak points such as joints and moving parts was specially studied by kshatriyas and was an important part of military training.
When deprived of all his weapons, Bhagadatta hurled his elephant goad at Arjuna. It was sent with deadly aim and charged with the Vaishnava mantra.
It would have killed Arjuna, but Krishna came in between and presented himself as a target for the missile. It settled on his chest as a shining necklace.
Charged with the mantra of Vishnu, it could not hurt Vishnu but just became the Lord's jewelled garland round his neck.
"Janardana, how is it you have offered yourself as a target for the enemy's missile? You said you would be charioteer and leave all the fighting to me. How could you do this?" protested Arjuna.
"Beloved Arjuna, you do not understand. This shaft would have killed you if it had hit you. But it is really my own thing and came back to its lawful owner," Krishna said and laughed. Then, Partha sent an arrow that entered the head of Bhagadatta's elephant as a serpent enters into the anthill.
Bhagadatta tried to urge his great beast forward, but it stood stark rigid. And his loud command went in vain even as the words of man, who has lost his wealth, are disregarded by his wife.
Like a great hill the elephant stood rigid for a moment and then it suddenly sank down driving its tusks into the earth and yielded up the ghost with an agonised squeal.
Arjuna was somewhat grieved at the death of the noble animal and for his not having been able to slay Bhagadatta, without killing the beast.
Arjuna's shafts tore the silken napkin that bound up the folds of the aged king's forehead and he was blinded at once by his own hanging wrinkles.
Soon, a sharp crescent-headed shaft came and pierced his chest. And Bhagadatta fell like a great tree in a storm, his golden necklace shining like flowers on the uprooted tree. The Kaurava forces fell into utter confusion.
Sakuni's brothers Vrisha and Achala tried their best to oppose Arjuna and attacked him in front and rear. But their chariots were soon dashed to pieces and they were themselves stricken dead on the field like two lion cubs. They both looked much alike and equally noble in appearance. The poet says that the bodies of these two valiant heroes who did not flee when the rest fled, shed a strange lustre all around. Sakuni was full of anger when he saw his brave and incomparable brothers lying dead on the field.
He attacked Arjuna fiercely and used all the weapons of illusion, in which he was skilled. But Arjuna's strokes broke all the charms and rendered them useless. And Sakuni had to leave the field, as fast as his horses could bear him.
The Pandava forces then attacked Drona's army and wrought great havoc till the sunset, and the twelfth day's fight ended. Drona gave orders to cease fighting and the Kaurava forces, which had lost heavily, retired in sullen dejection to their camp.
The Pandava army, on the other band, was in high spirits and its warriors gathered round campfires in cheerful talk and praise of Arjuna and the other heroes, who had led them to victory.

Abhimanyu

EARLY next morning, Duryodhana went to Dronacharya in a state of bitterness and anger. After the customary salutation, he addressed him thus in the presence of a large number of generals:

"Esteemed brahmana, Yudhishthira was quite within your reach yesterday and, if you had really wished to take him no one could have prevented you. Yet, you did not take him, and to me the events of yesterday are inexplicable. I cannot understand what makes it hard for you to carry out your promise to me. Verily great men are not understandable."

Dronacharya was exceedingly hurt by this insulting insinuation.

"Duryodhana," he said, "I am putting forth on your be half all the strength and skill I possess. You entertain thoughts unworthy of a king. As long as Arjuna is present, supporting Yudhishthira, it is not possible for us to seize him. I have told you that already. It is only if we manage some how to get Arjuna out of the battlefield that we can hope to carry out this plan as you desire. And I am devising ways to attain this objective."

Thus did Drona nobly conquer his just anger and seek to comfort Duryodhana in his distress.

On the thirteenth day, the samsaptakas again challenged Arjuna to battle and he accordingly went to attack them, where they were arrayed to the south of the main battlefront. The battle that was fought between the samsaptakas and Arjuna was the fiercest that ever had been seen or heard of till that day.

When Dhananjaya left the main front for meeting the samsaptakas, Drona rearranged his army in lotus formation and attacked Yudhishthira fiercely.

Bhima, Satyaki, Chekitana, Dhrishtadyumna, Kuntibhoja, Drupada, Ghatotkacha, Yudhamanyu, Sikhandin, Uttamaujas, Virata, the Kekayas, Srinjayas and many others opposed him. But their resistance seemed paralysed by the violence of Drona's offensive.

Abhimanyu, son of Arjuna and Subhadra, was still adolescent, but had already won recognition as a mighty man-at arms even as the equal of his father and uncle in battle. Yudhishthira called Abhimanyu and said to him:

"Dear son, Dronacharya is attacking our army greatly. Arjuna is absent and, if we should be defeated in his absence, he will be grieved beyond measure. No one among us has been able to break Drona's array. You know you can do it and no one else. I ask you to take up this task."

"I can do it," replied Abhimanyu. "I have been instructed by my father how to penetrate this formation and can certainly do so. But if after forcing my way, it should unfortunately become necessary for me to come out, I shall be at a loss what to do, being as yet uninstructed in the art of extrication."

"Valiant boy, break this impregnable formation and open a passage for us. We shall all break in your wake. We shall be with you to face any danger and no question can arise of your having to come out."

Bhimasena supported Yudhishthira's proposal: "I shall be immediately behind you and enter when you succeed in breaking the enemy's formation. So also will Dhrishtadyumna, Satyaki, the Panchalas, the Kekayas and the forces of Matsyadesa. Only break the formation as you alone can do. We shall do the rest and smash the Kaurava army."

Abhimanyu thought of his father and Krishna. Feeling encouraged by what had been said by Bhimasena and Yudhishthira, and impelled by his own gallant nature, undertook the adventure.

"I shall please my great father and uncle," he said with enthusiasm. "Let my valor be staked on this."

"May your prowess grow," said Yudhishthira and blessed the youth.

"Sumitra, see Drona's flag flying there! Drive straight and fast to that point," said Abhimanyu to his charioteer.

"Faster, faster!" urged Abhimanyu as they sped along.

"May the gods protect you!" said the charioteer. "Yudhishthira has placed a very great burden on your young shoulders. Think well before you pierce Drona's array and enter. The acharya is unrivalled in skill and experience, while you, though his equal in valor, have not his long years to back it."

Abhimanyu smiled and replied: "Friend, I am Krishna's nephew and son of Arjuna, am I not? Which other has that advantage? Fear dares not approach me! These enemies here have not a sixteenth part of my strength. Drive fast towards Drona's division. Do not hesitate."

The charioteer obeyed.

As the golden chariot to which were yoked beautiful young horses approached, the soldiers in the Kaurava army shouted: "Abhimanyu is corning! He has come!" The Pandavas followed Abhimanyu close behind him.

The Kaurava warriors were perturbed as they saw Abhimanyu's chariot approach them with great speed.

"Here is one greater in valor than Arjuna," they thought and began to lose heart.

Like a young lion on a herd of elephants, Abhimanyu rushed on. There was a ripple in the Kaurava ranks which bent under his headlong onslaught.

The bend soon became a break and under Drona's very eyes, the formation was breached and Abhimanyu entered. But the breach closed under the inspiration of Jayadratha, king of the Sindhus, before the other Pandava warriors could force their way in according to plan and Abhimanyu was alone!

Kaurava warriors opposed him, but they fell like moths in the fire, one after another. Abhimanyu's shafts searched the weak points in the armor of his enemies. And the bodies of soldiers lay strewn on the field like Kusa grass on the sacrificial platform.

Bows, arrows, swords, shields, javelins, pieces of harness, chaiot canopies, axes, maces, spears, whips, conchs, along with severed heads and limbs of slain warriors, covered the field.

Seeing the destruction wrought by Abhimanyu, Duryodhana was wroth and rushed in person to oppose the youthful warrior. Drona, having leant that the king himself was engaged in battle with Abhimanyu, became anxious and sent veterans to protect Duryodhana.

With great difficulty, they managed to rescue the king from the boy-hero who greatly disappointed at the escape of Duryodhana, vented his anger on the warriors that had come to rescue him and put them to headlong flight.

Then, throwing away all sense of shame and chivalry, a large number of veteran warriors made a combined and simultaneous attack on the hero, who found himself alone, surrounded by enemies on all sides. But, even as on all sides a rock receives the rising tide of the sea, Arjuna's son withstood this united ouslaught.

Drona, Aswatthama, Kripa, Karna, Sakuni, Salya and many other great warriors in their chariots, equipped with all arms, surged in attack on the young hero, only to be dashed back, baffled and broken.

Asmaka rode his chariot at great speed against Abhimanyu's. But smiling, Abhimanyu sent his shafts and disposed of him in no time. Karna's armor was pierced.

Salya was badly wounded and sat, unable to move, in his chariot. Salya's brother came up in great wrath to avenge his brother's disgrace but he fell and his chariot was broken to pieces.

Thus did Abhimanyu, alone and unsupported, oppose a host of veteran warriors and show the skill in the use of arms which he had learnt from his illustrious father and from Vasudeva, his uncle. Seeing this, the poet says, Dronacharya's eyes were filled with tears of affectionate admiration.

"Was there ever a fighter to equal this boy Abhimanyu?" exclaimed Drona to Kripa, in the hearing of Duryodhana who could not contain his anger.

"The acharya's partiality for Arjuna prevents him from killing Abhimanyu," Duryodhana said, "and he sings his praises instead of fighting him. Indeed, if the acharya were minded to dispose of Abhimanyu, would it take him long to do it!"

Often did Duryodhana suspect and complain in this manner against Bhishma and Drona. Having undertaken a war of adharma, he was often led to speak in this manner and hurt the feelings of the acharyas who stood loyally by him, even when they saw the wickedness of his ways.

Duhsasana roared in anger and exclaiming: "This obstinate lad will perish now!" led his chariot forward to attack Abhimanyu. The chariots of Abhimanyu and Duhsasana made wonderful movement against each other and the battle raged long.

Duhsasana was struck senseless in his car, and his charioteer just managed to drive away from the field saving Duhsasana's life. Karna attacked Abhimanyu with his shafts and harassed him greatly.

But one of Abhimanyu's arrows felled Karna's bow and the young warrior followed up this advantage so vigorously that he put Karna and his supporters to flight. The Kaurava forces, when they saw this, were completely demoralised.

The army was in confusion and men fled in all directions, not caring for Drona's shouts of remonstrance. And Abhimanyu destroyed those that stood, as fire destroys a dry jungle in summer.

The Death Of Abhimanyu

THE Pandavas, proceeding according to plan, had closely followed Abhimanyu when he broke into the Kaurava formation. But Dhritarashtra's son-in-law Jayadratha, the gallant king of the Sindhus, swooped down upon the Pandavas with all his forces and enabled the breach in the formation to be effectively and solidly closed up, so that the Pandavas found it impossible to force their way in.

Yudhishthira hurled a javelin and cut Jayadratha's bow. But in an instant, the Saindhava took up another bow and sent unerring shafts at Dharmaputra.

Bhimasena's arrows made deadly work, crashing down the canopy and flagstaff of Jayadratha's car. But the Saindhava, was alert and rearmed himself, each time his equipment was broken. He killed Bhima's chariot horses, and the latter had to go into Satyaki's car.

In this manner, Jayadratha, with stubborn valor, prevented the Pandavas from entering in Abhimanyu's wake. The young hero was thus isolated and surrounded by the Kaurava forces.

The son of Subhadra was however undaunted. He attacked all the warriors around him and slew them in great number. Like rivers losing themselves in the ocean, the soldiers that went to attack him, disappeared before his arrows. The Kaurava army reeled under Abhimanyu's onslaughts.

Duryodhana's son Lakshmana, a gallant young warrior, then charged on Abhimanyu. When they saw this, retreating soldiers came back and supported Lakshmana, showering arrows on Abhimanyu, like rain falling on a hill.

Still, Arjuna's son was undaunted and, his shaft came swift and shining, like a serpent fresh-sloughed, and pierced Lakshmana. The handsome youth, with beautiful nose and eyebrows and hair, lay dead on the field and the Kaurava soldiers were filled with grief.

"To hell with the wicked Abhimanyu," shouted Duryodhana, and the six great warriors, Dorna, Kripa, Karna, Aswatthama, Brihatbala and Kritavarma closed upon Abhimanyu.

"It is impossible to pierce this youth's armor," said Drona to Karna. "Aim at the reins of his horses and cut them off. Disable him thus and attack him from behind."

The son of Surya did accordingly. Abhimanyu's bow was broken by a shaft discharged from behind. His horses and charioteer were killed. Thus disabled, the young warrior stood on the field, with sword and shield, facing his enemies.

As he stood dauntless like kshatriya dharma incarnate, he filled the warriors around with amazement. Whirling his sword, he held his own against the numerous warriors who had surrounded him, with a skill that confounded them.

It seemed to them as if his feet did not rest on earth and he was on wings, in the air. Drona sent a shaft that broke Abhimanyu's sword. Karna's sharp arrows tore his shield into bits.

Then Abhimanyu bent down and taking up one of his chariot wheels and whirling it like a discus, stood up facing all the enemies that surrounded him.

The dust from the chariot wheel covered him and the poet says it enhanced the natural beauty of the young hero. He fought fiercely like a second Vishnu with the discus.

But soon, the combined onslaught of the warriors that surrounded him overpowered him. The chariot wheel was shattered to pieces. The son of Duhsasana came up then and closed with him in mortal combat.

Both went down together but Duhsasana's son rose again and, while Abhimanyu was struggling to his feet, struck him with his mace and killed him.

"Subhadra's son who, like an elephant in a lily pond, single-handed worked havoc in the Kaurava army, was thus overpowered by numbers and killed cruelly," said Sanjaya to Dhritarashtra.

"And, having killed him, your people danced around his dead body like savage hunters exulting over their prey. All good men in the army were grieved and tears rolled from their eyes. Even the birds of prey, that circled overhead making noises seemed to cry 'Not thus!' 'Not thus!' "

While there was blowing of conchs and cries of victory all over the Kaurava army, Yuyutsu, the son of Dhritarashtra, did not approve of all this. "This is ignoble," he angrily cried.

"Soldiers, you have forgotten your code. Verily, you should be ashamed but, instead, you shout brazen cries of victory. Having committed a most wicked deed, you revel in foolish joy, blind to the danger that is imminent."

So saying, Yuyutsu threw his weapon away in disgust and left the battlefield. This young son of Dhritarashtra feared sin. His words were not sweet in the Kaurava ears, but he was a good man and spoke out his mind.

A Father's Grief

YUDHISHTHIRA was plunged in sorrow. "He has gone to the sleep that knows no waking, he who in battle overcame Drona, Aswatthama and Duryodhana and who was like a destroying fire to enemy forces. O warrior that made Duhsasana flee in fear, are you dead? What then is there for me to fight for or win? Why do we want kingdom now? What words of comfort can I offer to Arjuna? And what shall I say to Subhadra, quivering like a cow bereaved of her calf? How can I utter to them vain words of solace that serve no purpose? Truly, ambition destroys the understanding of men. Like the fool who, looking for honey, falls into a precipitous pit below and is destroyed, in my desire for victory I pushed to the battlefront this boy, whose life was all before him in love and joy. There is no fool like me in the world. I have killed Arjuna's beloved son, instead of protecting him during the absence of his father."

Thus was Yudhishthira lamenting in histent. Around him were sitting warriors, silent in sorrowful thought of the valor of the youthful hero and his cruel death. It was always the custom with Vyasa to come and comfort the Pandavas, whenever they were in great sorrow.

He was their great teacher as well as grandsire. So he appeared now before Yudhishthira. The sage was received with all honor and Yudhishthira, having made him sit, said: "I have tried very hard to find peace of mind, but I am unable to find it."

"You are wise and a knower," said Vyasa, "and it is not meet that you should allow yourself to be lost in grief in this manner. Knowing the nature of death, it is not right that you should grieve like the unlearned."

Vyasa proceeded to console the bereaved Dharmaputra: "When Brahma created living beings, he was filled with anxiety. These lives will multiply and soon their number will be beyond the capacity of the earth to bear. There seems to be no way of coping with this. This thought of Brahma grew into a flame which became bigger and bigger until it threatened to destroy all creation at once. Then Rudra came and pleaded for allaying this destructive fire. Brahma controlled the great fire and subdued it into the law that is known to mortals as Death. This law of the creator takes many forms, such as war or sickness or accident and keeps the balance between birth and death. Death is thus an inescapable law of existence, ordained for the good of the world. It is not true wisdom to be impatient with Death or to grieve immoderately for those who die. There is no reason to pity those who pass away. We may have reason indeed to grieve for those who remain." After saying these words of solace, Krishna Dwaipayana retired.

Dhananjaya and Krishna were proceeding towards their camp after defeating and slaying the samsaptakas.

"Govinda, I do not know why," said Arjuna, "but my mind is not at ease. My mouth feels parched and my heart is troubled with a great foreboding of loss. I wonder if any calamity has happened to Yudhishthira. Something makes me afraid, Krishna."

"Do not be concerned about Yudhishthira," replied Krishna."He and your other brothers are safe." On the way, they halted and did the evening prayers. Remounting the chariot, they proceeded to the camp. As they approached the camp, Arjuna's premonitions of calamity increased.

"Janardana, we do not hear the usual auspicious music in the camp. The soldiers, seeing me from a distance, hang down their heads and avoid my sight. This is strange behavior on their part. O Madhava, I fear greatly. Do you think my brothers are safe? I am confused. How is it Abhimanyu does not run out to meet us today as usual, accompanied by his brothers?"

They entered the camp.

"Why are you all wearing sad faces? I do not see Abhimanyu here. How is it I see no glad faces? I understood that Drona arrayed his army in the lotus formation. No one among you could pierce it as far as I know. Did Abhimanyu force his way in? If so, he is dead, for I did not teach him how to make his way out of that formation. Has he been slain indeed?"

When their mournful silence, and downcast eyes, that dared not meet his, had confirmed his worst fears, the bereaved father burst into heart-broken lamentation.

"Alas, has my dear boy indeed become Yama's guest? Yudhishthira, Bhimasena, Dhrishtadyumna and great Satyaki have all of you allowed the son of Subhadra to be slain by the enemy? Alas! What comfort shall I give to Subhadra? What shall. I say to Draupadi? And what solace can be given to Uttara and who shall give it?"

Vasudeva spoke to his stricken friend. "Beloved Arjuna," he said, "do not give way thus to grief. Born as kshatriyas we have to live and die by weapons. Death is ever the companion of those who have taken up the profession of arms and go into battle, determined not to retreat. Warriors must be ever ready to die young. Abhimanyu, boy as he was, has attained the happy regions above which grey haired veterans yearn to reach in battle. Abhimanyu's end is indeed the prescribed and much desired goal of all kshatriyas. If you give way to grief in this inordinate way, your brothers and other kings will lose heart. Stop grieving and infuse courage and fortitude into the hearts of the others,"

Dhananjaya desired to be told the full story of his brave son's end and Yudhishthira related it: "I incited Abhimanyu to enter the enemy's formation. For I knew that he alone could do it among all of us. 'Make your way into the lotus array and we shall follow immediately behind you. This great deed of yours will please the hearts of your father and your uncle,' I said. The youthful hero did accordingly and broke the great formation and made his way in. We went behind him according to plan. But, just then, the wicked Jayadratha came and effectively stopped us. He caused the breach in the formation to be closed up at once and we found ourselves unable to follow Abhimanyu. The Sindhu kept us out, and then, Oh, shame on kshatriyas who could do this! A crowd of redoubtable warriors hemmed him in, thus isolated, and slew him."

When he heard the full story, Arjuna was again over whelmed by grief and he fell on the ground in a swoon.

When he recovered, he took an oath: "Before sunset tomorrow, I shall slay this Jayadratha who caused my son's death. If Drona and Kripa come between him and me these acharyas also shall be overwhelmed and slain!"

Saying this, he twanged the Gandiva string, and Krishna blew the Panchajanya. And Bhima said:

"This twang of Arjuna's bow and this blare of Krishna's conch shall be, unto the sons of Dhritarashtra, the summons of Death!"

The Sindhu King

NEWS of Arjuna's oath reached the enemy. The spies informed Duryodhana's friends that Arjuna, having learnt that Jayadratha was the cause of Abhimanyu's death, had vowed to kill the Sindhu king before sunset next day.

Vriddhakshatra, the illustrious king of the Sindhus, was blessed with a son, who was named Jayadratha. At the time of the birth of the prince, a voice was heard to say: "This prince will attain great glory and he will attain the happy regions above, slain in battle. One who, among the warriors of all ages, ranks among the most illustrious will, in the field of battle, sever his head from the body."

All living beings must die but hardly any, however wise or brave, welcome it. Vriddhakshatra was grieved to hear the voice declare his son's end.

In his disturbed state of mind, he uttered a curse: "He, who shall cause my son's head to roll down on the ground, shall have his head burst at that very moment into fragments."

Jayadratha grew up and, when he reached manhood, Vriddhakshatra handed over the care of the State to the prince. He retired to the forest, where he spent the evening of his days in austerities in an ashrama near the plain, which afterwards became the Kurukshetra field of battle.

When Jayadratha came to know about Arjuna's vow, he remembered the prediction about his death and feared his end was near.

"I do not want to be in this battle any longer. Let me go back to my country," he said to Duryodhana.

"Do not fear, Saindhava," replied Duryodhana. "Here are all these veterans and warriors who will stand between you and danger. Karna, Chitrasena, Vivimsati, Bhurisravas, Salya, Vrishasena, Purumitra, Jaya, Bhoja, Kamboja, Sudakshina, Satyavrata, Vikarna, Durmukha, Duhsasana, Subahu, Kalinga, the Avanti princes, Drona, Drona's illustrious son and Sakuni all these warriors and I myself are here and you cannot be in danger. The whole of my army will have but one task today, to defend you against Arjuna. You should not leave us now." Jayadratha agreed to remain. He went to Drona and said to him:

"Master, you taught me and Arjuna and you know us both well. What is your appraisal of us two?"

"Son, I discharged my duties as teacher and dealt with you both impartially. The instruction was the same to you and to Arjuna, but Arjuna excels because of his superior discipline and his own practice. But, you need not be discouraged by this. You will be placed behind a strong force that Arjuna cannot easily pierce. Fight according to the tradition of your ancestors. Death comes to us all, cowards as well as brave men. And the warrior dying in battle attains with ease the happy regions which others only attain with great difficulty. Discard fear and fight."

Drona, having spoken thus to Jayadratha, proceeded to marshal the forces for the next day. Twelve miles to the rear of the main army Jayadratha and his detachment were placed in a strongly guarded position.

Bhurisravas, Karna, Aswatthama, Salya, Vrishasena and Kripa were there with all their forces. Between them and the Pandava army, Dronacharya arrayed the main Kaurava forces in circular formation.

Durmarshana's army was beaten. Like clouds driven about by a gale, the Kaurava forces were scattered and fled in all directions. When Duhsasana saw this, his anger rose.

Leading a huge force of elephants he surrounded Arjuna. Duhsasana was a very wicked man but he was brave also. He fought Arjuna fiercely and the field was strewn with the dead. Finally, he withdrew defeated and went back to join Drona's forces.

Savyasachi's car swiftly proceeded forward and passed Drona. "Illustrious one, grieving for my son, I have come to wreak vengeance on the Sindhu king. I crave your blessings for the fulfilment of my vow," said Arjuna to the acharya.

The acharya smiled and said: "Arjuna, you must first fight and defeat me before you can reach Jayadratha." Saying this Drona discharged a shower of arrows on Arjuna's car. Partha also replied with his arrows but these the acharya parried with ease and sent flaming shafts that hit Krishna and Arjuna.

The Pandava then decided to cut Drona's bow and bent his Gandiva for that purpose. Even as he was pulling his bowstring Drona's shaft came and cut the string.

The acharya, still retaining the smile on his face, rained a shower of arrows on Arjuna and his horses and chariot. Arjuna fought back, but the acharya showered his arrows that covered Arjuna and his chariot in darkness.

Krishna saw things were not going at all well and said: "Partha, no more waste of time. Let us proceed. It is no use fighting this brahmana, who seems to know no fatigue." Saying this, Krishna drove Arjuna's chariot to the left of the acharya and proceeded forward.

"Stop, surely you will not proceed without defeating your enemy," said Drona.

"You are my guru, not my enemy, O acharya. I am in the position of a son to you. There is no one in the wide world that can defeat you," said Arjuna and they proceeded forward at a swift pace bypassing Drona.

Then Arjuna pierced the Bhoja army. Kritavarma and Sudakshina who opposed his passage were defeated. Srutayudha also tried to stop Arjuna's progress. There was a fierce battle in which Srutayudha lost his horses and he hurled his mace at Krishna.

His mother had obtained this mace as a result of her offering but the condition attached to the boon operated and it came back and struck Srutayudha himself dead. This is the story of the mace.

Parnasa went through penances that pleased Varuna and obtained from that god a boon that her son Srutayudha may not be killed by any enemy.

"I shall give your son a divine weapon. Let him use it in all his battles. No enemy will be able to defeat him or kill him. But he should not use the weapon against one who does not fight. If he does, the weapon will recoil and kill him. Saying this, god Varuna gave a mace. Srutayudha, when fighting Arjuna, disregarding the injunction, hurled the mace at Krishna who was not fighting but was only driving Arjuna's chariot.

The missile hit Janardana's chest and immediately rebounded fiercely back to Srutayudha. And like a demon recoiling fatally on the magician, that commits an error in uttering the spell of power that holds it in thrall, it slew Srutayudha and laid him dead on the field, like a great forest tree blown down by a storm.

Then the king of Kamboja led his forces against Arjuna. After a fierce fight, he lay stretched dead on the field like a great flagstaff after the festival is over.

When they saw the strong warriors, Srutayudha and the king of Kamboja, slain, the Kaurava force was in great confusion.

Srutayu and his brother Asrutayu then attacked Partha on both sides trying to save the situation, and greatly harassed him. At one stage of this battle, Arjuna leaned on the flagstaff, dazed with the wounds he received.

But Krishna spoke to him encouragingly and Arjuna recovered and resumed the fight, slaying the two brothers as well as their two sons who continued the struggle. Arjuna marched on and, killing many more warriors successfully made his way to Jayadratha.

Borrowed Armor

WHEN Dhritarashtra heard Sanjaya relate the success of Arjuna, he exclaimed: "Oh Sanjaya! When Janardana came to Hastinapura seeking a settlement, I told Duryodhana that it was a great opportunity and he must not lose it. I told him to make peace with his cousins. 'Kesava has come to do us a good turn. Do not disregard his advice,' I said. But Duryodhana heeded not. What Karna and Duhsasana said seemed to him better advice than mine. The Destroyer entered his mind and he sought his own ruin. Drona deprecated war, so also did Bhishma, Bhurisravas, Kripa and others. But my obstinate son would not listen. Impelled by inordinate ambition, he got entangled in anger and hatred, and invited this ruinous war."

To Dhritarashtra thus lamenting, Sanjaya said: "Of what avail are your regrets now? The life-giving water has all run to waste and you now seek to stop the breach. Why did you not prevent the son of Kunti from gambling? Had you done the right thing then, all this great grief would have been stopped at the source. Even later, if you had been firm and stopped your son from his evil ways, this calamity could have been avoided. You saw the evil and yet, against your own sound judgment, you followed the foolish advice of Karna and Sakuni. Kesava, Yudhishthira and Drona do not respect you now as they did before. Vasudeva now knows that your rectitude is only hypocrisy. The Kauravas are now doing their utmost as warriors, but they are unequal to opposing the strength of Arjuna, Krishna, Satyaki and Bhima. Duryodhana has not spared himself. He is putting forth his utmost strength. It is not meet that you should now accuse him or his devoted soldiers."

"Dear Sanjaya, I admit my dereliction of duty. What you say is right. No one can change the course of fate. Tell me what happened. Tell me all, be it ever so unpleasant," said the old king convulsed with grief. And obedient to the old king's behest, Sanjaya continued his narration.

Duryodhana was greatly agitated when he saw Arjuna's chariot proceeding triumphantly towards the Sindhu king. He rushed to Drona and complained bitterly:

"Arjuna has effected a breach in the great army and has advanced to Jayadratha's position. Seeing our discomfiture, the warriors, protecting the Sindhu king, will surely lose heart. They had believed that it was impossible for Arjuna to get past you and that has now been falsified. He advanced before your eyes and nothing was done to prevent it. You seem indeed bent on helping the Pandavas. I am in great distress of mind. Sir, tell me, in what matter have I offended you? Why are you letting me down in this way? If I had known that you would do this, I should not have asked Jayadratha to stay here. It was a great mistake I committed in not letting him go, as he desired, back to his own country. If Arjuna attacks him, it is not possible for him to escape death. Forgive me. I am talking foolishly, distracted by grief. Do go in person yourself to save the Saindhava."

To this frantic appeal Drona made answer: "King, I shall not take offence at your thoughtless and unworthy remarks. You are like a son to me. Aswatthama himself is not dearer! Do what I ask you. Take this coat of armor and, donning it, go and stop Arjuna. I cannot do so for my presence is necessary in this part of the field. See there, the clouds of arrows! The Pandava army is attacking us in great force. Yudhishthira is here unsupported by Arjuna and is this not just the opportunity we wanted? Our very plan has borne fruit and I must now take Yudhishthira prisoner and deliver him to you. I cannot give up this objective and run after Phalguna now. If I go after Arjuna now, our battle array will be hopelessly broken and we shall be lost. Let me put this armor on you. Go in confidence. Do not fear. You have valor, skill and experience. This coat will protect you against all weapons. It will not let any blow pass through your body. Go forth to battle, Duryodhana, in confidence as Indra did, clad in the armor given by Brahma. May victory be yours." Duryodhana's confidence was restored and, as the acharya directed, he went, dressed in magic armor and accompanied by a large force of soldiers, to attack Arjuna.

Arjuna had crossed the Kaurava army and gone far ahead towards where Jayadratha had been kept for safety. Seeing that the horses were somewhat fatigued, Krishna stopped the chariot and was about to unyoke the tired animals, when the brothers Vinda and Anuvinda came up suddenly and began to attack Arjuna.

They were defeated and Arjuna scattered their forces and slew them both. After this, Krishna unyoked the chariot and let the horses roll in the mud. The horses rested for a while and were refreshed. Then, they proceeded again according to plan.

"Dhananjaya, look behind! There comes the foolhardy Duryodhana. What good luck! Long have you suppressed your anger, and now is the time for you to let yourself go. Here is the man who caused all this grief, delivering himself into your hands. But remember he is a great archer, well-versed in bow lore, and also a keen and strong-limbed fighter." Thus said Krishna and they halted to give battle to the Kaurava.

Duryodhana approached without fear.

"They say, Arjuna, that you have done acts of prowess. I have not seen this myself. Let me see if your courage and your skill are indeed as great as your reputation," said Duryodhana to Arjuna as he began to battle.

The combat was fierce indeed and Krishna was surprised.

"Partha, I am astonished," said Krishna, "How is it your arrows do not seem to hurt Duryodhana? This is the first time I see the shafts proceeding from the Gandiva bow strike their targets without effect. This is strange, Have your arms lost their power? Or has the Gandiva bow lost its quality? Why do your arrows strike Duryodhana and drop to the ground without piercing him? This is most puzzling."

Arjuna smiled and replied: "I understand. This man has come dressed by Drona in charmed armor. The acharya has taught me the secret of this armor, but this man wears it as a bullock might do. You will see some fun now!"

Saying thus, Arjuna proceeded to shoot his arrows, first depriving Duryodhana of his horses, his charioteer and his car. Then, Arjuna broke his bow and disarmed him completely. There after he sent needle-eye darts which pierced just those parts of Duryodhana's body that were not covered by armor, until he could bear it no longer and turned and fled.

When Duryodhana was thus discomfited, Krishna blew his conch and it sent a thrill of fear in Jayadratha's army. The warriors around the Sindhu king were surprised. They at once got ready in their chariots and Bhurisravas, Chala, Karna, Vrishasena, Kripa, Salya, Aswatthama and Jayadratha, eight of them, arrayed their forces against Arjuna.

Yudhishthira's Misgivings

WHEN the Pandavas saw Duryodhana proceeding in the direction of Arjuna, they attacked the Kaurava army in force so as to hold Drona and prevent him from going to Jayadratha's rescue.

So, Dhrishtadyumna led his forces repeatedly against Drona. As a result of all this, the Kaurava army had to fight on three fronts, and was greatly weakened.

Driving his chariot right against Drona's, Dhrishtadyumna attacked him violently. Drona's chestnut horses and the Panchala's dove-colored ones were entangled with one another and presented a picturesque sight like the clouds at sunset.

Dhrishtadyumna threw away his bow and, sword and shield in hand, he sprang upon Drona's chariot. Now standing on the shafts of the vehicle, now on the horses and now on the yoke, he attacked Drona bewilderingly, all the while seeming to scorch him with baleful and bloodshot eyes.

Long did this fight go on. Drona pulled his bow in great wrath and sent a shaft, which would have drunk the Panchala's life but for the unexpected intervention of Satyaki who sent an arrow and diverted the acharya's shaft.

