It made me proud to have discussed it at a level high. I could understand
the filial feeling of begging. Yes it is that sir Sivaramanji and Baala
iyer Ji. Because our minds are framed or tuned in such a way that the
Tamil word is bad; but Bas... english is good. Anbalippu is good but Lanjam
is bad. So Pitchai is bad, Bhikha is bad. It is because Avvayar said
KARKAI NANDRE KARKAI NADRE PITCHAI PUGINUM KARKAI NANDRE; please learn even
if you were to beg. Begging is low standard Biksha is higher, that is the
unevenness. If Adi shankara is in front of our homes, we will prostrate and
give out our wealth ;why; because we know that he will recite kanakadhara;
afterall for one amla so much , with all our wealth will our home hold all
those or something will rain at neighbor too ; better to check later ;will
be our thoughts. No hurt or harm meant. I am never an atheist but analyse
at the root.
When some ugly not well dressed Rags lady stands at the front gate
ONLY REQUESTING (not begging) we remain silent indoors. Are we not? Because
we think they are all destitutes. Who was Sankara? A sanyasi A renunciate;
and who is a renunciate ? a destitute only sir. I am trying to dive into
the veda oceans since RKM school days till date, could not find more than a
few pearls; who having read all other religious system only from USA
libraries, came to a conclusion; that all others are conditional and needs
people to be slave of that dictum; they do not glorify anything big; they
do teach a way of life ,conditioning their minds by certain ordinances. But
sanatana dharma, later branded by the British as Hinduism, did not say who
you are? Did not give a name , not even SANATANI. Hindu title was after
1600 AD as a PH D . It said it is universal; it said you try these; it said
you stay only in your dharma; it said you have no dress to be branded as
sarve jana sukino bhavantu even oif multi religious. It doesn't matter so
far what you do; but in case you feel at peace ,you have to do simply one
thing; that is MAM EKAM SARANAM VRAJA. Nothing more ; puspam phalam toyam
etc are secondary; pushpa sampradaya with richness is anathema; as a virat
purusha showers flowers daily on ME. Go anywhere; no entry No exit; because
you were born only there; later you were painted with the colours (varna).
Hence only when once a muslim wanted to become a Hindu before HIM, HE said
no stay where you are. (B G). Thus, Vedas did not make a brahmin, make
anyone a brahmin by birth; but only had he from Muka;m vedam trained;
because he is incharge of the welfare of the society. We all feel let down.
No Our job is to keep the society under welfare by mantras and not by
curses. DID WE DO IT? When we did in the past, VEDA , knowing fully well,
the sufferings of those (who said you must be ONLY like that) gave a
raksha clause also; all you others , grahasta must take care of BRAHMAN ,
GO, AND THE SANYASI. Veda has and all Grihya sutra; how many of us read
it? your sutra at least? There it is said that everyday one of the duties
of the grahastan is feeding others a list provided. It is said that a
renunciate is dependent on a grahastan. A cow is that is why Nandini was
not parted by Vasishta not because of any other reason. Welfare includes
waging war for the protection also if in emergency warranted. Any
profession to do in case of need. For which hunger and no wealth to be
retained were the clauses. If you became rich means you left that breed. It
will hurt, I know. But the truth is bitter.
Grahstaan had to feed the destitutes like sanyasi , cow and brahmin;
here grahastan is all clan including the shudra; veda permits to take
yachakam (yachakam in any language is only begging) even from a chandala.
So GRAHSTAN SHOWERS FEEDING AS DHANAM; AS A FORMALITY A BRAHNAMAN , A
SANYASI EVEN IF ADI SHANKARA BEGS FOR FOOD WHICH IN SANSKRIT IS BIKSHAI.
Even in that too who is who were classified; the call will show who is
outside ? a brahmin, kshatriya or a vysya?. And not all are destitutes;
needy only were. That means the par below must be fed FIRST and then alone
a grahastan can eat. Or else as B G says it is ssin and the food is poison.
