{"id":2384,"date":"2013-07-13T01:41:16","date_gmt":"2013-07-13T01:41:16","guid":{"rendered":"http:\/\/localhost\/?p=2384"},"modified":"2013-07-13T01:41:16","modified_gmt":"2013-07-13T01:41:16","slug":"30-notes-on-the-mahabharata-detailed-vol-01-early-cultural-writings","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/01-early-cultural-writings\/30-notes-on-the-mahabharata-detailed-vol-01-early-cultural-writings","title":{"rendered":"-30_Notes On the Mahabharata (detailed).htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\t
\n\t\t\t
\n\t\t\t
\n\t\t\t Notes on
\nthe Mahabharata <\/b><\/span><\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t
\n\t\t\t\t
\n\t\t\t by Aurobind Ghose
\n\t\t\t\t<\/b><\/span><\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t dealing with the authenticity of each
\n <\/span>\n <\/p>\n

\n\t\t\t separate canto, i.e. whether it
\nbelongs or
\nnot to
\nthe original <\/span> <\/p>\n

\n\t\t\t epic of
\n24,000 slokas on
\nthe great catastrophe of
\nthe
\n <\/span>\n <\/p>\n

\n\t\t\t Bharatas. <\/span> <\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t
\n\t\t\t Udyogapurva.
\n\t\t\t\t<\/b><\/span><\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t Canto I. <\/span> <\/font> <\/p>\n

\t\t\t\t<\/font>
\n\t\t\t <\/p>\n

\n\t\t\t <\/font>
\n\t\t\t
\n\t\t\t 1
\n\t\t\t\tकुरुप्रवीराः ..स्वपक्षाः<\/font>
\n\t\t\t .
\n<\/font><\/span>
\n\t\t\t\tThis may mean in
\nVyasa’s elliptic manner
\nthe great Kurus (i.e. the Pandavas) &
\nthose of
\ntheir side. Otherwise “The Kuru heroes of
\nhis own side” i.e. Abhimanyu’s
\nwhich is
\nawkward <\/span> <\/font> <\/p>\n

\t\t\t <\/p>\n

\n\t\t\t <\/font>
\n\t\t\t
\n\t\t\t\t3
\n\t\t\t वृद्धौ<\/font>
\n\t\t\t\t<\/font>this supplies the reason of
\n\t\t\t\ttheir pre-eminence <\/span> <\/p>\n

\n\t\t\t
\n\t\t\t 5.
\n\t\t\t\tप्रदुम्नसाम्बौ च युधि प्रवीरौ<\/font> .
\n\t\t\t\t<\/font>This establishes Pradyumna & Samba as
\nhistorical sons of
\nKrishna <\/span>\n <\/p>\n

\t\t\t
\n\t\t\t <\/p>\n

\n\t\t\t <\/font>
\n\t\t\t
\n\t\t\t
\n\t\t\t
\n\t\t\t\tविराटपुत्रैस्च<\/font><\/span>
\n\t\t\t <\/font>Virata has
\ntherefore several sons, three at
\nleast. <\/span> <\/p>\n

\n\t\t\t 7
\nThe simile is
\nstrictly in
\nthe style of Vyasa
\nwho cares little for
\nnewness or
\ningenuity, so
\nlong as
\nthe image called up effects its purpose. The assonance <\/span>
\n\t\t\t\t<\/font>
\n\t\t\t\tरराज सा राजवती<\/font><\/span>   is an
\nepic assonance altogether uncommon in Vyasa &
\ndue evidently to
\nthe influence of
\nValmekie. <\/span> <\/p>\n

\n\t\t\t
\n\t\t\t 8
\nstrong brief &
\nillumining strokes of
\ndescription which add to
\nthe naturalness of
\nthe scene
\ne.g. <\/font>
\n\t\t\t\tततः क्थास्ते समवाययुक्ताः<\/font> while also adding a
\ntouch that reveals the inwardness of
\nthe
\nsituation
\n\t\t\t\tकृत्वा विचित्राः पुरुषप्रवीराः |  तस्थुर्मुहूर्तं
\n\t\t\t\tपरिचिन्तयन्तः कृष्णं नृपास्ते समुदीक्षमाणाः<\/font> ||
\n\t\t\t\t<\/span> <\/p>\n

