DEVDUTT PATTANAIK Jaya An Illustrated Retelling of the Mahabharata PENGUIN BOOKS Contents Dedication Author's Note: What Ganesha. It is one of excellent work of devdutt, mahabharata abridged with illustration,must read for bestthing.infoN SHASTRAS. In this enthralling retelling of India's greatest epic, the Mahabharata, originally known as Jaya, Devdutt Pattanaik seamlessly weaves into a single narrative plots.
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Editorial Reviews. Review. I had always thought of reading and knowing the Mahabharata but for download. Share. site App Ad. Look inside this book. Jaya: An Illustrated Retelling of the Mahabharata by [Pattanaik, Devdutt ]. Jaya: An Illustrated Retelling of the Mahabharata [PDF] Download; 2. Book Details Author: Devdutt Pattanaik Pages: Publisher: Penguin. Read "Jaya An Illustrated Retelling of the Mahabharata" by Devdutt Pattanaik available from Rakuten Kobo. Sign up today and get RS. off your first.
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Remove FREE. Unavailable for download. Continue shopping Checkout Continue shopping. Chi ama i libri sceglie Kobo e inMondadori. Get RS. You are in the India store Not in India? Choose Store. Still above is Vaikuntha, heaven, abode of God. One keeps you in Swarga; the other raises you into Vaikuntha. In Vaikuntha there is bliss forever, in Swarga there is pleasure for only as long as you deserve. What is the difference between Jaya and Vijaya? Solve this puzzle and you will solve the mystery of the Mahabharata.
Richly illustrated with over line drawings by the author, the chapters abound with little-known details such as the names of the hundred Kauravas, the worship of Draupadi as a goddess in Tamil Nadu, the stories of Astika, Madhavi, Jaimini, Aravan and Barbareek, the Mahabharata version of the Shakuntalam and the Ramayana, and the dating of the war based on astronomical data. With clarity and simplicity, the tales in this elegant volume reveal the eternal relevance of the Mahabharata, the complex and disturbing meditation on the human condition that has shaped Indian thought for over years.
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August 16, Imprint: Everyone thought Bhima was dead and prepared a funeral feast for him, with vegetables and spices. When Bhima surfaced, everyone was delighted. There are several explanatory boxes that help understand the context.
Increasingly, English is becoming the language of communication, even among young Indians. There should be translations of the Mahabharata in English and several such have emerged, including those in non-print form.
But these presuppose that readers or viewers know or understand the context. I have no idea why, probably for some year-end supplement. In my professional career as an economist, I read several books, almost always centred on economics.
DEVDUTT PATTANAIK JAYA PDF
Having said that, the only book I could immediately think of was this one. Part of the reason may be the title. It is much more than that and perhaps this narrow interpretation has deterred people, who look at the title and the cover, without getting into what the book actually contains.
An Illustrated Retelling of the Mahabharata. Part of the Retelling series: An Illustrated Retelling of the Bhagavata. Illustrated Retelling of Mahabharata by Devdutt Pattanaik 1. August 14, Publisher: Penguin Books India Genres: Indian , Mythology , Retelling. Bibek Debroy wrote: Ganga kills her own children because of events in their past life.
By interfering with the course of karma, as Shantanu does when he stops Ganga from killing his eighth son, one ends up causing more harm than good. The epic constantly reminds us that what is apparently a good deed need not really be a good deed, for every moment is governed by factors that are often beyond human comprehension. The eight Vasus are ancient Vedic deities associated with the elements. The leader of the eight, Prabhas, who stole it for his wife, suffers more than the other seven and lives a longer and more miserable life as Devavrata.
Vyasa draws attention to the dangers of lust and blind obedience to the father when Shantanu agrees to the conditions laid down by Ganga. At the root of all human tragedy is human folly. Hastina-puri, or the city of elephants, is named after Hastin, a little-known ancestor of the Pandavas.