SO THE ACTION WAS MUTUAL; SO THERE WAS NO LOW SENSE OF BEGGING AS WE WROTE
TO DAY.
Why in the Yagnopaveetham, even before Brahmachari's son asks
Bhavati, she pours so much rice in that kid?My son shall not beg; Vadhyar
will say"amma oru pidi podum innum matrava ellam irukkale; no that laady
feels begging as too low; then will MOTHER VEDHA WILL ACCEPT IT? It was a
twin edged sword. Or else we made it if adi shankara Biksha, scholarsship
etc; why Bank loans also;and donations; so many terms are there. But A ROSE
IS ROSE IS ROSE BY WHATEVER NAME CALLED. From my memeoy survived till date,
I dont allow any one who just called either "amma pasikuthe" to "yagan
Maantra" at my door without giving what I coul; I sent my servant to cahse
the calle who left because I was late, to give and my neibor made fun of
me; whereve I am at any temple including TTD i used to have a bundle
preserved to be given, till I pass throuugh when coming out. Have you seen
the satisfaction in that face?; while I had to park for the signal red
lihjt, AC car, in the last sec, a aldy with a baby knoecked my window; and
from the dash board (where i keep some notes and coins always whenever I
drive,) I pulle out a not , downed the shutter and gave her; as horned from
behind pressed the accelerator; in tat second, note went off her
hands,;flew; cars moving; and she was running across to catch; I was seeing
through mirror; my daughter was crying look cars; she got it; and the
expression on her face; Even God would not have looked like that. Yachakam
is who so ever it may be, including Krishna is ........
Hence Tiruvalluvar who said under Virunthombal "
விருந்து புறத்ததாத் தானுண்டல் சாவா
மருந்தெனினும் வேண்டற்பாற் றன்று. (௮௰௨ - 82)
<https://www.thirukkural.net/ta/kural/kural-0082.html> விருந்தினர்
வீட்டிற்கு வெளியே இருக்கத் தான் மட்டும் தனித்து உண்பது, சாவைத் தடுக்கும்
மருந்தே என்றாலும், விரும்பத் தக்கது அன்று (௮௰௨)Also said that
இரந்தும்உயிர்வாழ்தல்வேண்டின்ந்துகெடுக உலகியற்றி யான். (௲௬௰௨ - 1062) பிச்சை
எடுத்துத்தான் உயிர்வாழ வேண்டும் என்ற நிலை இருந்தால், இந்த உலகைப் படைத்தவன்
அங்கும் இங்கும் அலைந்து கெடுவானாக. (௲௬௰௨)
After all the word is not badd but we are . Or else wil any one in those
days could have prevented as equal to deny sankara the funeral rite to
mother? Same do apply today. We do not know which future sankara is found
in the present yachakas? Thank you all K Rajaram IRS 24524
On Thu, 23 May 2024 at 23:59, Madras Sivaraman <madras.sivara...@gmail.com>
wrote:
> I am afraid we have strayed away from the main topic.Brahmins were not
> always priests.They were great warriors, emperors and battlefield
> commanders.Raman Krishman Iyer commanded the Chola armies in battle his son
> jagannathan iyer Rajendra Chola's armies Subramanya Swamy's great
> grandfather the Tanjavur army.The great brahmin composers did not live by
> alms.Brahmins were conferred riches by kings.We are denigrating brahmins by
> making them beggars.