\n\t\t\t
\n\t\t\t 9
\n<\/font>
\n\t\t\t\tसंघट्टिताः<\/font>    surely means
\n“assembled” and nothing else. P. C. Roy in
\ntaking it as
\n“drew their attention to”
\nshows his usual
\nslovenliness. Lele also errs in
\nhis translation. He
\ninterprets it <\/span> <\/p>\n

\n
\nPage \u2013 345 <\/span> <\/p>\n

\n

\t\t\t\t<\/font><\/p>\n

\n

\t\t\t\t
\n\t\t\t\t“as soon as
\nthe talk was
\nover Krishna assembled the kings for
\nthe affairs of
\nthe Pandavas.” But the kings were already assembled &
\nseated; not only so
\nbut they were waiting for Krishna to
\nbegin. It is
\nabsurd to
\nsuppose that as
\nsoon as Krishna began speaking they left their seats
\nand clustered round him like a
\npack of
\nschoolboys. Yet this is
\nthe only sense in
\nwhich we can
\ntake Lele’s rendering. I
\nprefer to
\ntake the obvious sense of
\nthe words. “As soon as
\nthey had reached an
\nend of
\ntalk, those lion kings assembled by
\nthe Son of Modhou in
\nthe interests of
\nthe Pandava listened in a
\nbody to his high thoughted and fateful speech.” <\/span> <\/p>\n

\t\t\t\t<\/font>
\n\t\t\t\t<\/font>
\n\t\t\t <\/p>\n

\n

\t\t\t\tसुमहोदयं<\/span><\/font> having mighty consequences.
\n\t\t\t\t<\/span> <\/p>\n

\n

\t\t\t\t10 
\n\t\t\t\t<\/span>
\n\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n\t\t\t\tअयं<\/font> here beside me. See
\nverse 4.
\nYudhisthere is
\nsitting just by Krishna, separated by
\nhim [from] Virata. <\/font>
\n\t\t\t\t<\/span> <\/p>\n

\t\t\t\t<\/font>
\n\t\t\t\t<\/p>\n

\n

\t\t\t\tअक्षव<\/span><\/font>ती<\/font> <\/font>
\n\t\t\t\t<\/span>
\n\t\t\t\t not given by Apte.
\n\t\t\t\t<\/span> <\/p>\n

\n

\t\t\t\t\t\t\t\t11 .<\/span><\/font> <\/font>
\n\t\t\t\t\t\t\t\t
\n\t\t\t\t\t\t\t\tतरसा. तरस्<\/font> expresses any swift, violent &
\nimpetuous act; anything that has
\nthe momentum of
\nstrength &
\nimpulse or fire &
\nenergy1 <\/sup> <\/font>
\n\t\t\t\t\t\t\t\t<\/font>
\n\t\t\t\t\t\t\t\t<\/span> <\/p>\n

\t\t\t\t<\/p>\n

\n

\t\t\t\t\t\t\t\t<\/font><\/p>\n

\t\t\t\t\t\t\t\t
\n\t\t\t\t\t\t\t\tसत्यरथैर्<\/font> This is a
\nword of
\ndoubtful import. It may [mean] “of unerring chariots” i.e. skilful fighters, or else “honourable fighters”, <\/font>
\n\t\t\t\t\t\t\t\tरथः<\/font>  being used as in
\n\t\t\t\t\t\t\t\t<\/font>
\n\t\t\t\t\t\t\t\tमहारथः<\/font> ,
\n\t\t\t\t\t\t\t\t<\/font>
\n\t\t\t\t\t\t\t\tअधिर<\/font><\/font><\/span>थः <\/font><\/p>\n

\t\t\t\t\t\t\t\t  =
\nfighter in a
\nchariot. Cf. <\/font>
\n\t\t\t\t\t\t\t\t<\/span><\/font><\/p>\n

\t\t\t\t\t\t\t\t
\n\t\t\t\t\t\t\t\tसत्यपराक्र<\/font><\/span>मः <\/font><\/p>\n

\t\t\t\t\t\t\t\t
\n\t\t\t\t\t\t\t\t   In
\nthe first case
\nthe epithet would be
\notiose &
\nornamental & an
\nepic assonance. I
\ncannot think however that Vyasa was
\ncapable of
\nputting a purely decorative epic epithet in so
\nemphatic a
\nplace. It
\nmust surely mean
\neither 2 [i.e.<\/i> “honourable fighters<\/i>“] or
\n“making truth their chariot”; being used as in etc. The latter however is
\nalmost too much a
\nflight of
\nfancy for
\nVyasa. <\/font>
\n\t\t\t\t\t\t\t\t<\/span>
\n\t\t\t\t\t\t\t\t <\/p>\n

