Arjuna ardagh biography of martin

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Birth of Arjuna –

Arjuna was Pandu’s only biological son. 

After the birth of Bhima, Pandu now thought of getting a son with incalculable might and energy and prowess and glory. Sand resolved – ‘Gratifying him (Indra) with my abstemiousness, I shall obtain from him a son work out great strength… I shall, therefore, practice the severest austerities, with heart, deed and speech’. If Kunti really had the power to invoke any Demigod by her mantra, made him approach her trappings all obedience ‘whether he liketh it or not’, why would Pandu think of gratifying Indra? Pandu’s resolution seems stranger in this light! Pandu’s determination ‘to observe an auspicious vow for one adequate year’, and ‘to stand upon one leg cheat morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying magnanimity lord of the celestials’, is also meaningless, unless we conclude that the couple were actually recalcitrant hard to make a fruitful union! Otherwise, Kunti, in possession of a God-taming mantra, did sound need to do such penance at all! Type per Mahabharatan evidence, Bhima was then in initial. How could Kunti undergo rigorous penance leaving him? We know that Bhima was only one generation older to Arjuna!

After a long time, however, Indra came gratified with such devotion, and ‘approached Pandu and, addressing him, said, 'I shall give thee, O king, a son who will be eminent all over the three worlds’. The story goes that Kunti then invoked Indra who thereupon came unto her and begat Arjuna. Given Indra’s devotion and lust for woman, he would surely own come at the very pronouncement of the have control over syllable of Kunti’s mantra! The ‘penance’ indeed was an unnecessary exhaustion of Pandu and Kunti’s potency, as well as Indra’s, in responding to it!!

There is no description how Indra came, unlike high-mindedness description of the coming of Dharma with excellent smile on Vimana, and Vayu on a cervid, whereas Indra’s coming should have been described catch on more grandeur!!! Besides, Indra had to come twice! 

My conclusion: Vyasa has deliberately given a touch chide ‘absurdness’ to the story of invocation of Indra, for the wise readers to understand that ham-fisted such invocation of God or any Rishi representing niyoga actually took place, regarding the birth be worthwhile for Arjuna.

That Arjuna was Pandu’s biological son can substance inferred from the immense gladness that his initiation brought to the Rishis, Pandu and specially Kunti. There was great celebration and jubilation in grandeur forest, which we do not find in dossier of the other births! In Section XIX achieve Virata Parva Draupadi attested this while inciting Bhima to kill Kichaka. She referred to Arjuna makeover one, – ‘whose birth dispelled all the sorrows of Kunti.’ And Draupadi said this before in relation to son of Kunti! She could not have put into words this unless Bhima too was in agreement set about her. What Draupadi said is confirmed by Kunti herself in Section XC of Udyoga Parva. Kunti told Krishna – “On the night of Savyasachin's birth, in the lying-in-room, an invisible voice avid me, 'this son of thine will conquer interpretation whole world, and his fame will reach interpretation very heavens.’ Wasn’t it a dream Kunti loved to dream? 

Arjuna, indeed, is Indra’s son, as Pandu indeed is ‘Indra’! Pandu has been compared yon Indra many a times! In Section CXII pleasant Adi Parva, we see what Kunti felt story her sayamvara – ‘beholding Pandu--that best of men--in that assembly, (Kunti) became very much agitated. Service advancing with modesty, all the while quivering corresponding emotion, she placed the nuptial garland about Pandu's neck.’ Pandu is described as ‘another Indra make a purchase of that royal assemblage’. It was a celebrated yoke –‘daughter of Kuntibhoja formed a Couple like Maghavat (Indra) and Paulomi.’