Drona then turned and attacked Satyaki, which enabled the Panchala warriors to take Dhrishtadyumna away. Drona, hissing like a black cobra, his eyes red with anger, advanced on Satyaki who was among the front rank warriors on the Pandava side and who, when he saw Drona desiring battle, went forward to accept the challenge.

"Here is the man who, giving up his vocation as a brahmana has taken up the profession of fighting and is causing distress to the Pandavas," Satyaki said to his charioteer. "This man is the principal cause of Duryodhana's arrogance. This man fancies himself a very great soldier and is ever bursting with conceit. I must teach him a lesson. Take the chariot up quickly."

Satyaki's charioteer accordingly lashed the silver-white horses and took the car at a great pace. Satyaki and Drona shot shafts at one another so quick that they covered the sun, and the battlefield was in darkness for a while. The steel shafts swished glimmering like newly-sloughed snakes rushing about.

The chariot hoods and the flagstaffs on both sides were battered down. Drona as well as Satyaki were bleeding profusely. The warriors on either side stood still watching the duel and they did not blow their conchs or raise their war cries or sound their lion-roars.

The Devas, Vidyadharas, Gandharvas and Yakshas watched the great battle from above. Drona's bow was broken by a well-aimed shaft from Satyaki, and the son of Bharadwaja had to take another bow and, even as he strung it, Satyaki shot it down again. Drona took up another bow that too was shot down.

And so it went on till Drona lost a hundred and one bows without being able to shoot an arrow. The great acharya said to himself: "This man Satyaki is a warrior in the class of Sri Rama, Kartavirya, Dhananjaya and Bhishma,"and was glad he had an opponent worthy of him.

It was a craftsman's professional joy at skill displayed in the art he loved. For every specially-charged shaft that Drona sent, Satyaki had a ready answer of equivalent quality. Long did this equal combat continue. Drona of unrivalled skill in archery then resolved on killing Satyaki and sent the fire astra. But Satyaki saw this and, losing no time, sent the Varuna astra to counteract it.

But now Satyaki's strength began to fail and, seeing this, the Kaurava warriors were glad and shouted in satisfaction. When Yudhishthira saw Satyaki was hard pressed, he told those nearby to go to Satyaki's relief. "Our great and good hero Yuyudhana (Satyaki) is being overpowered by Drona. You should go there at once," he said to Dhrishtadyumna.

"The brahmana will otherwise slay Satyaki in a few minutes. Why are you hesitating? Go at once. Drona is playing with Satyaki as a cat plays with a bird. Satyaki is indeed in the paws of the Destroyer." Yudhishthira ordered the army to make a powerful attack on Drona. Satyaki was saved with difficulty. Just then, the sound of Krishna's conch was heard from the sector where Arjuna was fighting.

"O Satyaki, I hear Panchajanya," cried Yudhishthira; "but the twang of Arjuna's bow does not accompany it. I fear Arjuna has been surrounded by Jayadratha's friends and is in danger. Arjuna is opposed by forces both in front of him and in his rear. He pierced the Kaurava ranks in the morning and he has not come back yet though the greater part of the day is gone. How is it that only Krishna's conch is heard? I fear Dhananjaya has been slain and therefore Krishna has taken up arms. Satyaki, there is nothing you cannot accomplish. Your bosom friend Arjuna, he, who taught you, is in mortal danger. Often has Arjuna spoken to me admiringly of your great skill and prowess. 'There is not another soldier like Satyaki,' he said to me when we were in the forest. Oh, look there! The dust is rising that side. I am certain Arjuna has been surrounded. Jayadratha is a powerful warrior, and there are many enemy warriors there helping him and resolved to die in defence of him. Go at once, Satyaki." Thus did Dharmaputra speak in great trepidation.

Satyaki, who was weary after his battle with Drona, replied: "Faultless among men, I shall obey your command. What would I not do for Dhananjaya's sake? My life is the merest trifle in my eyes. If you order me, I am ready to fight the gods themselves. But allow me to put before you what the wise Vasudeva and Arjuna told me when they left. 'Until we return after slaying Jayadratha you should not leave Yudhishthira's side. Be vigilant in protecting him. We entrust this to you in confidence and go. There is only one warrior in the Kaurava army whom we fear, and he is Drona. You know his sworn intention. We go leaving Dharmaputra's safety in our hands.' Thus said Vasudeva and Arjuna to me when they went. Arjuna laid this trust on me, believing me fit for it. How can I disregard his command? Do not have any fear about Arjuna's safety. No one can defeat him. The Sindhu king and the others cannot cope with a sixteenth part of Arjuna. Dharmaputra, to whom shall I entrust your safety if I must go? I see no one here who can stand against Drona if he comes to seize you. Do not ask me to go. Consider well before you command me to leave."

"Satyaki," replied Yudhishthira, "I have thought over it. As I have weighed the danger against the need and I have concluded that you must go. You leave me with my full permission. Here is the powerful Bhima to look to my safety. There is Dhrishtadyumna also, and there are many others besides. There is no need to worry about me."

So saying, Yudhishthira placed a boxful of arrows and other weapons in Satyaki's chariot and got fresh horses yoked thereto and sent Satyaki uttering benedictions on him.

"Bhimasena, Yudhishthira is your charge. Be vigilant," said Satyaki, and went to join Dhananjaya.

Satyaki met with violent resistance as he proceeded to dash through the Kaurava forces. But he cut his way through bearing down all opposition. But the resistance was very stiff and his progress was slow.

When Drona saw Satyaki part from Yudhishthira, he began to assault the Pandava formation without rest or interval, until it began to break and retreat. Yudhishthira was greatly agitated.

Yudhishthira's Fond Hope

"ARJUNA has not returned, nor has Satyaki, who was sent after him. Bhima, my fear grows. I hear the Panchajanya, but not the twang of Arjuna's bowstring. Satyaki, that bravest and most loyal of friends, has not come back with any tidings. My anxiety is increasing every moment," said Yudhishthira to Bhima in great perplexity of mind.

"I have never seen you so agitated," replied Bhimasena. "Do, not let your fortitude grow less. Command me as you please. Do not let the wheels of your mind stick in the mud of anxiety."

"Dearest Bhima, I fear your brother has been slain, and it seems to me Madhava has now himself taken up arms. I hear the conch of Madhava but I hear not the resounding twang of Gandiva. I fear Dhananjaya, the unrivalled hero, in whom were centerd all our hopes, has been killed. My mind is confused. If you would do as I tell you, go at once to where Arjuna is. Join him and Satyaki, and do what needs to be done, and come back. Satyaki, under orders from me, pierced the Kaurava ranks and proceeded in the direction of Arjuna. You go now, and do likewise and, if you indeed see them alive, I shall know it by your lion-roar."

"My Lord, do not grieve. I shall go and let you know they are safe," said Bhima, and immediately turning to Dhrishtadyumna said: "Panchala, you know very well that Drona is seeking, by some means or other, to seize Dharmaputra alive. Our foremost duty is to protect the King. But I must also obey him and fulfil his command. And so I go, trusting him to your care."

"Bhima, do not be concerned. Go with an assured mind. Drona cannot take Yudhishthira without first killing me," said the heroic son of Drupada, sworn enemy of Drona. And Bhima hurried away.

The Kauravas surrounded Bhima in full force and vowed to prevent him from going to Arjuna's relief. But like a lion scattering less noble beasts he put his enemies to flight, killing no less than eleven of the sons of Dhritarashtra. Bhima then approached Drona himself. "Stop," cried Drona. "Here I am, your enemy. You cannot proceed further without defeating me. Your brother Arjuna went in with my consent. But I cannot let you go." Drona spoke thus believing that he would receive the same courtesy from Bhima as he did from Arjuna. But Bhima was furious at hearing these words of Drona, and answered scornfully.

"Oh brahmana, it was not with your permission that Arjuna went. He broke your resistance and pierced your battle lines fighting his way through, but he did not hurt you out of pity. But I shall not, like Arjuna, show mercy to you. I am your enemy. Once upon a time, you were our preceptor and were like a father to us. We respected you as such. Now, you have yourself said you are our enemy. May it be so!" Saying this, Bhima aimed his mace at Drona's chariot that crumbled to pieces. And Drona had to take to another chariot.

The second chariot too was broken to pieces. And Bhima forced his way through overcoming all opposition. Drona lost eight chariots that day. And the army of the Bhojas, that tried to stop Bhima, was completely destroyed.

He proceeded mowing down all opposition and reached where Arjuna was fighting Jayadratha's forces.

As soon as he saw Arjuna, Bhima roared like a lion. Hearing that roar, Krishna and Arjuna were exceedingly pleased and raised yells of joy. Yudhishthira heard these roars and, relieved of his doubts and anxieties, he pronounced blessings on Arjuna. And he thought within himself:

"Before the sun sets today, Arjuna's oath will be fulfilled. He will slay the man who caused Abhimanyu's death and will return in triumph. Duryodhana may sue for peace after Jayadratha's death. Seeing so many of his brothers slain, it is possible that foolish Duryodhana may see light. The lives of numerous kings and great warriors have been sacrificed on the field of battle and even the stubborn and narrow-visioned Duryodhana may now see his fault and ask for peace. Will this indeed happen? The great grandsire Bhishma has been offered as a sacrifice. Will this wicked enmity end with it and shall we be saved from further cruel destruction?"

While thus Yudhishthira was fondly hoping and dreaming of peace, the battle was raging with great fury where Bhima, Satyaki and Arjuna were engaging the enemy.

Only the Lord knows through what travail the world must evolve. His ways are inscrutable.

Karna And Bhima
ARJUNA had left Yudhishthira behind to repel Drona's attacks and had gone to make good his word that before sunset Jayadratha would lie dead on the field of battle.
Jayadratha had been the main cause of Abhimanyu's death. He it was who had effectively prevented the relief of Abhimanyu by the Pandavas, and thereby caused Abhimanyu to be isolated, overpowered and slain.
We have seen how Yudhishthira in his anxiety sent first Satyaki and then Bhima to join Arjuna in his battle against Jayadratha. Bhima reached where Arjuna was engaged and sounded his simhanada (lion-roar). Dharmaputra heard the lion-roar of Bhima and knew that Arjuna was found alive.
It was the fourteenth day and the battle raged fiercely at many points, between Satyaki and Bhurisravas at one place, between Bhima and Karna at another and between Arjuna and Jayadratha at a third.
Drona remained at the main front resisting the attack of the Panchalas and the Pandavas, and leading a counter-offensive against them.
Duryodhana arrived with his forces at the sector where Arjuna attacked Jayadratha, but was soon defeated and turned back. The battle thus raged long and furiously on more than one front. The armies were so deployed that each side was exposed to danger in its rear.
Duryodhana was speaking to Drona:
"Arjuna, Bhima and Satyaki have treated us with contempt and proceeded successfully to Jayadratha's sector and they are pressing hard on the Sindhu king. It is indeed strange that, under your command, our battle array should have been broken and our plans completely foiled. Everyone asks how it is that the great Drona with all his mastery of the science of war has been so badly outmaneuvered. What answer shall I make? I have been betrayed by you."
Duryodhana thus, once again, bitterly reproached Drona, who replied unperturbed:
"Duryodhana, your accusations are as unworthy as they are contrary to truth. There is nothing to be gained by talking about what is past and beyond repair. Think of what is to be done now."
"Sir, it is for you to advise me. Tell me what should be done. Give your best consideration to the difficulties of the situation and decide and let us do it quickly." Puzzled and perplexed, thus did Duryodhana plead.
Drona replied: "My son, the situation is no doubt serious. Three great generals have advanced, outmanoeuvring us. But they have as much reason to be anxious as we, for their rear is now left as open to attack as ours. We are on both sides of them and their position is not therefore safe. Be heartened, go up to Jayadratha again, and do all you can to support him. It is of no avail to dishearten oneself by dwelling on past defeats and difficulties. It is best I stay here and send you reinforcements as and when required. I must keep the Panchalas and Pandava army engaged here. Otherwise, we shall be wholly destroyed."
Accordingly, Duryodhana went with fresh reinforcements again to where Arjuna was directing his attack on Jayadratha.
The narrative of the fourteenth day's fighting at Kurukshetra shows that, even in the Mahabharata times, the modern tactics of turning and enveloping movements was not unknown.
The advantages and risks of such strategy appear to have been fully understood and discussed even in those days. Arjuna's flanking manoeuvres perplexed his enemies greatly. The story of that day's battle between Bhima and Karna reads very much like a chapter from the narrative of a modern war.
Bhima did not desire to fight Karna or remain long engaged with him. He was eager to reach where Arjuna was. But Radheya would, by no means, permit him to do this. He showered his arrows on Bhimasena and stopped him from proceeding.
The contrast between the two warriors was striking. Karna's handsome lotus-like face was radiant with smiles when he attacked Bhima saying: "Do not show your back," "Now, do not flee like a coward," and so on.
Bhima was all anger when taunted in this manner. He was maddened by Karna's smiles. The battle was fierce but Karna did everything with a smiling air of ease whereas Bhima's face glowed with rage and his movements were violent.
Karna would keep at a distance and send his well-aimed shafts but Bhima would disregard the arrows and javelins failing thick upon him and always try to close with Karna.
Radheya did everything he did, calmly and with graceful ease, whereas Bhimasena fumed and fretted with impatience, as he showed his amazing strength of limb.
Bhima was red with bleeding wounds all over and presented the appearance of an Asoka tree in full blossom. But he minded them not, as he attacked Karna cutting bows in twain and smashing his chariot.
When Karna had to run for a fresh chariot, there was no smile on his face. For anger rose in him, like the sea on a full moon day, as he attacked Bhima. Both showed the strength of tigers and the speed of eagles and their anger was now like that of serpents in a fury.
Bhima brought before his mind all the insults and injuries which he and his brothers and Draupadi had suffered, and fought desperately, caring not for life.
The two cars dashed against each other and the milk white horses of Karna's chariot and Bhimasena's black horses jostled in the combat like clouds in a thunderstorm.
Karna's bow was shattered and his charioteer reeled and fell. Karna then hurled a javelin at Bhima. But Bhima parried it and continued pouring his arrows on Karna, who had taken up a fresh bow.
Again and again did Karna lose his chariot. Duryodhana saw Karna's plight and calling his brother Durjaya said: "This wicked Pandava will kill Karna. Go at once and attack Bhima and save Karna's life."
Durjaya went as ordered and attacked Bhima who, in a rage sent seven shafts which sent Durjaya's horses and his charioteer to the abode of Yama and Durjaya himself fell mortally wounded.
Seeing his bleeding body wriggling on the ground like a wounded snake, Karna was overwhelmed with grief and circled round the hero, paying mournful honor to the dead.
Bhima did not stop but continued the fight and greatly harassed Karna. Karna once again had to find a fresh chariot. He sent well aimed shafts and hit Bhima who in a fury hurled his mace at Karna and it crashed on Karna's chariot and killed his charioteer and horses and broke the flagstaff. Karna now stood on the ground with bent bow.
Duryodhana now sent another brother to relieve Karna. Durmukha went accordingly and took Karna on his chariot.
Seeing yet another son of Dhritarashtra come to offer himself up to death, Bhima licked his lips in gusto and sent nine shafts on the newly arrived enemy. And, even as Karna climbed up to take his seat in the chariot, Durmukha's armor was broken and he fell lifeless.
When Karna saw the warrior bathed in blood and lying dead by his side, he was again overwhelmed with grief and stood motionless for a while.
Bhima relentlessly continued his attack on Karna. His sharp arrows pierced Karna's coat of armor and he was in pain.
But he too at once returned the attack and wounded Bhima all over.
Still the Pandava would not stop and attacked Karna furiously. The sight of so many of Duryodhana's brothers dying for his sake one after another was too much for Karna.
This, and the physical pain of his own wounds made him lose courage and he turned away defeated. But, when Bhima stood up on the field of battle red with wounds all over like a flaming fire and emitted a triumphant yell, he could not brook it but returned to the combat.

Pledge Respected

DHRITARASHTRA, hearing of the slaughter of his sons and the check received by Karna, was desolate. "O Sanjaya, like moths falling in the fire, my sons are being destroyed. The stubborn Duryodhana has led the lads Durmukha and Durjaya, to their doom. Alas, I have lost these boys! The fool said: 'Karna, unrivalled among men for courage and the accomplishment of war, is on our side. Who then can defeat us? Even the gods cannot win a battle against me when Karna is on my side. What can these Pandavas do to me?' But now he has seen Karna beating a retreat when Bhimasena attacked him. Has he seen wisdom at least now? Alas, Sanjaya, my son has earned the undying hatred of the son of Vayu, Bhima, who has the strength of the god of death! We are indeed ruined!"

Sanjaya replied: "O king, was it not you who brought about this unquenchable hatred, listening to the words of your foolish and stubborn son? To you indeed must be traced this greater disaster. You are now but reaping the fruit of your discarding the advice of Bhishma and the other elders. Blame yourself, king. Do not blame Karna and the brave warriors who have done their best in battle."

After thus admonishing the blind king, Sanjaya proceeded to tell him what happened. Five sons of Dhritarashtra, Durmarsha, Dussaha, Durmata, Durdhara and Jaya, when they saw Karna put to flight by Bhima at once rushed on the latter.

When Karna saw this, he was heartened and turned back to resume his attack. Bhimasena at first ignored the sons of Dhritarashtra and concentrated on Karna.

But they became so violent in their assault that Bhima got incensed and, turning his attentions on them, disposed of all five of them. They lay dead on the field, with their horses and their charioteers.

The young warriors with their bleeding wounds presented the appearance of a forest with trees, uprooted by a strong wind and lying flat on the ground with their beautiful red blossoms.

When Karna saw another batch of princes slaughtered for his sake he fought more grimly than ever before. Bhima too was more violent than before, thinking of all the evil that Karna had wrought against the Pandavas.

He used his bow so as to disarm Karna completely. His horses and charioteer were also laid low. Karna now jumped down from his chariot and hurled his mace at Bhima.

But Bhima warded it off with shafts from his powerful bow and covered Karna with a shower of arrows and forced him to turn back and walk on foot.

Duryodhana, who watched this combat, was greatly grieved and sent seven of his brothers Chitra, Upachitra, Chitraksha, Charuchitra, Sarasana, Chitrayudha and Chitravarman, to relieve Radheya.

They gave battle to Bhima displaying great skill and energy. But fell dead one after another, for Bhima's passion was roused and his attack was irresistible.

When Karna saw so many of the sons of Dhritarashtra sacrificing themselves for him, his face was wet with tears and he mounted a fresh chariot and began to attack Bhima with deadly effect.

The two combatants clashed like clouds in a thunderstorm. Kesava, Satyaki and Arjuna were filled with admiration and joy as they watched Bhima fighting.

Bhurisravas, Kripacharya, Aswatthama, Salya, Jayadratha and many other warriors of the Kaurava army also broke into exclamations, astonished at the way in which Bhima fought.

Duryodhana was stung to the quick and burned with anger. Karna's plight caused him extreme anxiety. He feared Bhima would kill Radheya that day, and sent seven more of his brothers directing them to surround Bhima and attack him simultaneously.

The seven brothers sent by Duryodhana attacked Bhima. But fell one after another, struck down by his arrows. Vikarna, who was killed last, was beloved of all.

When Bhima saw him fall dead after a brave fight, he was deeply moved and exclaimed: "Alas, O Vikarna, you were just and knew what was dharma! You fought in loyal obedience to the call of duty. I had to kill even you. Indeed this battle is a curse upon us wherein men like you and the grandsire Bhishma have had to be slaughtered."

Seeing Duryodhana's brothers, who came to help him, slain one after another in this manner, Karna was overwhelmed by anguish. He leant back on his seat in the chariot and closed his eyes unable to bear the sight.

Then recovering control over his emotions he hardened his heart and began again his attack on Bhima. Bow after bow was broken up by Bhimasena's shaft, but Karna kept the battle.

Eighteen times he had to take up a fresh bow. Karna had long ago discarded his smile and his face showed savage anger even as Bhima's. They now glared fiercely at each other as they fought.

Yudhishthira now heard Bhima's roar rise above the tumult of battle, and heartened by it, he fought Drona with increased vigor.

In the renewed and fierce battle between Bhima and Karna, Bhima lost his horses and charioteer. Soon his chariot also was smashed to pieces. Then, Bhima hurled his spear at Karna who was in his chariot and as Karna parried it with his shaft, Bhima advanced with sword and shield.

But Karna broke the shield at once with his shafts. Then, Bhima whirled his sword and hurled it, and it cut Karna's bow into two and fell on the ground. But Karna took up yet another bow and assailed Bhima with arrows more fiercely than before.

Bhima, in a fit of uncontrollable rage, sprang upon Karna. Radheya took cover behind his flagstaff and escaped destruction. Thereupon, Bhima jumped out of Karna's car down into the field of battle where, deprived of all arms, he used the elephants lying dead on the ground to protect himself from Karna's arrows and continued the fight.

He picked up anything he could lay hands upon, wheels of broken chariots, the limbs of horses and elephants that were lying about, and hurling them at Karna, kept him engaged without interval. But this could not long continue and Bhima was soon at a great disadvantage. Karna said exultingly:

"Foolish glutton, you do not know the science of war; why do you engage yourself in battle here? Go to the jungle and fill yourself with fruits and roots and grow fat. You are a savage, not fit for kshatriya battle. Get away!" Hurling insulting taunts at him, he made the helpless Bhima burn with rage, but mindful of his word to Kunti, refrained from killing him.

"There, Arjuna! See how poor Bhima is being harassed by Karna," said Krishna. Dhananjaya's eyes burned red with wrath, when he saw the plight of his valiant brother.

He bent his Gandiva bow and discharged his arrows on Karna who then gladly turned his attentions from Bhima to Arjuna. He had pledged his word to Kunti not to kill more than one of the Pandavas and he reserved that option for the great Arjuna.

Somadatta's End

"THERE comes the valorous Satyaki," said Krishna, the charioteer, to Dhananjaya. "Your disciple and friend is marching up, triumphantly breaking through enemy ranks."

"I do not like it, Madhava," replied Arjuna. "It was not right for him to have left Dharmaputra and come here to join me. Drona is there ever seeking an opportunity to seize Dharmaputra. Satyaki should have stuck to his post there to guard him. Instead, he has come here. Old Bhurisravas has intercepted Satyaki. It was a great mistake for Yudhishthira to have sent Satyaki away here."

There was a family feud between Bhurisravas and Satyaki that made them inveterate foes.

It had come about this way. When Devaki, who was to be the blessed mother of Sri Krishna, was a maiden, many princes competed for her hand and there was a great battle between Somadatta and Sini over it.

Sini won, and on behalf of Vasudeva he placed Devaki in his chariot and took her away. Since that incident there was feud between the two clans, the Sini family and that of Somadatta. Satyaki was Sini's grandson.

Bhurisravas was Somadatta's son. When they found themselves on opposite sides in the Kurukshetra battle, it was natural that, as soon as Bhurisravas saw Satyaki, the old warrior challenged Satyaki to battle.

"Oh Satyaki," cried Bhurisravas, "I know you strut about thinking yourself a man of great prowess. Here now I have you in my power and will presently finish you. Long have I sought for this meeting. Like Indrajit destroyed Dasaratha's son Lakshmana, you will die today and go to the abode of Yama, gladdening the hearts of many a bereaved widow."

Satyaki laughed. "Have done with your vaunting," he interrupted. "Words are not deeds and do not frighten fighting men. Demonstrate your valor in action and do not indulge in dry thunder like autumn clouds."

After this exchange of words, the battle began, and the combat was as between two fierce lions. Their horses were killed, their bows were broken, and both were rendered chariotless.

They were now standing on the ground fighting with swords and shields, till their shields were hacked to bits and their swords broken. Then they were locked in a deadly embrace without weapons.

They rolled together on the ground. They leaped up and they sprang on each other. They fell down again and so the combat went on for a long while.

Partha's mind was at the time concentrated on Jayadratha's movements and he did not watch this combat between Satyaki and the son of Somadatta.

But his charioteer Krishna was deeply concerned about Satyaki's fate. For Krishna knew about their family feud.

"Dhananjaya," said Krishna, "Satyaki is exhausted. Bhurisravas is going to kill him now."

Still Arjuna was following only Jayadratha's movements.

"Satyaki who came after an exhausting battle with the Kaurava forces has been forced to accept Bhurisravas' challenge," said Krishna again. "It is a most unequal battle. Unless we help him, beloved Yuyudhana will be slain."

Even as Krishna was saying this, Bhurisravas lifted Satyaki up and brought him crashing to the ground and all the men around in the Kaurava army exclaimed: "Yuyudhana is dead!"

Again Krishna importuned: "Satyaki is lying almost dead on the field, the best among the Vrishni clan. One who came to help you, is being killed before your eyes. You are looking on, doing nothing."

Bhurisravas caught hold of the prostrate Satyaki and dragged him on the ground as a lion drags its elephant prey.

Arjuna was in a great conflict of mind. "Bhurisravas has not been called to battle by me, nor has he challenged me to fight. How can I send my shaft at Bhurisravas when he is engaged with another? My mind recoils from such an act, although it is true a friend who came to help me is being slaughtered before my eyes."

Just as Arjuna finished saying this to Krishna, the sky was darkened by a cloud of arrows sent by Jayadratha. Arjuna replied with a shower of arrows, but he constantly turned with pain to where Satyaki was in the mortal grip of Bhurisravas.

Krishna again pressed Arjuna to consider Satyaki's condition. "O Partha, Satyaki has lost all his weapons and he is now in Bhurisravas' power, helpless."

When Arjuna turned, he saw Bhurisravas with his foot on the prostrate body of Satyaki and sword upraised to slay him.

Before Bhurisravas could deliver the fatal thrust, Arjuna shot an arrow which went with the speed of lightning and the next moment the uplifted arm fell chopped off to the ground still holding the sword. Bhurisravas, all amazed, turned and saw who had done it.

"Son of Kunti," he exclaimed, "I had not expected this of you! It befits not a warrior to shoot from behind in this manner. I was engaged in combat with someone else and you have attacked me without notice. Indeed, then, no man can resist the evil influence of the company he keeps, as your unchivalrous conduct proves. Dhananjaya, when you go back to your brother Dharmaputra, what account are you going to give him of this valorous deed. Ah! Who taught you this low trick, Arjuna? Did you learn this from your father Indra or from your teachers Drona and Kripa? What code of conduct was it that permitted you to shoot your arrow at a man who was engaged in combat with another and could not so much as turn his eyes on you? You have done the deed of a low-bred fellow and foully besmirched your honor. You must have been instigated into it by the son of Vasudeva. It was not in your own nature to do it. No one with princely blood in his veins would think of such a dastardly deed. I know you have been incited to it by that contemptible Krishna."

Thus did Bhurisravas with his right arm cut off, bitterly denounce Krishna and Arjuna in the Kurukshetra field.

Said Partha: "Bhurisravas, you are old and age seems to have affected your judgment. You accuse Hrishikesa and me without cause. How could I look on doing nothing, when, before my eyes, you were in the act of killing my friend, who came and risked his life in battle on my behalf, one who was like a right hand to me, and whom you were going to stab when he was lying helpless on the ground? I would have deserved to go to hell if I had failed to intervene. You say, I have been ruined by keeping company with Madhava. Who in the wide world would not wish to be so ruined? You have spoken out of confused understanding. Satyaki who was weary and exhausted when he came here and who was inadequately armed, was challenged by you to give battle. You overcame him. Having been defeated, he lay on the ground, powerless. What code of honor enabled you to raise your sword to thrust it into the body of the fallen warrior and slay him? Do I not remember how you cheered the man who killed my boy Abhimanyu when he stood staggering, exhausted and weaponless, his coat of armor torn off?"

Bhurisravas who heard this did not answer but spread his arrows on the ground with his left hand and made a seat for meditation.

The old warrior sat in yoga and the sight deeply moved all the Kaurava soldiers. They cheered Bhurisravas and uttered reproaches against Krishna and Arjuna.

Arjuna spoke: "Brave men, I am sworn to protect every friend within bow-shot of me and I cannot let an enemy kill him. It is my sacred pledge. Why do you blame me? It is not right to hurl reproaches without due thought."

After saying this to the warriors in the field who reproached him, he turned to Bhurisravas and said: "O excellent among brave men, you have protected many who have gone to you for help. You know that what has happened is due to your own error. There is no justice in blaming me. If you like, let us all blame the violence which governs kshatriya life."

Bhurisravas, who heard this, lowered his head in salutation.

Satyaki now recovered consciousness and rose. Carried away by the impetuosity of his passion, he picked up a sword and, advancing to Bhurisravas, sitting in yoga on his seat of arrows, even when all around were shouting in horror and before Krishna and Arjuna, who rushed to the spot, could prevent him, with one swift and powerful cut, he struck off the old warrior's head which rolled down, while the body was still in the posture of meditation.

The gods and the siddhas, who looked on from above the battlefield, uttered blessings on Bhurisravas. Everyone in the field condemned Satyaki's act.

Satyaki maintained he was right, saying: "After I fell down senseless, this enemy of my family placed his foot on my prostrate figure and attempted to kill me. I may slay him in whatever posture he might choose to be." But none approved of his conduct.

The slaying of Bhurisravas is one of the many situations of moral conflict woven into the story of the Mahabharata to demonstrate that, when hatred and anger have been roused, codes of honor and dharma are powerless to control them.

Jayadratha Slain

"THE decisive hour has come, Karna," said Duryodhana, "If before nightfall this day Jayadratha is not slain, Arjuna will be disgraced and he will kill himself, for not having redeemed his oath. With Arjuna's death, the destruction of the Pandavas is certain and this kingdom will be ours in unquestioned and absolute sovereignty. Dhananjaya swore this impossible oath in a moment of thoughtlessness, because the gods had willed it that he should be thus destroyed by his own hand. It seems my stars are now in the ascendant. We should not let this opportunity slip. We must see somehow that his challenge fails. The whole thing depends on you. Your great skill in battle is on trial today. Prove yourself this day. See the sun has sloped down in the west. Within the little time left before nightfall, I do not think it possible for Partha to reach Jayadratha. You, Aswatthama, Salya, Kripa, and I must guard Jayadratha and do all we can to see that he does not fall into Arjuna's hands during the next few hours before sunset."

"My king," Karna replied "I have been wounded all over by Bhimasena, and am so weary that my limbs have no power in them. Still, I shall put forth all the strength that is in me. I only live to serve you."

When Karna and Duryodhana were thus planning, Arjuna was engaged in a great attack on the Kaurava army and putting forth all his strength, so that before sunset he could break through to Jayadratha.

Krishna put his Panchajanya in his mouth and blew a loud note in the rishabha swara, which was the signal for his own charioteer Daruka to arrive at once with his chariot.

When it came, Satyaki took his place in it, and attacked Karna vigorously and skilfully, keeping him fully engaged. Daruka's mastery of driving and Satyaki's archery were such as brought down the gods to witness the combat.

Karna's four chariot horses were disabled and the charioteer was unseated. Then the flagstaff was cut asunder and the chariot was smashed. The great Karna stood chariotless and the event produced a great flutter in the Kaurava army.

Karna had to run and climb up into Duryodhana's chariot. Sanjaya here tells Dhritarashtra to whom he was relating the incident: "The greatest adepts in archery are Krishna, Partha and Satyaki. There is not a fourth to match them!"

Arjuna broke through the Kaurava opposition and reached Jayadratha. Inflamed by the thought of the slaughter of Abhimanyu, and all the great wrongs inflicted by the Kauravas, Arjuna fought with fury.

Savyasachin as he was, he discharged shafts from the Gandiva bow, now using one hand and now the other. He struck terror and confusion among his enemies, who felt as if Death had come to the battlefield with wide-open jaws.

It is only the poet of the Mahabharata that can describe the combat that raged between Arjuna and Aswatthama and the other great warriors that protected the king of Sindhu. They fought fiercely but were all defeated and could not prevent Arjuna from reaching Jayadratha. The attack on Jayadratha began and the battle raged long. Both sides were constantly looking westwards, for the day was nearing its end. The Saindhava was no mean foe, and taxed to the full, Arjuna's strength and skill were hard put to it.

The sun sank towards the horizon and reddened, but the battle did not cease. "There is but a very little time left. It seems Jayadratha has been saved and Arjuna's challenge has failed. The vow is unfulfilled and Arjuna is going to be disgraced," said Duryodhana to himself in great glee.

Then, there was darkness and the cry went round in both armies: "It is sunset and Jayadratha has not been killed. Arjuna has lost." The Pandavas were depressed and there were shouts of joy in the Kaurava army.

Jayadratha turned to the western horizon and thought within himself, "I am saved!" for he did not see the sun then and thought the time-limit of danger from Arjuna was over.

At that moment, however, Krishna said to Arjuna: "Dhananjaya, the Sindhu raja is looking at the horizon. I have caused this darkness. The sun is still up and has not set. Do your work. This is the moment for it, for Jayadratha is off his guard."

A shaft flew from the Gandiva bow, and, like a vulture swooping down on a chicken, carried away Jayadratha's head. "Listen, Arjuna," cried Krishna, "send your shafts in swift relays, so that the head may be supported from falling to the earth and borne into Vriddhakshatra's lap."