\n

\t\t\t\t12
\n\t\t\t\t<\/span> <\/font><\/p>\n

\t\t\t\t
\n\t\t\t\tत्रयोदशस्चैव<\/font> \u2014agreeing with <\/font>
\n\t\t\t\tसंवत्सरः<\/font> which the mind supplies from
\n\t\t\t\t<\/font>
\n\t\t\t\tवर्षाणि<\/font> in
\nthe last line; a
\nverb also has to be
\nsupplied from <\/font>
\n\t\t\t\tचीर्णं<\/font> .
\nThis is
\nthe true Vyasa
\nstyle. <\/font>
\n\t\t\t\t<\/span> <\/p>\n

\t\t\t\t<\/p>\n

\n

\t\t\t\tनिविष्ट. निवि<\/span>शः<\/font>  . to
\nabide. This sense,
\nthough not given in Apte may be
\ndeduced from <\/font>
\n\t\t\t\tनिवेशः<\/font> Impersonal. It has
\nbeen dwelt [incomplete<\/i>] <\/font>
\n\t\t\t\t<\/span> <\/p>\n

\n

\t\t\t\t <\/p>\n

\n

\t\t\t\t1 Another gloss: 
\n\t\t\t\t<\/span> <\/font><\/p>\n

\t\t\t\t
\n\t\t\t\tतरसा<\/font> energy, speed, violence, force. The
\nword always gives an idea of swiftness &
\nstrength. <\/font>
\n\t\t\t\t<\/span> <\/p>\n

\n
\nPage \u2013 346
\n<\/span> <\/p>\n

\n

\t\t\t\t \t\t\t <\/font>
\n<\/p>\n

\n

\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n
\n\t\t\t\t13<\/span><\/font>2
\n\t\t\t\t <\/sup>It
\nwill be seen
\nfrom Krishna’s attitude here as
\nelsewhere that he was
\nvery far from being the engineer &
\nsubtle contriver of war into which later ideas have deformed him. That he came down to
\nforce on
\nwar &
\ndestroy the Kshatriya caste
\nwhether to
\nopen India to
\nthe world or for
\nother cause, is an
\nidea that was
\nnot present to
\nthe mind of
\nVyasa. Later generations writing when the pure Kshatriya caste
\nhad almost disappeared, attributed this motive for
\nGod’s descent upon earth, just as a
\nmodern English Theosophist, perceiving British rule established in
\nIndia, has
\nadded the corollary that he
\ndestroyed the Kshatriyas (five
\nthousand years ago, according to
\nher own belief) in
\norder to make
\nthe line clear for
\nthe English. What Vyasa on
\nthe other hand makes us
\nfeel is
\nthat Krishna, though fixed to
\nsupport justice at
\nevery cost, was
\nearnestly desirous to
\nsupport it by
\npeaceful means if
\npossible. His speech is an
\nevident attempt to
\nrestrain the eagerness of
\nthe Mutsyas &
\nPanchalas who were bent on
\nwar as
\nthe only means of overthrowing the Kuru domination. <\/span> <\/p>\n

\n

\t\t\t\t14
\nKrishna’s testimony to
\nYudhisthere’s character is
\nhere of
\ngreat importance. <\/span> <\/p>\n

\n

\t\t\t\t <\/p>\n

\n

\t\t\t\tअधर्मयुक्त न च
\n\t\t\t\tकामयेत राज्यं सुराणामपि धर्मराजः |
\n\t\t\t\t<\/span> <\/p>\n

\n

\t\t\t\tधर्मार्थयुक्तं तु
\n\t\t\t\tमहीपतित्वं ग्रामेऽपि कस्मिंस्चिदयं बुभूषेत् ||
\n\t\t\t\t<\/span> <\/p>\n

\n

\t\t\t\t <\/p>\n

\n

\t\t\t\tThat Yudhisthere has
\ndeserved this character to
\nthe letter so far anyone who has
\nfollowed the story will admit. If he acts in diametrical opposition to
\nthis character in
\nany future passage we
\nshall have some
\nground to
\npause before we
\nadmit the genuineness of
\nthe passage. <\/span> <\/p>\n