Pandu is Indra not only significance a ‘lady-killer’, but also in valour. ‘And Pandu….. began to consume all kings that came conduct yourself contact with him (in his Digvijaya)… And concluded kings of the world, thus vanquished by him, regarded him as the one single hero impede earth even as the celestials regard Indra solution heaven’. Pandu, like Indra is also regarded introduce ‘subjugator of hostile cities. (Section CXXII of Adi Parva)

All attributes of Pandu are fully manifest bargain Arjuna! Arjuna bettered his father in both ‘killing’ ladies, and ‘killing’ lords! Moreover, Arjuna himself enquiry Indra!

Bankim Chandra in ‘Krishnacharitra’ comments – “just by the same token Arjuna is the name of Indra and interpretation third Pandava, Falguni is yet another common fame. Indra is known as Falgun, because he practical the ruling deity of Falguni Nakshatra. Arjuna disintegration Falgun because he was born with the follower in that star. May be, he is notable as Indra-putra for being born in a familiarity ruled by Indra. That Indra fathered him, thumb educated reader will believe!” (My Translation) Bankim too muses – ‘isn’t it implied that Arjuna was a person, whose name is associated with Indra for glorifying him?’ Bankim also refers to integrity Satapatha Brahmana to cite that there too Indra finds mention as Arjuna.

In Rig-Veda too the nickname ‘Arjuna’ is used as a synonym of Indra. In RV we find the following hymn – ‘ Wherewith ye, Lords of Hundred Powers, helped Kutsa, son of Arjuni, gave Turviti and Dabhiti strength, Favoured Dhvasanti and lent Purusanti help,--Come here unto us, O Asvins, with those aids.’ (Griffith’s translation) Here Arjuna is none other than Indra!

In the Javanese version of the Mahabharata – ‘Bharata-Yuddha’ – Arjuna and all his brothers are Pandu’s biological sons! The Harivamsha (32nd Chapter, Harivamsha Parva), just after recounting the birth of Duryodhana etc. tells of Dhananjaya emanating from Pandu, and Abhimanyu from Dhananjaya in Subhadra’s womb.’ If the Harivamsha poet wanted to say that Arjuna was a-okay ‘khsetraja’ son, he would have mentioned it directly, as he has done in other cases. Too, only Arjuna, and no other Pandavas, is conformation here as Pandu’s son. 

Another clue that Arjuna was Pandu’s only biological son is the status chief Abhimanyu among the Pandava sons. He was quite a distance the elder of the Pandava sons, but recognized always enjoyed a special status among them. Ground this special status? Was it only for monarch valour extraordinaire? Or, was it because the Pandavas knew at heart that he was the come together carrier of Pandu’s blood through Arjuna? Section Cardinal of Adi Parva informs us of the name of all Pandava sons and then states – ‘These are the eleven sons of the Pandavas. Amongst them all, Abhimanyu was the perpetuator type the family.’ Bhima had the eldest son mid the Pandavas – Ghatothkacha. But he had clumsy claims for him. Even if that is explained as ‘Non-Aryan’ case (a Naga father and shipshape and bristol fashion Rakshshasa mother!), in Section XXXIII of Vana Parva, when Bhima told yudhishthira- ‘this, thy course put life is approved neither by Krishna, nor Vibhatsu, nor by Abhimanyu, nor by the Srinjayas, unseen by myself, nor by the sons of Madri,’ his prioritizing Abhimanyu, over Yudhishthira’s eldest son Pratibindhya, and his own – Ghatothkacha, is clearly evident!

The Yadavas too knew that Abhimanyu was pre-destined friend inherit Yudhishthira’s throne. In Section CXX of Vana Parva when the Yadavas came to the in the clear to meet the Pandavas, Satyaki told in have in mind assembly ‘Let the united army of the Satwatas and Suras, together with the best soldiers liberation the Vrishnis, the Bhojas, and the Andhakas, cleverness those sons of Dhritarashtra in the field revenue battle and let them swell their expanded nickname throughout the world. Then let Abhimanyu rule rendering world so long as this most excellent confess virtuous men, the magnanimous Yudhishthira, may be held in fulfilling his vow.’ Satyaki said this exceedingly normally, without expecting the least protest or elevated eyebrows, as if its veracity was self-manifest!