And Arjuna sent his wonderful arrows that carried away the head in the air. It was a strange sight. Vriddhakshatra was in his ashrama sitting in the open absorbed in his evening meditation with eyes closed, when his son's head with beautiful black hair and golden earrings gently dropped into his lap.

The old king finished his meditation and got up, when the head rolled down and fell on the ground. And, as ordained, Vriddhakshatra's head burst into a hundred fragments. Jayadratha and his father together reached the abode of the brave.

Kesava, Dhananjaya, Bhima, Satyaki, Yudhamanyu and Uttamaujas blew their conchs and Dharmaraja who heard the triumphant noise knew that it meant that Arjuna had redeemed his oath and that the Saindhava had been slain.

Then, Yudhishthira led his army fiercely against Drona. It was nightfall, but on the fourteenth day of the battle the rule of cease-fire at sunset was not observed. As the passions rose from day to day, one by one the rules and restraints broke down.

Drona Passes Away

ALL those who have heard the story of the Mahabharata know about Ghatotkacha, Bhimasena's famous son by his asura wife. There are two young men among the Mahabharata figures who embody all the qualities of heroism, fortitude, strength, courage, and amiability. They are Arjuna's son, Abhimanyu, and Bhima's son, Ghatotkacha. Both of them gave up their lives on the Kurukshetra battlefield.

Towards the latter part of the Mahabharata fight, the hatred roused on both sides did not find satisfaction in battle conducted during the daytime and close at nightfall. On the fourteenth day, when the sunset, they did not cease fighting but went on with it in torchlight.

The Kurukshetra field presented a strange sight, the like of which had not been seen before in Bharatadesa. The generals and soldiers on both sides were engaged in battle, with thousands of torches burning and using signals specially devised for nighttime.

Ghatotkacha and his troops of asuras who are strongest at night, found darkness an additional advantage and violently attacked Duryodhana's army. Duryodhana's heart sank within him when he saw thousands of his men destroyed by Ghatotkacha and his demon army moving in the air and attacking in weird and unexpected ways.

"Kill this fellow at once, Karna, for otherwise, soon our whole army will cease to be. Finish him without further delay." Thus begged all the perplexed Kauravas of Karna.

Karna was himself angry and bewildered, having just been wounded by one of the asura's arrows. He had with him no doubt the spear of unerring effect which Indra had given to him. But it could be used only once, and he had carefully husbanded it for exclusive use on Arjuna with whom a decisive encounter he knew was inevitable.

But in the confusion and wrath of that eerie midnight melee, Karna, impelled by a sudden urge, hurled the missile at the young giant. Thus was Arjuna saved, but at great cost. Bhima's beloved son, Ghatotkacha, who from mid-air was showering his deadly arrows on the Kaurava army, dropped dead, plunging the Pandavas in grief.

The battle did not stop. Drona spread fear and destruction in the Pandava army by his relentless attacks. "O Arjuna," said Krishna, "there is none that can defeat this Drona, fighting according to the strict rules of war. We cannot cope with him unless dharma is discarded. We have no other way open. There is but one thing that will make him desist from fighting. If he hears that Aswatthama is dead, Drona will lose all interest in life and throw down his weapons. Someone must therefore tell Drona that Aswatthama has been slain."

Arjuna shrank in horror at the proposal, as he could not bring himself to tell a lie. Those who were nearby with him also rejected the idea, for no one was minded to be a party to deceit.

Yudhishthira stood for a while reflecting deeply. "I shall bear the burden of this sin," he said and resolved the deadlock!

It was strange. But when the ocean was churned at the beginning of the world and the dread poison rose threatening to consume the gods, did not Rudra come forward to swallow it and save them? To save the friend who had wholly depended on him, Rama was driven to bear the sin of killing Vali, in disregard of the rules of fairplay. So also, now did Yudhishthira decide to bear the shame of it, for there was no other way.

Bhima lifted his iron mace and brought it down on the head of a huge elephant called Aswatthama and it fell dead. After killing the elephant Aswatthama, Bhimasena went near the division commanded by Drona and roared so that all might hear.

"I have killed Aswatthama!" Bhimasena who, until then, had never done or even contemplated an ignoble act, was, as he uttered these words, greatly ashamed.

They knocked against his very heart, but could they be true? Drona heard these words as he was in the act of discharging a Brahmastra. "Yudhishthira, is it true my son has been slain?" Dronacharya asked addressing Dharmaputra.

The acharya thought that Yudhishthira would not utter an untruth, even for the kingship of the three worlds.

When Drona asked thus, Krishna was terribly perturbed. "If Yudhishthira fails us now and shrinks from uttering an untruth, we are lost. Drona's Brahmastra is of unquenchable potency and the Pandavas will be destroyed," he said.

And Yudhishthira himself stood trembling in horror of what he was about to do, but within him also was the desire to win. "Let it be my sin," he said to himself and hardened his heart, and said aloud: "Yes, it is true that Aswatthama has been killed."

But, as he was saying it, he felt again the disgrace of it and added in a low and tremulous voice, "Aswatthama, the elephant" words which were however drowned in the din and were not heard by Drona.

"O king, thus was a great sin committed," said Sanjaya to the blind Dhritarashtra, while relating the events of the battle to him.

When the words of untruth came out of Yudhishthira's mouth, the wheels of his chariot, which until then always stood and moved four inches above the ground and never touched it at once came down and touched the earth.

Yudhishthira, who till then had stood apart from the world so full of untruth, suddenly became of the earth, earthy. He too desired victory and slipped into the way of untruth and so his chariot came down to the common road of mankind.

When Drona heard that his beloved son had been slain, all his attachment to life snapped. And desire vanished as if it had never been there. When the veteran was in that mood, Bhimasena loudly spoke indicting him in harsh words:

"You brahmanas, abandoning the legitimate functions of your varna and taking to the Kshatriya profession of arms, have brought ruin to princes. If you brahmanas had not gone astray from the duties belonging to you by birth, the princes would not have been led to this destruction. You teach that non-killing is the highest dharma and that the brahmana is the supporter and nourisher of that dharma. Yet, you have rejected that wisdom which is yours by birth, and shamelessly undertaken the profession of killing. It was our misfortune that you descended to this sinful life."

These taunts of Bhimasena caused excruciating pain to Drona who had already lost the will to live. He threw his weapons away and sat down in yoga on the floor of his chariot and was soon in a trance.

At this moment Dhrishtadyumna with drawn sword, came and climbed in to the chariot and heedless of cries of horror and deprecation from all around he fulfilled his destiny as the slayer of Drona by sweeping off the old warrior's head. And the soul of the son of Bharadwaja issued out in a visible blaze of fight and mounted heavenwards.

The Mahabharata is a great and wonderful story. The sorrows of human life are painted with sublime beauty and rolled out in a grand panorama. Behind the story of errors and sorrows the poet enables us to have a vision of the Transcendent Reality. Thus it is that the Mahabharata, though a story, has come to be a book of dharma. This book, in style and substance, is altogether different from tales and romances. In modern novels, dramas and pictures, exciting scenes are enacted, the hero passes through dangers and difficulties and finally marries a woman whom he loves. Or else everything seems to go on happily but suddenly things go wrong and terrible misfortune happens and the curtain drops. This is the art scheme of ordinary sensational stories. The Ramayana and the Mahabharata are quite a different kind of artistic creation. When we read them, our inner being is seized and cleansed, so to say, by being passed alternately through joys and sorrows, and we are finally lifted above both and taken to the Transcendent and Real.

The Death Of Karna

WHEN Drona died, the princes of the Kaurava army installed Karna as Generalissimo. Karna stood up in his gorgeous war chariot driven by Salya. The dauntless confidence of his bearing and his great renown as a warrior heartened the Kauravas. The battle again began. Readers of the stars were consulted and the Pandavas chose the propitious hour for grim battle. Arjuna led the attack on Karna, supported by Bhimasena immediately behind his chariot.

Duhsasana made a concentrated attack on Bhima and sent a shower of arrows at him. Bhima chuckled and said to himself. "I have this wretch now safe in my hands. I shall today redeem my promise to Draupadi. Too long has my oath waited for performance."

As Bhima thus bethought himself of what Duhsasana had done to Draupadi, the anger within him blazed up uncontrollably and throwing down all his weapons, he jumped from his chariot and leapt upon Duhsasana like a tiger on its prey, hurled him down and broke his limbs.

"Wicked beast, is this the wretched hand that held Draupadi by the hair? Here, I tear out the root from your body. If there be any here wishing to help you, let him come forward and try!"

Glaring hatefully at Duryodhana as he roared this challenge, Bhimasena tore Duhsasana's arm out and threw the bleeding limb on the battlefield.

And then he fulfilled the terrible oath he had taken thirteen years before. He sucked and drank the blood from his enemy's body like a beast of prey and danced on the bloody field, mad with passion. "I have done it!" he roared. "The oath I swore against this great sinner has been redeemed. It only remains to redeem my oath as regards Duryodhana. The sacrificial fire is ready. Let that victim also prepare."

The scene made everyone shudder. Even great Karna was shaken as he saw Bhima in this ecstasy of wrath. "Do not flinch," said Salya to Karna. "It does not befit you to show any sign that may be mistaken for fear. When Duryodhana stands quivering in despair; it is not right that you also should lose heart. After the great Duhsasana's death, the army's hope rests solely on you. You must now bear the full burden. Like the gallant warrior you are, seek single combat with Arjuna, and win eternal glory on earth or the soldier's heaven!" At these words, Karna recovered his courageous spirit. With eyes red with wrath and unshed tears, he bade Salya drive the chariot towards Arjuna.

"Enough of fighting," said Aswatthama addressing Duryodhana earnestly. "Let us terminate this disastrous enmity. Beloved friend, make peace with the Pandavas. Stop the battle."

"What? Did you not hear the words that the stubborn Bhima uttered when like a ravening beast, he drank human blood and danced over my brother's mangled body? What talk can there be now of peace? Why do you speak vain words!" said Duryodhana. Saying thus, he ordered a fresh disposition of the forces, and gave the command for attack.

Then followed a great battle. The son of Surya sent a dazzling arrow, which spat fire and made for Arjuna, like a serpent with its flaming double-tongue out. Then Krishna, Arjuna's charioteer, at the nick of time, pressed the vehicle down five fingers deep in the mud, so that the serpent shaft just missed Partha's head but struck off his helmet! Arjuna was red with shame and anger and he fixed a dart on his bow to make an end of Karna.

And Karna's fated hour was come, and as had been foretold, the left wheel of his chariot suddenly sank in the bloody mire. He jumped down on the ground to lift the wheel up from the mud.

"Wait a minute!" he cried. "My chariot has sunk in the ground. Great warrior as you are, and knowing dharma as you do, you would certainly not take unfair advantage of this accident. I shall presently set my car right and give you all the battle you want."

Arjuna hesitated. Karna was now somewhat perturbed on account of the mishap. He remembered the curse that had been pronounced on him, and again appealed to Arjuna's sense of honor.

Krishna intervened. "Ha, Karna!" be exclaimed, "it is well that you too remember that there are things like fairplay and chivalry! Now that you are in difficulty, you remember them indeed. But when you and Duryodhana and Duhsasana and Sakuni dragged Draupadi to the Hall of Assembly and insulted her, how was it you forgot them utterly? You helped to inveigle Dharmaputra, who was fond of play but was unskilled at it, to gamble, and you cheated him. Where had your fairplay hidden itself then? Was it fairplay to refuse to give to Yudhishthira his kingdom when according to the pledge the twelve years of forest life and the thirteenth year incognito were duly completed? What had happened to the dharma you appeal for now? You conspired with the wicked men who sought to poison and kill Bhima. You acquiesced in the plot to burn the Pandavas alive when sleeping in the palace of wax into which they had been lured. What had happened to dharma all that time? What did dharma tell you when violent hands were laid on Draupadi and you were looking on enjoying the sight? Did you not then mock at her saying: 'Your husbands have left you unprotected, go and marry another husband'? The tongue that was not ashamed to utter those words now talks of chivalry. Chivalry indeed! When a mob of you surrounded the young Abhimanyu and shamelessly slew him, was that chivalry? Wicked man, do not talk now of chivalry and fairplay, for you have never honored them!"

When Krishna was denouncing him in this manner in order to urge Arjuna to prompt action, Karna bent his head in shame and uttered not a word. Karna silently ascended the chariot leaving the wheel still stuck in the mud and took his bow and sent an arrow at Arjuna with unerring aim and such power that it stunned him for a moment.

Karna utilised the respite won, to jump down again and hurriedly tried to lift the chariot wheel up. But the curse was too strong for him and fortune had deserted the great warrior.

The wheel would not budge, though he strove with all his great strength. Then he tried to recall the mantras of mighty astras he had learnt from Parasurama, but his memory failed in the hour of his need, even as Parasurama had foretold.

"Waste no more time, Arjuna," cried Madhava. "Send your shaft and slay your wicked enemy."

Arjuna's mind was wavering. His hand hesitated to do what was not chivalrous. But when Krishna said this, the poet says: "Arjuna accepted this command of the Lord and sent an arrow which cut and severed the head of the Radheya."

The poet had not the heart to impute this act to Arjuna who was the embodiment of nobility. It was the Lord Krishna that incited Arjuna to kill Karna when he was vainly trying to raise his chariot out of the mud in which it had stuck. According to the code of honor and laws of war prevailing then, it was wholly wrong. Who could bear the responsibility for breaches of dharma except the Lord Himself? The lesson is that it is vanity to hope, through physical violence and war, to put down wrong. The battle for right, conducted through physical force leads to numerous wrongs and, in the net result, adharma increases.

Duryodhana

WHEN Duryodhana beheld Karna's death, his grief knew no bounds. Kripacharya was deeply moved by Duryodhana's anguish of heart and said: "Moved by ambition and greed we placed too great a burden on friends. They have uncomplainingly borne it and laid down their lives on the battlefield and attained the happy regions above. There is but one course left to you to make peace with the Pandavas. Do not, O King, any longer continue this ruinous fight."

Even at that moment of deep despair, Duryodhana did not relish this counsel. "Perhaps, there was a time for that, but it is long past. What talk can there be of peace between the Pandavas and us with all this inexpiable blood between us, the blood of our dearest and theirs? If I surrender in order to escape death, how can I escape the contempt of the world? What happiness can I hope to have in a life so ignobly saved? And what joy can I hope to find in sovereignty, secured by a peace after my brothers and relatives have all been slain?"

These words of Duryodhana were lustily cheered by the others. They supported his stand and they chose Salya and gave him the supreme command from then on. Salya was mighty of limb and as brave as any of the warriors who had been killed. The army was arrayed under his leadership and the battle raged fiercely. On the side of the Pandavas, Yudhishthira now led the attack personally against Salya. It astonished everyone to see how the man, who was till then the very incarnation of gentle ness, fought so furiously.

The battle was equal for a long while, when Yudhishthira hurled at Salya, his spear that went straight and struck him. Like the great flagstaff at the end of a festive function, Salya's body lay lifeless on the field, crimson with blood.

When Salya, the last of the great generals, fell dead, the Kaurava army lost all hope. The surviving sons of Dhritarashtra, however, joined together and attacked Bhima from all sides. He slew them all. The son of Vayu had nourished his burning anger for thirteen years from the time Draupadi was insulted in the Hall of Assembly. He said to himself now: "I have not lived in vain, but Duryodhana still lives," and smiled grimly.

Sakuni led the attack on Sahadeva's division. After a while, Sahadeva discharged a sharp-edged sword-arrow saying: "Fool, here is the reward for your great sin." It went straight and cut through Sakuni's neck like a sword. And the head, which was at the root of all the wicked deeds of the Kauravas, rolled on the ground.

Left leaderless, the wreck of the broken army scattered and fled in all directions, pursued and slaughtered to a man by the exulting victors.

"'Thus utterly was destroyed thine army of eleven Akshauhinis, O! Bharata, out of the thousands of kings, who espoused thy cause in their pride and might, only Duryodhana could be seen on that battlefield, fainting and sore wounded," said Sanjaya, describing the debacle to the blind king.

After doing, in vain, all he could to rally his defeated army, Duryodhana, left almost alone, took up his mace and walked towards a pool of water. His whole frame was burning like fire, and water attracted him. "The wise Vidura knew what would happen and he told us," he said to himself, as he entered the water.

Of what avail is wisdom that comes too late? What has been done must produce its result that has to be suffered. That is the law. Yudhishthira and his brothers arrived there in relentless, pursuit of their great enemy.

"Duryodhana!" exclaimed Yudhishthira, "after destroying family and tribe, would you yourself escape death by concealing yourself in this pond? Where is your pride now? Have you no shame? Come up and fight. A kshatriya by birth, do you shrink battle and death?"

Stung to the quick by these words, Duryodhana replied with dignity: "I have not come here, Dharmaputra, a fugitive for my life. It was not fear that brought me here. I stepped into the water to cool the fire that is raging within me. I neither fear death nor wish to live, but why should I fight? The earth has now nothing left that I came to fight for! All those who stood by me have been slain. My desire for kingdom is gone. I leave the world to you without a rival. Enjoy it in undisputed sovereignty."

Yudhishthira replied: "Now, that is really generous, especially after you said you would not allow us even a needle-point of land. When we begged for peace and entreated you to give us a portion, you spurned our proposal. Now, you say we may take it all. It is not for kingdom or land that we fight. Must I recount all your sins? The wrongs you did us, and the outrage you perpetrated on Draupadi, cannot be expiated except with your life."

Sanjaya, who related the events to the blind old king, here said: "When your son Duryodhana heard these harsh and cruel words spoken by Dharmaputra, he at once rose from the water, mace in hand."

Stepping out of the pool, the unfortunate Duryodhana said: "Come, one by one, all of you, for I am single. You five will surely not join together and attack me who am alone and without armor, weary and wounded all over."

Yudhishthira replied sharply: "If indeed it be wrong for many to join together and attack a single person, pray tell us how Abhimanyu was attacked and killed? Did you not consent to many combining and attacking that boy, standing all alone amidst your crowd? Yes, when men face misfortune, they see and preach dharma and chivalry to others. Wear your coat of armor. Choose any of us you like and fight. Die and go to swarga or win and be king."

Accordingly, the combat began between Bhima and Duryodhana. Sparks of fire flew when their maces clashed. Duryodhana and Bhima were equal in strength and skill, and the battle raged long, and the issue hung doubtful. Those, who stood watching, were debating as to whom would win. Krishna said to Arjuna that Bhima would redeem the oath he swore in the Hall of Assembly and smash Duryodhana's thighs. Bhima heard this and, at that moment, the memory of the great outrage came vividly to his mind.

He leaped like a lion and came down with his mace on Duryodhana's thighs and broke them and Duryodhana fell heavily on the ground, wounded to death.

Bhima jumped on the prostrate body of his enemy, stamped on his head with his heavy foot and danced a terrible dance.

"Cease, Bhima," cried Dharmaraja. "You have paid off the debt. Duryodhana is a prince and a cousin. It is not right to put your foot on his head."

Said Krishna:"Soon the wicked man's soul will depart from the body. Sons of Pandu, Duryodhana and his friends have been slain. Why linger here? On to your chariots."

When Krishna said this, the face of the fallen Duryodhana glowed like a blazing fire with anger and hatred. Turning his eyes towards Krishna be said:

"By base tricks you contrived the death of warriors, who fought bravely according to the laws of war. You could not have dreamt of victory in a fair fight with Karna or Bhishma or Drona. Have you not a spark of shame left?"

Even dying, Duryodhana felt no regret for all that he had done.

"Duryodhana," said Krishna, "vainly do you accuse others. Greed and pride of power led you to unnumbered wicked deeds and you are reaping as you sowed."

"Wretch!" replied Duryodhana. "Living, I was a great prince, generous friend, and a terrible foe. All human joys, such joys as kings wish for in vain, and even Gods do not despise, have been mine, in their fullness. A warrior's death is the fitting crown of such a life. Dying, I go triumphantly to swarga to join my friends and my brothers who have gone there already and are waiting to welcome me. You remain here below, your objects defeated and yourselves the object of contempt of all kshatriyas. I do not mind Bhima putting his foot on my head as I lie helpless on the ground with legs broken. What care I? In a few minutes more will not the feet of crows and vultures settle on my head?"

When Duryodhana said this, flowers were showered down from the heavens by the gods. Inordinate desire took Duryodhana into the wrong path, whence ensued anger and numerous breaches of dharma. But no one could question the unconquerable spirit of Dhritarashtra's son.

The Pandavas Reproached
WHEN the war was nearing its end, Balarama arrived at Kurukshetra after completing his tour of holy places. He came just when Bhima and Duryodhana were engaged in their last mortal combat. He saw Bhima aiming the deadly blow which broke Duryodhana's thighs, and his anger flamed up at this great breach of the rules of single combat.
"Fie upon you all! Would any kshatriya hit below the navel? This Bhima has offended the law most disgracefully," he exclaimed and impatiently going up to his brother Krishna, shouted:
"You can look on and tolerate all this. But I cannot bear to see such unclean fighting!" Saying this he advanced towards the offending Bhima with upraised plough. The plough was Balarama's weapon on supreme occasions, as the discus was Krishna's. Krishna was alarmed when he saw his elder brother advancing in a passion towards Bhima.
He rushed forward and, intercepting him, said: "The Pandavas are our friends and closest relations. They have been the victims of insufferable wrongs at the hands of Duryodhana. When Draupadi was insulted in the Assembly Hall, Bhima vowed: 'I will one day in battle break the two thighs of Duryodhana with this mace and kill him.' He proclaimed this solemn oath at that time and everyone has known it. It is the duty of a kshatriya to fulfil the vow he has solemnly taken. Do not let your anger mislead you and do not be unjust to the innocent Pandavas. You should, before condemning Bhima, take into account all the wrongs that the Kauravas have done to the Pandavas. Nothing but error can result if one proceeds to judge conduct without taking into account the chain of events leading up to it. You cannot snatch a particular act out of its context and proceed to give judgment on it alone without gross injustice. The era of Kali has arrived, when the laws of a previous age cannot apply. It was not wrong for Bhima to strike below the navel an enemy who had wickedly contrived against his life on many occasions. It was because of Duryodhana's foul instigation that Karna sent a shaft from behind and broke Abhimanyu's bowstring when he was defending himself against heavy odds. Arjuna's young son was attacked by numerous warriors who surrounded him, when he stood all by himself in the field, deprived of bow and chariot, and in a most cowardly manner, killed him. Duryodhana thought evil and practised deception from the time of his birth and has brought about the destruction of his people. There is no sin in Bhima killing this man. Bhima bore the wrongs done and kept his wrath within himself for thirteen long years. Duryodhana knew well that Bhima had sworn to break his thighs and kill him. When he challenged the aggrieved Pandavas to battle, he knew very well that he invited Bhima to make good his oath. How can you think that it was wrong for Bhima to do this?"
Krishna's words did not change Balarama's opinion, but his anger subsided. "Duryodhana will attain the happy regions reserved for the brave. Bhima's fame has been tarnished for all time. It will be said among men that the son of Pandu broke the laws of war in attacking Duryodhana. It will remain forever a great blot on his good name. I hate to stay here any longer." So saying the indignant Balarama immediately left for Dwaraka.
"Yudhishthira, why this strange silence?" asked Krishna.
"O Madhava, it hurts me to see Bhima leap on cousin Duryodhana's mortally wounded body and trample on his head. I see the end of the glory of our race. We were wronged by the Kauravas. I know the full measure of grief and anger in Vrikodara's heart, and don't wish to blame him beyond reason. We have killed Duryodhana, who was afflicted by uncontained greed and poverty of understanding. What serves it now to debate the ethics of it or nicely to weigh the propriety of a much wronged man's revenges?"
Yudhishthira was greatly oppressed in mind. When men transgress the law, extenuations and excuses are of no avail in giving mental satisfaction.
Arjuna, of penetrating intellect, was silent. He did not show approval of Bhima's act. Nor did he say anything by way of detraction. The rest of the people, who were there, were however loud in condemnation of Duryodhana and were reminding one another of all his misdeeds and errors. Krishna turned towards them and said:
"Warriors, it is not proper that we go on speaking against an enemy who has been defeated and is lying mortally wounded. We should not speak ill of a dying man. He was stupid and brought about his own end. He fell into the company of bad men and was ruined. Let us go."
Duryodhana, who was stretched on the ground in intense, agony, when he heard Krishna say this, went into a paroxysm of rage. He half raised himself on his arms in spite of the excruciating pain, and exclaimed:
"Wretch! Son of a slave! Was not your father Vasudeva Kamsa's slave? You have no business to sit or move with princes. You speak like a shameless wretch. I saw you instigate Bhima to aim his blow at my thigh! Do you think I did not see you, making as though casually talking to Arjuna, pointing to your thigh, but really indicating to Bhima that he should strike me on the thighs, disregarding the laws of single combat? Till then it had been equal battle. You have neither pity nor shame. Did you not contrive the death of the grandsire Bhishma through stratagem? You advised Sikhandin to be placed in front when attacking Bhishma, knowing that the grandsire would scorn to fight a woman, and would let himself be mortally wounded without resistance. You brought about the end of Dronacharya through making Dharmaputra utter a falsehood. You were the father of that deadly lie that issued from Yudhishthira's mouth, and made Dronacharya throw his bow away. Did you not look on without protest, and rejoice, when that, wretch Dhrishtadyumna attacked and killed the acharya who had stopped fighting, throwing away his weapons, and settled down in yoga posture for meditation on the Supreme? Was it not you who wickedly contrived to make Karna hurl the fatal spear at Ghatotkacha instead of reserving it for Arjuna as he had all along resolved to do? O great sinner, surely it was you who instigated Satyaki to butcher Bhurisravas when his right arm had been foully cut off and he stopped fighting and spread his arrows for a seat for holy meditation. It was you who brought about the death of Karna by inducing Arjuna to attack him in a cowardly manner when he was engaged in lifting his chariot wheel which had sunk and stuck in the mud in the field of battle. Oh worthless man, sole cause of our destruction, the whole world has condemned your act when by sorcery you made it appear as if the sun had set. You made Jayadratha, the Sindhu king, believe that the day was over and he was past danger, and thus he was slain when he was off his guard."
Thus did Duryodhana pour his denunciation against Krishna and then, exhausted by the pain of his wounds and the violence of his rage, he fell prostrate again.
"Son of Gandhari," said Krishna, "why do you let your anger add to the pain of your last moments? It is your own misdeeds that have brought about your end. Do not attribute it to me. Bhishma and Drona had to die on account of your sins. So also were you the cause of the death of Karna and others. Need I recount all the wrongs that you were guilty of against the sons of Pandu? What punishment can be too severe for the great outrage, which you inflicted on Draupadi? The animosities and passions that resulted from your misdeeds cannot be made ground for condemning others. All the deceptions and lapses you charge us with were forced on us by reason of your wicked conduct. You have paid off on the battlefield the debt incurred by your greed. But you are dying the death of a brave man. You will go to the happy regions reserved for kshatriyas who lay down their lives on the field of battle."
"Krishna, I go to swarga with my friends and relatives. But you and your friends will live on earth to suffer," said the stubborn Duryodhana. "I studied the Vedas. I have given gifts ordained by law and I have reigned supreme over all the sea-girt earth. While I lived, I stood upon the humbled heads of foes. All human joys, such joys as even the Gods cannot despise and kings sigh for in vain, the very pinnacle of power, were mine. Dying now, such death as warriors deem the crown of kshatriya life, I go to meet in heaven my friends and brothers gone before, eager to welcome me. Who is more blest, I, or you who, doomed to linger here, mourning for slaughtered friends in desolate homes, find the long sought triumph but ashes in your mouth?" said Duryodhana. And the gods showered flowers down on the dying warrior and the gandharvas played music and the sky was illuminated. Vasudeva and the Pandavas felt small.
"There is truth," said Krishna, "in what Duryodhana said. You could not have defeated him by fair means. This wicked man was invincible in battle."
Aswatthama
WHEN Aswatthama heard how Duryodhana lay mortally injured, and learnt the details of the combat, his righteous anger swelled like the sea. The deception, practised by the Pandavas in order to bring about his father's end, had been rankling in his mind.
Now, when he learnt how Duryodhana had been stricken down mortally against all rules of chivalry, he went to the spot where Duryodhana was lying and there took an oath that he would that night send the Pandavas to the abode of Yama.
Duryodhana, who was in the last physical agony of departing life, was transported with joy when he heard Aswatthama take this oath. He immediately ordered those who stood nearby to install Aswatthama as Supreme Commander of the Army with due ceremony and, when that was over, said to Him: "All my hopes are in you."
It was sunset and the forest was in utter darkness when under a big banian tree Kripacharya, Kritavarma and Aswatthama halted for rest. They were so greatly fatigued that Kripacharya and Kritavarma fell fast asleep as soon as they lay down.
But Aswatthama did not get sleep, for sorrow, indignation and hatred burnt within him. He was listening to the noises that the nocturnal birds and prowling beasts began to make as the night advanced. He was turning over in his mind how to execute his promise to Duryodhana.
On the branches of the banian tree, under which the three warriors were resting, hundreds of crows roosted. They were all quiet and asleep until a big owl came and began to attack the birds one after another and kill them. When Aswatthama saw the nocturnal bird of prey tear the helpless crows, he got an idea. The crows that could not see at night flew round and round helplessly and fell victims to the owl that attacked them violently.
"These wicked Pandavas and the Panchala that killed my father and all their supporters can easily be killed by us, if we surprise them when they are sleeping in their tents at night even as this owl is attacking these blind crows. Thus can I avenge the deeds of foul play they have practised on us. I am deeply indebted to this bird of prey from whom I have received the teaching. There is no offence in adopting plans to suit one's altered circumstances. If we can lawfully attack an enemy, when his army is tired or when his forces are scattered, why then should not we, who have lost our armies, attack our enemies when they are asleep? There can be nothing wrong in it. Indeed it is only thus that we can punish and defeat these Pandavas who have achieved successes through foul play. We have no other course open."
Aswatthama made up his mind and he immediately woke up Kripacharya and informed him of his plan. Kripacharya, who heard it, was astonished.
"This can never be," said he. "It is wholly wrong. To attack men who have retired to sleep, has never been done before. It would be an unprecedented crime against the laws of kshatriya conduct. Aswatthama, for whom are we fighting? The man for whose sake we joined in this war has been fatally wounded and his end has arrived. We have discharged our obligations most loyally. We fought our best for the greedy and wrongheaded Duryodhana but we failed irretrievably. There is no purpose now in our continuing the fight and it is folly to do so. Let us go to Dhritarashtra and the faultless Gandhari, and place ourselves at their disposal. Let us take counsel of wise Vidura also. They will tell us what lies before us to do."
When Kripacharya spoke thus, Aswatthama's grief and indignation increased and he spoke bitterly:
"Everyone feels sure that what he thinks is the only right and proper thing to do. One's understanding naturally limits one's vision. These Pandavas have been guilty of the foulest conduct. They killed my noble and trustful father through a lie. They have killed Duryodhana against the laws of chivalry. I have no doubt in my mind that what I propose to do is quite proper vengeance for all these foul deeds. It is only if I carry out this plan that I can possibly repay my debt to my king and to my father. I have decided on it and I do not propose to alter my plan. I am going tonight to the tents where they are sleeping having cast off their armor and there I will kill the Pandavas and Dhrishtadyumna while they are asleep."
Kripacharya was deeply grieved to hear Aswatthama speak thus: "You have attained a great name among men," he pleaded, "Your spotless character will by this be blemished, even like a milk-white cloth bespattered with blood. Never could it be right to kill sleeping men. Desist from this."
"Sir, what are you talking? These Pandavas butchered my father when he had thrown away all his weapons and had sat down in prayer. These men have breached the embankment of dharma and released the flood, and not a, drop of dharma is now left! Karna, who was on the ground putting right the wheel of his chariot, was murdered by these lawless rascals. Bhima has killed Duryodhana with a blow below the navel. What dharma has been left for us to follow? The Pandavas have, once for all, destroyed the wall of dharma. Why should we make research into law and chivalry when dealing with these ruffians who have attained successes by destroying both? If by killing the sleeping Panchalas, who butchered my great father, I may be doomed to rebirth in the body of a foul bird or of a wriggling worm, I do not care. I seek such a birth!"
Saying this and, without waiting for an answer, Aswatthama proceeded to harness his horses and get his chariot ready to start. When he was about to leave Kripacharya and Kritavarma cried: "Stop. What are you resolved upon doing, Aswatthama? We cannot approve of it, but neither can we desert you in your desperate enterprise. The path you are bent on treading, we shall also follow. The sin you are resolved upon, let us share also." So, they went along with him. Thus does evil grow! One transgression begets the next and thus evil grows from evil submerging righteousness. Evil flourishes on retaliation.
They reached the Pandava camp. Dhrishtadyumna had doffed his armor and was plunged in deep slumber in his tent. Aswatthama leapt on the sleeping warrior and, before he could put himself into a posture of defence, cruelly kicked him to death.
The same process was relentlessly repeated until all the Panchalas and all the sons of Draupadi were killed one by one when they were plunged in sleep in their tents.
After having done this deed, the like of which had never before been considered possible among kshatriyas, Kripacharya, Kritavarma and Aswatthama came out of the tents and set fire to the camp. When the fire spread, the sleeping soldiers were awakened and fled hither and thither in confusion, even like the crows on the banian tree under which they had rested in the forest, and they were mercilessly slaughtered by Aswatthama.
"We have done our duty," said Dronacharya's son. "Let us go and give the glad news to Duryodhana, if we can reach him, before he expires. Let him die pleased."
The three of them accordingly hurried to Duryodhana.