>
>
> On Fri, 24 May, 2024, 07:21 Rajaram Krishnamurthy, <keyarinc...@gmail.com>
> wrote:
>
>> Exactly Ji as you develop[ed the stages. And the word begging is
>> considered in a bad sense today. However begging was once an act of Bhiksha
>> collection and Dhana orderliness. Begging is bad only when it is done
>> without any contribution to the society as an act of leisure. But as varnas
>> were ordained to do ONLY THAT, apart from, doing other things interfering
>> in other works of other Vrnas, and the acts were not considered as
>> infiltrations, all did all as far as they could. As a matter of fact Manu
>> smrithi and Satapatha Brahmana , apart from so many smtithies that in
>> emergency Brahmin can go to war, Kshatriya can plough etc etc. Varna is
>> like assignment of jobs as Tax officer// Col// in an army etc who shall do
>> only exactly that is assigned as per acts; it does not mean, an officer
>> shall not do any tax calculation which is clerical and Col shall not teach
>> subordinates nor cannot do what a Lt does. Hence only when Varna was
>> regulated later , doing other jobs were also mentioned showing there were
>> only humans and nowhere any Jatis. We confused the people after 1000AD or
>> many religions interfaced , had a lot of mix up. KR Thank you Ji KR
>>
>> On Thu, 23 May 2024 at 20:04, 'Bala N. Aiyer' via KeralaIyers <
>> keralaiy...@googlegroups.com> wrote:
>>
>>> I think that the whole notion that Brahmins were / are all beggars is a
>>> statement made-up by political gangs.
>>>
>>> In ancient times Kshatriyas were ruling the kingdom and Vaisyas and
>>> Sudras were assigned the job of Farming and food production and
>>> distribution.
>>> The Brahmins, a small community, some as Panars, studied the books,
>>> performed prayer services in temples and for the kings and also for some
>>> households for important occasions. Brahmins were also involved in
>>> agriculture and sale of food items. It was their realization that the
>>> reciting the Vedas and Manthras will bring prosperity to the community and
>>> the place they dwell. So, the kings organized a row of houses around the
>>> temples and housed them with some Vedic Brahmin families whose job will be
>>> ti sit in the front yard and recite the four Vedas and prayer manthras
>>> every early morning, noon time, evening and bed time. This is how the
>>> Agraharams developed. Since they cannot go to the fields to earn a living,
>>> the Kings ordered that all members of the community will come and offer
>>> their food grains to these Brahmins. Also, when there was a need, these
>>> Brahmins may go around to the houses, in the street while reciting these
>>> prayers and collect food from all other community members (that included
>>> Brahmins not involved in this orders oof the king in reciting the prayers.
>>>
>>> With kind regards & best wishes,
>>>
>>> Bala N. Aiyer
>>>
>>>
>>> On Wednesday, May 22, 2024 at 11:26:40 PM CDT, Madras Sivaraman <
>>> madras.sivara...@gmail.com> wrote:
>>>
>>>
>>> I am not able to understand the concept that brahmins should always be
>>> beggars even though even during the mahabharata war several brahmins were
>>> warriors like Drona, Kripa and others. There were mighty brahmin
>>> dynasties that ruled India.There have been brahmin warriors in our Indian
>>> armed forces who were decorated with the PVC, MVC AND VC apart from Ashok
>>> Chakras, Kirti Chakras and Shaurya Chakras.
>>> Why is there always this picture of Brahmins as beggars?
>>>
>>> On Thu, 23 May 2024 at 07:03, Rajaram Krishnamurthy <
>>> keyarinc...@gmail.com> wrote:
>>>
>>> THUS SPAKE DRAUPATI PART4 22524 23524
>>>
>>> “It is evident that you know that pleasure may be derived from the
>>> possession of various objects of enjoyment. You also very well know their
>>> ordinary states, as well as the great changes they undergo. At their loss
>>> or disappearance occasioned by decrepitude or death, arises what is called
>>> distress. That distress has now overtaken us. The joy that arises from
>>> the five senses, the intellect and the heart, being directed to the objects
>>> proper to each, is called pleasure. That pleasure is, as I think, one of
>>> the best fruits of our actions. Thus, one should regard virtue, wealth and
>>> pleasure one after another. One should not devote oneself to virtue alone,
>>> nor regard wealth as the highest object of one's wishes, nor pleasure, but
>>> should always pursue all three. The scriptures ordain that one should seek
>>> virtue in the morning, wealth at noon, and pleasure in the evening. The
>>> scriptures also ordain that one should seek pleasure in the first portion
>>> of life, wealth in the second, and virtue in the last. They that are wise
>>> and fully conversant with proper division of time, pursue all three,
>>> virtue, wealth, and pleasure, dividing their time duly. Whether
>>> independence of these three, or their possession is the better for those
>>> that desire happiness, should be settled by you after careful thought. You
>>> should then act either for acquiring them, or abandoning them all. For he
>>> who lives wavering between the two doubtingly, leads a wretched life. It is
>>> well known that your behaviour is ever regulated by virtue. Knowing this
>>> your friends counsel you to act. Gift, sacrifice, respect for the wise,
>>> study of the Vedas, and honesty, these, constitute the highest virtue and
>>> are efficacious both here and hereafter. These virtues, however, cannot be
>>> attained by one that has no wealth, even if he may have infinite other
>>> accomplishments. The whole universe depends upon virtue. There is nothing
>>> higher than virtue. And virtue is attainable by one that has plenty of
>>> wealth.