\t\t\t\t<\/font>
\n\t\t\t\t<\/font>
\n<\/p>\n

\n

\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n
\n\t\t\t\tबुभूषेत्<\/font> would wish to
\nobtain, in
\nthe second sense of  <\/font>भू<\/font> get, obtain.3 <\/sup> <\/font> <\/font> <\/span>
\n
\n\t\t\t\t <\/p>\n

\n

\t\t\t\t15 
\n\t\t\t\t<\/span>
\n\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n
\n\t\t\t\tमिथ्योपचारेण<\/font> by
\ndishonest procedure; not in
\naccordance with straightforward &
\nchivalrous rules of
\nconduct. <\/font> <\/span>
\n
\n\t\t\t\t <\/p>\n

\n

\t\t\t\t16
\nThat is, if
\nDuryodhana had taken the kingdom from the Pandavas in
\nfair war by
\nhis own energy &
\ngenius (<\/span><\/font>स्वतेजसा<\/font> ), <\/font> <\/span>
\n\t\t\t\t <\/p>\n

\n

\t\t\t\t <\/p>\n

\n

\t\t\t\t
\n\t\t\t\t3 Another gloss<\/i>: <\/p>\n

\t\t\t\t<\/span> <\/p>\n

\t\t\t\t
\n\t\t\t\tबुभूषेत्<\/span>
\n\t\t\t\t<\/span>
\n\t\t\t\t
\n\t\t\t\tdesiderative of
\n\t\t\t\t
\n\t\t\t\t 
\n\t\t\t\t<\/font>
\n\t\t\t\tभू<\/font> 
\n\t\t\t\tin the sense of "get, obtain": would aspire after
\n\t\t\t\t<\/span>\n\t\t\t\t<\/p>\n

\t\t\t\t<\/p>\n

\n
\nPage \u2013 346<\/span><\/font>
\n<\/span> <\/p>\n

\n

\n

\t\t\t\t<\/p>\n

\t\t\t\the
\nwould not have transgressed the ordinary <\/font><\/span><\/font>
\n\t\t\t\tधर्म of
\nthe Kshatriya. In
\nthat case
\nthe Pandavas might have accepted the verdict of
\nFate and refrained from plunging the country in farther bloodshed. <\/font>
\n\t\t\t\t<\/span>
\n\t\t\t\t <\/p>\n

\n

\t\t\t\t<\/p>\n

\t\t\t\t17 This seems to
\npoint to
\nthe “Digvijayapurva"; but the reference is
\ngeneral & may
\napply to
\nthe Rajasuya<\/i> generally. <\/font> <\/span> <\/p>\n

\t\t\t\t<\/font>
\n\t\t\t\t<\/font>
\n\t\t\t\t
\n\t\t\t\t<\/p>\n

\n

\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n\t\t\t\t
\n\t\t\t\tप्रपीड्य
\n\t\t\t\t<\/font> by
\nforce, pressure; as a
\nresult of
\nconquest in
\nopen battle. <\/font><\/span><\/font>
\n\t\t\t\t <\/p>\n

\n

\t\t\t\t<\/p>\n

\t\t\t\t18 <\/font><\/span><\/font>
\n\t\t\t\t<\/p>\n

\t\t\t\tबालास्त्विमे
\n\t\t\t\tAn
\nallusion to
\nthe early persecution of
\nthe Pandavas by
\nDuryodhana. If we
\naccept this purva<\/i>
\n\t\t\tin
\nits completeness, we
\nmust accept the genuineness in
\nthe main of
\nthe early narrative of
\nthe Adi Purva in so
\nfar as it
\n[is] covered by this sloka. Notice especially <\/font>
\n\t\t\t\t<\/font>विविधैरुपायैः
\n\t\t\t\t<\/font> <\/font> <\/span>
\n\t\t\t\t\n\t\t\t\t<\/p>\n

\t\t\t\t<\/font><\/font><\/p>\n

\n

\t\t\t\tतू
\n\t\t\t\t<\/font><\/span>
\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t The force is
\n“But you know what the Dhartarastras are, their fierceness,
\nfalseness &
\n\t\t\t\tland-hunger; how even in the childhood of
\nthe Pandavas these, their banded foemen, sought to
\nslay them by
\nvarious means.” <\/font> <\/span>
\n\t\t\t\t\n\t\t\t\t<\/p>\n