Some say Hastin was another name for Puru. Scholars speculate that the city name suggests that in the era of the Mahabharata, herds of elephants roamed in and around what is now known as Punjab and Haryana.
In Jain chronicles, Hastina-puri was an ancient city, built by the gods themselves. Three of the twenty-four great Tirthankaras of Jainism—Shanti-nath, Kuntha-nath and Ara-nath—were born in this city.
When his mother sent him back to his father, the people of Hastina-puri loved him and looked forward to the day when he would be king. But this never happened. Shantanu had fallen in love again. And the object of his desire was Satyavati, a fisherwoman, who ferried men across the Ganga. He longed to make her his wife. Shantanu did not know how to satisfy this condition for Devavrata was already the crown prince of Hastina-puri. How will you ensure that this does not happen? I shall never be with a woman.
I shall never father children. So impressed were the Devas that they descended from the skies and showered him with flowers. They gave him a new name, Bhishma, the one who took the most terrible of vows. For a terrible vow it was. Since Devavrata would father no children, there would be no one left on earth after his death to facilitate his rebirth.
He would be doomed to live forever in the land of the dead across the river Vaitarni. The Devas in fact felt so sorry for Devavrata that they decreed Bhishma would have the power to choose the time of his own death. With Devavrata taking the vow of celibacy, there was nothing to stop Shantanu from marrying Satyavati. In the Jain retelling of the Mahabharata, there is a suggestion that Devavrata castrated himself to reassure Satyavati that he would never father a child.
Ideally, as per ashrama-dharma, that advises men to behave in keeping with their stage in life, Shantanu should have retired, like his father Pratipa before him, and allowed Devavrata to become a householder.
Her father was a king called Uparichara who during the course of a hunt had rested under a tree, thought of his wife and ejected a joyful spurt of semen.
Not wanting to waste this semen, he wrapped it in a leaf and gave it to a parrot and requested it to carry it to his wife so that she could bear a child with it.
On its way, the parrot was attacked by a falcon and the packet containing the semen fell into a river where it was eaten by a fish. This fish was once an Apsara called Girika, cursed by Brahma to be a fish until she gave birth to human children. A few days later, some fishermen caught this fish and found in its belly twin children: They presented the twins to Uparichara, who accepted the male child but let the female child be raised by the fisherfolk.
The chief of the fisherfolk adopted the girl and raised her as his own daughter. She was called Satyavati but teased as Matsya-gandha for she smelt dreadfully of fish. Matsya-gandha ferried people across the river Ganga. One day, she found herself ferrying a sage called Parasara. Midstream, near a river island, the sage expressed his desire to make love to Matsya-gandha and have a child by her. And you will never ever smell of fish again. Your body will give out a fragrance that men will find irresistible.
The child born of this union was raised by Parasara. He was named Krishna Dwaipayana, the dark child delivered on a river island. Eventually, he became known as Vyasa, he who compiled the sacred scriptures. As the story continues, Vyasa draws attention to the desperate and sometimes brutal steps taken by Satyavati to change her destiny. The tale of Parasara and Matsya-gandha can be seen as a tale of sexual exploitation of a young girl by a powerful elderly sage, or it can be seen as a tale of sex hospitality that was prevalent in the epic age when fathers and husbands offered their daughters and wives to guests, sages and kings.
Or it can be seen as an attempt by Matsya-gandha to manipulate a sage by offering him sexual favours. Chitrangada and Vichitravirya. Soon after, Shantanu died leaving his wife and her sons in the care of Bhishma. Satyavati wanted her sons to grow up fast, marry and produce children for she was determined to be the mother of a great line of kings.
Unfortunately, Chitrangada died before marriage. An arrogant man, he was challenged to a duel by a Gandharva of the same name who killed him after a prolonged fight.