Avenged

"O, DURYODHANA, you are yet alive, hear the news and rejoice! All the Panchalas have been slaughtered. The sons of the Pandavas have also been all done to death. The entire army of theirs has been destroyed. We made a night attack on them when they were asleep. There are only seven survivors now on the Pandava side. On our side, Kripacharya, Kritavarma and I remain."

Thus said Aswatthama to the dying Duryodhana who, on hearing this, slowly opened his eyes and, with struggling breath, gasped out these words:

"Aswatthama, you have indeed done for me what neither the great Bhishma nor the valiant Karna could achieve! You have gladdened my heart and I die happy." Saying this, Duryodhana expired.

When he saw the unexpected destruction of his army as a result of the attack during sleep, Yudhishthira gave way to grief and broke down:

"At the very moment of victory, we have been totally defeated. The vanquished have indeed triumphed. Draupadi's children, who survived the onslaught of the formidable Karna, have, by our unwariness, been crushed and destroyed like vermin. We have allowed ourselves to be destroyed like a merchant ship which, having successfully crossed the big seas, returns home but capsizes in a ditch and is lost."

Draupadi was overwhelmed by inconsolable grief. She came to Dharmaputra's side and wept. "Is there no one to avenge my children's slaughter, by destroying this great sinner Aswatthama?" she cried.

When she said this, the Pandavas immediately went out in search of the murderer. They looked for him in all sorts of places and found him, at last, on the bank of the Ganga, hiding himself behind Vyasa.

When he saw the Pandavas and Janardana approaching, Aswatthama quietly took up a blade of grass and charged it with the mantra of destruction and sent it forward saying: "May this destroy the race of the Pandavas." And it went straight to the womb of Uttara who bore in her the son of Abhimanyu.

The race of the Pandavas would have been destroyed thereby but for the intervention of Sri Krishna who saved the child in the mother's womb. This child was Parikshit who was later crowned by Yudhishthira when the Pandavas retired to the forest.

Aswatthama pried out the shining jewel that was part of his head and gave it to Bhima, acknowledging his defeat, and went away to the forest. Bhima took the great jewel and, going to Draupadi said: "Angel of spotless purity, this is for you. The man, who killed your beloved sons, has been vanquished. Duryodhana has been destroyed. I have drunk the blood of Duhsasana. I have avenged the great outrage and discharged my debts."

Draupadi took the jewel and, going up to Yudhishthira bowed and said: "Faultless king, it befits you to wear this in your crown."

Who Can Give Solace?

WHEN the battle was over, Hastinapura was a city of mourning. All the women and children were weeping and lamenting their slain, nearest and dearest. With many thousands of bereaved women accompanying, Dhritarashtra went to the field of battle. At Kurukshetra, the scene of terrible destruction, the blind king thought of all that had passed, and wept aloud. But, of what avail was weeping?

"O king, words of consolation addressed to a bereaved person do not remove his grief. Thousands of rulers have given up their lives in battle for your sons. It is now time that you should arrange for proper funeral ceremonies for the dead," said Sanjaya to Dhritarashtra.

"It is not right to grieve for those who die in battle. When souls have left their bodies, there is nothing like relationship, nothing like brother or son or relative. Your sons have really no connection with you. Relationship ends with death, being only a bodily connection and a mere minor incident in the soul's eternal life. From the nowhere do lives come, and, with death, they again disappear into nowhere. Why should we weep for them? Those who die in battle after a heroic fight go as guests to receive Indra's hospitality. Grieving for what is past, you cannot gain anything in the nature of dharma, pleasure or wealth." Thus, and in many more ways, did the wise and good Vidura try to assuage the king's grief.

Vyasa also approached Dhritarashtra tenderly and said: "Dear son, there is nothing that you do not know and which you have to learn from me. You know very well that all living beings must die. This great battle came to reduce earth's burden as I have heard from Lord Vishnu Himself. That is why this calamity could not be prevented. Henceforth, Yudhishthira is your son. You should try to love him and in that way bear the burden of life, giving up grief."

Making his way, through the crowd of weeping women Yudhishthira approached Dhritarashtra and bowed before him. Dhritarashtra embraced Yudhishthira, but there was no love in that embrace.

Then Bhimasena was announced to the blind king. "Come," said Dhritarashtra.

But Vasudeva was wise. He gently pushed Bhima aside and placed an iron figure before the blind Dhritarashtra, knowing the old king's exceeding anger. Dhritarashtra hugged the metal statue to his bosom in a firm embrace and then the thought came to him of how this man had killed everyone of his sons. And his wrath increased to such a pitch that the image was crushed to pieces in his embrace.

"Ha! My anger has deceived me," cried Dhritarashtra. "I have killed dear Bhima."

Then Krishna said to the blind king:

"Lord, I knew that it would be thus and I prevented the disaster. You have not killed Bhimasena. You have crushed only an iron image that I placed instead before you. May your anger be appeased with what you have done to this image. Bhima is still alive."

The king was composed somewhat and he blessed Bhima and the other Pandavas who then took leave of him and went to Gandhari.

Vyasa was with Gandhari. "Oh queen,"said the rishi, "be not angry with the Pandavas. Did you not tell them even when the battle began: 'Where there is dharma, there surely will be victory'? And so it has happened. It is not right to let the mind dwell on what is past and nurse one's anger. You must now call to aid your great fortitude."

Gandhari said: "Bhagavan, I do not envy the victory of the Pandavas. It is true that grief for the death of my sons has robbed me of my understanding. These Pandavas also are my sons. I know that Duhsasana and Sakuni brought about this destruction of our people. Arjuna and Bhima are blameless. Pride brought this battle about and my sons deserve the fate they have met. I do not complain about it. But then, in Vasudeva's presence, Bhima called Duryodhana to battle and they fought. And, knowing that Duryodhana was stronger and could not be defeated in single combat, Bhima struck him below the navel and killed him. Vasudeva was looking on. This was wrong and it is this that I find it impossible to forgive."

Bhima, who heard this, came near and said: "Mother, I did this to save myself in battle. Whether it was right or wrong, you should bear with me. Your son was invincible in combat and so I did in self-protection what was undoubtedly wrong. He called Yudhishthira to play and deceived him. We had been wronged by your son in so many ways. He would not give back the kingdom, of which be took unlawful possession. And you know what your son did to blameless Draupadi. If we had killed your son on the spot, when he misbehaved in the Hall of Assembly, surely you would not have blamed us. Bound by Dharmaraja's vow, we restrained ourselves with difficulty then. We have since discharged honor's debt and found satisfaction in battle. Mother, you should forgive me."

"Dear son, if you had left but one out of my hundred sons and killed all the rest and satisfied your anger, I and my old husband would have found solace in that surviving son for the rest of our lives. Where is Dharmaputra? Call him." She said.

Hearing this, Yudhishthira trembled as he, with clasped hands, approached Gandhari, whose eyes were bound in a cloth in loyal lifelong penance for her husband's blindness. He bowed low before her and said softly:

"Queen, the cruel Yudhishthira, who killed your sons, stands before you fit to be cursed. Do curse me who have committed great sin. I care not for life or for kingdom." Saying this, he fell on the ground and touched her feet.

Gandhari heaved a deep sigh and stood mute. She turned her head aside knowing that if, through the cloth with which her eyes were bound, her vision fell on the prostrate Yudhishthira he would be reduced to ashes on the spot. But through a little space in the cloth, even as she turned her face away, her eyes fell on the toe of the prostrate Yudhishthira. At once, says the poet, the toe was charred black.

Arjuna knew the power of bereaved Gandhari's wrath, and hid himself behind Vasudeva. The wise and good Gandhari suppressed all her anger and blessed the Pandavas and sent them to Kunti.

Gandhari turned to Draupadi, who was in lamentation, having lost all her sons. "Dear girl," said Gandhari. "Do not grieve. Who can give solace to you and me? It is through my fault that this great tribe has been destroyed altogether."

Yudhishthira's Anguish

THE Pandavas performed the til and water ceremonies for the peace of the souls of the dead warriors and camped on the bank of the Ganga for a month.

One day, Narada appeared before Yudhishthira. "Son, through Krishna's grace, the valor of Arjuna and the power of your dharma, you were victorious and you are the sovereign lord of the land. Are you happy?" he asked.

Yudhishthira replied: "Bhagavan, it is true the kingdom has come into my possession. But my kinsmen are all gone. We have lost sons that were dear. This victory appears to me but a great defeat. O Narada, we took our own brother for an enemy and killed him, even Karna who stood rooted like a rock in his honor and at whose valor the world wondered. This terrible act of slaying our own brothers was the result of our sinful attachment to our possessions. Karna, on the other hand, kept the promise he gave to our mother and abstained from killing us. Oh! I am a sinner, a low fellow who murdered his own brother. My mind is troubled greatly at this thought. Karna's feet were so much like our mother's feet. In the large hall, when that great outrage was committed and my anger rose, when I looked at his feet, which were so much like Kunti's feet, my wrath subsided. I remember that now and my grief increases."

So saying, Yudhishthira heaved a deep sigh. Narada told him all about Karna and the curses that had been pronounced on him on various occasions.

Once, when Karna saw that Arjuna was superior to him in archery, he approached Drona and entreated him to teach him how to wield the Brahmastra. Drona declined saying it was not open to him to instruct any but a brahmana of faultless conduct or a kshatriya who had purified himself by much penance. Thereupon, Karna went to the Mahendra hills and deceived Parasurama by saying that he was a brahmana and became his disciple. From him he obtained instruction in archery and the use of many astras.

One day, when Karna was practising with his bow in the forest near Parasurama's asrama, a brahmana's cow was accidentally hit and killed. The brahmana was angry and uttered a curse on Karna: "In battle, your chariot wheels will stick in the mud and you will be done to death, even like this innocent cow which you have killed."

Parasurama was exceedingly fond of Karna and taught him all the archery he knew and instructed him fully in the use and the withdrawing of the Brahmastra.

One day, however, he discovered that the disciple was not a brahmana. It happened tha an an insect bit a hole into Karna's thigh when one afternoon the teacher had fallen asleep on Karna's lap. Karna bore the acute pain quietly and did not stir, lest the master should wake up. The warm blood trickling from the wound woke up Parasurama. When he saw what had happened, he was angry.


"You are a kshatriya; otherwise you could not have borne this physical pain without stirring. Tell me the truth. You are not a brahmana. You have deceived your teacher. Fool! When your hour comes, your knowledge of astras will fail you and what you have learnt from me through deception will not avail you."

Parasurama's wrath against kshatriyas is well known and, when he discovered that Karna was a kshatriya, he cursed him thus in his anger.

Karna was free in making gifts. One day, Indra, who was Arjuna's father, came in the garb of a brahmana and begged of Karna for a gift of the divine earrings and armor with which he had been born. Karna took them out and gave them away accordingly. From that time, Karna's strength was reduced.

"Karna's pledge to his mother Kunti that he would not kill more than one of the five of you, Parasurarna's curse, the anger of the brahmana whose cow was killed by Karna, the way in which his charioteer Salya depressed him by underrating his valor and Vasudeva's stratagems, these combined to bring about Karna's end. Do not grieve believing that you alone caused his death." Thus said Narada, but Yudhishthira was not consoled by these words.

"Do not blame yourself, son, for Karna's, death," said Kunti. "His father, the sun lord himself, pleaded with him. He begged of him to give up the wicked-hearted Duryodhana and join you. I too tried hard. But he would not listen to us. He brought his end on himself."

"You deceived us, mother" said Yudhishthira, "by hiding the secret of his birth from us. You became thus the cause of this great sin. May women never be able to keep a secret henceforth."

This is the poet's story of how Yudhishthira cursed all women in his anguish over having killed his own elder brother. It is a common notion that women cannot keep secrets. And this story is a beautiful conception illustrating that popular belief.

It may be that in worldly affairs, it is an advantage to be able to keep secrets. But it is not great virtue from the point of view of moral character, and women need not grieve over an incapacity of this kind, if indeed Kunti's legacy still persists.


The affectionate temperament natural to women may perhaps incline them to openness. But some women do keep secrets very well indeed, and not a man possess this ability either. It is a fallacy to attribute the differences that arise out of training and occupation on nature itself and imagine some qualities as peculiar to a sex.

Yudhishthira Comforted

YUDHISHTHIRA'S pain of mind increased everyday as he thought of all the kinsmen that had been killed. He was stricken with intense remorse and decided he must give up the world go to the forest and do penance to expiate his sin.


"I see no joy or good," he said to his brothers, in taking up the office of king or in worldly enjoyment. Do rule the land yourselves leaving me free to go to the forest."

Arjuna talked of the nobility of family life and the entire good one may do without taking sanyasa. Bhimasena also spoke and harshly.

"You talk, alas"' he said, "like a dull-witted person who has committed to memory the texts of the sastras without understanding their sense. Sanyasa is not the dharma of kshatriyas. The duty of a kshatriya, is to live an active life and perform his proper task, not to go to the forest renouncing activity."


Nakula also contested the propriety of Dharmaputra's proposal and insisted that the path of work was the right one to follow and the way of sanyasa was beset with difficulties.

Sahadeva also argued likewise and entreated: "You are my father, my mother, my teacher, as well as brother. Do not leave us, bear with us."

Draupadi also spoke. "It was right we killed Duryodhana and his men. Why should we regret it? Among the duties of a king is included the inflicting of just punishment. It cannot be avoided and is an essential part of the ruler's duty. You have meted just punishment too evildoers. There is no cause whatsoever for contrition. It is now your sacred duty to take up the burden of governing the land according to dharma. Cease grieving."


Then Vyasa spoke to Yudhishthira at length and explained where his duty lay, pointing out precedents, and persuaded him to go to the city and take up the burden of ruling the land.


Yudhishthira was duly crowned at Hastinapura. Before taking up the duties of the State, Yudhishthira went to where Bhishma lay on his bed of arrows awaiting his death, and took his blessing and instruction in dharma. This instruction of Bhishmacharya to king Yudhishthira is the famous Santiparva of the Mahabharata. After the discourse was over, Bhishma's soul passed out. The king went to the Ganga and offered libations, in accordance with ancient custom, for the peace of the departed soul.


After the ceremony was over, Yudhishthira went up the bank. There, as he stood for a while, all the tragic events came back to his mind, and overcome by intense grief, he fell senseless on the ground, like an elephant struck down by the hunter.

Bhima went up to his big brother and caressed him tenderly and spoke to him soothing words. Dhritarashtra also came up and said to Yudhishthira:

"You should not grieve like this. Arise and, assisted by your brothers and friends, reign over the kingdom that awaits your rule. Your duty now is to do what appertains to the office of king. Leave grief to Gandhari and me. You achieved victory in battle in accordance with the dharma of warriors. The duties appertaining to that victory await your attention now. Fool that I was, I did not pay heed to the words of Vidura and committed a great error. I listened to the ignorant words of Duryodhana and deceived myself. Like gold seen in a dream the glory has vanished. My hundred sons have disappeared into the world of nowhere. But I have you as my son now. Do not grieve."

END OF WAR—BUT THE EPIC CONTINUES


The tangled intertwined nature of issues is clear from the fact that in the Mahabharata  nobody wants this war and yet nobody could avoid it.  It came with all the bloody killings and disaster. But the Mahabharata is much more than a mere description of the blood-bath which was the battle of Kurukshetra.

The finest flower of chivalry and heroism perished in the flames of war in a matter of eighteen days.

The Mahabharat answers these vital questions of life, which grows in complexity as it evolves as if driven by an inner, inevitable logic of its own. The Mahabharat is a great and glorious epic poetry, but even more than its liquid and lyrical quality is the force of its logic, and this is why it overpowers the heart as well as the mind.

Throughout the past thousand years of the history of Hinduism, the popularity and authority of the Bhagavad Gita, the Song of the Lord, has been, and still is, unrivaled. Whoever reads it for the first time will be struck by the beauty and depth; countless Hindus know it by heart and quote it at many occasions as an expression of their faith and their own insights.

The theology of the Bhagavad Gita is attractive because it does not favor of any of the path.
Whatever works for you is the truth, a pragmatic attitude which is Hinduism's great and old strength.
The Gita is thus a product of mature Hinduism. The Gita boldly asserts that dharma is possible without renunciation, and many reformers have seized upon that to try and awaken Indians from a too comfortable 'spiritual' torpor-- catalysed by the earlier Ramayana war.
The finale of Mahabharat are impressive. Rishi Vyasa concludes: "Dharma is eternal; life, its joys and sorrow are not. Do not give away the eternal for the temporal values of life."
Do not to others what ye do not wish
Done to yourself; and wish for others too
What ye desire and long for, for yourself — This is the whole of dharma — heed —it well.


— Veda Vyasa, The Mahabharata.

Note: The Institute for Scientific Research on Vedas (I-SERVE), planetarium software has ascertained the birth of Lord Rama as 10th January 5114 BC in Ayodhya. As per the Indian calendar the time of the birth is in-between 12 noon and 1pm, Shukla Paksha in Chaitra month.

EPILOGUE:

After the great Kuruskhetra war , that  nearly destroyed humankind and humanity alike, the battle field lay still ! The battle was over , and the vast field lay blood soaked and strewn with bodies of kings, princes and soldiers .

There was no mood for hip-hip huzzah among the surviving Pandava army. Most stood sullen and stunned by the gruesome scene .They were devastated at the destruction that a single war had caused.

Stunned and speechless, they scanned the battle field to check out for survivors among the lifeless.  Gandhari with her blind fold still in place was crying over her dead sons.  She was rambling in extreme grief , her speech slurred. “Duryodhana , my son , open your eyes. speak to me my first born…A hundred did we bear, all fine and proud. Was it for such a foolish end? Her husband, the blind king Dritharashtra stood by, looking lost.

The Pandavas and Krishna hurried over to Gandhari and Dritharashtra, to offer their respects, apologies and condolences.  Sanjaya, the king’s escort, gently bent down to Gandhari, to inform the blindfolded woman of the arrival of the Pandavas and Krishna. Her grief turned to a burning rage . 


She went up to Krishna and screamed .The Pandavas recoiled in fear.  Gandhari cried out to Krishna “You, who I worshipped as Vishnu and You, known as an avatar of the supreme godhead. Aren’t you ashamed of your doings? Could you not have averted this war with your divine will and power? Is this how you answer my prayers? Ask your mother, Devaki, the pain of losing a child. She had seven of her children being killed at birth and now I have seen a hundred sons of mine being butchered to death” . 

Krishna laughed gently. 

She now vented her steam “ Oh mocking god , If my years of Vishnu bhakthi have been true, and if I have been true to my husband with this blindf, then, may you die in 36 years from today. May Dwaraka be floodeld , may every one of your Yadava kin perish by killing each other, just as you made the kins of Kuru kill one another. May the Yadavas perish “

Suddenly the gravity of her words dawned on her . She has indeed been true to her devotion to Vishnu and to her blindfold . Her curse would take effect .  Her anger vapourised and she fell at Krishna’s feet for foregiveness .

Krishna smiled and gently lifted her up. He whispered “ Oh mother , your curse will take effect, not only because of your true devotion towards me and your husband, but also due to the ever changing sands of time. In the mean time, let’s attend to the tending of the dead and sending them away on their journey to the heavens.” Lord Krishna walked past the stunned Pandavas.

After the war was over Krishna was himself contemplating the end of the snooty Yadav race. They were very powerful under the protection of lord Krishna so no external force could defeat them.  If the Yadavas were unharnessed , they will become a burden to the planet. Krishna realized the gravity of the situation and the importance of bringing the destruction of his own beloved race.  Gandhari’s curse came at the right time as if on divine cue.

Days flew by after the coronation of Yudhishtra as the king of Hasthinapur. Krishna went back to Dwaraka to rule over the prosperous kingdom.  Slowly but steadily the the curse of Gandhari bore fruit.

The pompous Yadavas shed their conduct, morals, scruples and humility.  One incident sealed their fate. Some great sages were on pilgrimage and they stopped by at Dwarka to meet Krishna and Balarama.

The Yadavas, which included Bhodakas, Vrishnis, Kekeyas and Andakas, wre now at the peak of wanton uncouth behavior. A bunch of Yadava boys decided to tease the sages. They dressed Samba, the handsome son of Krishna  as a woman and tied pillows on his stomach to make the woman look pregnant. 

They approached the sages and asked them to predict whether the 'lady' would give birth to a boy or a girl.  The dismayed sages saw through this charade and were shocked at this lack pf respect.  In anger, on of the sages cursed them saying that the disguised boy will give birth to a lump of iron which will destroy the entire Yadava race.


The Yadavas, again showed extreme disrespect and responded with sarcasm, instead of an apology.
There was a pall of fear and impending doom the next day when Krishna’s son Sambha developed labour pains and soon delivered an iron mace . They immediately rushed with the mace to Akroora and Ugrasena and in the presence of Krishna himself; they narrated the weird tide of events. 

 Krishna knew the events which would transpire in future , and kept quiet. Seeing Krishna silent , Akroora cried “Grind the mace to a fine powder and cast it into the ocean.” The Yadavas nodded and ran to comply.

Akroora looked with intent at Krishna, his eyes full of questions.  Krishna simply smiled back. “Uncle, the Kala Chakra is now in motion . Sambha has played his part perfectly.”

He left without another word, leaving both of them bewildered.

“What did he mean by that?” asked Ugrasena. “I can tell you that, father.” Ugrasena turned around to the source of voice - Rukmini. “Thirty six year ago, Krishna prayed to Shiva for a son like him—a god of detruction -does that mean anything?”

The time for gandari’s curse to take effect had arrived.

Outside the palace, the Yadavas had obeyed Akroora’s command and they ground the iron mace into fine powder—except for a stubborn triangular piece looking like an arrow head. It was too hard to grind . The Yadavas threw everything into the sea.

The fear disappeared and they went back to their wanton and rowdy behavior . They started to drink heavily and were intoxicated throughout the day.  Time rolled by. The triangular piece of the mace was swallowed by a fish. The fish was caught by a hunter, who upon finding the piece in the fish’s entrails immediately used it to craft a fine poisonous arrow.

The fine powder, on the other hand, washed back ashore and deposited itself by the beautiful coast of Dwaraka. A certain sharp serrated grass grew in lush abundance in the area where the powder was deposited.  

Everything was set and in place for the final showdown.

After 36 years of Mahabharat war, evil omen started to appear in the Dwaraka city. The Sudarshana chakra, Panchajanya shankh, the chariot of lord Krishna and the plough weapon of Balarama just disappeared from earth.   One day, the Yadavas gathered on the beach. The liquor that they drank made them lose their senses completely. 

They started teasing one another, bringing up the gory pasts and gruesome mistakes of each other.  Satyaki and Krithavarma acted as the starting points of the doom of Dwaraka.  Satyaki had fought on Pandava’s side in the battle of Kurukshetra and Krithavarma, on the Kaurava side. They taunted one another, bringing back memories of the horrific war where the Pandavas cheated against the rules of war , aided and abetted by Krishna.  

In a fit of rage, Satyaki, jumped on Krithaverma and cut his head off. The friends of Krithavarma pounced on Satyaki and a great mass brawl followed.  Pradyumna, the son of Krishna, innocent though he was, found himself in the thick of the fight and was killed.  As they have come to the sea shore for a pleasure, they did not carry any weapons along with them. 


They saw the long grown sharp serrated grass in abundance along the sea shore. They picked up the grass stems and beat and killed each other. The whole area was soaked in red blood. Those grass stems are nothing but blades made of the powder of the same lump of Iron born to Samba. The curse of saints had borne fruit. Each blade of grass became a mace, smashing into the Yadavas, killing them instantly. Except Krishna, all Yadavas were killed. Krishna’s charioteer Daruka and another one called Babhru only survived. 

They both approached Sri Krishna and said: “O Krishna! All Yadavas were killed. Whereabouts of Balarama are not known. It is better to search for him.” Balarama was in deep meditation under a tree. Seeing this, Krishna told Daruka, ““O Daruka! you immediately go to Hastinapura and inform Dharmaja about the mass massacre of Yadavas and bring Arjuna here. He will look after everything.” said Krishna. Accordingly, Daruka rushed towards Hastinapura in a chariot. Krishna went to the place where Balarama was sitting and said “O brother Balarama! I will sit in meditation along with you.” 


But there was no reply from Balarama. A long spiral smoke type serpent came out of the face of Balarama. Balarama had just left this mortal body.  His soul travelled into the sky through the sea. As Balarama was the incarnation of Adi Sesha, Naga community welcomed back Balarama.  Balarama attained moksha and  joined Vishnu at Vaikuntam .


Krishna knew that the time for him to shed his earthly avatar had come. Krishna knew the only way for someone to kill him was by wounding his foot.  He remembered the curse of Maharishi Durvasa, which left his foot vulnerable.  Krishna laid down under a tree and went into Yoga Samadhi.  At that time a hunter Jara entered that forest. That hunter misunderstood the moving foot of Krishna as a lurking deer and shot a lethal arrow that pierced into Krishna’s feet. 


As soon as the hunter reached Krishna, he realised his mistake and pleaded the lord for forgiveness. Lord Krishna consoles him and tells him how his death was inevitable and things are going as per divine plan . Krishna says that in his previous birth as Lord Rama in the Tretayuga, Rama killed Vaali (Sugreeva's brother) from behind. So, Krishna has now reaped the price for the same through Jara who was king Vaali in his previous birth. 


Such was the Dharma thatt, even for the Ruler of the Universe, the laws of Karma remain the same. Hence, lord Krishna left the mortal world.  The time from which lord Krishna died is considered to be the beginning of Kaliyuga. Daruka, sent by Sri Krishna, met Pandavas and informed them about the tragic deaths. 

On hearing this, Pandavas plunged into great grief. After taking suitable instructions from Dharmaja, Arjuna reached Dwarka.  Dwarka was destined to be flooded  within seven days of Krishna’s death; hence, Arjuna decided to take the survivors to Indraprastha.  Krishna's father left for heavenly abode while being in deep meditation. Arjuna performed the last rites for Krishna and his kinsman. All the ladies and children started moving towards Indraprastha along with Arjuna. 


As the people walked away from the Dwaraka city, and they looked back for the last time, the city sank into the sea. 


On the way, some thieves of saw that only one man with a bow accompanied the ladies. They tried to rob them. Arjuna who was once a very great archer, found it very difficult to even lift his bow. When he tried to invoke his Divya astras, he forgot all those mental passwords to arm his arrows.. The thieves killed many people and kidnapped some beautiful women. Some of the ladies including the wives of Krishna and Balarama self immolated.  This was NOT Sati.  

Arjuna unable to even protect the women arrived at Hastinapur in a most dejected condition, not wishing to live anymore. The Pandavas visited sage VedaVyasa and narrated the Yadavas destruction, Krishna's death and Arjuna’s inability to save the Yadava women. The sage consoled the Pandavas and told them that their purpose on the earth is served. 

The Pandavas coroneted Parikshit and embarked on their final journey towards the Himalayas with Draupdai . A dog followed them . Krishna participated in the Kurukshethra battle only after Arjuna and Duryodana themselves voluntarily came to seek his help in Dwaraka. Matters so transpired that he gave his mighty Narayani sena to Duryodana and became a charioteer to Arjuna.





CAPT AJIT VADAKAYIL
..









89 comments:

  1. There is one thing that is prominient in Mahabharata, which is Krishna's role. Krishna was a maverick politician, most of his acts were akin to a polished politician for the greater good and for Dharma. This is a lesson for all Hindus, that in a Religious discourse, understanding of politics is a must. And traditionally, Gurukuls had integral learning centres for Politics but after the degeneration of Hindu Tradition after 1000 years of oppression, the Hindu Temples are always disconnected from Politics. Some say Krishna's role as a politician in Mahabharata was the reason why Mahatma Gandhi choose Rama as his guide, because Rama was an embodiment of sacrifice, and Krishna's was exactly opposite. There lies the problems with India, when Hindu tolerance in the name of Mahatma's weaknesses [Rama's sacrifices] has been over-expolited and led a great Hindu nation to a state of seige.

    A.Kumar.

    ReplyDelete
  2. DO SOME OF UR RESEARCH ON ASHWATHAMA .I AM JUST

    CURIOUS TO KNOW WHAT U HAVE TO SAY ABOUT HIM .Did you

    THINK HE IS STILL ALIVE?
    MANY PEOPLE SAY THAT THEY MET HIM.

    ReplyDelete
    Replies
    1. hi ashok,

      Drona was killed in the Mahabhata war ( 4000 BC ) because Yuddhistara who never told a lie declared that Drona’s son Ashwathama is dead—while he alluded to the elephant of same name killed by Bhima .

      And then Drona , lost his desire to live , laid down his weapon and was killed by deceit, as planned.

      On the last night of the war, after Duryodhana's defeat, a very disturbed and restless Ashwatthama was seated sleepless under a large tree. He was recalling how every single kaurava stalwart was killed by deceit in a dharm yuddha, with Krishna’s connivance.

      He observed how an owl, attacked and harassed by crows in the morning, attacked back at night. He surmised that war was best fought from a position of strength.

      He gathered the only other surviving Kaurava warriors, Kritavarma and Kripacharya,band attacked the Pandava camp on the last night of the Kurukshetra war.

      The Kaurava warriors were initially thwarted by a demon Krishna had employed to guard the Pandava camp. This demon was so powerful that the Kaurava warriors exhausted every means of subduing it.

      Ashwatthama decided to pray to Lord Shiva, his patron God, and in the face of defeat offer his own body as sacrifice to the great lord. Lord Shiva who was actually disguised as the demon, was so impressed by his ardour that he appeared in person and blessed Ashwatthama. He said that the Pandavas were successful in winning the war only because Lord Shiva, out of his enormous love for Krishna, had kept his protective hands over them. However now their time was over and they too would need to die.

      He then blessed Ashwatthama that he would be invincible and whoever faced him that night would die. Upon this, Lord Shiva handed Ashwatthama his own sword and entered his body.

      Ashwatthama charged the Pandava camp and wreaked havoc. Dhristadumnya, was kicked to death as his punishment for guruhatya. Shikhandi, Bhisma's effective killer and thousands of other prominent Pandava warriors were mercilessly put to the edge of Ashwatthama's sword and perished. Those to tried fleeing Ashwatthama's wrath were hacked down by Kripacharyya and Kritavarma who were positioned at the camp's entrance.

      Ashwatthama sustained numerous wounds and injuries in this battle but nothing could stop him from executing his vow.

      Owing to Krishna's deceit, Ashwatthama killed Draupadi's five sons believing them to be the five Pandava brothers. He was also misled by a bramhin sage at whose ashram the Pandava brothers and Krishna were hiding out of fear of death. After destroying the entire Pandava camp Ashwatthama retreated to Sage Vyasa's ashram.
      Next morning, the Pandavas instigated by Draupadi and Krishna decided to attack Ashwatthama. After reminding the Pandavas that he was unarmed and meditating as per his Brahmanical tradition, Ashwtthama realised that the Pandava brothers would not stop their attack unless he killed them and enacted his vow completely. Using his sacred knowledge of the Vedas, Ashwatthama devised a Bramhastra ( a scalar missile ) from a blade of grass, and invoked it against the Pandavas and Krishna.

      Arjuna being trained by the Acharya Drona in the same weapon, was the only person who could respond to Ashwatthama's Bramhastra. Acting on Krishna's advice he invoked it against Ashwatthama.

      #############################
      continued-

      Delete
    2. #############################

      PART 2

      Seeing the two powerful seek and destroy missiles heading for a cataclysmic collision that would result in the end of the world, the sages asked for the weapons to be withdrawn. Arjuna chose to withdraw his weapon.

      While Arjuna could do so, Ashwatthama's weapon could not be withdrawn and he was given the option of choosing any single target to destroy. Out of strict observation of his promise to Duryodhana, Ashwatthama directed the weapon to the wombs of Pandava women so that their clan would be annihilated just like the Kauravas had been.

      Krishna revived Abhimanyu's son who was destroyed in his mother's womb by Ashwatthama's weapon.

      Acting on the advice of many sages Ashwatthama handed over the precious gemstone embedded in his forehead to Sage Vyasa who in turn granted it to Yudhisthira as he was a weak and defenceless without it.

      Ashwatthama was so disgusted at the conduct of the significant war of Kurukshetra, that he left for the Himalayas.

      The hollow made on his forehead where he pulled the jewel out in haste can never heal and will always seep blood and pus, with a foul smell.

      Rumours in India that revolve around a 12 feet tall tall man with gaping hole in the centre of his forehead aimlessly roaming around Manasarovar lake with a power to be invisible.

      Probabky this is the YETI which the white man talks about.

      THIS IS LORE!

      capt ajit vadakayil
      ..