>>>
>>> “Wealth cannot be earned by leading a mendicant life, nor by a life of
>>> feebleness. Wealth, however, can be earned by intelligence directed by
>>> virtue. In your case, begging, which is successful with Brahmanas, has been
>>> forbidden. Therefore, strive for the acquisition of wealth by exerting your
>>> might and energy. Neither mendicancy, nor the life of a Sudra is what is
>>> proper for you. Might and energy constitute the virtue of the Kshatriya in
>>> especial. Adopt you, therefore, the virtue of your order and slay the
>>> enemies. Destroy the might of Dhritarashtra's sons with my and Arjuna's
>>> aid. They that are learned and wise say that sovereignty is virtue. Acquire
>>> sovereignty, therefore, for it beholds you not to live in a state of
>>> inferiority. Awake, O king! and understand the eternal virtues of the order.
>>> By birth you belong to an order whose deeds are cruel and are a source of
>>> pain to man. Cherish your subjects and reap the fruit thereof. That can
>>> never be a reproach. This is the virtue ordained by God himself for the
>>> order to which you belong! If you stray away from there, you will make
>>> yourself look ridiculous. Deviation from the virtues of one's own order is
>>> never applauded. Therefore, making your heart what it ought to be,
>>> agreeably to the order to which you belong, and casting away this course of
>>> feebleness, summon your energy and bear your weight like one that bears it
>>> manfully. No king could ever acquire the sovereignty of the earth or
>>> prosperity or affluence by means of virtue alone. Like a fowler earning his
>>> food in the shape of swarms of little easily-tempted game, by offering them
>>> some attractive food, does one that is intelligent acquire a kingdom, by
>>> offering bribes unto low and covetous enemies.
>>>
>>> “Behold the Asuras, though elder brothers in possession of power and
>>> affluence, were all vanquished by the gods through stratagem. Thus,
>>> everything belongs to those that are mighty. Slay your foes, having
>>> recourse to stratagem. There is none equal unto Arjuna in wielding the bow
>>> in battle. Nor is there anybody that may be equal unto me in wielding the
>>> mace. Strong men engage in battle depending on their might, and not on the
>>> force of numbers nor on information of the enemy's plans procured through
>>> spies. Therefore, exert your might. Might is the root of wealth. Whatever
>>> else is said to be its root is really not such. As the shade of the tree in
>>> winter goes for nothing, so without might everything else becomes
>>> fruitless. Wealth should be spent by one who wishes to increase his wealth,
>>> after the manner, of scattering seeds on the ground. Let there be no doubt
>>> then in your mind. Where, however, wealth that is more or even equal is not
>>> to be gained, there should be no expenditure of wealth. For investment of
>>> wealth are like the ass, scratching, pleasurable at first but painful
>>> afterwards.