Vichitravirya was a weakling, unable to find a wife for himself. So it was left to Bhishma to find a wife for him. The king of Kashi had organized a swayamvara where his three daughters—Amba, Ambika and Ambalika—could select a husband from among the guests. No invitation had been extended to Vichitravirya. Some said this was because it was known that Vichitravirya was an unfit groom for any woman.
Others said this was to get back at Bhishma who, while taking the vow of celibacy, conveniently overlooked the consequences of his decision on the woman he was engaged to marry, the sister of the king of Kashi. Bhishma took the absence of an invitation as an affront to the dignity of his household. He rode into Kashi and abducted the three princesses.
The assembled guests tried but failed to stop him. Bhishma then gave the three princesses to his younger brother. Amba, eldest daughter of the king of Kashi, was in love with Shalva and she had planned to select him as a groom from among those invited by her father to her swayamvara. Why do you need three? But Shalva refused to take Amba back. If you had not abducted me, I would not be in this situation. I am therefore your responsibility. Besides, by taking us on your chariot you, and not your half-brother, are our true husband.
He dismissed her with a wave of his hand. Since neither Shalva nor Vichitravirya shall accept you, you are free to go wherever you wish. But all Kshatriyas feared Bhishma. Parashurama was a Brahman who feared no Kshatriya. In fact he hated them. Kshatriyas had killed his father and stolen his cows. To teach them a lesson, he had picked up an axe and massacred five great Kshatriya clans, filling five lakes with their blood.
These five lakes were knownas Samanta Panchaka and were located at Kuru-kshetra. He had sworn to kill any Kshatriya who crossed his path. A terrible fight ensued which lasted for several days. Finally, Parashurama gave up. And no one can kill him unless he wants to die. If this fight continues, both of us will release weapons that will destroy the world. In despair, Amba then took a vow.
She would not eat or sleep until the Devas revealed to her the means of killing Bhishma. She stood on one foot on top of a hill for days until Shiva, the destructive form of God, appeared before her. Unlike Urvashi, Ganga and Satyavati who could make demands of the men who sought to marry them, Amba and her sisters were chattels—to be claimed as trophies in tournaments. Then she went to Bhishma and told him to make his widowed daughters-in-law pregnant. I request you to do what my sons could not do.
By then everyone referred to him as Vyasa, the compiler, because he had successfully organized the Veda into four books. But give me a year to prepare myself. For fourteen years I have lived in the forest as an ascetic. My hair is matted and my skin coarse. My gaunt features will scare the two women.
They will welcome you. And I cannot wait. She was so disgusted by his looks that she shut her eyes when he touched her. The child that Vyasa conceived in her womb was therefore born blind.
He was named Dhritarashtra. Next, Vyasa went to Ambalika. She grew pale on seeing Vyasa. The child thus conceived in her womb would be a pale weakling called Pandu.
Vyasa did as he was told. But on the bed lay not Ambika but her maid who made love to him fearlessly. The child she conceived would be healthy and wise. He would be named Vidura.
Though fit to be king, he would never be allowed to wear the crown as he was born of a maid. Vidura was none other than Yama, the god of death, living out a curse. This is how it happened. Once, a group of thieves took refuge in the hermitage of sage Mandavya who was at that time lost in meditation, totally unaware of their presence. When he appeared before Yama, ruler of the dead, he demanded an explanation for his suffering for he had hurt no living creature in his life.
A furious Mandavya then cursed Yama that he would take birth as a man and suffer the fate of never being a king despite having all the qualities of the perfect ruler. And so was born Vidura. Dhritarashtra, Pandu and Vidura were raised by Bhishma as if they were his own sons. The irony of the situation was evident to all. Bhishma, who had sworn never to beget a family of his own, was entrapped by the family of his father, which included a stepmother, two widowed sisters-in-law, their maid and three nephews.
Bhishma is the last of the Kuru bloodline. The sons his father bears on Satyavati die childless. Children of the royal family thereafter are not true Kurus; they are children of the daughters-in-law of the household by other men.