      Delete
  3. Sir,

    Since childhood we were told about 7 chiranjeevi

    1) Ashwattama
    2) Mahabali
    3) Sage Vyasa
    4) Lord Hanuman
    5) Vibhishana
    6) Kripacharya
    7) Lord Parashurama

    Have you written anything on this subject?

    ReplyDelete
    Replies
    1. hi iat,

      if you want to know what i have written about parashurama -

      punch into google search-

      PARASHURAMA VADAKAYIL

      capt ajit vadakayil
      ..

      Delete
  4. Replies
    1. hi lk,

      scroll up--

      i have answered to ashok kumar about ashwattama .

      capt ajit vadakayil
      ..

      Delete
  5. sir
    could the purana quila of new delhi be the indraprastha palace of the pandavas?

    ReplyDelete
    Replies
    1. hi lk,

      I remember I touched this Purana Qila fort's arch 15 year ago and as soon as I turned back into my third officers’s car, I sprained my ankle .

      The fake historians have recorded that Sher Shah Suri ( died 1545) built this fort. Actually he just put some Islamic motiffs that is all.

      Sher Shar Suri was an ordinary soldier ( a ferocious one who killed a full grown tiger with his bare hands in a Bihar jungle ) who rose up fast and became a commander in the Mughal army under Babur .

      The Kunti Devi temple inside the Purana Quila, was built in 4000 BC was built by the mother of the Pandavas Shiva and Durga. The ancient banyan tree outside has been cut down , but the waterbody as per Vaastu can be seen.

      Coins and pottery dating thousands of years before Sher Shar Suri was born have been found inside this temple.

      FIRST OF ALL THE MOGHUL ARCHES CLAIMED AS ISLAMIC BY VESTED WESTERN HISTORIANS , ARE ACTUALLY HINDU VEDIC.

      punch into Google search-
      BABRI MASJID DEMOLITION , MUGHAL EMPEROR BABUR VADAKAYIL

      i have put an arch of barabar caves , inside which maharishis meditated 6000 years ago. this is the true vedic hindu style arch.

      Never mind what history bandit and LIAR of the first order E.M.Forster says in his book "A Passage to India" that the Barabar cave was dug in 300 BC . This cave is mentioned in Mahabharata of 4000 BC—as Gorathgiri caves.


      The Islamic arch can be seen on Saudi riyal currency.

      The Hindu Vedic arch is what is seen on most Moghul monumentsm which shos that none of these structures were Islamic -but conversions from massive ancient Hindu structures.

      There has been a massive cover up--even after India became independent.
      Taj Mahal is a Rajput palace.

      Qutab minar is actually Dhruv Stumbh --a Vedic observatory. It has Hindu vedic motifs all over. The Muslims contested it--but fell flat on their faces when stones from inaccessible places fell off in a tremor and shockingly ( for Muslim historians ) has Arabic Koran inscriptions on one side of these fallen stones and Hindu gods and motiffs on the other side—there are photographs of this on the internet. What more proof is requires.

      There was a cover up in Humayun's tomb-- Lord t vishnu’s foot prints was discovered.— first of all Humayun was buried in sirhind and NOT agra. Banda Bahadur ( leader after Guru Gobind Singh died ) has retaken Sirhind .

      The modern Red fort said to be built in 1648 is an ancient Hindu fort with temples inside. The Royal emblem of king Anangoal 1060 AD — thulam balance can be seen . The vedic symbol of sun is there on the arches with OM on either side ,

      Muslims will never put an interior arch with vedic motiffs of banana bunches and trays containing 5 fruits ( absolute taboo ) and vedic style temple domes with kalash pot.

      Why does these Islamic structures in Red Fort have huge Vedic style elephant statues and elephant door handles like in hindu temples. Statues are forbidden in Islam--and that too of elephant found in most Hindu temples..

      THE WESTERN HISTORIANS SUPPORTED THIS DECEIT TO SHOW THE MAJORITY HINDUS THAT THEY WERE STUPID WITH NIL HISTORY AND CULTURE.

      Even Indian newspapers allowed by Rothchild run by his opium drug agents ( parsis ) , his crypto jew stooge sommunisties ( chitpavan jews and syian kerala christians ) all showed thatHindus are stupid.

      They even made britain larger than India in maps.

      punch into google search-
      THE COUNTRY SIZE RACIST CONSPIRACY VADAKAYIL

      i am keeping 99% of such deceit under wraps, it serves NO broad purpose to expose them -- or the hindus will get terribly angry -- and will kill these JUDAS rotshchild indian agents, whose current generation is INNOCENT and desh bhakt.

      Even dalits who worship EVR Periyar and BR Ambedkar will not be able to handle the truth.

      capt ajit vadakayil
      ..






      .

      Delete
  6. Respected Sir,
    Sir the great epic Mahabharata is also a book of dharma.......but in the battlefield how can one
    interpret the killing of bhishmapitamah ,dronacharya ,karna on the basis of fairplay to people
    who argue that it was adharma......and so adharma has to be won by adharma in the present times.....
    .justifying that Lord Krishna was also party to it.......
    thank you

    ReplyDelete
  7. Respected Sir,
    Sir you have mentioned that Kunti devi temple was built by the mother of pandavas Shiva and Durga.
    Sir was it built by all of them....have been to purana qila but the temple is not well maintained....
    thank you

    ReplyDelete
  8. hello captain

    why doesnt the powerful astras like brahmastra and pashupatastra affect their own army who are mixed up with the enemie's army(or will it kill everyone including there own army) and how come those nuclear weapons spare the one who fires it as they are close to the enemy, even though they are 2 kms apart the range of weapons is too large isnt it?( are there any exceptions for the one who fire?)shouldnt it affect the firer? hope i am clear

    ReplyDelete
    Replies
    1. hi sp,

      these are advanced futuristic scalar ray weapons - not mundane nuclear weapons.

      capt ajit vadakayil
      ..

      Delete
  9. SUBJECT : Kalki Koechlin's spectacular monologue get raving response .

    ##################

    SPECTACULAR MONOLOGUE ?

    I CHANGED THE TV CHANNEL AFTER 2 MINUTES -- UNABLE TO SUFFER SUCH PEA BRAINED NONSENSE-- NAY- BALDERDASH !

    IS THIS DIVORCED WOMAN KALKI KOECHLIN FIT TO TALK ABOUT INDIAN WOMEN ?

    IS SHE FIT TO TALK ABOUT DRAUPADI -- SHE DOES NOT KNOW HER 5 HUSBANDS ARE THE BOTTOM 5 CHAKRAS AND DRAUPADI IS THE KUNDALINI --

    is she fit to talk about prophet muhammad's wife aisha ?

    baby kali , hindusim is full of codes and allegories -- which your FRENCH mother never taught you at aurobindo ashram pondicherry .

    kalki baby , we know that you are a lesblan rights supporter, a gay marriage supporter and that you played a lesblan in Margarita With A Straw .

    shove your straw along with your margarita -- we do NOT need your types in india .

    WE KNOW OF KALKIs ANCESTOR MAURICE KOECHLIN THE DESIGNER OF EIFFEL TOWER , WHO RUBBED SHOULDERS WITH ROTHSCHILD WHO RULED INDIA ..

    we know that she wrangled a piece of the action at the INDIA TODAY CONCLAVE thanks to her cocktail party connections with india today group heiress " koel purie french rinchet" connection .

    APNA HI FRENCH MAAL !

    baby, why dont you go back to france ? we indians will NOT miss you !!

    OUR WANNABE GORA GA@ND PICKLE JOHNs AND CHUTNEY MARYs CAN VISIT YOU IN FRANCE !

    punch into Google search -
    IPC SECTION 377, LOVE , LUST, PERVERSION , LGBT RIGHTS , NEW WORLD ORDER VADAKAYIL .

    capt ajit vadakayil
    ..

    ReplyDelete
  10. FOR ALL THOSE WHO CALL ARJUNA INFERIOR TO KARNA,VISIT THIS LINK & FIND OUT THE TRUTH YOURSELF FROM ORIGINAL VEDA VYAS' MAHABHARATA TRANSLATION:

    https://www.facebook.com/karnavsarjuna

    ReplyDelete
  11. Dear Ajitji,
    Heartfelt Thankyou...!!!
    Can you please give some information about the character of Barbari or Yalambar in Mahabharata . Did he got any Boon from Lord Krishna . There is huge temple dedicated to him (Khatu Dham). In the Sikar district of Rajasthan.
    Please Throw some light.
    Regards ,
    Vinay Saraswat.

    ReplyDelete
    Replies
    1. hi vs,

      Barbarika was originally a yaksha, and was reborn as a man. King Yalamber of Nepal is portrayed as Barbarika in Mahabharata.

      Barbarika was the son of Ghatotkacha and grandson of Bheema.

      God Shiva had given Barabrika three infallible arrows (Teen Baan)—BASICALLY SEARCH AND DESTROY CRUISE MISSILES.

      He rode to the Mahabharata battlefield field on his Blue Horse equipped with his three arrows and a bow given by God Agni.

      Before the Mahabharata war began, Lord Krishna asked all the Pandavas how many days he would take to finish Mahabharata war alone. Bhishma answered that he would take 20 days to finish the war. Dronacharya replied that it would take him 26 days. When Karna was asked, he said he would take 24 days. Arjuna told Krishna it would take 28 day for him to complete the battle by himself. In this manner, Lord Krishna asked each warrior and received an answer.

      Krishna disguised as a Brahmin stopped Barbarika to examine his strength. When asked how many days he would take to finish the war alone, Barbarika answered that he could finish it in one minute.

      Krishna baited Barbarika by mocking him for going to the great battle with only three arrows. On this, Barbarika replied that a single arrow was enough to destroy all his opponents in the war, and it would then return to his quiver.

      He stated that, the first arrow is used to mark all the things that he wants to destroy. On releasing the third arrow, it would destroy all the things that are marked and will then return to his quiver. If he uses the second arrow, then the second arrow will mark all the things that he wants to save. On using the third arrow, it will destroy all the things that are not marked.
      In other words, with one arrow he can fix all his targets and with the other he can destroy them.
      Krishna then challenges him to tie all the leaves of the peepal tree under which he was standing, with those arrows. Barbarika accepts the challenge and starts meditating to release his arrow by closing his eyes.
      Then, Krishna without the knowledge of Barbarika, plucks one of the leaf of the tree and puts it under his foot. When Barbarik releases his first arrow, it marks all the leaves of the tree and finally starts revolving around the leg of Krishna, forcing Krishna to lift his leg.. Krishnato his surprise, finds that the first arrow also marks the leaf that was hidden under his foot. Of course, the third arrow does collect all the leaves (including the one under Krishna's foot) and ties them together.
      By this Krishna concludes that the arrows are so infallible, that even if Barbarika is not aware of his targets, the conscious arrows are so powerful that they can still navigate and trace all his intended targets.

      The moral of this incident is that, in a real battle field, if Krishna wants to isolate someone (for example: the 5 Pandava brothers) and hides them elsewhere in order to avoid them from being Barbarika's victim, then Krishna will not be successful as the arrows can still trace the target and destroy them. So, nobody will be able to escape from these arrows. Thus Krishna gets a deeper insight about Barbarika's phenomenal power.

      This part of Lord krishna’s foot becomes a weak spot later .

      Prior to this event, lord Krishna also gets a boon from sage Durvasa that his entire body except his foot will be immune to all weapons. Later in life a hunter by name Jara shoots an arrow at Krishna's foot mistaking him for a deer leads to the death of Krishna. In other words, this weak spot on Krishna's foot was first created by Barbarika’s arrow.

      Krishna then sought charity from Babarika. Barbarika promised him anything he wished. Krishna asked him to give his head in charity. Barbarika was shocked. Perceiving that all was not as it appeared, he requested the Brahmin to disclose his real identity. Krishna showed Barbarika a vision of His Divine Form and Barbarika was thus graced.

      CONTINUED TO 2-


      Delete
    2. CONTINUED FROM 1-

      Krishna then explained to him that before a battle, the head of the bravest Kshatriya needs to be sacrificed, in order to worship/sanctify the battlefield. Krishna said that he considered Barbarika to be the bravest among Kshatriyas, and was hence asking for his head in charity. In fulfilment of his promise, and in compliance with the Krishna's command, Barbarika gave his head to him in charity.

      Before decapitating himself, Barbarika told Krishna of his great desire to view the forthcoming battle and requested him to facilitate the same. Krishna agreed and placed the head on top of a hill overlooking the battlefield. From the hill, the head of Barbarika watched the entire battle.

      At the end of the Mahabharata battle, the victorious Pandava brothers argued amongst themselves as to who was responsible for their victory. Krishna suggested that Barbarika's head, which had watched the whole battle should be allowed to judge. Barbarika's head suggested that it was Krishna alone who was responsible for the victory.

      Barbarika replies, “All I could see were two things. One, a divine chakra spinning all around the battle field, killing all those who were not on the side of Dharma. The other was Goddess Mahakali, who spread out her tongue on the battle field and consumed all the sinners as her sacrifice".

      Listening to this, Pandavas realise that it was Lord Narayan and Goddess Mahamaya who actually cleaned up the world from Adharma, and the Pandavas were mere instruments.

      In Rajasthan, Barbarika is worshipped as Khatushyamji

      CAPT AJIT VADAKAYIL
      ..

      Delete
  12. Thanks for the elaborated reply SIR...!!

    ReplyDelete
  13. pavan kumar
    July 7, 2014 at 10:00 AM
    Sirji,

    Is Vaishnodevi also a fake goddess?

    ReplyDelete
    Replies
    ############################
    Capt. Ajit Vadakayil
    July 7, 2014 at 10:50 AM
    hi pk,

    When Lord Vishnu dismembered the body of Sati into108 pieces used his Sudarshana Chakra, the dismembered parts of her body fell at 54 different places in India, Turkey, Azaerbaijan and Sri lanka.

    The rest 54 fell on other planets.

    Mata Vaishno Devi Mandir is located at Trikuta Hills, Katra, Jammu and Kashmir . Vaishno Devi, also known as Mata Rani is Goddess Durga

    The shrine is being falsely touted as a Shakti Peetha where one of Sati’s body parts ( the vardaani hath ) fell.

    But actually this part fell on planet Venus.

    capt ajit vadakayil
    ..

    Delete
    ###############################
    pavan kumar
    July 7, 2014 at 11:47 AM
    Thanks sirji,

    "The rest 54 fell on other planets." It means that there is life on other planets too. WoW

    Delete
    ########################
    Capt. Ajit Vadakayil
    July 7, 2014 at 9:44 PM
    hi pk,

    hindu gods are FORCE FIELDS

    they have been personalized in our puranas , for easy consumption.

    today the christians ,and muslims make fun of 33 crore hindu gods.

    sorry-- islam lifted the brahmAN ( advaita ) from hinduism-- which is nothing but an unseen INTELLIGENT MORPHOGENETIC CONSCIOUSNESS FIELD .

    it can range from the empty space inside the tiny atom in which electrons whiz around to the the ether of the cosmos in which the planets move around .

    punch into google search-
    ADVAITA VEDANTA VADAKAYIL

    SHIVA / VISHNU/ BRAHMA are also force fields-again personalised .

    the immoral white man has injected poison, that they were seducing each other wives and holding competitions and even having homosexuals sex to produce lord ayyappa.

    again this TRINITY of creator/ preserver / destroyer ranges from the tiny atom where the electrons do NOT fall into the nucleus or fly away -- to the big bang/ blackhole which created the vast cosmos ( we call it inhalation exhalation )-

    all this is beyond the intelligence of the people who ridicule Hinduism.

    punch into google search-
    DVAITA VEDANTA OF SANATANA DHARMA OR HINDUISM VADAKAYIL

    the secrets of the coded verses and the allegories within the sutras -- can bee seen only by the perceptive.

    if you know the card game of bridge it is exciting, to others who know only gambling by teen pathi --it is a mindless game.

    let these ignorant drunken gamblers remain and wallow in their ignorance , that poor hindus are searching for lost cows --

    --what is the need to tell them that draupadi's 5 husbands are allegories for the 5 topmost chakras ?

    Why do other religions copy OM – as AMEN, SHALOM, AMIN / 786 , OMKAR etc

    capt ajit vadakayil
    ..

    ReplyDelete
  14. Namaskaram Ajit Ji,

    Thanks For Your Replies SIR ... One More Question

    Is Rani Sati Reincarnation of uttara (Abhimanyu’s Wife) in Mahabharata .
    Did She Got Any Boon From Lord Krishna.
    Awaiting Your Reply.
    Regards,
    Vinay Saraswat

    ReplyDelete
    Replies
    1. hi vs,



      When 16 year old Abhimanyu was killed in the chakravyuh of Kurikshetra battlefield, his wife Uttara decided commit sati in Abhimanyu’s funeral. This is WHITE LIE and POISON INJECTED by the immoral white invader .
      But alas-- Lord Krishna came to her rescue and pursued her against her decision.
      But hey. Krishna is a compassionate bloke , right?
      He promises Uttara that she could fulfill her desire of jumping into the husband’s cremation fire in her next birth.
      So promptly as per plan , Uttara was was born as Narayani, the daughter of Gursamal in the village of Dokwa in Rajasthan.
      Hey, but what about her past husband Abhimanyu? Pray ? Prithee ?
      Well Krishan had a nice solution up his divine sleeve .
      Abhimanyu took birth in Hissar as Tandhan DASA , son of Jaliram.
      So our man Tandan DASA and Narayani got married and were leading a peaceful life.
      To cut a long story short, the king’s son has a ROAD RAGE fight with Phandan- nay—Tandan over a horse.
      Tandan DASA let the king’s baad baaaaaad son have it—and killed him.
      The enraged king kills Tandan DASA in front of Kuurayini—nay—Narayini .
      Narayani first makes mice meat of the King.
      Then she commanded commanded Ranaji ( the caretaker of the horse TEE HEEEE ) to make immediate arrangements for her to commit Sati.
      Phanaji—nay- Ranaji fulfilling her wish to be burnt . He is blessed by Narayani for managing the Sati logistics . So his name is always worshiped along with her name and since then she is known as Rani Sati. Oh boy—this takes the cake.
      The white invader built a marble temple and back dated it..Shri Rani Sati mandir Jhunjhunu . There is a portrait of Rani Sati in the pradhan mand.
      Wonder why she chose her name to be associated with the servant who took care of the horse , and NOT her dear husband DASA !
      R HAS ENSURED THAT HUNDREDS OF “RANI SATI TEMPLES” WERE BUILT IN INDIA AS WELL AS OUTSIDE INDIA BY THE INDENTURED LABOUR INDIANS.
      The white invader may cook up a new juicy story over brandy and cigars— or even delegate it to an Indian stooge.
      Indira Gandhi had stopped this vested practice of constructing Rani Sati temples –all funded by Trojan Horse NGOs.
      AT LEAST ALL THE HINDUS BELIEVE THAT SATI EXISTED EVEN IN THE TIMES OF MAHABHARATA 6000 YEARS AGO. BAAAAD SAVAGES THESE HINDUS ARE !!
      You have NO idea to what ridiculous lengths the white invader has gone to make the Hindu self loathing !
      A 19-year widow Roop Kanwar ( a devotee of Rani Sati committed sati in 1987 in Deorala. After this the Indian govt banned the annual fair at Jhunjhunu.

      THE RANI SATI MOVEMENT DROVE MANY INDIAN WOMEN INTO BEING BRAHMA KUMARIS .( NO HUSBAND PLEAJJE ! )

      capt ajit vadakayil
      ..

      Delete
  15. Hello Capt.

    Are there different version of Gita avaoilable in market like two versions of the Ramayan ?

    Are 'Bhagwat Gita' and 'The Gita by Aurobindo' different ?

    ReplyDelete
    Replies
    1. hi i,

      i have stayed in a couple of Christian and Atheist owned hotels where the translation of the BHAGAWAD GITA kept on the mirror desk-- is NONSENSE !

      capt ajit vadakayil
      ..

      Delete
    2. Sir, just tell us which author/publication of Bhagwat Gita we should read...which one you read?

      And, seperate question, can Indians trust Sri Aurobindo ?

      Delete
  16. Capt. Ajit VadakayilAugust 21, 2014 at 11:32 AM
    Shreyas Kothapalli
    August 21, 2014 at 11:15 AM
    Greetings Capt.,

    What is Brahmashira Astra..?

    ReplyDelete
    Replies
    #####################

    Capt. Ajit Vadakayil
    August 21, 2014 at 11:32 AM
    hi sk,

    As per our Puranas, Brahmastra was the deadliest missile, against which there was defence. .

    It was a search and destroy missile which was very accurate. The password was a mental mantra and given directly by Brahma.

    It had only one counter-missile to strike it down created by brahma known as Brahmadanda.

    However Brahma had created a secret weapon even more powerful than the Brahmastra, called the BRAHMASHIRA.

    It was NOT to be used in war ( just a deterrent ) as it was too powerful. It had the power to destroy the planet and all life.

    He had given this only to select few whom he felt would never let down DHARMA-- Bheeshma, Arjuna, Ashwatthama, Drona and Karna. All knew how to abort this missile after it had been fired , in mid air except Ashwatthama.

    Lord Ram had fired the Brahmastra to create a land passage to Lanka. Lord Varuna persuaded him NOT to—for the environmental damage it would cause. Mid air Rama diverted the missile to Dhrumatulya , which is now part of Thar desert.

    During this time Saraswati river was a mighty river. Probably the after effect of the quake created by this missile later causes the glacial mouth of Saraswati to slam shut.

    So instead Ram has to do it the hard way—make a bridge ( Sethusamudram ) to Lanka.

    capt ajit vadakayil
    ..

    ReplyDelete
  17. STOP PRESS:

    Every day BENAMI newspaper times of india, gives posts on hindusim and injects poison into it.

    http://www.speakingtree.in/spiritual-slideshow/seekers/god-and-i/cities-of-mahabharata-in-the-present-time/82864

    QUOTE: Barsana, 21 km from Govardhan Mountain, has four hilltops that represent the four faces of Brahma the Creator. Each hilltop is associated with some incident from Krishna's life. On Mor Kutir top, he danced guised as a peacock to win the love of Radha. Radha’s parents lived in Barsana. The house of Radha's father is atop the Brahma Hill in Barsana. On this site is the Larily Lal (an endearing name for Radha) temple.UNQUOTE

    BULLSHIT!

    NOBDOY IN INDIA HEARD OF RADHA TILLTHE WHITE INVADER CAME TO INDIA.

    NOBODY IN INDIA HEARD OF ALLTHE DASAS – kabirdas, tulsidas, ramdas, kalidas, ravidas, surdas, etc –TILL THE WHITE INVADER ACME TO INDIA.

    NOBODY IN INDIA HEARD OF LORD RAMA ABANDONING HIS WIFE SITA, AFTER HE CAME BACK FROM SRI LANKA, FORCING HER TO DO AGNIPARIKSHA – AND BEGETTING TWINS LAV/ KUSH WHO SIEZED THE ASHWAMEDHA HORSE OF RAMA -------TILL THE WHITE INVADER CAME TO INDIA.

    The white invader in cahhots with BR Ambedkar , EVR Periyar and party even converted a chaste woman like TARA ( wife of Vali ) into a drunken, wanton, immoral whore. Tara was as virtuous as Sita, Kunti, Gandhari etc .

    They even made cock and bull stories of how Kunti and Gandhari used to fight viciously , abusing each other daily.

    I GUESS I MUST POST ON TARA AND VALI NEXT.

    capt ajit vadakayil
    .

    ReplyDelete
  18. Aru
    September 17, 2014 at 3:53 PM
    Could you please tell me the oldest book written in Malayalam?

    ReplyDelete
    Replies
    ###################
    Capt. Ajit Vadakayil
    September 17, 2014 at 4:35 PM

    hi a,

    the tamil iyers who sucked up to the british took revenge on namboodiris ( who cared a fu#k for the white man ) ----

    by establishing that malayalam is a tape worm inside the stomach of tamil--

    -- and the british rewarded this EXTREME sucking up by, TAMIL/ SIDDHA pride shoring up.

    the oldest book in malayalam are the horoscopes of all hindus written for thousands of years in grantha alphabet .

    our books were in sanskrit / malayalam language -- but usually written in grantha lipi in ancient times.

    now dont look into wikipedia and teach me what this script is .

    punch into google search-
    HERMANN GUNDERT, HERMANN HESSE AND MALAYALAM VADAKAYIL

    IF YOU WANT TO SEE MALAYALAM SCRIPT OF 12000 BC -

    punch into Google search-

    EDAKKAL CAVES, PHANTOM ROCK, MEENMUTTY WATERFALLS KERALA VADAKAYIL .

    from parashurama till adi shankaracharya the original 4 vedas and the original 108 upanishads were with namboodiris.

    it was NOT tamil brahmins alone who screwed the freedom fighting efforts --

    there were traitors among malayalis too --

    today their "so called" descendants will take you to court if you write they were traitors -- and they are just sham descendants looking for falthu royalties on any movie made . .

    if you have RAVANA's descendants claiming royalties , how can you made a movie on ramayana?

    you must have heard of sampat pal of the gulabi gang who sued the producer of the bollywood movie ( starring madhuri dixit )--trying to MILK money .

    today people in kerala do NOT even know of pazashi raja- he is unknown even in Kerala, leave alone the rest of India.

    but rothschild's german merceneries knew him.

    if our kerala king had screwed tipu sultan , rothschiild would NOT have got his enormous gold and ruled this planet since 1799 AD.

    so much misery on this planet and two world wars could have been avoided .

    punch into google search-

    THE MURDER OF PAZHASSI RAJA- CAPT AJIT VADAKAYIL .

    Shukracharya was the advisor of Kerala king Mahabali – and Vishnu took Vamana avatar to kill him. This is how old Malayalam is !!! SIDDHA PRIDE and TAMILPRIDE and AGAMA fuc#kin’ PRIDE can take a bow !

    WE all know that Parashurama is 6000 years old.

    capt ajit vadakayil
    ..

    ReplyDelete

  19. mythra81
    September 19, 2014 at 7:31 AM
    look at this article about the 2004 tsunami........http://www.reformation.org/joevialls.html......not surprised at all

    ReplyDelete
    Replies
    ################################
    Capt. Ajit Vadakayil
    September 19, 2014 at 7:58 AM
    hi m81,

    QUITE INTERESTING !

    http://www.reformation.org/joevialls.html

    But you cant do it from one spot.

    An earthquake or a tectonic shift can be triggered by a RESONANT electromagnetic frequency of 7.83 hertz ( the frequency of the Hindu king mantra OM ) at critical points .

    OM is related to the golden mean 1.618 . It is one of the resonant frequencies of the shank which is compulsory in Hindu temples.

    The innards of the conch creates the sound is shaped by brahmAn, the morphogenetic consciousness field.

    The sound of the sea when you listen to the conch held to your ear is the sound of the Zero Point Field or Scalar Field or Brahman or OM. In Hindu temples before and after a puja or arti the shank is blown.

    When Lord Dhanwantari ( the God of Ayurveda ) rose from the bottom of the ocean, and in his arms was one priceless object- the conch..

    Just before the Mahabharata war in 4000 BC, Lord Krishna blew on his Panchajanya shankh, striking terror in the Kaurava camp hearts—waking up this whole world , by resonance .. This sound went all around the world like a soliton carrier wave , using the ionosphere as a wave guide.

    Punch into Google search-
    FLIGHT OF THE VEDIC VIMANA VADAKAYIL

    On second thoughts – from now on, I will NOT reveal anymore about galactic resonances.
    Too many monkeys around .

    When I wrote the post avobe I was the subject of vitriolic sarcasm and biting ridicule.

    Well, what do the spent battery torches who challenge the sun know? the post above is my BEST post and I cannot exceed that ever .

    I have NOT told the whole thing .

    I shall say NO more !

    See all these are signs-- when i wrote my karva chauth post same thing happened ! I was attacked by wannabe goragaands -- and that was a SIGN.

    Capt ajit vadakayil
    ..

    ReplyDelete
  20. hi hd,

    when swami vivekananda himslef has NOT understood what is ADVAITA VEDANTA ( of adi shankaracharya ), DVAITA VEDANTA or SAMKHYA VEDANTA why do you expect other to know.

    SINCE ADI SHANKARACHARYA OF 2000 BC -- NOT A SINGLE INDIAN HAS UNDERSTOOD HINDUISM.

    why do you think-- i have retired from a HUGE paying job at sea-- to write millions of words on the internet ?

    to shine personally?

    to mint money ?

    IF EVERY HINDU CAN UNDERSTAND THE ESSENCE OF THE FOLLOWING THREE POSTS-- HE WILL GET A SUPERIORITY COMPLEX--

    IT IS HIGH TIME INDIANS STOPPED BEING SELF LOATHING -- UNDERSTAND THAT THE REST ARE ALL DIRT UNDER THEIR FINGER NAILS .

    AFTER 800 YEARS OF SLAVERY WE HAVE LOST OUR IDENTITY-- I DO HOPE NARENDRA MODI DOES NOT LEAD INDIA TO SLAVERY AGAIN .

    UNDERSTAND THE 3 POSTS BELOW--

    punch into google search-
    PROUD TO BE HINDU PROUD TO BE INDIAN VADAKAYIL

    and

    SOUNDARYA LAHARI BY ADI SHANKARACHARYA 2000 BC VADAKAYIL

    and

    NASADIYA SUKTA , RIG VEDA 5000 BC , CREATION OF THE COSMOS VADAKAYIL

    till 5000 BC , vedas were on ORAL ROUTE since thousands of years --

    the maharishis knew that their human DNA is getting degraded and the pineal gland was getting atrophied .

    it would be NO longer possible to hold such voluminous content in memory-- and pass on as a relay baton anymore.

    they penned the verses down 7000 years ago --yet introduced a twist -- so that foreign IDIOTS ( known as INDOPHILES today ) cannot steal .

    if you read the quatrains of nostradamus -- he has introduced a twist-- for he was afraid of being sentences to death for writing all this.

    BR Ambedkar wrote RIDDLES IN HINDUISM denigrating ancient India -- his own motherland . He did NOT know head or tail of Sanskrit.

    He was told exactly where all poison was injected by the white invader -- or he will take 10 lifetimes to glean the voluminous vedas and upanishads and write all that crap .

    BR Ambedkar told dozens of times in recorded speeches and wrote in his books that he preferred british rule to self rule.

    WE HAVE GIVEN THIS MAN BHARATRATNA .

    today TAMIL PRIDE and SIDDHA PRIDE and AGAMA PRIDE want to give EVR Periyar BHARAT RATNA . EVR Periyar actually mourned 15th aug 1947 .

    Punch into Google search-

    HINDUISM IN BALI, TURN OF TIDE AND HINDU RESURGENCE VADAKAYIL

    and

    CNN-IBN POLL, THE GREATEST INDIAN SINCE GANDHI , SHAM AWARD VADAKAYIL

    what is bharatratna worth-- after a AILAAAAA cricketeer got it ? the waitress though that by inducting this SQUEAK into rajya sabha-- she will get all seats of 2014 lok sabha !

    capt ajit vadakayil
    ..

    ReplyDelete
  21. Jay Giri
    October 4, 2014 at 1:40 PM
    Hi Captain,

    It's an out of topic question Sir

    My gotra is bali chakravarthi is there any relation with king Mahabali of kerala.

    Please shed some light on it
    Jay

    ReplyDelete
    Replies
    #####################

    Capt. Ajit Vadakayil
    October 4, 2014 at 4:45 PM
    hi jg,

    BALI is a gotra from Kerala ASURA king mahabali.

    the hindu pocket of Bali (Island ) in Indonesia is derived from Kerala king Bali.

    VISHNU TOOK FOUR AVATARS TO SETTLE THINGS IN KERALA.

    vishnu came a narasimha to SAVE prahlada , the grandfather of Kerala King Mahabali.

    vishnu came as vamana to KILL king mahabali of kerala, whose adviser Shukracharya was bitter enemy of devas.

    vishnu came a krishna avatar to kill banasura , the mighty king of Kerala , the son of Mahabali.

    vishnu came as parashurama to remove the asura influence of Shukracharya and consolidate the deva hold.


    Due to the Shukracharya influence ( he was God for persians and the entire middle east ) Bali is a surname that in Turkey as well. In Europe Brihaspati was God-- yet Bali is a surname in Hungary , Austria, Switzerland, Bavaria and areas around it.

    Bali is of Parashar Gotra ( Lord Parashuram was the first Brahmin who took up an axe and fought pitched battles) to clear the way for Namboodiris and the ORIGINAL Vedas and Upanishads , after they migrated from river Saraswati which became non-perennial .

    capt ajit vadakayil
    ..

    ReplyDelete
    Replies
    1. Sir, if Vishnu came as vamana to kill mahabali...how come the son of mahabali banasura is killed by Vishnu in the Krishna avatar era... this dating of time is quite confusing sir... wish u would write an article that would enlighten us on the sequenced occurrence of events in our epics.

      Delete
  22. SUBJECT: In green move, Durga idols to be buried .
    #######################

    DURGA IDOLS MUST BE IMMERSED IN A WATER BODY AS PER SANATANA DHARMA .

    THE IDOLS MUST BE MADE OF CLAY AND MUST BE BIODEGRADABLE .