>>>
>>> *“Thus, the person who throws away, like seeds, a little of his virtue
>>> in order to gain a larger measure of virtue, is regarded as wise.* Beyond
>>> doubt, it is as I say. They that are wise alienate the friends of the foe
>>> that own such, and having weakened him by causing those friends to abandon
>>> him thus, they then reduce him to subjection. Even they that are strong,
>>> engage in battle depending on their courage. One cannot by even continued
>>> efforts or by the arts of conciliation, always conquer a kingdom.
>>> Sometimes, men that are weak, uniting in large numbers, slay even a
>>> powerful foe, like bees killing the despoiler of the honey by force of
>>> numbers alone. Like the sun that sustains as well as slays creatures by his
>>> rays, adopt you the ways of the sun. To protect one's kingdom and cherish
>>> the people duly, as done by our ancestors, is, it has been heard by us, a
>>> kind of asceticism mentioned even in the Vedas. By asceticism, a Kshatriya
>>> cannot acquire such regions of blessedness as he can by fair fight whether
>>> ending in victory or defeat.
>>>
>>> “Beholding this your distress, the world has come to the conclusion that
>>> light may forsake the Sun and grace the Moon. Good men separately as well
>>> as assembling together, converse with one another, applauding you and
>>> blaming the other. There is this, moreover, that both the Kurus and the
>>> Brahmanas, assembling together, gladly speak of your firm adherence to
>>> truth, in that you have never, from ignorance, from meanness, from
>>> covetousness, or from fear, uttered an untruth. Whatever sin a king commits
>>> in acquiring dominion, he consumes it all afterwards by means of sacrifices
>>> distinguished by large gifts. Like the Moon emerging from the clouds, the
>>> king is purified from all sins by bestowing villages on Brahmanas and kine
>>> by thousands. Almost all the citizens as well as the inhabitants of the
>>> country, young or old praise you. This also, the people are saying amongst
>>> themselves, that as milk in a bag of dog's hide, as the Vedas in a Shudra,
>>> as truth in a robber, as strength in a woman, so is sovereignty in
>>> Duryodhana. Even women and children are repeating this, as if it were a
>>> lesson they seek to commit to memory. You have fallen into this state along
>>> with ourselves.
>>>
>>> “Alas! we too are lost with you for this calamity of yours. Therefore,
>>> ascending in your car furnished with every implement, and making the
>>> superior
>>> Brahmanas utter benedictions on you, march you with speed, even this very
>>> day, upon Hastinapura, in order that you may be able to give unto Brahmanas
>>> the spoils of victory. Surrounded by your brothers, who are firm wielders
>>> of the bow, and by heroes skilled in weapons and like unto snakes of
>>> virulent poison, set you out even like Indra surrounded by the Maruts. As
>>> you are powerful, grind you with your might, your weak enemies, like Indra
>>> grinding the Asuras; and snatch you from Dhritarashtra's son the prosperity
>>> he enjoys. There is no mortal that can bear the touch of the shafts
>>> furnished with the feathers of the vulture and resembling snakes of
>>> virulent poison, that would be shot from the Gandiva. There is not a
>>> warrior, nor an elephant, nor a horse, that is able to bear the impetus of
>>> my mace when I am angry in battle. Why should we not wrest our kingdom from
>>> the foe, fighting with the aid of the Srinjayas and Kaikeyas, and the bull
>>> of the Vrishni <https://www.vyasaonline.com/encyclopedia/vrishni/> race?
>>> Why should we not succeed in wrestling the earth that is now in the hands
>>> of the foe, if, aided by a large force, we do but strive?”
>>>
>>> Thus, addressed by Bhimasena, the high-souled king Yudhishthira, firmly
>>> devoted to truth, mustering his patience, after a few moments said these
>>> words: “O Bhimasena! No doubt all this is true. I cannot reproach you
>>> for your torturing me thus by piercing me with your arrowy words. From my
>>> folly alone has this calamity come against you. I sought to cast the dice
>>> desiring to snatch from Dhritarashtra's son his kingdom with the
>>> sovereignty. It was therefore that cunning gambler Shakuni played
>>> against me on behalf of Suyodhana. Shakuni, a native of the hilly country,
>>> is exceedingly artful. Casting the dice in the presence of the assembly,
>>> unacquainted as I am with artifices of any kind, he vanquished me artfully.