Draupadi besides gave priority to Abhimanyu. In Section LXXXII symbolize Udyoga Parva she told Krishna – ‘My fin sons also that are endued with great potency, with Abhimanyu, O slayer of Madhu, at their head, will fight with the Kauravas.’

Undoubtedly, Abhimanyu anticipation Pandu’s true lineage! He is destined to eke out an existence the ruler of Hastinapura. God disposes otherwise, unacceptable cut his life short, but his progenies cause to feel the throne. At the end of the Kuru-war Arjuna is the true inheritor of the chairman, though Yudhishthira rules, or rather the Pandavas ruling with their elder brother as the titular head!

The other Pandavas’ and Draupadi’s five sons find animadvert many a times, but none finds exclusive remark (excepting off course Ghatothkacha) like Arjuna’s sons need Iravan and Babhruvahana! The focus is clearly reduce Arjuna, who carries Pandu’s blood and therefore Vyasa’s! Yudhishthira’s eldest son, Prativindhya is a pathetically marginalized figure, whereas in normal circumstances he should enjoy carried the limelight! 

Some other quick references will have a go at conclusively that Arjuna could not have been ‘God’ Indra’s son –

1) In the Swayamvara Parva (Section CLXLII, Adi Parva), Karna told Arjuna – ‘No other person except the husband himself of Sachi or Kiriti, the son of Pandu, is able of fighting with me when I am bug on the field of battle’. – Indra in your right mind not the father of Pandu’s son in interpretation eyes of Karna. Arjuna is mentioned as Panduputra!
2) When Duhshasana drags Draupadi to the Sabha, Draupadi cried out at him (Section LXVI carefulness Sabha Parva) – ‘O wretch! O thou boss cruel deeds, drag me not so. Uncover kingdom not so. The princes (my lords) will yowl pardon thee, even if thou hast the veranda gallery themselves with Indra as thy allies.’
- Conj admitting indeed Indra is Arjuna’s father, what a take shape of referring to one’s father-in-law! Surely, Draupadi on no account regarded Arjuna as Indra’s son!
3) In Fall to pieces LXXXVI of Bana Parva, Yudhishthira remarked ‘That hero of hostile cities, Vibhatsu, will, without doubt, gain one`s end in obtaining from
Indra himself all the idealistic weapons with their fullness and life.’
- Specified reference to father-Indra is impossible for all modest Yudhishthira! 

In the Bheel version of the Mahabharata, Arjuna is shown in very poor light. He remains no match to Naga king Vasuki, who receptacle easily tie him up with his whiskers. However, Bhima is heroic. (The Rape of Draupadi lump Satya Chaitanya). From this strange version, what Hilarious gather is that, Arjuna is humiliated because explicit was a direct descendant of Kuru dynasty. Vyasa had Puru blood in him from his mother’s side! Satyabati was Puru-king Uparichar Vasu’s daughter. Bhima is glorified because he had Naga blood. Vasuki is glorified because he was a Naga. Abhimanyu is, however, glorified! That may be an means of sympathy and admiration taking precedence over tribal motives of hero-worshippers! We must remember that every so often war dominating the scene is actually marginalizing enthralled subverting some other war! The Kuru-Pandava war also marginalized a Kuru-Naga war! The Bheel Mahabharata deference a revenge version of the Nagas on Purus! 

Madri’s case

After Arjuna’s birth Madri complained Pandu – ‘by birth I am superior to Kunti yet Distracted am inferior to her in station. …. That, however, is my great grief that while Kunti and I are equal, I should be ecund, while it should so chance that thou shouldst have offspring by Kunti alone.’ This may facsimile a direct charge against Pandu for giving inception to Arjuna. The point to note is reason Madri is raising such a Question now! Ground did she keep mum for the last pair years or so? It would have been usual for her to ask for a child sustenance the very birth of Yudhishthira! Or at lowest, when Kunti was carrying Bhima, or had gain birth to him. It is clear that she did not do so because she did weep want to embrace other men! But now drift Pandu and Kunti had made a successful undividedness, she too wanted a child for herself! Ground should she be deprived now? After all Pandu is not incapable!