Vyasa draws attention to the frailties of human laws that try to correct what nature has ordained. The laws say that only children of the lawfully wedded wife are the true sons, not the children of concubines. Thus only Pandu and Dhritarashtra can be kings, not Vidura, even though Vidura is the most worthy.
In a further elaboration of the law of karma, it informs that even acts performed in ignorance or innocence have repercussions that one is obliged to experience either in this life or the next. Yama, god of death, is also known as Dharma, god of order.
A dispassionate god who oversees death and destiny, he ensures that the law of karma is followed meticulously. One of the members of the Yadava council, Surasena, had a daughter called Pritha who was adopted by his cousin, Kuntibhoja, who renamed her Kunti. When Kunti was of marriageable age, a swayamvara was organized where, from among the assembled guests, she chose Pandu as her husband.
Around the same time, the princess of Gandhara, Gandhari, was brought to Hastina-puri and given in marriage to Dhritarashtra. She did not know at the time of her wedding that she was marrying a blind man. She was Madri, sister of Shalya, king of Madra.
Second wives were usually downloadd when the first wife was suspected of being infertile. But Kunti had proof of fertility: Perhaps rumours of her premarital liaisons stained her reputation and provided reason enough for getting a second wife. Though elder, since Dhritarashtra was born blind, he was forbidden from sitting on the throne. Pandu was made king instead, superseding Dhritarashtra just as Shantanu had superseded Devapi. This decision caused great heartburn in the blind prince, but he never voiced his protest for he was well versed with the quirks of laws.
While some laws made him the legitimate son of Vichitravirya, there were others which prevented him from becoming king. If a woman is given away as charity to help a needy man, as Gandhari is, it is the way of Prajapati, father of all creatures. If a bride is accepted more for her dowry than for herself, it is the way of Brahma, the creator who is entrapped by his own creation.
If a daughter is given as a fee for services rendered to the father, it is the way of the Deva, the sky-gods. If a daughter is given for ritual purposes along with a cow and a bull, it is the way of the Rishi. If a woman chooses her husband freely, as Shakuntala and Kunti do, it is the way of the Gandharva, the celestial musicians. If a woman is downloadd, as Madri is, it is the way of the Asura, the subterranean hoarders of wealth. If a woman is abducted, as Ambika and Ambalika are, it is the way of the Rakshasa, the forest-dwelling barbarians.
If a woman is raped, it is the way of the Pisachas or vampires. Later in the epic, her sacrifice grants her magical powers. Playwrights suggest that Gandhari blindfolded herself in outrage to protest against her marriage to a blind man.
Rather than being exploited, she disables herself. Once seven sages were busy performing tapasya. Intrigued, Shiva and Shakti paid them a visit in the form of eagles.
But pushed by the winds, the female eagle got impaled on the trident of the sages. When the sages saw this, they were so upset that they decided to use their magical powers to bring life into the dead bird.
Two women emerged from the dead bird: Gandhari from the skeletons and Kunti from the flesh. The laws say that only a physically fit man can be king. So Dhritarashtra who is blind is bypassed and his younger brother, Pandu, is made king. Ironically, even Pandu is physically unfit; his disability sterility or impotency is not as evident as blindness. Would he die, like his father, leaving two childless widows behind? When Pandu came closer, he realized he had killed the antelope while he was mating with a doe.
To make matters worse, the antelope turned out to be a sage called Kindama and the doe turned out to be his wife. They had used magical powers to turn themselves into animals so that they could make love freely in the open. If you ever touch a woman, you will die instantly. So he refused to return to Hastina-puri. He decided to live the life of a hermit in the forest of Satasringa along with the Rishis there. They found him living in the forest, wearing clothes of bark, having abandoned his royal robes, with Rishis for company.
For it is the dharma of wives to follow husbands, both in joy and in sorrow. In the absence of Pandu, Bhishma had no choice but to pass on the crown of Hastina-puri to the blind Dhritarashtra. It was perhaps in the destiny of Hastinapuri to be ruled by a blind king and his blindfolded queen.