>>> It is, therefore, that we have been overwhelmed with this calamity.
>>> Beholding the dice favourable to the wishes of Shakuni in odds and evens, I
>>> could have controlled my mind. Anger, however, drives off a person's
>>> patience. The mind cannot be kept under control when it is influenced by
>>> hauteur, vanity, or pride. I do not reproach you for the words you use. I
>>> only regard that what has befallen us was pre-ordained. When king
>>> Duryodhana coveting our kingdom, plunged us into misery and even slavery,
>>> then it was Draupadi that rescued us. When summoned again to the assembly
>>> for playing once more, you know as well as Arjuna what Dhritarashtra's son
>>> told me, in the presence of all the Bharatas, regarding the stake for
>>> which we were to play.
>>>
>>> “His words were, ‘O prince Ajatashatru! If vanquished, you shall have
>>> with all your brothers, to dwell, to the knowledge of all men, for twelve
>>> years in the forest of your choice, passing the thirteenth year in secrecy.
>>> If during the latter period, the spies of the Bharatas, hearing of you,
>>> succeed in discovering you, you shall have again to live in the forest for
>>> the same period, passing once more the last year in secrecy. Reflecting
>>> upon this, pledge yourself to it. As regards myself, I promise truly in
>>> this assembly of the Kurus, that if you can pass this time confounding my
>>> spies and undiscovered by them, then, this kingdom of the five rivers is
>>> once more yours. We also, if vanquished by you, shall, all of us,
>>> abandoning all our wealth, pass the same period, according to the same
>>> rules.’
>>>
>>> “Thus addressed by the prince, I replied unto him in the midst of all
>>> the Kurus, ‘So be it!’ The wretched game then commenced. We were vanquished
>>> and have been exiled. It is for this that we are wandering miserably over
>>> different woody regions abounding with discomfort. Suyodhana, however,
>>> still dissatisfied, gave himself up to anger, and urged the Kurus as also
>>> all those under his sway to express their joy at our calamity. Having
>>> entered into such an agreement in the presence of all good men, who dares
>>> break it for the sake of a kingdom on earth? For a respectable person, I
>>> think, even death itself is lighter than the acquisition of sovereignty by
>>> an act of transgression. At the time of the play, you had desired to burn
>>> my hands. You were prevented by Arjuna, and accordingly did only squeeze
>>> your own hands. If you could do what you had desired, could this calamity
>>> befall us? Conscious of your prowess, why did you not say so before we
>>> entered into such an agreement? Overwhelmed with the consequence of our
>>> pledge, and the time itself having passed, what is the use of your
>>> addressing me with these harsh words?
>>>
>>> “This is my great grief that we could not do anything even beholding
>>> Draupadi persecuted in that way. My heart burns as if I have drunk some
>>> poisonous liquid. Having, however, given that pledge in the midst of the
>>> Kuru <https://www.vyasaonline.com/encyclopedia/kuru/> heroes, I am
>>> unable to violate it now. Wait for the return of our better days, like the
>>> scatterer of seeds waiting for the harvest. When one that has been first
>>> injured, succeeds in revenging himself upon his foe at a time when the
>>> latter's enmity has borne fruit and flowers, he is regarded to have
>>> accomplished a great thing by his prowess. Such a brave person earns
>>> undying fame. Such a man obtains great prosperity. His enemies bow down
>>> unto him, and his friends gather round him, like the celestials clustering
>>> round Indra for protection. But know, my promise can never be untrue. I
>>> regard virtue as superior to life itself and a blessed state of celestial
>>> existence. Kingdom, sons, fame, wealth,--all these do not come up to even a
>>> sixteenth part of truth.”