    THE CLAY REVIVES THE LAKE , BY LINING THE UNDERWATER PORTION OF THE LAKE .

    punch into google search -
    VANISHING LAKES , RAIN WATER HARVESTING , RECHARGING GROUND WATER AQUIFERS VADAKAYIL .

    in the mad rush to discredit and ridicule hinduism , the detractors have lost commonsense !!

    IN HINDUISM WE CREMATE DEAD BODIES FOR TWO REASONS .

    NO 1 REASON IS THAT THE SOUL HAS TO TRAVEL ON A SOLITION WAVE CREATED BY SKULL POPPING , TO AN ASTRAL PLANE .

    punch into Google search-
    RIP IMPOSSIBLE WITH BURIAL, THE WORLD IS GOING BACK TO CREMATION VADAKAYIL .

    since the burial religions came , this planet has seen no peace , with souls trapped on earth .

    you are a ball of energy and was created with the stars billions of years ago , your dead cadaver body is like a pair of unwashed jeans going for wash .

    THE NO 2 REASON IS THAT THE DEAD CADAVER POLLUTES THE GROUND WATER AND UNDERWATER AQUIFERS , CAUSING DISEASES .

    WHILE IN CREMATION, ONLY A SMALL POT OF PURE CARBON ASH IS THROWN INTO THE FLOWING WATER BODY OR SEA .

    punch into Google search-
    GANGA MANTHAN, CLEANING OF RIVER GANGES VADAKAYIL .

    capt ajit vadakayil
    ..

    ReplyDelete
  23. Buddha Zorba

    https://www.youtube.com/watch?v=DI-qnItawxI

    gandhari opening her eyes for naked duryodhan.

    but duryodhan is shy, so he covers with leaf

    Delete
    #########################
    Capt. Ajit Vadakayil
    October 16, 2014 at 11:38 PM

    hi bz,

    THE IMMORAL WHITE INAVDER WANTS TO SHOW THAT GANDHARI COULD NOT KEEP HER LIFE LONG PENANCE OF BLINDFOLDING HERSELF.

    THIS BANANA LEAF COVERING THE CROTCH BULLSHIT DOES NOT EXISTS IN THE VALMIKI RAMAYAN.

    In the 17th night Duryodan fell on his mothers feet in sheer depression. Through a little space in the cloth, even as Gandhari he turned her face away, her eyes fell on the toe of the prostrate Yudhishthira. At once, the toe was charred black.

    On the 18th day, after Shalya’s death, Duryodhana fled the battlefield, all hope of winning lost. His whole body was burning in indignation and he felt he would go mad. He dipped his head in the cool lake waters .

    When he surfaced he saw Yudhisthira looking at him. Yuddhistra made him an offer to pick any of the Pandavas to fight with a weapon of his choice, and that if he defeats him, he shall be deemed the victor of the war. Duryodhana picked his arch nemesis Bhima over the other Pandava brothers (whom he could have effortlessly overwhelmed with his skill at fighting with the mace) to ensure a fair fight.

    This was the reason why Duryodhan reached Vaikunta before Yuddhistra .


    After a long and brutal battle, Duryodhana began to exhaust Bhima. It was certain that Bhima would die soon.

    At this point, Krishna called out to Bhima by repeatedly clapping his thigh to signal to him Duryodhana’s weak spot.

    Understanding the signal, and even though it was illegal to attack below the waist in mace-combat , Bhima viciously attacked Duryodhana in the groin, fatally wounding him and leading to his death in the night.

    When the war was nearing its end, Balarama arrived at Kurukshetra after completing his tour of holy places. He came just when Bhima and Duryodhana were engaged in their last mortal combat.

    Balarama saw his brother Krishna slapping his thigh, and Bhima aiming the deadly blow which broke Duryodhana's thighs.

    His anger flamed up at this great breach of the rules of single combat.

    "Fie upon you all! Would any kshatriya hit below the navel?

    This Bhima has offended the law most disgracefully," he exclaimed and impatiently going up to his brother Krishna, shouted:

    "You can look on and tolerate all this. But I cannot bear to see such unclean fighting!" Saying this he advanced towards the offending Bhima with upraised plough. The plough was Balarama's weapon on supreme occasions, as the discus was Krishna's. Krishna was alarmed when he saw his elder brother advancing in a passion towards Bhima.

    Krishna rushed forward and, intercepting him, said:--

    "The Pandavas are our friends and closest relations. They have been the victims of insufferable wrongs at the hands of Duryodhana. When Draupadi was insulted in the Assembly Hall, Bhima vowed: 'I will one day in battle break the two thighs of Duryodhana with this mace and kill him.' He proclaimed this solemn oath at that time and everyone has known it.

    It is the duty of a kshatriya to fulfil the vow he has solemnly taken. Do not let your anger mislead you and do not be unjust to the innocent Pandavas. You should, before condemning Bhima, take into account all the wrongs that the Kauravas have done to the Pandavas. Nothing but error can result if one proceeds to judge conduct without taking into account the chain of events leading up to it.

    You cannot snatch a particular act out of its context and proceed to give judgment on it alone without gross injustice. The era of Kali has arrived, when the laws of a previous age cannot apply.

    It was not wrong for Bhima to strike below the navel an enemy who had wickedly contrived against his life on many occasions.""

    BUT THE FACT REMAINS THAT BHRIMA CHEATED ON BEING GOADED ON BY KRISHNA.

    THE FINEST FLOWER OF CHIVALRY WAS ALREADY CRUSHED !

    capt ajit vadakayil
    ..

    ReplyDelete
  24. Aditi (Shreya)
    October 22, 2014 at 7:16 AM
    Sir, please let me know the real mythology behind Naraka Chaturdashi?
    Did Krishna fall unconscious?
    Did gopikas give him massage?
    Was satyabhama bhumi Mata mother of narakasura and was she supposed to kill him?

    ReplyDelete
    Replies
    #####################################
    Capt. Ajit Vadakayil
    October 22, 2014 at 7:49 AM
    hi as,

    i will tell you, provided you spread this around--

    RADHA is FAKE poison injected by the white invader using his FAKE DASAS --all created and back dated.

    They used ancient works of unknown poets , poison injected them and gave authors name as DASA--.

    The Sikh Adi Granth is packed with DASA verses.

    Bhagavata Purana 10.59.42-- is poison injected :

    atho muhUrta ekasmin
    nAnAgAreSu tAH striyaH
    yathopayeme bhagavAn
    tAvad-rUpa-dharo 'vyayaH

    “ Then the imperishable Bhagavan [ Sri Krishna], assuming a separate form for each bride, duly married all the princesses simultaneously, each in her own palace.”

    This alludes to 16,000 virgins ( gopikas ).

    16000 gopikas never existed-- for it is an allegory.

    SAHASRARA CHAKRA is a 1000 petalled lotus -- each with 16 kalas or aspects --this works out to 16000 .

    this is NOT some girl who has sex with Lord Krishna --taking turns.

    Narakasura kidnapped 16000 damsels --and Lord Krishna saved these damsels in distress.

    this is just an allegory.

    like Banasura the son of King mahabali - killed by Krishna ---though his great gandfather hiranyakashipu was killed thousands of years before by narasimha avatar . it refers to a cosmic allegory.

    banasura wanted to fight shiva and shiva told him, he will have to wait till krishna is born --thousands of years later --and he was sulking till then.

    this banasura was an allegory for BINARY STAR-- described in Section 10.59.33-45 of the Bhagavata Purana

    http://ajitvadakayil.blogspot.in/2011/02/nibiru-planet-x-is-not-marthanda-source.html


    SO THE WHITE INVADER WROTE OVER BRANDY AND CIGARS -- AND GOT IT PROPAGATED BY HIS FAKE MUTTS-- THAT HINDUS MUST GET MASSAGED BY A DAMSEL -- THIS IS NONSENSE !

    MIND YOU, HINDUS ARE STILL GETTING MASSAGES -- THEY GAMBLE GET DRUNK AND GET MASSAGED ( WITH SPECIAL SERVICES ) ALA THE GOPIKAS.

    THE WHITE INVADER WROTE -- ON NARAKA CHATURTI HINDUS MUST LIGHT DIYAS FOR YAMARAJ ( THE DEVIL ) -- AND IGNORANT HINDU WOMEN ARE STILL DOING IT.

    THIS IS WORSE THAT KALASH PATRA BEING IMPALED BY A POLE ON GUDI PADWA BY CHITPAVAN JEWS -NAY- BRAHMINS --AND STUCK OUTSIDE THE WINDOW --

    mind you gaddafi's anus was imlaed by a AK-47 rifle barrel before he was killed like a mad dog on the streets.

    kalasha patra is full of divine wisom--it is NOT meant to be impaled and stuck outside the window --

    how much the white invader must have chuckled over his brandy and cigars.

    http://ajitvadakayil.blogspot.in/2013/05/kalasha-symbol-of-cosmic-womb-capt-ajit.html

    there is NO hell in sanatana dharma-- we have bad karma and re-incarnation/moksha .

    Nara-ka" means one who is opposed to the Atma. Naraka does not mean hell.

    narakasura is bullsh#t.

    so wikipedia can go to hell-

    QUOTE : Naraka Nivaran Chaturdashi(popularly known as Naraka Chaturdashi) is a Hindu festival, which falls on the second day of the five-day long festival of Diwali. The Hindu mythology narrates that the asura (demon) Narakasura was killed on this day by Krishna and Kali. : UNQUOTE

    the fake hindu mutts of R has screwed bharatmata.

    http://ajitvadakayil.blogspot.in/2013/06/kanchi-mutt-creation-of-white-invader.html

    SO ADITI--

    ARE YOU GONNA READ AND FORGET ?

    OR ARE YOU GONNA SPREAD THIS INFORMATION AROUND ?

    really, i have been replying to comments made by DESH DROHIS and WORTHLESS INDIANS --wasting my precious time.

    capt ajit vadakayil
    ..

    ReplyDelete

  25. DealsUp - 2 – Date
    October 26, 2014 at 1:10 AM
    Hi Capt,

    I want to share a post with you, which belongs to NY times and totally humiliates Sanatan Dharma and says that we are one of fools who think that western inventions belongs to India and more rubbish.
    The sad part is writer himself is an Indian, why some people downgrade to this extent and that to a Mainline newspaper how can they print a typical racism attack.

    http://www.nytimes.com/2014/10/25/opinion/pankaj-mishra-nirandra-modis-idea-of-india.html?_r=0

    Regards
    Mayank
    #####################################
    Capt. Ajit Vadakayil
    October 26, 2014 at 3:34 AM
    hi du,

    this pankaj mishra character will now be in the TIME TOP 100 of world intellectuals.

    this blogsite has been created to SINK these JUDASES.

    TILL THE WHITE MAN CAME TO INDIA IN 1498 AD ( HE LANDED IN CALICUT MY HOMETOWN )-- HE HAD NIL DISCOVERIES OR INVENTIONS IN HIS NAME--

    other than what he learnt in our ancient universities of taxila/ nalanda / kodungallur bhojshala/ universities.--

    whatever the ancient greeks had were all lifted from kerala , including their GODS.

    SUCK ON THE LINK BELOW-

    http://ajitvadakayil.blogspot.in/2012/05/thor-zeus-marduk-brihaspati-and-jupiter.html

    FINISHED SUCKING ?

    OK-- NOW CATCH AND SWING ON THE POST BELOW - WHILE HAVING PORK SAUSAGE-

    http://ajitvadakayil.blogspot.in/2014/09/qutab-minar-was-dhruv-stambh-vishnu.html

    IT IS PAYBACK TIME !

    capt ajit vadakayil
    ..

    Delete
    ################################
    Capt. Ajit Vadakayil
    October 26, 2014 at 4:02 AM
    I WANT SOMEONE TO PUT THE COMMENT ABOVE IN SUBRAMANIAN SWAMY 'S WEBSITE !

    three years ago, i went to console one of my seniors who went into depression -- as his darling daugher eloped with a Tamilian boy .

    I remember when his daughter tanker double banked with my ship, the huge mother tanker , he came on board with his wife and this darling daughter just over a year old—and I had carried the baby in my arms –

    i had two nights of beer with him -- reliving old days – how time flies –

    he had taken over from me on one ship , as a chief officer -- he begged me to draw his fiancé from memory –

    I drew her face almost producing her face LIVE on paper – at school I was an award winning painter and sculptor--

    --and then to finger him I started kissing my creating my own art creation— he jumped up and started raining blows on me—

    And then we both had a HUGE laugh at the stupidity — with me saying this art is mine – and him saying that is my would be wife -

    -- and his wife told my wife while cooking in the kitchen , while we were having beer , that she has never seen her husband so alive , the joy de vivre, the bacchanalia –

    -- she had attended my marriage coming all the way to kannur.

    I had asked her—did you see that art on chart paper which I kissed—and she blushed—

    ---with my wife of 30 minutes wondering what I kissed and why she blushed – yeh kya ho raha hai Kannur mein ?

    two months later after this re-union , my wife called me up and broke the news " he is dead "- (before that he reconciled with his daughter, and saw her baby).

    that instant i realised—

    -- like when Vishnu shows his vishva roop, you instantly realize your very purpose of existence on the planet --

    I MUST RETIRE THREE YEARS EARLIER !!!!-

    I CANNOT KICK THE BUCKET – UNLESS I WRITE DOWN CERTAIN TRUTHS WHICH WILL CARRY FOR A MILLION YEARS — MAKE A DENT IN THIS UNIVERSE—

    NOT FOR MYSELF –

    BUT FOR BHARATMATA --

    THIS PLANET DESERVES TO KNOW CERTAIN TRUTHS ABOUT MY WOUNDED WATAN, MY WRONGED CIVILIZATION .

    this has NOTHING to do with Hinduism-- only ancient india, when India was 100% hindu !

    IF PEOPLE CALL ME A BIGOT AND RIGHT WING AND COMMUNAL — SO BE IT !

    So, today here I am -- after 850 off posts , have just revealed about 1.9 % .

    i ask my readers --

    AM I DOING WELL ?

    capt ajit vadakayil
    ..

    ReplyDelete
    Replies
    1. Ahoy Capt., 4 days took to read this complete blog. There's one thing I want to tell you something about blogger, I don't know if you know it. The web browser u use tells the number of people + from which country people will read your blog. For example, in one of your posts, you have put a snapshot of your computer screen, and it shows Internet Explorer, so I assume you use IE to"write/ edit/ publish the blogs." IE will use servers based at USA. If you would have used Mozilla, then also your blogger statistics would have shown that "people of USA are reading your blogs." No, it's partially true. The servers decide decide distribution of data on search engines. I have read in many of your comments that people of firangi nations read more, That is due to to the distribution by the servers. Say for example, if a web browser is based at uk, and you publish your blogs by using the uk browser, then your results will come faster in google.co.uk, but lower in google.com. Opera browser uses scandinavian servers.
      Maxthon has chinese servers and Epic browser has Indian. THE MAIN AIM IS TO INCREASE NUMBER OF READERS and AWARE THEM and YES, YOU ARE DOING WELL. Below are different browsers -
      bento browser, green browser, IE, menu box, real player, slim browser, tencent traveler, webbIE, conkeror, k-melon, microB, mozilla, comodoIcedragon, iceweasel, gnu icecat, pale moon, timberwolf, tor browser, maxthon, avant browser, lunascape, konqueror, opera, amazon kindle, chromium, epic, vivaldi, google chrome, icab, midori, qtweb, qupzilla, rekonq, safari, sleipnir, surf, uzbl, webpostive, xombero

      Delete
  26. hell captain
    the word makara is of immense importance me.
    can you research it bit further ?
    regards.

    ReplyDelete
  27. Naveen Periasamy

    December 25, 2014 at 1:11 PM
    Dear Captain,
    Please comment on Kanika neethi. Is it a poison injected part in Mahabharatha? It is said that Shakuni used the Hastinapur court minister Kanika who was known be an expect in Kshtriya Dharma and Raja neethi to twist the mind of King Dhritarashtra who was favoring Yudhishtra to be the Yuvaraj. Kanika neethi justifies Coup, and all atrocities like killing kith and kin for a King to retain his throne or covet the throne.

    Thanks,
    Naveen

    ReplyDelete
    Replies
    ###############################
    Capt. Ajit Vadakayil
    December 25, 2014 at 3:08 PM
    hi np,

    nobody heard of kanika neeti till the immoral white invade came to india.

    while injecting posion into chanakya neeti - the white inavder wrote that Chanakya followed kanika neeti.

    with one stone the immoral white invader tried to kill two birds. they injected this kanika character into mahabharata and tried to paint grand sire bheesha and hindu dharma black.

    the white invader went to great length to do this by using their fake mutts to write EVIL verses in sanskrit.

    want some examples ?

    ALL LIES OF THE FIRST ORDER - THEY NEVER EXPECTED AN INTERNET AGE.

    Chanakya used the Seven sadhana method of Kanika . Kanika BLINDKING Dhritrashtra, that his children, they can only win by taking advantage of the good nature of the opponent.
    Bheeshma advised that duties of a king are different in times of prosperity than at times of adversity

    Rule by instilling fear. Be ready to punish first and ask questions later..
    King is the Dharma. The king cannot be wrong.

    If someone has no wealth and is weak and cannot pay taxes, remove him from your kingdom. Let them be burden elsewhere.

    The king can never grow prosperous without doing some violent deeds.

    Carry your enemy on your shoulders if time is against you. But at the first opportunity, destroy your enemy, as earthen vessel is broken on a rock.

    Kill the enemy armed force not by Kshatriya dharma but means of disease, starvation and poisoning their water.

    The money is available, lavish it well to destroy the enemy.

    Keep tabs on their counselors and also make their counselors fight each other .

    Kanika gave Dhritarashtra seven methods to kill the Pandavas . After killing them, go after their friends and partisans. All the time, wear the clothes of holy sadhus, do yagna.

    Attack like how a wolf attacks the sheep, when they lower the guard .

    A friend who is capable could be an enemy of tomorrow, kill him before he becomes too powerful when he is still under your friendship or protection.

    When you help someone in need then never do it completely, but ever leave something to be desired for by the seeker, that way you always avail of his services and never give up your position of strength.

    Do not trust too much those that are faithful. After testing their faithfulness you should employ spies in your own kingdom and in the kingdoms of others.

    In speech you should ever be humble and penitent, but let your heart remain sharp as razor. And when you are doing even a very cruel and terrible act, you should talk with smile on your lips.

    The king should always be desirous of more prosperity and property. Always seek allies with diligence and seek means, not caring for dharma or justice. When you conduct wars you have many allies which you can then discard or use up. Their strength is wasted and yours kept whole.

    Get the enemy inside your camp for discussions, give him presents, give him salutations and respect, when he believes you then attack and kill him from behind


    Your sons can never match the sons of Pandu in any way or capability. But, they can defeat them easily in one aspect of life. Deceit. Practice deceit and protect yourself. Leave no one alive.

    ALL THIS SOUND MORE LIKE R NEETI

    TEE HEEEEEE !
    http://ajitvadakayil.blogspot.in/2014/08/chanakya-taxila-university-professor.html

    capt ajit vadakayil
    ..

    ReplyDelete
  28. Capt.,
    It has been mentioned by some brahmins that vedic mantras are not suitable for a woman's body structure. Therefore, women should chant only some of the selected mantras fit for them. Is it true?

    ReplyDelete
    Replies
    1. hi hd,

      NOPE !

      this is the reason why this blogsite was started.

      my wife NEVER entered the puja room when she had periods. even to save a LARGE expensive conch i deliberately kept at the edge .

      capt ajit vadakayil
      ..

      Delete
  29. Naveen Periasamy
    January 17, 2015 at 9:29 AM
    Dear Captain,
    The publisher has released this book for free and leftists, liberals, social activists are spreading the pdf. I am very frustrated because this book denigrates my ancestry. Whenever I say that Niyoga is a FAKE practice they ask how did Ambika and Ambalika conceive. How to counter this argument?

    Thanks,
    Naveen

    Delete
    ###############################
    Capt. Ajit Vadakayil
    January 17, 2015 at 10:04 AM
    hi np,

    Amba is the eldest daughter of the king of Kashi. Her younger sisters are Ambika and Ambalika.

    Amba self immolated as Parashurama failed to convince his friend Bhishma to marry her—even after a big fight.

    This event marks the Sabarimala fire ritual—THREE FLASHES .

    http://ajitvadakayil.blogspot.in/2011/01/sabarimala-makara-vilakku-makara.html

    Chitrangada and Vichitravirya were sons of Santanu and Satyavati.

    Chitrangada was king and Vichitravirya became king after his elder brother died.

    Vichitravirya married both Ambika and Ambalika.

    Dhritarashtra was the son of Ambika and Vichitravirya; Pandu, the son of Ambalika and Vichitravirya.

    THE WHITE INVADER INJECTED POISON JUST TO SHOW –CHEE- CHEE-

    MAHABHARATA IS A FIGHT AMONG BASTARDS.

    THE WHITE INVADER KILLED OF VICHITRAVIRYA BY –HOLD YOUR BREATH- TUBERCULOSIS – BEFORE HE COULD BEAR CHILDREN.

    THOSE DAYS, 6100 YEARS AGO, TUBERCULOSIS DID NOT EXIST.

    SO LATER THE WHITE INVADER ALLUDED THAT VICHITRAVIRYA COULD NOT GET HIS PRICK UP.

    AND SO SCREWMASTER VYASA (WHO WROTE THE MAHABHARATA ), SIRED BASTARD CHILDREN BY NIYOGA.

    Ambika gave birth to Dhritarashtra, while Ambalika bore Pandu and Vichitravirya was the father –not vyasa

    Dhritarashtra’s hundred sons were the Kauravas; Pandu’s five sons, the Pandavas.

    IN THE MAHABHARATA THE IMMORAL WHITE INVADER ALSO MADE LORD KRISHNA A SCREW MASTER WHO DE-FLOWERED 16000 VIRGIN GOPIKAS AND ALSO TOOK ON A MISTRESS RADHA ( SIC ) .

    NOBODY HEARD OF RADHA AND 16000 GOPIKAS WHOM KRISHNA FORNICATED WITH, TILL THE WHITE INVADER CAME TO INDIA, AND CREATED THE FAKE DASAS .

    capt ajit vadakayil
    ..

    ReplyDelete
  30. Naveen Periasamy
    January 17, 2015 at 11:03 AM
    Dear Captain,
    Thanks for the clarification. Vidura was son of Vichitravirya as well?

    Thanks,
    Naveen

    Delete
    ################################
    Capt. Ajit Vadakayil
    January 17, 2015 at 1:43 PM
    hi np,

    Maharishi VedVyasa is one of the seven a chiranjeevis ( immortal ) .

    He , wrote the puranas and the Mahabharata.

    The white invader injected POISON that Vyasa was the BIOLOGICAL grandfather of Pandavas and Kauravas by screwing the King’s wives by NIYOGA .

    The immoral white invader gave bull that Vyasa screwed the wives of Ambika and Ambalika of “ not in prime health “ King Vichitravirya to sire blind king Dhritarashtra and albino king Pandu.

    Vyasa definitely had good genes and there is NO reason why he should sire two poor specimen.

    So our greatest epic Mahabharata is a fight between two bastard camps CHHEEE CHHE such pathetic Hindus- this is what the immoral white historian injected to make the Hindus self loathing.

    Vyasa had 2 children of his own—Vidura and Sukhdeva . Brilliant Vidura was brought up along with handicapped children Dhritrashtra ( blind ) and albino and weakminded Pandu to be a adopted brother .

    Bhishma personally mentored Vidhura who passed on skills to his brothers .

    When Satyavati asked about her grandchildren's strengths, Bhishma praised Dhristarashtra's strength, Pandu's military prowess, and Vidura's intellect.

    When time came for a crown prince to be chosen, it was Vidura who brought up the elephant in the room-namely that despite being older, Dhritarashtra's blindness made him an unfit king. Vidura then supported Pandu's election to the kingship. Dhritarashtra agreed sustaining Dharma and he held NO resentment towards Vidura for this incident.

    Upon Pandu's abdication and the blind Dhritarashtra's succession, Vidura took on the reins of government , guiding his blind brother's government until Duryodhana came of age, when he was consigned to a secondary role. Check out the Dharma in this.

    Vidura who knew his brothers tastes well, seconded Gandhari as bride for Dhritharashtra and Kunti as bride for Pandu .

    After Krishna Vidura is the most respected person in Mahabharata.

    After the great battle of Kuruksheta , King Yudhishthira appointed Vidura the prime minister with TOTAL control of the government.

    However, following the carnage of the wa, Vidura did not have the heart to govern. He soon retired to the forests as an ascetic with Dhritarashtra, and his sisters-in-law Gandhari, and Kunti. He undertook severe penances, and was the first of the royal ascetics to die.

    Can you imagine such a great epic has been POISON INJECTED by worm brained immoral white men .

    The lying white historian kicked back in time Adi shakaracharya ( 2000 BC ) and made him live in recent times ( 820 AD ) –kicking him forward in time by 2800 years .

    CONTINUED TO 2-

    ReplyDelete
    Replies
    1. CONTINUED FROM 1-

      Let me quote Wikidepia---

      QUOTE Maṇḍana Miśra accepted defeat.[27] Ubhaya Bhāratī then challenged Adi Shankara to have a debate with her in order to 'complete' the victory. She asked him questions related to sexual congress between man and woman – a subject in which Shankaracharya had no knowledge, since he was a true celibate and sannyasi. Sri Shankracharya asked for a "recess" of 15 days. As per legend, he used the art of "para-kaya pravesa" (the spirit leaving one's own body and entering another's) and exited his own body, which he asked his disciples to look after, and psychically entered the dead body of a king. The story goes that from the King's two wives, he acquired all knowledge of "art of love". The queens, thrilled at the keen intellect and ROBUST LOVE MAKING of the "revived" King, deduced that he was not their husband, as of old.UNQUOTE .

      THE IMMORAL WHITE INVADER EVEN MADE ADI SHAKARACHARYA A GREAT SEXUAL FUCKER , LIKE VYASA. CHEE CHEE THIS IS THE MAN WHO ESTABLISHED HINDUS MUTTS.

      CHEE CHEE THESE DIRTY HINDUS HAVE SUCH SEXUAL PERVERTS ( SIC ) WRITERS OF HOLY BOOKS – WHAT IS THE WORTH OF THESE BOOKS WHEN THE AUTHORS THEMSELVES ARE PERVERTS.

      THE IMMORAL WHITE INVADER ALSO MADE LORD KRISHNA A GREAT SEXUAL PREDATOR —FOR HE WAS HUMPING 16000 YOUNG BHARJEEN – NAY- GOPIKAS . AND HE ALSO HAS MISTRESS RADHA STASHED AWAY FOR GOOD MEASURE.

      EVEN TODAY ALL HINDUS ARE RAPISTS AS PER R CONTROLLED MAIN STREAM MEDIA.

      Capt ajit vadakayil
      ..

      Delete
  31. hi

    NIYOG in sanskrit and malayalam means DELEGATION ( not abandonment ).

    In Sanatana Dharma NO married woman can be impregnated by any other man.

    The Kauravas were NIYOG children as all them were produced by test tube method.

    This is what is written in Mahabharata -
    Queen Gandhari’s ( mother of Kauravas ) foetus was broken up and put in 101 mudpots by Maharishi Vyasa . These test pots were carefully attended to by trained morphic field resonator parichaarakas for 'incubating' these test tubes ‘

    http://ajitvadakayil.blogspot.in/2012/06/science-meets-vedanata-last-frontier.html

    This is the first written example of test tube babies and 'stem cell technology' . That the cells from broken pieces of foetus because of totipotential nature of embryonic cells could be 'cultured ' into compete human forms in a morphogenetic field is expounded here.

    Dussala was the only girl among the one hundred and one NIYOGA children of Dhritarashtra and Gandhari.

    The chronological description of both events stunningly correlate with sequence of evolution of present day technology.

    NIYOGA FOR SEX WITH A MARRIED WOMAN BY ANOTHER MAN IS POISON INJECTED BY THE IMMORAL WHITE INVADER.

    Capt ajit vadakayil
    ..

    ReplyDelete
  32. ram
    January 17, 2015 at 8:59 PM
    Sir I am in complete agreement with you regarding the birth of KAURAVAS . But my question is the Pandavas born to Kunti and Madhri were boon from different Gods or they were impregnated by them since Karna was Born before the marriage of Kunti

    ReplyDelete
    Replies
    ###########################
    Capt. Ajit Vadakayil
    January 17, 2015 at 9:53 PM
    hi r,

    IMMACULATE conception of Jesus, and Moses flowing down Nile river was BLATANTLY copied from Karna episode of Hindusim .

    Durvasa was pleased with Kunti’s her piety and virtue. He taught Kunti a mantra that would enable her to have sons from any god that she wished to invoke.

    Unfortunately, Kunti did not fully realize the implications of this boon, she though Durvasha played a practical jike on her.

    Overcome by curiosity she decided to invoke Surya, the Sun, with it. The mantra was, of course, potent and Surya appeared in person before her. The powerful mantra also ensured that she conceived by Surya.

    For fear of public disgrace, Kunti set the child afloat in a basket on a river, praying with tears in her eyes as she did so:

    Svasti te’stvāntariksebhyah pārthivebhyaśca putraka;
    Divyebhyaścaiva bhūtebhyastathā toyacarāśca ye.
    Śivāste santu panthāno mā ca te paripanthinah.

    O child! May good befall you at the hands of all that inhabit the land, the waters, the sky, and the celestial regions. May all your paths be auspicious! May no one obstruct your way!

    Karna was picked up and reared by the charioteer Adhiratha and his wife Radha. He grew up to be a brave warrior, an expert in archery, a man noted for his generosity, an ally of the Kauravas, and an arch enemy of the Pandavas.

    The sorrow of having had to part with her first handsome son never left Kunti.

    After Karna had been killed in the Kurukshetra War, Kunti asked Yudhishthira to offer the traditional oblations in the Ganga for Karna, their eldest brother.

    Kunti’s marital life was also unusual. Having chosen Pandu as her husband in a svayamvara ceremony, she never had a child by Pandu.

    Pandu was an albino and was afraid that his children would also be Albinos. In those days being born an Albino was considered a curse from bad karma of previous births.

    Pandu knew that his wife Kunti had a son from Surya by the name of Karna. He became adamant that she must use the same divine mantra obtained from Durvasa to have three children—Yudhishthira from Dharma, Bhima from Vayu, and Arjuna from Indra.

    capt ajit vadakayil
    ..

    ReplyDelete
  33. Nelson Singh
    January 18, 2015 at 10:49 AM
    namaste sir

    sir what about Nakula and Sahadeva. on which god did kunti use the divine mantra.

    Delete
    ################################
    Capt. Ajit Vadakayil
    January 18, 2015 at 11:37 AM
    Hi ns,

    Kunti shared Durvasha’s mantras with Pandu’s second wife Madri.

    Madri bore the twins Nakula and Sahadeva of the Ashwini Kumaras.

    Immaculate conception is NOT like there is NIL sperm involved. A woman cannot produce a child without a man’s sperm.

    The weak unfertile sperm injected inside the woman is energized by mantra scalar resonance to swim upwards with greater vigor.. Durvasha’s fertility mantra worked only once , with one god . There is life in the sperm.

    In the case of Jesus , they have implied that Mary had a child with NIL involvement of husband Joseph.

    The vibrational behaviour of the DNA was studied by Russian biophysicist and molecular biologist Pjotr Garjajev. He proved that that living DNA will always react to language-modulated laser rays, if the proper frequencies are used.

    Do NOT ever imagine that Hindus Sanskrit mantras are mumbo jumbo.

    MANTRAS WORK ONLY IN SANSKRIT- AS SANSKRIT IS EVOLVED FROM DNA OF ANCIENT INDIAN SEERS .

    Never mind what people like Justice Katju say , that Mantras world in vernacular. Like I always say - a judge ( who was a lawyer before ) goes NO further than his court.

    http://ajitvadakayil.blogspot.in/2014/03/beej-mantra-anuswaram-nasal-sound.html

    In the post below capt ajit vadakayil kicked the collective balls of NASA- and how !

    http://ajitvadakayil.blogspot.in/2010/12/dna-nasa-arsenic-and-phosphorous-capt.html

    capt ajit vadakayil
    ..

    ReplyDelete
    Replies
    1. How were the Pandavas(including Karna) were born? Since Pandu had been cursed to die if ever he had intercourse with a woman, so weak infertile sperm is out of question. Sorry to disturb you, capt.

      Delete
  34. Naveen
    January 22, 2015 at 12:04 AM
    Dear Captain,
    Gandhari cursed Krishna. Did all the major characters in Mahabhratha have evolved 12 strand DNA or only MahaRishis?

    Thanks,
    Naveen

    Delete
    ##################################
    Capt. Ajit Vadakayil
    January 22, 2015 at 8:26 AM
    hi n,

    in sanatana dharma EXTREMELY VIRTUOUS WOMEN had powers .

    consider gandhari-

    she was a beautiful princess of current day afghanistan -- kandahar is named after gandhari.

    gand sire bhishma arranger her marriage to blind king dhritarashtra .

    gandhari's brother prince shakuni was terribly upset-- as he knew his dear sister was virtuous and she would blind fold herself as soon as she got married to a blind man.