The news depressed him. Not only had fate taken the crown from him, it had also left him in a state whereby he could never father kings. Shvetaketu then introduced the law of marriage so that women were bound to husbands, enabling all men to know who their fathers were. They could only have children by their husbands and if their husbands were unable to give them children, they could go to men chosen by their husbands. Children borne by the wife belonged to the husband whether he fathered them or not.
So it is that the father of the planet Mercury is the planet Jupiter even though it was the moon who conceived him in the womb of the stars. So it is that you are the son of Vichitravirya even though he never made your mother pregnant. He decided to ask a sage to come to his wives. Pandu looked at her quizzically. My father asked me to take care of all his needs.
Pleased with my devotion and service, he gave me a magic formula by which I could call upon any sky-god and have a child with him instantly. Perhaps, in his foresight, he realized I would have need of such a formula in my life.
So, if you wish, I can use this formula, and have a child by any god of your choice. It was an act of shame that weighed heavy on her heart. He was named Yudhishtira. He would be the most honest of men. Later, Pandu asked Kunti to invoke Vayu, the god of the wind. He would be the strongest of men.
Kunti then called upon Indra, king of the Devas and ruler of the sky. By him she had a son called Arjuna.
He would be the most skilled archer in the world, capable of using the bow with both his right and left hand. Since Kunti had invoked Indra of her own volition and not because her husband had told her to, the son of Indra, Arjuna, became her favourite child.
Only he was referred by all as Partha, the son of Pritha. So it is decreed in the books of dharma. Kunti, however, was referring to the three gods who had given her three sons after marriage, and the one god who had given her one son before marriage—a secret that she shared with no one.
Shvetaketu is believed to be the fountainhead of patriarchy. Before he introduced the law of marriage, women had full sexual freedom. In fact, a woman could go to any man and a man who refused her was deemed a eunuch. This freedom was allowed because childbirth was considered of prime importance to facilitate the re-entry of forefathers into the land of the living.
Shvetaketu insisted on fidelity from women so that all children knew who their biological fathers were. If a man could not father children because he was impotent, sterile or dead, the woman was allowed to go to other men, with the permission of her husband or his family. The number of men a woman was allowed to go to if her husband could not give her children was restricted to three.
Including the husband, a woman thus could be with up to four men in her life. If she went to a fifth man, she was deemed a whore. This law gains significance later in the epic when Kunti lets Draupadi marry all five of her sons. As per some Vedic marriage rites, a woman is first given in marriage to the romantic moon-god, Chandra, then to the highly sensual Gandharva named Vishwavasu, then to the fire-god, Agni, who cleanses and purifies all things, and finally to her human husband.
Clearly this was an attempt of society to prevent Hindu women from remarrying. Kunti runs away in fear, abandoning her newborn but Bhima is so strong that he kicks the tiger on his head and pushes him away. With another kick he breaks a mountain.
Apologizing to the mountain, Kunti transforms each broken piece of the mountain into a local deity. She had conceived much earlier but mysteriously her pregnancy continued for two years.
Jaya: An Illustrated Retelling of the Mahabharata
She could wait no more and so she took a terrible decision: Gandhari ordered her maids to get an iron bar. The maids hesitated. With great reluctance, the maids did as they were told, and struck the queen on her belly.
Strike me again. Is it a boy or girl? When told what she had delivered, Gandhari wailed. Fate was indeed cruel. She sent for the sage Vyasa. Where are they? They would incubate over a year and transform into sons, he told Gandhari. Vyasa smiled and told the maids to divide the ball of flesh into a hundred and one pieces.
Thus were born the hundred sons and the one daughter of Gandhari and Dhritarashtra.
Collectively, the sons were called the Kauravas. The first among them was Duryodhana. When his pot was broken, on the day when Kunti gave birth to Bhima, the palace dogs wailed. He is my firstborn, my favourite. The daughter was called Dusshala.