>>>
>>> Bhima said: “O king! Unsubstantial as you are like froth, unstable like
>>> a fruit falling when ripe, dependent on time, and mortal, having entered
>>> into an agreement in respect of time, which is infinite and immeasurable,
>>> quick like a shaft or flowing like a stream, and carrying everything before
>>> it like death itself, how can you regard it as available? How can he
>>> wait whose life is shortened every moment, even like a quantity of
>>> collyrium that is lessened each time a grain is taken up by the needle?
>>> Only someone whose life is unlimited or who knows with certainty what the
>>> period of his life is, and who knows the future as if it were before his
>>> eyes, can indeed wait for the arrival of an expected time. If we wait for
>>> thirteen years, that period, shortening our lives, will bring us nearer to
>>> death. Death is sure to overtake every creature having a corporeal
>>> existence. Therefore, we should strive for the possession of our kingdom
>>> before we die. He that fails to achieve fame, by failing to chastise his
>>> foes, is like an unclean thing. He is a useless burden on the earth like an
>>> incapacitated bull and perishes ingloriously. The man who, destitute of
>>> strength and courage, does not chastise his foes, lives in vain, I regard
>>> such a one as low-born.
>>>
>>> “Your hand can rain gold; your fame spreads over the whole earth;
>>> slaying your foes, therefore, in battle, enjoy the wealth acquired by the
>>> might of your arms. If a man slaying his injurer, goes the very day into
>>> hell, that hell becomes heaven to him. The pain one feels in having to
>>> suppress one's wrath is more burning than fire itself. Even now I burn with
>>> it and cannot sleep in the day or the night. This Arjuna is foremost in
>>> drawing the bow-string. He certainly burns with grief, though he lives here
>>> like a lion in his den. This one that desires to slay without aid all
>>> wielders of the bow on earth, represses the wrath that rises in his breast,
>>> like a mighty elephant. Nakula, Sahadeva, and old Kunti
>>> <https://www.vyasaonline.com/encyclopedia/kunti/> are all dumb,
>>> desiring to please you. And all our friends along with the Srinjayas
>>> equally desire to please you. I alone and Draupadi speak unto you
>>> burning with grief. Whatever I speak unto you is agreeable to all of
>>> them, for all of them plunged in distress, eagerly wish for battle. Then,
>>> what more wretched calamity can overtake us that our kingdom should be
>>> wrested from us by weak and contemptible foes and enjoyed by them?
>>>
>>> “From the weakness of your disposition you feel shame in violating your
>>> pledge. But, no one applaudes you for thus suffering such pain in
>>> consequence of the kindliness of your disposition. Your intellect sees not
>>> the truth, like that of a foolish and ignorant person of high birth who has
>>> committed the words of the Vedas to memory without understanding their
>>> sense. You are kind like a Brahmana. How have you been born in the
>>> Kshatriya order? They that are born in the Kshatriya order are generally of
>>> crooked hearts. You have heard the duties of kings, as promulgated by Manu,
>>> fraught with crookedness and unfairness and precepts opposed to
>>> tranquillity and virtue. Why do you then forgive the wicked sons of
>>> Dhritarashtra? You have intelligence, prowess, learning and high birth. Why
>>> do you then act in respect of your duties, like a huge snake that is
>>> destitute of motion? He that desires to conceal us, only wishes to conceal
>>> the mountains of Himavat by means of a handful of grass. Known as you are
>>> over the whole earth, you will not be able to live unknown, like the sun
>>> that can never course through the sky unknown to men. Like a large tree in
>>> a well-watered region with spreading branches and flowers and leaves, or
>>> like Indra's elephant, how will Arjuna live unknown?