    AT THE SAME TIME HE KNEW THAT HIS SISTER WAS TERRIFIED OF THE DARK. SHE WOULD DIE A THOUSAND TIMES EVERY SECOND OF HER LIFE.

    THE WHITE INVADER INJECTED POISON THAT SHE OPENED HER BLIND FOLD TO PROTECT DURYODHANA IN THE LAST STAGES OF THE WAR -- AND HE HAD COVERED HIS LOINS WITH A LEAF- MAKING THAT AREA ALONE VULNERABLE -- bhima cracked his pelvis with his mace. you cannot hit below the belt in a mace battle.

    gandhari could NOT see any of her 100 dead sons--as they kept dying every day of the mahabharata war.

    gandhari never complained.

    when war was declared she lost her stately composure , ran and took her sword ( she was a good sword fighter ) --and knowing the futility of all this-- she cried out loud--

    I AM AS MUCH AFRAID OF THIS WAR AS I AM AFRAID OF THIS ENDLESS DARKNESS.

    shakuni heard this -and he would have his revenge.

    shakuni plunged his dagger into his thigh and swore he would keep the wound festered till he destroyed bhishma.

    https://www.youtube.com/watch?v=CYmlyY49Elw

    during the war shakuni had plans to kill bhishma-- provided gandhari takes off her blindfold - but this woman refuses -- as her blindfolding herself was under OATH..--till death do we part type-

    finally shadeva nails shakuni on the 18th day of the war.

    shakuni was a illusionist and that was how he could manipulate the game of dice.

    In Kerala Shakuni is considered as a man of virtue , but who became a bad man only because of his extreme devotion to his own sister gandhari -- -

    --there is a temple dedicated to Shakuni at Pavithreswaram in Kollam District, Kerala

    king ambi the traitor who helped alexander the great was a direct descendant of shakuni.

    http://ajitvadakayil.blogspot.in/2010/05/alexander-great-and-king-porus-hidden.html

    capt ajit vadakayil
    ..

    ReplyDelete
  35. sir, how you decided mahabharat was at 4000 BC? i read your other blog where you said king vikramaditya rule was around 7000 BC. so king vikramaditya older than shri krishna??? all our history jumbled up by historians !!! how do you put major historical events on the time scale? i guess abrahamic religions did not existed atleast till around king ashok's rule and may much later !!! am i right?

    ReplyDelete
    Replies
    1. hi qb,

      ashoka did NOT exist.

      http://ajitvadakayil.blogspot.in/2014/08/chanakya-taxila-university-professor.html

      capt ajit vadakayil
      ..

      Delete
  36. aahna
    April 12, 2015 at 8:26 PM
    Sir, look at this disgusting post http://www.indiatimes.com/news/india/akram-hussains-painting-of-lord-krishna-with-bikini-clad-gopis-at-a-bar-evokes-criticism-protests-231815.html
    another M F Hussain in making

    ReplyDelete
    Replies
    #################

    Capt. Ajit Vadakayil
    April 12, 2015 at 8:33 PM
    hi a,

    RADHA, the mistress of Lord Krishna , is FAKE poison injected by the white invader using his FAKE DASAS --all created and back dated.

    They used ancient works of unknown poets , poison injected them and gave authors name as DASA--.

    The Sikh Adi Granth is packed with DASA verses.

    Bhagavata Purana 10.59.42-- is poison injected :

    atho muhUrta ekasmin
    nAnAgAreSu tAH striyaH
    yathopayeme bhagavAn
    tAvad-rUpa-dharo 'vyayaH

    “ Then the imperishable Bhagavan [ Sri Krishna], assuming a separate form for each bride, duly married all the princesses simultaneously, each in her own palace.”

    This alludes to 16,000 virgins ( gopikas ).

    16000 gopikas never existed-- for it is an allegory.

    SAHASRARA CHAKRA is a 1000 petalled lotus -- each with 16 kalas or aspects --this works out to 16000 .

    this is NOT some girl who has sex with Lord Krishna --taking turns.

    Narakasura kidnapped 16000 damsels --and Lord Krishna saved these damsels in distress.

    this is just an allegory.

    like Banasura the son of King mahabali - killed by Krishna ---though his great gandfather hiranyakashipu was killed thousands of years before by narasimha avatar . it refers to a cosmic allegory.

    ALL DASAS OF BHAKTI MOVEMENT ARE FAKE BACK DATED CREATIONS OF THE WHITE INVADER - , TO DIVIDE AND RULE , MAKE THE HINDUS SELF LOATHING, AND DRIVE FISSURES INTO HINDUSIM .

    kabirDAS of immaculate conception , who floated on a lotus leaf ( like krishna ) down ganges river to be found by a Muslim weaver couple did NOT exist . hence the question of sant rampal being a re-incarnation of kabirdas does NOT arise at all .

    kaliDAS who wrote about the FAKE mistress of lord krishna RADHA did not exists . so did surDAS who extolled the virtues of the FAKE radha . rothschild included verses of surdas in the holy book of sikhs guru granth sahib .

    tulsiDAS who wrote about lord rama abandoning his pregnant wife sita who then delivered twins luv/ kush did not exist . Valmiki ramayana has no FAKE agnipariksha .

    raviDAS and chandiDAS who again extolled the virtues of the FAKE mistress of krishna radha did NOT exist .

    krishna did NOT have 16000 virgin gopikas in vrindavan rather 16000 are dhatus of shasrara chakra .

    punch into google search -
    KALIDASA DID NOT EXIST VADAKAYIL .

    THE WHITE INVADER DIVIDED INDIA DURING SLAVERY .

    IT IS DISMAYING THAT IN FREE INDEPENDENT INDIA THE BENAMI MEDIA HAS DIVIDED US MORE .

    capt ajit vadakayil
    ..

    ReplyDelete
  37. STOP PRESS:

    AT EVERY LITERARY FEST IN INDIA , POET JAYADEVA IS A COMPULSORY ITEM.

    THIS FAKE POET WAS NEVER HEARD OF TILLTHE WHITE INVADER CAME TO INDIA .

    JAYADEVA WAS CREATED AND BACK DATED BY ROTHSCHILD.

    Jayadeva wrote ( sic ) the epic poem Gita Govinda, which depicts the divine love of Krishna, and his consort, Radha.

    But hey, in the Jayadeva poem Radha the mistress of Lord Krishna is greater than Lord Vishnu himself.

    EVERY DASA IS A FAKE AND BACK DATED CREATION.

    THE SIKH HOLY BOOKS GURU GRANTH SAHIB IS PACKED WITH VERSES FROM THE DASAS AND JAYADEVA BY ROTHSCHILD STOOGES .

    http://ajitvadakayil.blogspot.in/2013/07/unknown-history-of-sikhs-and-sikhism.html

    NOBODY HEARD OF DEVADASIS ( PROSTITUTES MARRIED TO HINDU MALE GODS ) TILL THE WHITE INVADER CAME TO INDIA .

    Jayadeva was the first to write about DEVADASIS .

    Same way Jayadeva was the first to write about Lord Krishna playing a flute for 16000 gopikas, whom lord Krishna used to frolic around with . . .

    The Sikh Adi Granth is packed with DASA verses.

    Bhagavata Purana 10.59.42-- is poison injected :

    atho muhUrta ekasmin
    nAnAgAreSu tAH striyaH
    yathopayeme bhagavAn
    tAvad-rUpa-dharo 'vyayaH

    “ Then the imperishable Bhagavan [ Sri Krishna], assuming a separate form for each bride, duly married all the princesses simultaneously, each in her own palace.”

    This alludes to 16,000 virgins ( gopikas ).

    16000 gopikas never existed-- for it is an allegory.

    SAHASRARA CHAKRA is a 1000 petalled lotus -- each with 16 kalas or aspects --this works out to 16000 .

    this is NOT some girl who has sex with Lord Krishna --taking turns.

    Narakasura kidnapped 16000 damsels --and Lord Krishna saved these damsels in distress.

    this is just an allegory.

    like Banasura the son of King mahabali - killed by Krishna ---though his great gandfather hiranyakashipu was killed thousands of years before by narasimha avatar . it refers to a cosmic allegory.

    ALL DASAS OF BHAKTI MOVEMENT ARE FAKE BACK DATED CREATIONS OF THE WHITE INVADER - , TO DIVIDE AND RULE , MAKE THE HINDUS SELF LOATHING, AND DRIVE FISSURES INTO HINDUSIM .

    kabirDAS of immaculate conception , who floated on a lotus leaf ( like krishna ) down ganges river to be found by a Muslim weaver couple did NOT exist . hence the question of sant rampal being a re-incarnation of kabirdas does NOT arise at all .

    kaliDAS who wrote about the FAKE mistress of lord krishna RADHA did not exists . so did surDAS who extolled the virtues of the FAKE radha . rothschild included verses of surdas in the holy book of sikhs guru granth sahib .

    tulsiDAS who wrote about lord rama abandoning his pregnant wife sita who then delivered twins luv/ kush did not exist . Valmiki ramayana has no FAKE agnipariksha .

    raviDAS and chandiDAS who again extolled the virtues of the FAKE mistress of krishna radha did NOT exist .

    krishna did NOT have 16000 virgin gopikas in vrindavan rather 16000 are dhatus of shasrara chakra .

    http://ajitvadakayil.blogspot.in/2013/06/kalidasa-did-not-exist-jainism-is.html

    THE WHITE INVADER DIVIDED INDIA DURING SLAVERY .

    IT IS DISMAYING THAT IN FREE INDEPENDENT INDIA THE BENAMI MEDIA HAS DIVIDED US MORE .

    capt ajit vadakayil
    ..

    ReplyDelete
  38. Hindustani Deshbhakt
    September 6, 2015 at 5:49 PM
    Capt.,
    1)What is a SUTAPUTRA?Isnt it a fake concept?
    2)How Karna was conceived exactly?

    ReplyDelete
    Replies
    ######################
    Capt. Ajit Vadakayil
    September 6, 2015 at 6:36 PM
    hi hs,

    A Suta is a child fathered on a Brahmana woman by a Kshatriya man. Sanjaya who remote viewed the kurukshetra war and gave a blow bt blow account to king dhritarashtra was one.

    Karna's FOSTER father was a suta.

    IMMACULATE conception of Jesus, and Moses flowing down Nile river was BLATANTLY copied from Karna episode of Hindusim .

    Durvasa was pleased with Kunti’s her piety and virtue. He taught Kunti a mantra that would enable her to have sons from any god that she wished to invoke.

    Unfortunately, Kunti did not fully realize the implications of this boon, she though Durvasha played a practical joke on her.

    Overcome by curiosity she decided to invoke Surya, the Sun, with it. The mantra was, of course, potent and Surya appeared in person before her. The powerful mantra also ensured that she conceived by Surya.

    For fear of public disgrace, Kunti set the child afloat in a basket on a river, praying with tears in her eyes as she did so:

    Svasti te’stvāntariksebhyah pārthivebhyaśca putraka;
    Divyebhyaścaiva bhūtebhyastathā toyacarāśca ye.
    Śivāste santu panthāno mā ca te paripanthinah.

    O child! May good befall you at the hands of all that inhabit the land, the waters, the sky, and the celestial regions. May all your paths be auspicious! May no one obstruct your way!

    Karna was picked up and reared by the charioteer Adhiratha and his wife Radha. He grew up to be a brave warrior, an expert in archery, a man noted for his generosity, an ally of the Kauravas, and an arch enemy of the Pandavas.

    The sorrow of having had to part with her first handsome son never left Kunti.

    After Karna had been killed in the Kurukshetra War, Kunti asked Yudhishthira to offer the traditional oblations in the Ganga for Karna, their eldest brother.

    Kunti’s marital life was also unusual. Having chosen Pandu as her husband in a svayamvara ceremony, she never had a child by Pandu.

    KING PANDU was an ALBINO and was afraid that his children would also be Albinos.

    In those days being born an Albino was considered a curse from bad karma of previous births.

    Pandu knew that his wife Kunti had a son from Surya by the name of Karna. He became adamant that she must use the same divine mantra obtained from Durvasa to have three children—Yudhishthira from Dharma, Bhima from Vayu, and Arjuna from Indra.

    ALL WHITE SKINNED CAUCASIANS ARE A GENETIC MUTATED RACE FROM A SINGLE INDIAN ALBINO . -

    -- the mutation is A111T - ( 111th amino acid from alanine to threonine )

    THIS "BAD KARMA " INDIAN MIGRATED AFTER THE LAST ICE AGE TO NORTHERN LATITUDES --

    -- AS HIS SKIN WAS SUITED FOR GENERATING VITAMIN D IN COLD DARK HIGH LATITUDES

    HUMAN RACE ORIGINATED AT NARMADA RIVER WHEN SHIVA LINGAMS CONTAINING DNA SEED RAINED FROM THE SKY.

    every single white skinned caucasian has this A111T mutation.

    capt ajit vadakayil
    ..

    ReplyDelete
  39. Capt.,
    Why did Dronacharya teach only Kshatriyas and Parashurama only Brahmanas, isn't this caste discrimination? and Even if the valuable arts are to be taught to people with a strict life code, How was was Karna's varna decided? I think by his karma and guna, He would have been a Kshatriya. Then why didnt Dronacharya teach him?

    ReplyDelete
  40. Ajitji, was enlightened aftr reading ur blog.Are these incidents true.1.Rejection of Karna for marriage for being a Sutaputra by Draupadi
    2.Drona not accepting karna as student fir d same caste reason. if true, what is the real reason behind it. i know its not due to caste.

    ReplyDelete
  41. Did Namdeva,Jnaneshwar,Ramdas, & Thukkaram exist captain?Were they also creations of British invaders?

    ReplyDelete
    Replies
    1. hi rk,

      FAKE poet Tukaram wrote poems extolling FAKE Vittala / Vithoba- a FAKE avatar of Hindu god Vishnu .

      Both Tukaram and Vithoba are Rothschild’s back dated creations.

      In his work of Abhangas, Tukaram created Rothschild created FAKE Bhakti movement sants Namdev, Jnanadeva, Ramdas , Kabirdas and Eknath.

      BHAKTI MOVEMENT PROPAGANDA WAAS DONE BY CHITPAVAN JEWS AND FAKE MUTTS OF ROTHSCHILD.

      Even whites historians calls Tukram FAKE- as his poems came out of the woodwork more than 2 centuries after his death. .

      Rothschild got his Chitpavan Jew nay Brahmins stooges to make a Bollywood movie on Tukaram in 1936,( Prabhat Film Company ) and wrangled an award at the 5th Venice International Film Festival.

      And of course we studied about all the FAKE Rothschild’s BHAKTI movement heroes in our NCERT social studies books.

      every DASA is a rothschild's back dated creation.

      Who knows next time Modi goes to London there will a statue of Tukaram. Next to Basava , for him to pray , with KOSHER cameras running

      capt ajit vadakayil
      ..

      Delete
  42. Thank you sir.In the Mahabharata,there is a story that Madhavi the daughter of Yayati became the wife of 4 kings one after another and giving birth to 1 son for each king.I think it is also an immoral creation of the British invaders.In the Bhavishya purana,a chapter narrates the Biblical patriarchial genealogies.I think it was also an interpolation by Chitpavan Jews.What is your opinion sir?

    ReplyDelete
  43. Murali Meleth
    January 11, 2016 at 10:49 AM
    Dear Captain,

    In narrating the state of a Jeevan Mukta, I have not read any other book that can match Ashtavakra Gita in terms of clarity and purity - no matter who had authored it. I find it no-nonsense, direct and succinct. Obviously it is not meant for the public at large and brutally enforces just a single point. I wonder why you have an aversion for that book! (I have read your post on Cultural Terrorism where you dealt with Ashtavakra and Ashtavakra Gita). Is it because it does not reflect the ideals of "Traditional Hinduism"? Once you have attained Jeevan Mukti, can you remain being a Hindu? Without discarding the very ladder which helped you to cross over, can you really attain Mukti?

    Murali Meleth

    ReplyDelete
    Replies
    #################
    Capt. Ajit Vadakayil
    January 11, 2016 at 11:20 AM
    hi mm,

    Hinduism has been invaded by the NWO .

    Ashtavakra is a character in the of the Sanskrit play Uttara-Ramacaritam composed by the FAKE backdated Rotshchild creation Bhavabhuti — which talks about Lord Rama’s later life after he ill treated his pregnant wife Sita ( sic ).

    The immoral white invader writes that Maharishi Ashtavakra is mentioned in Mahabharata.
    BALLS !

    Sorry, NO such Ashtavakra exists.

    NOBODY IN INDIA HEARD OF CRIPPLE—NAY—PHYSICALLY CHALLENGED SAGE ASHTAVAKRA ( WITH 8 DEFORMITIES ) TILL THE WHITE INVADER CAME TO INDIA .

    Wanna know how this FAKE sage got crippled?

    His mother Sujata was in the family way, with a healthy CHENGA non-ashtavakra inside her womb.

    But alas !

    Sujata was in the habit of sitting near her father and husband while they were teaching the Vedas . Her unborn child attained mastery over the Vedas by listening to his grandfather expound them. Kahoda was not equally skilled as his Guru, however, and made a number of mistakes while reciting the scriptures. Unable to bear these errors, the child in the womb got really PISSED OFF and started correcting them from his mother’s womb!

    Humiliated before his disciples, Kahoda cursed his own son, saying, “As you insulted your father, may you be born with eight bends in your body!”. Accordingly, the child was born with his body crooked in eight places, and was named Ashtavakra (one with eight deformations). TEEE HEEEE !

    So So, Sita’s father King Janaka in due course of time became the disciple of our cripple—nay—physically challenged—nay man with special abilities-- Ashtravakra.

    So so—like how Lord Krishna gave a spiritual discourse to Arjuna ( bhagawat Gita )—our cripple—nay—specially abled man invented by the white invader, gave a discourse to King Janaka the father in law of Lord Rama of the Ramayana.

    SEE MAHABHARATA IS GETTING TOUGH COMPETITION FROM RAMAYANA—THERE GOES THE WEDGE TO DIVIDE AND RULE.

    ASHTAVAKRA GITA WITH 20 POISON INJECTED CHAPTERS CHALLENGED THE BELIEFS OF HINDUSIM WITH BIZARRE POISON INJECTED STUFF.

    THIS IS ROTHSCHILD COMMUNIST STUFF .

    WHY IS TRIPLE SRI RAVISHANKAR PREACHING ASHTAVAKRA GITA ? WE KNOW !!

    It is being touted as ADVAITA VEDANTA—

    TRIPLE SRI is the immoral character who said on NDTV that Hinduism allows homosexuality . Vishnu and Shiva had homosexual sex and produced Lord Ayyappa, whose pilgrimage spot is No 1 on the planet today ( sabarimala -100 million pilgrims this year –Kumbh Mela is NOT even half of Sabarimala )

    The white historian has written “ Ramakrishna Paramahamsa persuaded his disciple Swami Vivekananda to study ‘Ashtavakra Gita’ ( sic ).

    The white invader has even thrown Ramana Maharshi into the works for good measure. The FAKE mutts created by the white invader propagated these books.

    There are no other statements anywhere in Ashtavakra Gita brimming with transcendental wisdom like the Bhagawad Gita coming out of a superior being of DNA exceeding 13 strands -- beyond time and space.

    CONTINUED TO 2-

    ReplyDelete
    Replies
    1. CONTINUED FROM 1-
      This is why nobody will ever talk about a mundane Ashtavakra's Gita, which offers a common man NO solace — you have to change yourself like these Johnny come lately single messiah single holy book religions .

      These are suitable for the western mind—NOT the Indian mind.

      While the whole world goes GA GA about Bhagawad Gita. Bhagwat Gita is NOT like a Zionist Jew multinational company manual –like these single holy books.

      Ashtavakra Gita is like a POTTED PLANT --no room for expansion—while bhagawad Gita is VAST LIKE THE COSMOS which has space for you , and offers you immense solace .

      The difference between Bhagwad Gita and a single holy book of newly sprouted religions( Ashtavakra Gita ) included— is that these single holy books do NOT allow you to add or take anything from it, like modern zionist multinational company manuals.

      This is the difference between a book uttered by a Vishnu avatar and a book uttered by a mortal .

      TRIPLE SRI is the biggest sponsor of the FAKE rothschild created vithobha temple

      these temples now have women priests which is NOT allowed by hinduism .

      this man does NOT know anything about Hinduism -- capt ajit vadakayil says so --

      he has baffled all with his bull- he pretends to the the world's foremost authority on hinduism..and he is the zionist media darling.

      I HAVE ALREADY EXPOSED HIS FAKE PATENTED HYPERVENTILATION KNOWN AS SUDARSHAN KRIYA.

      MY WIFE ATTENDED HIS COURSE TO GO THROUGH THE EXACT METHOD TAUGHT— AT THE END SHE HAD SOME QUESTIONS FOR THE TEACHER , AND SHE WALKED OUT.

      THE LAST STRAW WAS GOING AROUND LIKE A SCOOTER AND TELLING THE STRANGER IN FRONT “I AM YOURS”

      TRIPE SRI is skating on VERY thin ice .

      some one told me that subramanian swamy who keeps praising AGAMA TAMIL STUFF wants to give him HAJAAAAR PURASKARS --

      FOR WHAT ?

      I have seen Zionist Jew darling Modi’s last interaction with TRIPLE SRI.

      PICTURE BAAKI HAI !

      capt ajit vadakayil
      ..

      Delete
  44. Murali Meleth
    January 11, 2016 at 3:39 PM
    Thank you Captain, for the reply to my query on Ashtavakra Gita. I could not reply to that(link failed) hence posting a new comment just to point out a few things in this regard.

    You said: [There are no other statements anywhere in Ashtavakra Gita brimming with transcendental wisdom like the Bhagawad Gita coming out of a superior being of DNA exceeding 13 strands -- beyond time and space.]

    You are correct, but that is how it is supposed to be!

    Ashtavakra Gita is not a text book meant for gaining some kind of wisdom, transcendental or otherwise. There is nothing in Ashtavakra Gita which you need to intellectually understand and remember. You just read it, and in the reading the walls of ignorance should shatter. With consistent and pin pointed hammering, it brings your attention back to your Real Nature again and again and again. And at some stage, something might click in. Then the self reference goes for a toss.

    So my point is, Bhagwad Gita is like the medical text. Where as Ashtavakra Gita is a pill. Reading Ashtavakra Gita is equivalent to doing 'Atma Vichara' (Self Enquiry).


    You said: [This is why nobody will ever talk about a mundane Ashtavakra's Gita, which offers a common man NO solace]

    You are correct, but that is how it is supposed to be!

    Ashtavakra Gita does not offer any solace for any of your problems. It just tries to wake you up to know that there was no problem, ever.
    Once awake, do you want any solace from last night's nightmare?


    You said: [Ashtavakra Gita is like a POTTED PLANT --no room for expansion—while bhagawad Gita is VAST LIKE THE COSMOS which has space for you , and offers you immense solace.]

    You are correct, but it doesn't matter!

    There is no need to expand or explore. When you are one step away from the tip of the summit, all you need is "one step". This is why it was said that Ashtavakra Gita is not meant for public at large.


    You said: [These are suitable for the western mind—NOT the Indian mind.]

    These are suitable for any mind which has understood the futility of mind in realizing the Truth and thoroughly felt the helplessness thus ready to surrender.


    You said: [The difference between Bhagwad Gita and a single holy book of newly sprouted religions( Ashtavakra Gita ) included— is that these single holy books do NOT allow you to add or take anything from it, like modern zionist multinational company manuals.]

    Again, Ashtavakra Gita is a direct and precise pointer to Truth. There is no need to add or take out from that. Just turn your attention towards what it points to.


    You said: [This is the difference between a book uttered by a Vishnu avatar and a book uttered by a mortal]

    Absolutely... But, my guess is that whoever had authored Ashtavakra Gita must have done that while Lord Vishnu is awakened in him/her.


    ReplyDelete
    Replies

    ReplyDelete
    Replies
    1. hi mm,

      WE HAVE HEARD SCIENTISTS TAKE ABOUT "ACID" AND "ALKALI" DIFFERENTIATION THIS MINDLESS ASHTAVAKRA GITA WAY !!

      WHY IS CAPT AJIT VADAKAYIL NOT IMPRESSED BY PEOPLE LIKE TRIPLE SRI WHO GOES AROUND PREACHING ASHTAVAKRA GITA?

      BECAUSE THEIR MINDS ARE PETTY.

      THEIR SHALLOW MINDS ARE THRILLED BY SUCH IMMATURE , "STUPID MAN" VERSUS "WISE MAN" COMPARISIONS .

      I WILL JUST GIVE JUST THREE VERSES BELOW --

      There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all.॥18-80॥

      ROTHSCHILD SCREWED HIMSELF WITH ASHTAVAKRA GITA, BY TALKING ABOUT HEAVEN AND HELL IN HINDUSIM.

      WHERE IS THE WISDOM INHERENT ?

      There are no states as dreams or sleep or waking. There is no fourth state 'Turiya' beyond these, and no fear for me , who is established in Self.॥19-5॥

      There is no existence or non-existence, no non-duality or duality. What more is there to say? Nothing arises out of me.॥20-14॥

      I HAVE READ ALL THE DASA VERSES --

      I DO NOT DWELL ON FOOLISH VERSES OF THE ROTHSCHILD CREATED , FAKE WORKS

      HINDUISM IS A PROFOUND RELIGION --IT CANNOT BE HIJACKED BY SOME MUNDANE STUFF.

      #############
      i once went to a restaurant in mumbai in 1977. a man was eating "TANDOORI CHICKEN " by my side .

      i told him " WHAT YOU ARE EATING IS NOT TANDOORI CHICKEN, AS I KNOW THE BONE AND FLESH STRUCTURE "

      he replied " NAHI--YEH CHICKEN HI HAI "

      then i called the man at the counter and asked him if the bird on the plate is chicken .

      he went on the threatening offensive--SAAALA GAANDU PHUUTT IDHAR SE , NAHI TO UKHADKE GHAAD DOONGA type.

      i whispered--- in one hour time , i will have this restaurant closed down and you will be in jail for several years .

      i had the clout to do this having friends in right places.

      immediately the man apologised and gave a REAL tandoori chicken to the confused guy sitting by my side.

      SO-- TO YOU I WILL SAY THIS--

      CONTINUE EATING YOUR WELL DESERVED FAALTHU BIRD .

      capt ajit vadakayil
      ..

      Delete
  45. http://www.ndtv.com/india-news/sheldon-pollock-will-stay-dont-agree-with-critics-says-rohan-murty-1283759

    WE INDIANS DO NOT CARE FOR NR NARAYANA MURTHY OR SHELDON POLLOCK .

    AND WE SHALL NOT TRUST A SINGLE DOCUMENT IN MURTHYS CLASSICAL LIBRARY FULL OF DESH DROHI LIES.

    Here's a stated answer, from the petition started by IIT Bombay Professor Ganesh Ramakrishnan: "He echoes the views of Macaulay and Max Weber that the shastras generated in India serve no contemporary purpose except for the study of how Indians express themselves."

    BULLSHIT!

    ASK ANYBODY WHO HAVE WORKED WITH METRO MAN E SREEDHARAN-

    THEY WILL TELL YOU HE STARTS OF A PROJECT WITH LESSONS FROM 6000 YEAR OLD BHAGAWAD GITA ABOUT-- BEING IN THE MOMENT , VISION, CLARITY, COURAGE AND COMMITMENT

    He was a lecturer in Civil engineering at the Government Polytechnic, Calicut ( my hometown )

    He is THE most respected man in India even ahead of Abdul Kalam-- konkan railway, delihi / calcutta metro/ pamban bridge resurrection/ cochin shipyard etc

    THIS MAN IS A HERO , WHO DESERVED BHARAT RATNA.

    we have given bharat ratna to people like VV Giri whom rothschild used as his man friday for controlling labour unions.

    Jew Lenin had said: IF YOU WANT TO CONTROL THE OPPOSOTION LEAD IT YOURSLEF.

    VV Giri's grandson Palagummi Sainath tried to ride piggy back-- he even did a GREAT MARCH like Mao --all efforts went PHUTTT.

    So what cried an optimist --Amartya Sen has called this MAGSAYSAY AWARD WINNER "one of the world's great experts on famine and hunger"

    TEE HEEEEE !

    One day I will put a full post on sainath baby's activities in JNU campus.

    capt ajit vadakayil
    ..

    ReplyDelete
  46. Hi sir,

    Can u recommend a Mahabharata translation (Hindi or English) because there are so many. I am confused which to trust and which not.

    Regards
    Pushpak

    ReplyDelete
  47. San
    June 2, 2016 at 6:06 AM
    i am overwhelmed by the eagerness of these women to enter Shabarimala temple and worship Ayyappa. the new age "bhakti' movement is in full swing. left unchecked these developments will be recorded in history as nothing but "Neo Bhakti Movement". we have all read about similar movements supposed to have happened from 15th century on wards. here is my prediction.
    Trupti Desai will be glorified as the new Meerabai.
    we have to wonder. do these women have the same bhakti towards traditional worship? do they do pooja at home? do they keep a kalasha? here is the explosive question. do they observe karva chauth?
    why the eagerness and stubbornness to undo many millennium old customs?
    we know the answers. we still raise the questions to stoke awareness.
    ####################################

    Capt. Ajit Vadakayil
    June 2, 2016 at 1:09 PM
    hi s,

    MEERA IS A FAKE AND BACKDATED CREATION OF JEW ROTHSHILD.

    MODI SANG MEERAs PRAISES TWO WEEKS AGO.

    MS SUBBHALAKSHMI WAS CATAPULTED TO FAME BY ROTHSCHILDs MEDIA BECAUSE SHE CEMENTED MEERA IN HINDU LORE--SHE ACTED IN A "MEERA " MOVIE IN 1945..

    Sarojini Naidu ( Rothschild's stooge ) said that she had surrendered the title “Nightingale of India” to MS Subbulakshmi.

    Lata Mangeshkar with a super THIN voice became Rothschild media darling as soon as she declared that she saw the TAMIL movie Meera at least 50 times.

    Kerala prince raja ravi varma who painted radha , meera and shakuntala was another pawn of Rothschild.

    RADHA THE MISTRESS OF LORD KRISHNA IS A FAKE AND BACK DATED CREATION OF JEW ROTHSCHILD.

    Prem Ambodh Pothi, written by Guru Gobind Singh in1693 CE, includes poetry of Meera Bai as one of sixteen historic bhakti sants important to Sikhism.

    JEW ROTHSCHILD FILLED UP GURU GRANTH SAHIB ( HOLY BOOK ) WITH FAKE DASA VERSES .

    http://ajitvadakayil.blogspot.in/2013/07/unknown-history-of-sikhs-and-sikhism.html

    MEERA , LIKE RADHA WAS PROPAGATED BY THE JNU COMMIE PROFESSORS AND IS A SUBJECT OF DISCUSSION ( ALONG WITH JAYADEVA AND RAVIDAS ) IN EVERY DROHI LITERARY FEST .

    The Meera TAMIL film was directed by Jew film director Ellis R. Dungan-- an agent of Rothschild to regularise RADHA -- and MEERA as the re-incarnation of radha.

    we hindus never heard of radha or poet jayadeva ( who created her ) till the white invader came to India

    Ek Radha, Ek Meera dono ne Shyam ko chaha
    Antar kya dono ki chaah mein bolo
    Ek prem deewani, ek daras deewani

    Raadha na madhuban mein dhoonda
    Meera ne man mein paaya
    radha jise kho baithi
    vo Govind aur daras dikhaya
    Ek murali ek payal,
    Ek pagli, ek ghayal
    antar kya dono ki preet mein bolo
    Ek surat lubhani, ek murat lubhani

    Meera ke prabhu Girdhar naagar
    Radha ke manmohan
    Raadha din shringaar kare aur Meera ban gayi jogan
    Ek rani ek dasi, dono Hari prem ki pyaasi
    Antar kya dono ki tripti mein bolo
    ek jeet na maani, ek haar na maani


    CONTINUED TO 2-

    ReplyDelete
    Replies
    1. CONTINUED FROM 1-

      HERE IS THE POISON INJECTED-

      Radha,the eternal consort of Lord Krishna, Radha embodies the totality of love for Krishna. Like sun and sunshine, they are one… part of the same being.

      The story of her birth goes like this – On a half-moon night in the month of Bhadra, King Vrishabhanu came to the Yamuna to bathe and found himself engulfed in a golden aura, the golden aura of pure love. It was emanating from a lotus, which had a baby girl standing on its whorl. When the king returned to the palace with the baby, Queen Kirtida was delighted. She was also shocked that the girl was blind.

      Lord Krishna’s mother, Yashoda, heard that her best friend Kirtida had a baby, so she came to visit along with her husband and her son. Krishna crawled up to the cradle and pulled Himself up and looked in. At that moment, Srimati Radharani’s eyes fluttered and opened wide and blossomed like lotuses. It seems that she did not want to see anything of this world, only the form of Sri Krishna.