She was given in marriage to Jayadhrata, king of Sindhu. She bore him a son called Yuyutsu.
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Like Vidura, he was an extremely capable man but disqualified from ever sitting on the throne. Contrary to popular projection, both Gandhari and Kunti are viewed by Vyasa as ambitious women who knew the value of sons in a royal household. But she wants a daughter too. Thus the Kuru household had a hundred and five sons hundred Kauravas and five Pandavas and one daughter, Dusshala, who was so indulged by the entire household that her husband, Jayadhrata, was forgiven repeatedly despite his immoral behaviour.
Maybe they could transform the remnants of a miscarriage into live children by incubating them in magically charged pots of ghee. Rationalists believe Gandhari had only two sons, Duryodhana and Dusshasana, who are the only two of the hundred to play a significant role in the epic.
Let her be mother too. And let me be father of more sons. Instantly the two gods, lords of the morning and evening star, appeared and gave Madri twin sons: Nakula, the handsomest man in the world and Sahadeva, the most knowledgeable man in the world. But Kunti refused. With one invocation, Madri had cleverly called twin gods and become mother of two sons. She feared with another invocation, Madri could call another set of gods, a male collective, and have as many as three, four, five, why even seven sons.
And with the following one, she would be mother of more sons. She could not allow that. She would not let the junior wife have more sons, hence more power than her. The five sons of Pandu, three by Kunti and two by Madri, became known as the Pandavas. Collectively, the five sons had the five qualities of the perfect king—honesty, strength, skill, beauty and wisdom.
This practice, once glorified, came to be frowned upon with the passage of time. Kunti restricts access of Madri to the gods for fear that she will end up bearing more children and so yield greater influence than her. Through this little episode Vyasa makes us aware that the desire for power is not restricted to men alone.
In the entire epic, the children of Madri are overshadowed by the children of Kunti. The gods invoked by the two wives of Pandu are early Vedic gods known as Devas: Yama, Indra, Vayu and the Ashwini twins. The notion of an all-powerful God is a later development in Hindu thought. This clearly indicates that the epic first took shape in Vedic times which were dominated by belief in elemental spirits.
Later, with the rise of bhakti or path of passionate devotion to the almighty, the ideas of God and Shiva and Vishnu and Krishna were added to the tale. But he was a young man and there were times when he sorely missed intimacy with his wives. One day, he saw sunlight streaming through the sheer fabric that Madri had draped round her body. He realized how beautiful she was.
He could not resist touching her. Unknown to all, Pandu had a premonition of his death and had told his sons a secret. It is embedded in my body. When I die, eat my flesh and you will be blessed with great knowledge. That shall be your true inheritance.
The children could not do what their father had asked them to do.
He put that piece in his mouth. Instantly, he knew everything about the world—what had happened in the past and what would happen in the future.
And when a question is asked, reply with a question. Sahadeva had no choice but to keep quiet, knowing all but never being able to tell people what he knew or do anything to avert the inevitable. He realized the future that he knew could be deciphered if one observed nature carefully. And so he put together various occult sciences that helped man predict the future.
As for himself, Sahadeva waited for people to ask him the right question. They asked him many questions—but never the right one. But in all cases, it is voluntary; nobody forces the women to submit to this violent practice. Around CE the practice of Sati became part of liturgical manuals and a common theme in folklore as well as worship. In South India, Sahadeva is renowned as the master of astrology, face reading and all other forms of divination.
They had been placed on a tiger skin and next to them were a trident and a pot, indicating they were the children of a sage. They were the children of sage Sharadwana and an Apsara called Janpadi. Shantanu named them Kripa and Kripi and raised them in the palace. Kripa grew up to be a teacher. Bhishma appointed him tutor to the five sons of Pandu and the hundred sons of Dhritarashtra who were now under his care.