>>>
>>> How also will these children, the brothers, Nakula and Sahadeva,
>>> equal unto a couple of young lions, both live in secret? How will Krishna,
>>> the daughter of Drupada, a princess and mother of heroes, of virtuous deeds
>>> and known all over the world, live unknown? Me also, everybody knows from
>>> my boyhood. I do not see how I can live unknown. As well, mighty mountains
>>> of Meru <https://www.vyasaonline.com/encyclopedia/meru/> are sought to
>>> be concealed. Then, again, many kings had been expelled by us from their
>>> kingdom. These kings and princes will all follow the bad son of
>>> Dhritarashtra, for robbed and exiled by us, they have not still become
>>> friendly. Desiring to do good unto Dhritarashtra, they will certainly seek
>>> to injure us. They will certainly set against us numerous spies in
>>> disguise. If they discover us and report their discovery, a great danger
>>> will overtake us. We have already lived in the woods for a full thirteen
>>> months. Regards for their length as thirteen years. The wise have said that
>>> a month <https://www.vyasaonline.com/encyclopedia/month/> is a
>>> substitute for a year, like the pot-herb that is regarded as a substitute
>>> for the Soma. Or you may free yourself from this sin by offering good
>>> savoury food to a quiet bull carrying sacred burdens. Therefore, resolve to
>>> slay your enemies. There is no virtue higher than fighting, for every
>>> Kshatriya!”
>>>
>>> Hearing those words of Bhima, Yudhishthira began to sigh heavily, and
>>> reflect in silence. He thought within himself: “I have heard the duties
>>> of kings, also all truths about the duties of the different orders. He is
>>> said to observe those duties truly who keeps them before his eyes, so as to
>>> regulate his conduct both in the present and the future. Knowing as I do
>>> the true course of virtue, which, however is so very difficult of being
>>> known, how can I forcibly grind virtue down like grinding the mountains of
>>> Meru?”
>>>
>>> Having reflected so for a moment, and settled what he should do, he
>>> replied unto Bhima as follows without allowing him another word: “It is so
>>> as you have said. But, listen now to another word I say. Whatever sinful
>>> deeds one seeks to achieve depending on his courage alone, it always
>>> becomes a source of pain. But, whatever is begun with deliberation, with
>>> well-directed prowess, with all appliances, and much previous thought, it
>>> is seen to succeed. The gods themselves favour such designs. Hear from me
>>> something about what you think should be immediately begun. Bhurisravas,
>>> Bhishma <https://www.vyasaonline.com/encyclopedia/bhishma/>, Drona,
>>> Karna, the mighty son of Drona, Dhritarashtra's sons, Duryodhana and
>>> others, so difficult of being vanquished, are all accomplished in arms and
>>> ever ready for battle with us. Those kings and chiefs of the earth also who
>>> have been injured by us, have all adopted the side of the Kauravas, and are
>>> bound by ties of affection to them. They are engaged in seeking the good of
>>> Duryodhana and not of us. With full treasures and aided by large forces,
>>> they will certainly strive their best in battle. All the officers also of
>>> the Kuru army together with their sons and relatives, have been honoured by
>>> Duryodhana with wealth and luxuries. Those heroes are also much regarded by
>>> Duryodhana. This is my certain conclusion that they will sacrifice their
>>> lives for Duryodhana in battle. Although the behaviour of Bhishma, Drona,
>>> and the illustrious Kripa, is the same towards us as towards them, yet,
>>> this is my certain conclusion that in order to pay off the royal favours
>>> they enjoy, they will throw their very lives in battle. All of them are
>>> masters of celestial weapons, and devoted to the practice of virtue. I
>>> think they are incapable of being vanquished even by gods led by Vasava
>>> <https://www.vyasaonline.com/encyclopedia/vasava/> himself. There is
>>> again amongst them that mighty warrior, Karna, impetuous, and ever
>>> wrathful, master of all weapons, invincible, and encased in impenetrable
>>> mail. Without first vanquishing in battle all those foremost of men,
>>> unaided as you are, how can you slay Duryodhana? O Bhimasena! I cannot
>>> sleep thinking of the lightness of hand of that Suta's son, who, I regard,
>>> is the foremost of all wielders of the bow!”
>>>
>>> Hearing these words of Yudhishthira, the impetuous Bhima became alarmed,
>>> and forbore from speaking anything.
>>>
>>> K RAJARAM IRS 22524 23524
>>>
>>>
>>>
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