      IF THE WHITE INVADER THOUGHT THAT HE COULD MAKE EVERY HINDU HAVE A MISTRESS LIKE RADHA--IT DID NOT WORK !

      IN JANMASTAMI CELEBRATIONS THE WHITE INVADER CAUSED THE FAKE ROTSHCHILD CREATED AND BACKDATED MUTTS CELEBRATE RADHA AND MEERA.

      Today in desh drohi literary fests they cook up episodes of how the FAKE and backdated creation of Jew Rothschild emperor Asoka rushed to visit Meera in Vrindavan taking her as the reincarnation of Radha

      मेरे तो गिरिधर गोपाल दूसरो न कोई।
      जाके सिर मोर मुकुट मेरो पति सोई।
      तात मात भ्रात बंधु आपनो न कोई॥।
      छाँड़ि दी कुल की कानि कहा करिहै कोई।
      संतन ढिंग बैठि-बैठि लोक लाज खोई॥
      चुनरी के किये टूक ओढ़ लीन्ही लोई।
      मोती मूँगे उतार बनमाला पोई॥
      अँसुवन जल सींचि सींचि प्रेम बेलि बोई।
      अब तो बेल फैल गई आणँद फल होई॥
      दूध की मथनियाँ बड़े प्रेम से बिलोई।
      माखन जब काढ़ि लियो छाछा पिये कोई॥
      भगत देख राजी हुई जगत देखि रोई।
      दासी "मीरा" लाल गिरिधर तारो अब मोही॥

      TODAY THE WHITE MEN OF ISKON GO AROUND PROPAGATING THE FAKE RADHA AND MEERA.

      LORD KRISHNAs WIFEs NAME WAS RUKMINI. HE LOVED HER DEEPLY. HE DID NOT HAVE A MISTRESS NAMED RADHA.

      http://ajitvadakayil.blogspot.in/2013/09/shishupala-and-dantavakra-third-re.html

      today rothschild's agents have replaced rukmini and substituted radha everywhere -- to show that a hindu must love his mistress more than his wife .

      IT WONT WORK

      why did lata mangeshkar with a THIN voice unsuitable for a singer get bharat ratna

      https://www.youtube.com/watch?v=TnFE6Z_aVxM

      RADHA CONVERTED TO MEERA LIE IS NAILED TODAY

      we indians never heard of this duo till the white invader came to india.

      capt ajit vadakayil
      ..

      Delete


  48. Abcindiagogo
    June 12, 2016 at 9:02 AM
    Captain,

    Triple Sri keeps talking about Ashtavakra and Ashtavakra Gita.

    Could you tell us about Ashtavakra and his Gita ?

    Is it genuine or poison Injected or absolutely fake ?

    ######################################

    Capt. Ajit Vadakayil
    June 12, 2016 at 9:28 AM
    hi a,

    ASHTAVAKRA GITA is a fake and back dated scripture by the white invader . .

    Triple Enzyme Sri propagates it— -

    --like how he propagates the Pandharpur Chitpavan gods of Rothschild—Vittala, Vithobha, Panduraga. These temples now have women priests which is NOT allowed by Hinduism .

    indian scriptures and puranas NEVER gave INSTANT NOODLE answers . they gave situations and exhorted you to use your own commonsense and conscience .

    WE HAVE HEARD SCIENTISTS TAKE ABOUT "ACID" AND "ALKALI" DIFFERENTIATION THIS MINDLESS ASHTAVAKRA GITA WAY OF GOOD MAN BAD MAN !!

    I WILL JUST GIVE JUST THREE VERSES BELOW --

    ##### There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all.॥18-80॥

    ROTHSCHILD SCREWED HIMSELF WITH ASHTAVAKRA GITA, BY TALKING ABOUT HEAVEN AND HELL IN HINDUSIM. There is NO heaven hell concept in Hinduism . .

    ###### There are no states as dreams or sleep or waking. There is no fourth state 'Turiya' beyond these, and no fear for me , who is established in Self.॥19-5॥

    ###### There is no existence or non-existence, no non-duality or duality. What more is there to say? Nothing arises out of me.॥20-14॥

    SORRY, ABOVE IS NOT SANATANA DHARMA

    HINDUISM IS A PROFOUND RELIGION --IT CANNOT BE HIJACKED BY SOME MUNDANE STUFF.

    There are no other statements anywhere in Ashtavakra Gita brimming with transcendental wisdom like the Bhagawad Gita.

    No Hindu will ever talk about a mundane Ashtavakra's Gita, which offers a common man NO solace. This is the difference between a book uttered by a Vishnu avatar and a book uttered by a mortal.

    Ashtavakra is a character in the of the Sanskrit play Uttara-Ramacaritam composed by the FAKE backdated Rotshchild creation Bhavabhuti — which talks about Lord Rama’s later life after he ill treated his pregnant wife Sita ( sic ).

    The immoral white invader writes that Maharishi Ashtavakra is mentioned in Mahabharata.

    BALLS !

    Sorry, NO such Ashtavakra exists.

    NOBODY IN INDIA HEARD OF CRIPPLE—NAY—PHYSICALLY CHALLENGED SAGE ASHTAVAKRA ( WITH 8 DEFORMITIES ) TILL THE WHITE INVADER CAME TO INDIA .

    Wanna know how this FAKE sage got crippled?

    His mother Sujata was in the family way, with a healthy CHENGA non-ashtavakra inside her womb.

    But alas !

    Sujata was in the habit of sitting near her father and husband while they were teaching the Vedas .

    Her unborn child attained mastery over the Vedas by listening to his grandfather expound them. Kahoda was not equally skilled as his Guru, however, and made a number of mistakes while reciting the scriptures.

    Unable to bear these errors, the child in the womb got really PISSED OFF and started correcting them from his mother’s womb!

    Humiliated before his disciples, Kahoda cursed his own son, saying, “As you insulted your father, may you be born with eight bends in your body!”.

    Accordingly, the child was born with his body crooked in eight places, and was named Ashtavakra (one with eight deformations). TEEE HEEEE !

    So So, Sita’s father King Janaka in due course of time became the disciple of our cripple—nay—physically challenged—nay man with special abilities-- Ashtravakra.

    So so—like how Lord Krishna gave a spiritual discourse to Arjuna ( bhagawat Gita )—our cripple—nay—specially abled man invented by the white invader, gave a discourse to King Janaka the father in law of Lord Rama of the Ramayana.

    CONTINUED TO 2-

    ReplyDelete
    Replies
    1. CONTINUED FROM 1-

      ASHTAVAKRA GITA WITH 20 POISON INJECTED CHAPTERS CHALLENGED THE BELIEFS OF HINDUSIM WITH BIZARRE POISON INJECTED STUFF.

      THIS IS ROTHSCHILD COMMUNIST STUFF .

      These are suitable for the western mind—NOT the Indian mind.

      WHY IS TRIPLE SRI RAVISHANKAR PREACHING ASHTAVAKRA GITA ? WE KNOW !!

      It is being touted as ADVAITA VEDANTA—

      TRIPLE SRI is the immoral character who said on NDTV that Hinduism allows homosexuality . Vishnu and Shiva had homosexual sex and produced Lord Ayyappa, whose pilgrimage spot is No 1 on the planet today ( sabarimala -100 million pilgrims this year –Kumbh Mela is NOT even half of Sabarimala )

      The white historian has written “ Ramakrishna Paramahamsa persuaded his disciple Swami Vivekananda ( FREEMASON ) to study ‘Ashtavakra Gita’ ( sic ).

      While the whole world goes GA GA about Bhagawad Gita. Bhagwat Gita is NOT like a Zionist Jew multinational company manual –like these single holy books.

      Ashtavakra Gita is like a POTTED PLANT --no room for expansion—while bhagawad Gita is VAST LIKE THE COSMOS which has space for you , and offers you immense solace .

      The difference between Bhagwad Gita and a single holy book of newly sprouted religions( Ashtavakra Gita ) included— is that these single holy books do NOT allow you to add or take anything from it, like modern zionist multinational company manuals.

      Some one told me that subramanian swamy who keeps praising AGAMA TAMIL STUFF wants to give TRIPLE ENZYME SRI , HAJAAAAR PURASKARS --

      FOR WHAT ?

      capt ajit vadakayil
      ..

      Delete
  49. Tim Jonas
    June 14, 2016 at 4:19 AM

    hello captain...

    do you have a moment to talk about the Chakravyuh? I would like to know your thoughts on it from a military perspective... also, have you taken a moment to consider how life changing your blog is? I come every day awaiting new enlightenments. thank you so much my captain.

    your humble follower

    ######################
    Capt. Ajit Vadakayil
    June 14, 2016 at 5:49 AM

    hi tj,

    the ancient wisdom in india is derived from bird and animal life. our jungles has the best animal life.

    today it is in our genome.

    in ancient india princes who would be kings were taught by a STRANGE but EFFECTIVE method.

    they were told stories by gurus and made to figure out the MORAL OF THE STORY

    as you can see--only a CONSCIOUS brain can tell the moral of a story-- a computer cannot do it.

    http://ajitvadakayil.blogspot.in/2011/02/super-panchatantra-capt-ajit-vadakayil.html

    there are a couple of CONSCIOUS mammals ( can pass colour/ mirror test ) like asian elephants / dolphins/ bonobos etc )

    i one saved myself, my crew and my ship by following deep indian jungle wisdom--

    NOTHING ELSE COULD HAVE SAVED ME.

    http://ajitvadakayil.blogspot.in/2010/12/super-typhoon-bart-perfect-storm-capt.html

    I DO NOT TELL MY READERS WHAT TO DO

    THOUGH I MAY BOLLOCK JEWS AND WHITE MEN HOUR AFTER HOUR -- IT IS JUST PART OF TRUTH EXHUMING -- I HAVE NOTHING AGAINST THEM.

    I HAVE BEEN A SHIP CAPTAIN FOR 3 DECADES

    FOR 30 YEARS , I LIVED A VERY RESPONSIBLE LIFE-- NO BAD WORDS- NO BLOODYING NOSES -- SEE A SHIP CAPTAIN MUST SET AN EXAMPLE

    MY POSTS ASKS READERS TO USE THEIR CONSCIENCE -- DONT TRUST ME-- TRUST YOURSELF

    CHAKRYAVYUH was a military formation like a HURRICANE or a TORNADO --sucking in and eating up everything in its path --

    -- and as soon as the sucked in people were getting comfortable ( in ancient times the rules prevented attack from behind ) , the human vortex would move the opposite way suddenly .

    enemy soldiers get sucked in into the vortex and is left behind the path of the HUMAN TORNADO as mincemeat and blood .

    capt ajit vadakayil
    ..

    ReplyDelete
  50. Splendid and unprecedented tretise of MAHABHARAT.
    Thank u captain for presenting all 18 days of war.i felt high peak excitement, subtle energy of bravery, detachments, love ,affection,harmonious relationship ,perceptive of rightnous and unrighteousness many more things which can not be expressed in word.
    It is the mixture of all rus (veer rus ,vaatslya rus ,viyog rus etc)
    Last moment when gandhari came crying to near krishna and said if my love is right regarding my husband and nothing done wrong in my life.
    I always prayed vishbu.
    She cursed krishna ,if all were true then u will die within 36 year.
    Thats emotional line for me .
    Captain i request that plz post on conversion between arjun and krishna . (For motivation and dharma and adharma)

    ReplyDelete
  51. Ishan Sharma
    June 17, 2016 at 10:48 PM

    Respected Captain Vadakayil
    When I read the Mahabharata, I was appalled by the way in which Karna and Dronacharya were killed. I admit that they may have been on the wrong side and Abhimanyu got killed through deceit but still they didn't deserve to die in this manner. I think the line between Dharma and Adharma is a bit difficult to demarcate sometimes.
    Regards

    ReplyDelete
    Replies
    #############

    Capt. Ajit Vadakayil
    June 17, 2016 at 11:58 PM

    hi is,

    genghis KHAN did NOT invade India.

    KHAN is derived from KARNA who was the greatest warrior on the planet

    arjuna killed karna from behind -- when he was extricating his chariot from mud-- ( a curse by a brahmin )

    after the kurukshetra war, arjuna chose a divine spot and built a temple at aranmula dedicated to karna

    this is the 6000 year old temple that the JOSHUA project was trying to raze down , by building a private airport .

    http://ajitvadakayil.blogspot.in/2013/11/aranmula-airport-kerala-mindless-rape.html

    KARNA IS IN REALITY THE GREATEST HERO INDIA NAY- THIS PLANET HAS EVER PRODUCED . .

    EVEN WIKIPEDIA HAS NOT LOST THE ESSENCE OF KARNA .

    capt ajit vadakayil
    ..

    ReplyDelete
    Replies

    1. Arjuna made the Aranmula temple in memory of Karna –as an atonement towards VRISHAKETU ( son of Karna ) who survived the Kuruskhetra war.

      Delete
  52. Soujanya V

    June 18, 2016 at 12:16 PM

    Sir - was karna really judged on his caste?, thanks

    ##########################

    Capt. Ajit Vadakayil
    June 18, 2016 at 12:46 PM

    hi sv,

    ALL CASTE STUFF-- AND KARNAs WIFE COMMITTING SATI IS WHITE INVADERS BULL.

    IN ANCIENT DAYS YOU WERE JUDGED BY YOUR AURA -- THERE WAS NO NEEDS FOR EXAMS

    THERE WERE 4 VARNAS

    MY STEWARD ON SHIP CANNOT NAVIGATE-- HE HAS TO CLEAN CABINS AND SHITPOTS

    IF HE HAS TO NAVIGATE THE SHIP AND COMMAND THE CREW , HE HAS TO PASS AN EXAM AFTER HAVING THE REQUISITE EXPERIENCE

    FROM MY CHEMICAL POSTS YOU HAVE A GENERAL IDEA , THE KNOWLEDGE AND CHARACTER REQUIRED FOR A MERCHANT SHIP CAPTAIN.

    http://ajitvadakayil.blogspot.in/2011/07/untouchables-capt-ajit-vadakayil.html

    KARNA WAS NOT ALLOWED TO DO WHAT PRINCES DO . .

    PARASHURAMA HAD A BIAS AGAINST KSHATRIYA CLAN-- AND HE DID NOT WANT HIS STUDENTS TO LIE AND ENTER HIS GURUKUL

    WIKIPEDIA HAS MORE OR LESS TOLD THE STORY OF KARNA--EXCEPT FOR SOME LIES TO SHOW HINDUISM IN BAD LIGHT

    AT LEAST THE WHITE MAN ACKNOWLEDGES THAT MAHABHARATA WAR WAS NOT FOUGHT WITH STICK AND STONES

    WIKIPEDIA LISTS DOWN KARNA'S ARSENAL.

    every ASTRA was a missile -- triggered by a single mantra password-- seek and destroy - and there was no need to lug it around with you when you travel--

    https://en.wikipedia.org/wiki/Karna

    THE MISSILES COULD PERFORM TASKS -LIKE DELIVERING A SEVERED HEAD TO A PERSON FAR AWAY ( JAYADRATA )

    ASTRAS COULD BE USED IN FASTER THAN LIGHT SCALAR INTERFEROMETRY MODE-- COULD CREATE FALSE SOLAR ECLIPSE ( TESLA DIED WITHOUT REVEALING THIS )

    CONSCIOUS ASTRA MISSILES COULD BE REPROGRAMMED BY THOUGHT IN MID AIR FLIGHT.

    MAHABHARATA WAS A WORLD WAR

    THE WAR WAS REAL--PUT IT IS "SMRITI" -- PART OF HINDU LORE--MEANT FOR THE NON-INTELLECTUALS TO DERIVE MORALS.

    KARNA HAS CHARACTER --HE WAS LOYAL-- HE WAS GRATEFUL--

    DURYODHANA , A HARDCORE GUY , CRIED ONLY FOR KARNA.

    MAHABHARATA IS THE GREATEST STORY EVER TOLD -- THERE CAN NEVER BE A STORY LIKE THIS EVER . .

    http://ajitvadakayil.blogspot.in/2011/11/mahabharata-and-bhagawat-gita-4000-bc.html

    THE LAWS ARE KARMA AND SOUL SAMSKARAS ( CURSES AND BOONS ) ARE SHOWN .


    capt ajit vadakayil
    ..

    ReplyDelete
    Replies
    1. ALLRIGHT-

      SOMEONE TELLS ME ASTRA TECHNOLOGY IS ALL BULL . .

      OK, WHY HAS THE WHITE INTELLECTUAL NOT BEEN ABLE TO FIGURE OUT CROP CIRCLES YET- HAPPENING IN THEIR OWN BACKYARDS ?

      http://ajitvadakayil.blogspot.in/2010/11/crop-circles-mystery-solved-capt-ajit.html

      WHY ARE THEY STILL SAYING SRI YANTRA WAS MADE IN SOFT MUD BY TWO WHITE CUNTS .

      https://en.wikipedia.org/wiki/Crop_circle

      capt ajit vadakayil
      ..

      Delete
  53. Hi Sir,
    From many days a thought is troubling me. Please clear my doubts. When I learned about Advaita Vedanta, I liked it very much and seems very logical and astounding to me. All this started when I too was learning about quantum physics and String theory. Basic principle saying we are within God and God is within us and I agree with your point that everything was created at the same time hence the my Grnadparents , myself all should be in this universe only same as law of entropy. I always use to think why God should sit somewhere and dictate something and the question arises how God came into existence in the first place. Advaita Vedanta tackles this very nicely because everything is consciousness. Once I went to ISKON since many Indians are there, I just got shocked about what they are saying. I read some starting verses of Shri Prabhu Pada books, and everywhere they just replaced the Brahman word with Krishna. In one of the lectures, one disciple was even saying all others who don't believe are dogs and asses. I cant digest how a learned man of vedas and Upanishads can use such words in the book. For them everything is Krishna. It fills me with sadness , this is one reason people make fun of Hinduism. They simply gives logic that first all Hindus should come to a conclusion as what and who is God. I understand why it is diverse but all different sects are fighting to show their Gurus are greater. In Iskon US they really make fun of Advaita philosophy and hijacked by Vaishnavits. It seems Vishnu asked Shiva to appear as Sankaracharya and fool the masses with Advaita philosophy so that the demons worship themselves instead of Krishna :)
    Regards Manu

    ReplyDelete
  54. Namaste Captain Sir,
    Pls clarify my doubt as you said SHIVA / VISHNU/ BRAHMA are force fields personalised. My question is then how did a force field took Avatar of human?
    Pls clarify my doubt.
    Thanks.

    ReplyDelete
    Replies
    1. you have to continue reading my blogs about brahman and soul

      Delete
  55. In the post of sanathana dharma part 1 you mentioned about the death of bhisma is not caused by sikandi. In this post you told it was sikandi.Which one is right?

    ReplyDelete
  56. http://timesofindia.indiatimes.com/india/Saraswati-river-existed-concludes-expert-panel-finding-cant-be-challenged-says-Uma-Bharti/articleshow/54869303.cms

    The Rig Veda which went on oral router for 300 centuries before it was penned down 70 centuries ago , mentions Saraswati river as between Yamuna to the East ( Taj Mahal is on Yamuna banks ) and river Sutlej to the west.....

    It is NOT a mystical river as contended by Max Mueller. The Mahabharata clearly talks about the River Saraswati drying up. .....

    The mighty and perennial Saraswati river flowed from the Himalayan Glaciers to the Rann of Kutch where it emptied into the Arabian sea.

    Dwaraka of Lord Krishna was part of this civilization. Ganges was also flowing at that time into the Bay of Bengal......

    Saraswati , which was wider than Amazon started drying up in 4000 BC due to tectonic plate shifts which blocked the glacier source , and made this river dependant on rains , NOT melting ice. .......

    Gradually the whole river was buried under the Thar desert sand dunes, leaving only disconnected pools and lakes here and there. ......

    Yamuna river soon started pouring into Ganges instead of Saraswati. .....

    The vedic culture belongs to Saraswati and NOT the Ganges. ....

    Now this is where Max Mueller baby gets caught with his pants down-- Rig Veda talks only about Saraswati river --NOT Ganges or Indus.... Ganges is mentioned only once.. ....

    ambitame naditame devitame sarasvati (II.41.16).....
    (The best mother, the best river, the best Goddess, Saraswati).....

    citra id raja rajaka id anyake sarasvatim anu;
    parjanya iva tatanadhi vrstya sahasram ayuta dadat (VIII.21.18)......
    (Splendor is the king, all others are princes, who dwell along the Saraswati river. Like the Rain God extending with rain he grants a thousand times ten thousand cattle)......

    TODAY THEY GET FRESH WATER AND FRESH WATER MOLLUSCA , UNDER THE THAR DESERT SANDS ALONG THE COURSE OF THE ANCIENT SARASWATI RIVER . ...

    ANCIENT INDIA LIES IN THE CITY CENTRUM OF OUR ANCIENT CITIES .. IT DOES NOT EXISTS WHERE ANIMALS WERE GRAZED AND TIED UP IN SOME GOD FORSAKEN PLACE . . ...

    THE FINAL BATTLE BETWEEN BHIMA AND DURYODHANA TOOK PLACE IN ONE OF THE ISOLATED POOLS OF DRIED UP SARASWATI RIVER , WITH KRISHNAs BROTHER BALARAMA AS A WITNESS .. . . .. BALARAMA CAME BACK FROM A PILGRIMAGE JUST IN TIME . . . .

    capt ajit vadakayil
    ..

    ReplyDelete

  57. Anuj Pratap Singh
    October 17, 2016 at 12:49 PM

    Sir shiva is a field, we are able to understand after reading your blog though one question comes that how do they take form? i mean in Mahabharat Shiva appeared to give pashupati astra to Arjuna. So how does a FIELD take form? Or is it again an ALEGORY?
    Thanks

    Delete
    ###############################
    Capt. Ajit Vadakayil
    October 17, 2016 at 3:55 PM

    INDIA HAS SENT A ROCKET TO MARS

    WE ARE ALL SPIRITUAL BEINGS HAVING A HUMAN EXPERIENCE

    DISCOVERIES AND INVENTIONS BY HUMANS --AND NOT THEIRS .

    THEY ARE JUST MEDIUMS

    AFTER EVERY PRALAYA THINGS HAPPEN ALL OVER AGAIN

    WE HAVE NOT YET REACHED THE ADVANCEMENT OF VIMANAS

    WHEN THE HUMAN RACE REACHES THE ULTIMATE SUMMIT --BRAHMA WILL BREATHE IN-- FOR CHANGE IS THE ONLY CONSTANT OF THIS COSMOS .

    AND WHEN HE BREATHES OUT ---VISHNU WILL COME BACK AGAIN AS MATSYA AVATAR

    WHAT MAHARISHIS WROTE WERE NOT COOKED UP

    THEY WERE TAKEN OFF FROM AKASHIK RECORDS BY SUPER MINDS WITH KING SIZED PINEAL GLANDS

    THERE IS CONFUSION ABOUT YUGAS AND DATES --BECAUSE EVENTS WERE PICKED OFF WHEN TIME WAS A SPIRAL.

    THIS IS WHAT BR AMBEDKAR WROTE IN RIDDLE OF HINDSUIM ON BEING OFEFRED MASALA BY ROTHSCHILD AGENTS AT COLUMBIA UNIVERSITY

    THE NAMES OF SAPT RISHIS AFTER EVERY COSMIC DISSOLUTION IS DIFFERENT

    http://ajitvadakayil.blogspot.in/2013/05/vishnu-first-matysa-avatar-dolphins-and.html

    http://ajitvadakayil.blogspot.in/2013/05/vishnu-avatar-varaha-boar-fixing-planet.html

    THERE ARE NO LIES IN OUR PURANAS --ONLY POISON INJECTIONS BY ROTHSCHILD

    PURANAS ( ALLEGORICAL STORIES ) WERE FOR PEOPLE WHO HAS NO ACCESS TO VEDAS , DURING TIMES WHEN VEDAS WERE ON ORAL ROUTE

    WHAT IS THE GREATEST EFFORT BY HUMANS ?

    NOBODY HAS BEEN ABLE TO PUT A FINGER ON IT TILL TODAY.

    IT IS THE RELAY OF MIND BOGGLING AMOUNT OF SANSKRIT VERSES ON ORAL ROUTE FOR OR THAN 300 CENTURIES WITHOUT LOSING A SOUND BYTE.

    ARE INDIANS STUPID TO DO THIS EXERCISE FOR SO LONG -- AS IT IS ENERVATING LABOUR OF THE MIND

    I DONT THINK SO

    capt ajit vadakayil
    ..

    ReplyDelete

  58. Anuj Pratap Singh
    October 17, 2016 at 12:49 PM

    Sir shiva is a field, we are able to understand after reading your blog though one question comes that how do they take form? i mean in Mahabharat Shiva appeared to give pashupati astra to Arjuna. So how does a FIELD take form? Or is it again an ALEGORY?
    Thanks

    Delete
    ###############################
    Capt. Ajit Vadakayil
    October 17, 2016 at 3:55 PM

    INDIA HAS SENT A ROCKET TO MARS

    WE ARE ALL SPIRITUAL BEINGS HAVING A HUMAN EXPERIENCE

    DISCOVERIES AND INVENTIONS BY HUMANS --AND NOT THEIRS .

    THEY ARE JUST MEDIUMS

    AFTER EVERY PRALAYA THINGS HAPPEN ALL OVER AGAIN

    WE HAVE NOT YET REACHED THE ADVANCEMENT OF VIMANAS

    WHEN THE HUMAN RACE REACHES THE ULTIMATE SUMMIT --BRAHMA WILL BREATHE IN-- FOR CHANGE IS THE ONLY CONSTANT OF THIS COSMOS .

    AND WHEN HE BREATHES OUT ---VISHNU WILL COME BACK AGAIN AS MATSYA AVATAR

    WHAT MAHARISHIS WROTE WERE NOT COOKED UP

    THEY WERE TAKEN OFF FROM AKASHIK RECORDS BY SUPER MINDS WITH KING SIZED PINEAL GLANDS

    THERE IS CONFUSION ABOUT YUGAS AND DATES --BECAUSE EVENTS WERE PICKED OFF WHEN TIME WAS A SPIRAL.

    THIS IS WHAT BR AMBEDKAR WROTE IN RIDDLE OF HINDSUIM ON BEING OFEFRED MASALA BY ROTHSCHILD AGENTS AT COLUMBIA UNIVERSITY

    THE NAMES OF SAPT RISHIS AFTER EVERY COSMIC DISSOLUTION IS DIFFERENT

    http://ajitvadakayil.blogspot.in/2013/05/vishnu-first-matysa-avatar-dolphins-and.html

    http://ajitvadakayil.blogspot.in/2013/05/vishnu-avatar-varaha-boar-fixing-planet.html

    THERE ARE NO LIES IN OUR PURANAS --ONLY POISON INJECTIONS BY ROTHSCHILD

    PURANAS ( ALLEGORICAL STORIES ) WERE FOR PEOPLE WHO HAS NO ACCESS TO VEDAS , DURING TIMES WHEN VEDAS WERE ON ORAL ROUTE

    WHAT IS THE GREATEST EFFORT BY HUMANS ?

    NOBODY HAS BEEN ABLE TO PUT A FINGER ON IT TILL TODAY.

    IT IS THE RELAY OF MIND BOGGLING AMOUNT OF SANSKRIT VERSES ON ORAL ROUTE FOR OR THAN 300 CENTURIES WITHOUT LOSING A SOUND BYTE.

    ARE INDIANS STUPID TO DO THIS EXERCISE FOR SO LONG -- AS IT IS ENERVATING LABOUR OF THE MIND

    I DONT THINK SO

    capt ajit vadakayil
    ..

    ReplyDelete
  59. Rahul menon
    October 18, 2016 at 10:44 AM
    Hello Sir,

    I came across an article The ‘Center of the universe’ located in Tulsa has an incredible acoustic anomaly that seems to defy the laws of physics..

    http://www.tulsaworld.com/weekend/music/what-is-tulsa-s-center-of-the-universe-landmark/article_9b843716-a654-54d4-8591-f29dc7fd5513.html


    What can be the real reason to this?

    ReplyDelete
    Replies
    #####################
    Capt. Ajit Vadakayil
    October 18, 2016 at 11:19 AM

    hi rm,

    THIS IS ACOUSTIC SCIENCE

    JUST OVER THE WALL OF MY PREVIOUS HOME IS CALICUT , WE HAD THE SCIENCE PLANETARIUM

    THERE THEY HAVE A CONCAVE SURFACE WHERE OF YOU WHISPER THE SOUND CARRIES LIKE A TELEPHONE WITHOUT WIRES.

    THIS IS SCIENCE

    INDRAPRASTA HALL BUILT BY MAYA DANAVA WAS FULL OF SUCH MAGIC ( REAL ACOUSTIC SCIENCE )

    WHEN DURYODHANA FELL IN THE THE POOL . DRAUPADI STOOD IN AMBUSH IN SUCH A CONCAVE FOCUS AREA AND WHISPERED " ANDHASYA PUTR ANDAHAH " THE SON OF THAT BLIND MAN IS BLIND TOO.

    THIS WAS ALLUDING THAT HIS FATHER KING DRITARASHTRA IS BLIND AND HIS MOTHER GANDHARI TOO HAD BLINDFOLDED HERSELF --BLIND PARENTS

    THERE COULD BE NO GREATER INSULT TO A GUEST KING

    THIS WOULD BE THE ROOT CAUSE OF MAHABHARATA WAR 6000 YEARS AGO.

    SOMETIMES MENTAL BLEEDING HURT MORE THAN ACTUAL BODY BLEEDING

    HINDU LTTE TOOK BIRTH ONLY BECAUSE SRI LANKAN BUDDHIST SOLDIERS SPRAYED AERATED SHIT ON TAMIL VILLAGES USING HELICOPTERS .

    LATER THIS LTTE MOVEMENT WAS HIJACKED AND HINDU PRABHAKARAN BECAME BRO PIRBHAKARAN AND HE NAMED HIS SON CHARLES

    LTTE SOLDIERS SPLIT AS THEY WOULD NOT AGREE TO BE BURIED , RATHER THAN BE CREMATED

    http://ajitvadakayil.blogspot.in/2012/08/aidmk-dmk-misplaced-support-for-ltte.html

    THIS WILL REMAIN THE MOST EFFECTIVE HEGELIAN DIALECTIC IN HISTORY--UNLESS WE DO SOMETHING LIKE THIS IN KASHMIR , BALOCHISTAN , NW FRONTIER AND SIND

    UNLIKE WHAT PEOPLE LIKE HYPER PATRIOT GEN ROY CHOUDHURY THINK -POLITICIANS WIN AND LOSE BATTLES

    CHANAKYA CONVERTED HIMSELF FROM ACADEMICIAN TO POLITICIAN

    HE WAS THE ULTIMATE POLITICIAN-- HE CAN NEVER EVER BE SURPASSED.

    HE CREATED AND MENTORED HIS OWN KING. THIS KING WOULD RULE THE WHOLE OF INDIA EXCEPT NAMBOODIRI CHANAKYAs HOMELAND OF KERALA

    http://ajitvadakayil.blogspot.in/2014/08/chanakya-taxila-university-professor.html

    THE MAP BELOW IS WRONG-- THE EASTERN COAST OF TAMIL NADU WAS UNDER THE RULE OF MAURYA EMPIRE.

    http://www.newworldencyclopedia.org/entry/Maurya_Empire

    BANGALORE , PALANI OF YAZIDIS ( BUILT BY CALICUT KING CHERAMAN PERUMAL ) AND SRINGERI MUTT WERE ALL PART OF THE ANCIENT CHERA EMPIRE.

    CHERA EMPIRE WAS THE RICHEST AND MOST BEAUTIFUL PART OF THIS PLANET. NOBODY DARED ATTACK IT, BECAUSE OF OUR KALARI TRADITION.

    PUNJABIS AND MARATHAS HAVE WIND IN THEIR EARS—THEY HAVE NO IDEA WHO A KERALA KALARI WARRIOR WAS.

    http://ajitvadakayil.blogspot.in/2011/12/kalaripayattu-oldest-and-deadliest.html

    FRENCH ROTHSCHILD GAVE ROCKETS AND LONG RANGE GUNS TO JEW TIPU SULTAN - AND THIS WAS THE FIRST TIME NORTH MALABAR WAS CONQUERED.

    THE CALICUT KING ZAMORIN COMMITTED SUICIDE OUT OF SHAME WHEN HE LOST THE BATTLE TO TIPU SULTANs FATHER JEW HYDER ALI -- HE BLEW HIMSELF UP

    https://farm1.staticflickr.com/70/175687868_e857872cc2_z.jpg

    ABOVE MANACHIRA POOL OF CALICUT WAS THE PLACE WHERE ROYAL WOMEN OF ZAMORIN FAMILY TOOK BATH . THIS IS THE CENTRUM OF CALICUT.

    capt ajit vadakayil
    ..

    ReplyDelete
  60. Hi Capt,

    Where can I download the best translation english version of mahabharata and bhagawatgita?

    ReplyDelete
  61. Hello Sir,
    Please an important question.
    "Do not expect fruits of action" is it also related to
    autonomous nervous system ?

    like when you are expecting result you are dominant in sympathetic mode

    ReplyDelete