Kripi was given in marriage to Drona. Drona was the son of sage Bharadvaja. He was born in a pot into which his father had spilt semen at the sight of a beautiful Apsara called Ghrutachi. In time, Kripi gave birth to a son, Ashwatthama. Drona was extremely poor, so poor that he did not have a cow in his house.
Ashwatthama grew up without ever having tasted milk. He could not even distinguish milk from rice water. Unable to bear the poverty, Kripi finally convinced Drona to go to his childhood friend, Drupada, king of Panchala, and ask him for a cow. Unfortunately, Drupada burst out laughing when Drona reminded him of the childhood promise. We were friends then. Now I am a rich king and you are a poor priest. We cannot be friends. Do not claim cows in the name of friendship; ask for alms and I shall give you a cow in charity.
Kripa, Kripi and Drona are illegitimate children born after nymphs seduce ascetics and make them break their vows of celibacy. The epic age was one of tension between those who believed the purpose of life was to enjoy material pleasures and those who believed the purpose of life was to renounce the same. In the epic age, kings were supposed to take care of Rishis either by daan or charity or by dakshina or fee paid for services rendered.
Drupada treats Drona as the son of a Rishi and offers him daan. Drona is angry because he is not treated as a friend and equal. Drupada is thus the dispassionate follower of the code of civilized conduct dharma while Drona yearns for human affection and respect that transcends social stratification.
The conflict between Drupada and Drona is thus the conflict between head and heart. Through Drona, Vyasa draws attention to the disruptive power of desire kama.
Like Drupada and Drona, they were the best of friends, one a rich nobleman and the other an impoverished priest. Unlike Drupada, however, Krishna shares all his wealth with his friend. For Krishna, there can be no dharma without the spirit of generosity. Without genuine love, laws and rules are worthless. Drona promised never to do so. He made his way to Hastina-puri, intent on making the Kuru princes his students and using them against Drupada. When Drona reached Hastina-puri, he found the Kuru princes trying to retrieve a ball from a well.
Drona decided to help the princes. He picked up a blade of grass and threw it with such force into the well that it pierced the ball like a pin. Then he threw another blade of grass which pinned itself to the free end of the grass pinned to the ball. Then he threw a third blade of grass which pinned itself to the far end of the second blade of grass. Soon he had a whole chain of grass that could be pulled up along with the ball. Drona then dropped his ring into the well.
He raised a bow and shot an arrow which pierced into the waters and ricocheted back along with the ring. The children, astonished by what they had seen, ran into the palace and told Bhishma about this strange priest-warrior near the well. Kripa was more than happy to give employment to his brother-in-law. But Drona had a condition. Drona accepted the hundred Kauravas and the five Pandavas as his students.
Soon, Yudhishtira became skilled with the spear, Arjuna with the bow, Bhima, Duryodhana and Dusshasana with the mace, Nakula and Sahadeva with the sword. In due course, the Kauravas and Pandavas were well versed in the art of war. We must not lose focus by fighting his army. It will wear us down. They rushed forward but the Pandavas stayed back. We four shall meet you there after capturing the king of Panchala.
Drupada, distracted by the Kauravas, was caught by surprise. Before he could defend himself, Arjuna pounced on him and pinned him to the ground. Bhima got a rope and bound him. Then placing him on their chariot they took him straight to Drona. Your rule is now restricted to the southern half. We are equals.
Can we be friends now?Similarly several such sons born out of Rakshasa and Naga women did participate in the Kurukshetra war. After bearing four sons, Madhavi returned to her father. His association with Sarmishtha, a princess-maid, was an anuloma marriage and was deemed more appropriate as it was with a woman of inferior rank.
They are sutas half Kshatriyas and half sutas. Around CE the practice of Sati became part of liturgical manuals and a common theme in folklore as well as worship. Yet he cowers in his tower. Mrs Funnybones. Both celebrated the event and waited for Dushyanta to return.