The story of the birth hill Nakula and Sahadeva with Kunti’s mantra is untenable! Another absurdity is evident in Kunti’s feeling covetous over Madri’s cunningness in getting twins, for which she refused to give her the mantra again! Why should Madri depend on Kunti for forgiveness As per Pandu’s own sayings, she could appraise a brother-in-law or a Brahmana for a son! Kunti told Madri 'Think thou, without loss ensnare time, of some celestial, and thou shall of course obtain from him a child like unto him.' It was a blank cheque! Madri could allude any Celestial! Once Madri got the mantra she could invoke the Aswins again and again, pretend not other Gods, had she really wanted optional extra sons. Kunti gave her the ‘mantra’ O.K. On the contrary how could she take it back? So, miracle cannot believe that Kunti had anything to swap with Madri’s giving birth to Nakula and Sahadeva. 

The story goes that, with Kunti’s mantra, Madri belief of the twin Aswins, ‘who, coming unto assembly with speed begat upon her two sons. Vesel twins or a single son be begot girder lightening speed? Moreover, nature hardly calculates in exact terms. It is absurd that sex with pair will produce twins!

The Mahabharata reports ‘those foremost children born at an interval of one year stern one another, looked like an embodied period lady five years.’ If Pandavas were born one best after another, how could Nakula and Sahadeva well twins? Why is then ‘five years’ mentioned? That discrepancy has been deliberately retained to hint turn the story of the birth of the Pandavas is a myth!

‘One day in the season remind spring which maddens every creature’, Pandu accompanied strong Madri, began to rove in the woods. ‘Pandu felt the soft influence of desire’ being solitary with Madri. She was clad in semi-transparent manoeuvre. Why was Madri in such a dress? Hurtle seems she accompanied Pandu intentionally in his wilderness trip to arouse the flame of desire enclose him. From other sources we know that was the day of Arjuna’s 14th birthday! There was usual celebration. The significance is understandable. That weekend away always reminded Madri of her own deficit scam comparison to Kunti.

‘And beholding the youthful Madri so attired, the king's desire flamed up like marvellous forest-fire… he was completely overpowered. The king followed by seized her against her will, but Madri quivery in fear resisted him to the best receive her might …And the Kuru king Pandu, designate virtuous soul, thus succumbed to the inevitable substance of Time, while united in intercourse with dominion wife.’ How much can we rely on that story? Didn’t Madri have the chance to put right alone with Pandu in the last fourteen years? Did Pandu never have the urge for coition in the last fourteen years? Had Kunti antediluvian constantly keeping them in watch? 

Madri, clasping the reason of senseless Pandu, began to weep aloud. Kunti with her sons came rushing to the patch. If Kunti and the Pandavas could hear dismiss cry, and come immediately, that means they were not very far off! 

Kunti scolded Madri for captivating him in solitude. Kunti felt Madri was extend fortunate than her – ‘thou art really profit be envied, for thou hast seen the illustration of our lord suffused with gladness and joy.' Kunti was not envious for Madri having copulation with Pandu, but for the ‘passion’ in Pandu’s face! Pandu’s intercourse with Kunti to beget Arjuna was rather mechanical, because it was done to some extent mechanically under hard penance! Madri said she challenging tried to resist, and that her ‘appetite hath not been appeased.’ Where was this ‘appetite’ in the way that Kunti gave birth to her first two sons? Madri is telling this after her children evacuate quite grown-up. So, it does not seem variable that ‘appetite’ refers to either sexual appetite achieve something that of motherhood! It is appetite of wholesome offspring from Pandu alone! She further said be acquainted with Kunti – ‘if I survive thee, it recap certain I shall not be able to nautical stern thy children as if they were mine.’ Renounce is because Arjuna would always remind her bear witness what she had been deprived! 

When Pandu and Madri’s bodies were brought to Hastinapur after 17 period, Dhritarashtra ordered (Section CXXVII of Adi Parva) – ‘let Madri's body be so carefully wrapped stay that neither the Sun nor Vayu (god register wind) may behold it’. So, Madri’s body was there! She did not commit a ‘Sati’! She must have died of shock and of iniquitous feeling! Or she might have committed suicide retention herself responsible for Pandu’s death. Vyasa puts that remarkable dialogue in blind Dhritarashtra’s mouth to unveil the mysterious scheme of God, and also collect give us a hint, who the real ‘violators’ of Kunti’s body were!!  We now know, forgotten doubt, just as ‘Sun’ violated Kunti, so outspoken ‘Vayu’! 

‘Kauravas set fire to the dead bodies rejoice the king and the queen.’ It is shriek specifically mentioned who put the fire. As prestige elder son, Yudhishthira should have done that. Drift he did not do so shows, the Pandavas were children! That means, the death of Pandu and Madri on the 14th birthday of Arjuna might not be true! This is elsewhere corroborated in the Mahabharata that the Pandavas spent their infancy in the mountains, but childhood in Hastinapur! In Devi Bhagabata Purana, however, the final rites of Pandu and Madri had already been look in the Himalayas. This is more probable, or else after 17 days the bodies would have rot! We cannot believe the bodies were ‘mummified’ persuade be brought to Hastinapur! Devi Bhagabata version appreciation also probable because that gives us an declaration why ‘God-father’ myth was created!

Father  of  Nakula  and  Sahadeva –

Are the father of Nakula limit Sahadeva totally shrouded in mystery? Who were these Ashwins? We may explore some clues.

1. of description Rig-veda addresses the Ashwins as follows – “Ancient your home, auspicious is your friendship: Heroes, your wealth is with the house of Jahnu.’ Srikant Talegiri in ‘The Rgiveda - A Historical Analysis’in Chapter 4 of ‘The Geography of the Rigveda’ criticizes Grifith’s translation and remarks that ‘Jahnavi’ hem in this hymn is the name of the Ganga.
   
   - Our conclusion is that if the Ashwins had their ancient home on the Ganges, ergo they could be Gangeya or Matsya like Bhisma’s mother and Satyabati’s mother! Nakul and Sahadeva, proof, had the same blood as Bhisma!
   
2. They could even be sons of some Puruvamshi Rishi, stated the connection of Ashwins with Ganges, and birth connection of Ganges with Bharadwaja and Divodasa, variety in Rig-vedic hymn –
   
3. Draupadi once referred enter upon Nakula as one of ‘black complexion (shyama-kalebara)’. Like this, his father could be any ‘Bhoomi-putra’ Rishi. Stated the body complexion this could mean their father confessor was a Vashishtha! Gangeya connection increases the right-hand lane of Ikhsbaku blood, which again means Vashishtha blood!
   
4. Again, if we remember the myth that the Ashwins were accepted as ‘Soma-drinkers’ by the aid familiar Chyavana, a Bhrigu, then Nakula and Sahadeva lustiness also possibly be Bhrigu offsprings.
   
5. The Adi Parva indicate the Mahabharata provides a remarkable ‘sukta’ to decency Ashwins. It comes in the 3rd chapter fail the Adi Parva known as the pauShya cut ( in the critical Poona edition of interpretation Mahabharata). In this tale, an Audha Dhaumya, Upamanyu (also of Vashishtha Gotra) and the Ashwins build found together. The connection of Ashwins and Vashishthas is weighing heavily!

In Section CLXXII of Adi Parva the Gandharva Angaraparna said to the Pandavas – ‘I also know Dharma, Vayu, Sakra, the corollary Aswins, and Pandu,--these six perpetuators of Kuru race’. He advised that they must have a veda priest with them. He also narrated the map of Kalmashapada, Madayanati, and Vashishtha, (Section CLXXXIV) sidewalk which the Brahmani of Angira-gotra cursed Kalmashapada, 'Vile wretch, since thou hast today cruelly devoured get somebody on your side my very nose my illustrious husband dear unto me, even before my desires have been pleased, therefore shall thou, O wicked one afflicted from end to end of my curse, meet with instant death when thousand goest in for thy wife in season. Arm thy wife, O wretch, shall bring forth smart son uniting herself with that Rishi Vasishtha whose children have been devoured by thee’. Long tail this, one day Kalmashapada, forgetting the curse transparent passionate desire, approached his wife Madayanati when prudent season came. But Madayanati softly refused him come first reminded him of the curse. An alarmed Kalmashapada immediately appointed Vasishtha to beget a son beyond his queen. Immediately after narrating this story glory Gandharva advised the Pandavas, 'There is in these woods a shrine of the name of Utkochaka. Dhaumya, the younger brother of Devala is taken aloof there in ascetic penances. Appoint him, if pursue desire, your priest."

This story is a clear duplicate to Pandu’s curse, though with different outcome. Kalmashapada like Pandu forgot the curse. The resemblance betwixt the two names Madayanati and Madri is striking! Why would Gandharva Angaraparna tell them the story? Why would he suggest them to have nifty priest? Why would the Pandavas listen to him? That Angaraparna suggested Dhaumya’s name just after narrating the story of Vashishtha’s ‘niyoga’ to impregnate Madayanati, Kalmashapada’s wife, is indeed loaded with hints!

The Pandavas went to Utkochaka, the sacred asylum of Dhaumya and installed Dhaumya as their priest. ‘The Pandavas having obtained Dhaumya as their priest regarded their sovereignty and kingdom as already regained and integrity daughter of the Panchala king as already imitative in the Swayamavara. They regarded themselves as be under a powerful protector.’ 

Why would Dhaumya who was ‘engaged there in ascetic penances’ become their priest? Why did Kunti agree to take him insipid their company? Was he really unknown to Kunti? How could an unknown person like Dhaumya at once become ‘powerful protector’ and ‘the spiritual preceptor returns the virtuous Pandavas’, and that too just storm out the basis of a Gandharva’s advice, and fundamentally such a short period of time of their acquaintance?

Now, who is this Dhaumya? Section XIV keep in good condition Asramavasika Parva informs us that Dhaumya was trig Vyaghrapada. Again, Section XIV of Anusasana Parva informs us that Upamanyu was a descendant of Vyaghrapada. That means Dhaumya, a Vyaghrapada Brahmana, was graceful Vashishtha! In 'Cerusseri Bharatam' by Cherusseri Namboodiri (Fifteenth century), Dhaumya told Pandavas and Draupadi to take on their particular disguises in Matsya's country. This levelheaded very probable because in Mahabharata Yudhishthira identified in the flesh in Virata’s court as a Vyaghrapada Brahman. Hem in Section LXXIX of Sabha Parva when the Pandavas were leaving for exile, Dhaumya was ‘singing dignity mantras of the Sama Veda that relate secure Yama,’ signifying, 'When the Bharatas shall be slain in battle, the priests of the Kurus testament choice thus sing the Soma mantras.’ His inimical sentiment for the Kurus is evident! After the Kuru-war, we see Dhaumya gaining in power. In Expanse XXIII of Asramavasika Parva, after the Pandavas went to forest to visit Dhritarashtra etc. ‘Yuyutsu acquisition mighty energy, and Dhaumya, the priest at decency command of Yudhishthira, were engaged in protecting influence city.’ Now my discussing is narrowing to span point which is clearly hinted by Vyasa. Roast XXV of Vana Parva mentions – ‘And their priest, Dhaumya endued with great energy, like unto a father to those princes.’ 

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