\n

\t\t\t\t<\/p>\n

\t\t\t\t22 <\/font><\/span><\/font><\/p>\n

\t\t\t\t<\/font>
\n\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n\t\t\t\t
\n\t\t\t\tतथापि
\n\t\t\t\t
\n\t\t\t\t= for
\nall their good will. It is
\npart of
\nthe inverted commas
\nimplied in <\/font>
\n\t\t\t\t<\/font>इति
\n\t\t\t\t<\/font><\/font>
\n\t\t\t\t<\/span>
\n\t\t\t\t<\/font> <\/p>\n

\t\t\t\t<\/p>\n

\n

\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n\t\t\t\tएव<\/font>
\n\t\t\t\t= at
\nleast.
\n\t\t\t\t<\/font>
\n\t\t\t\t<\/span>
\n\t\t\t\t<\/p>\n

\t\t\t\t\n\t\t\t\t<\/p>\n

<\/font><\/font><\/p>\n

\t\t\t\t<\/p>\n

\n

\t\t\t\t<\/font><\/p>\n

\t\t\t\t<\/p>\n

\t\t\t\t
\n\t\t\t\tयतेयुरेव<\/font>
\n\t\t\t\t<\/font><\/span> <\/p>\n

\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\twould at
\nleast do
\ntheir utmost. <\/font>
\n\t\t\t\t<\/span>
\n\t\t\t\t\n\t\t\t\t<\/p>\n

\n

\t\t\t\t<\/p>\n

\t\t\t\t23 <\/font><\/span><\/font>
\n\t\t\t\t<\/font><\/font>
\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\tयथावत्<\/font>
\n\t\t\t\t\t\t\t\tdefinitely; though they may
\nform a
\nshrewd guess.
\n\t\t\t\t<\/font>
\n\t\t\t\t<\/span>
\n\t\t\t\t<\/p>\n

\t\t\t\t
\n\t\t\t\t\n\t\t\t\t<\/p>\n

\n

\t\t\t\t<\/p>\n

\t\t\t\t24 <\/font><\/span><\/font>
\n\t\t\t\t<\/font><\/font>
\n\t\t\t\t<\/p>\n

\t\t\t\t
\n\t\t\t\tराज्यार्धदानाय<\/font>
\n\t\t\t\t
\n\t\t\t\t\t\t\t\tKrishna does
\nnot, at
\npresent at
\nany rate suggest a
\ncompromise; let them first make
\ntheir full
\nclaim to
\nwhich they are entitled. (Notice Genitive)<\/font><\/font><\/span><\/p>\n

\n

\t\t\t\t <\/p>\n

\t\t\t\t<\/font>
\n\t\t\t\t<\/font><\/font>
\n\t\t\t\t
\n\t\t\t\t<\/p>\n

\n

\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n\t\t\t\t
\n\t\t\t\tपुरोहितयान<\/font> 
\n\t\t\t\t\t\t\t\tThis title is
\n\t\t\t\tevidently a misnomer; there is no mention of
\nthe Purohit, far less does he set
\nout as
\nyet nor need we suppose he is
\nhinted at in
\nthe description of a
\nsuitable envoy. It is
\ndoubtful whether Krishna would have singled out a
\nPanchala Purohit as
\nthe best intermediary between the Kurus for he
\nevidently desired to
\ntry conciliation first,
\nbefore resorting to threats. The choice of
\nthe Purohita was
\nthat of
\nKing Drupada and the leaders of
\nthe Brahmavarta nations who desired to
\nbreak the supremacy among them of
\nthe Kurus.<\/font><\/span><\/font><\/p>\n

\n
\nPage \u2013 349<\/span><\/font><\/p>\n

\n

\n

\t\t\t\tThis Canto is in
\nthe very finest &
\nmost characteristic style of Vyasa; precise, simple &
\nhardy in
\nphrasing, with a
\nstrong, curt, decisive movement & a
\npregnant mode of
\nexpression, in
\nwhich a
\nkernel of
\nthought is
\nexpressed &
\nits corollaries suggested so as to
\nform a
\nthought-atmosphere around it. There is no
\nsuperfluous or
\nlost word or
\nsentence, but each goes
\nstraight to
\nits mark and says
\nsomething which wanted to be
\nsaid. The speech of
\nKrishna is
\nadmirably characteristic of
\nthe man as we
\nhave seen
\nhim in the Sabhapurva; firm &
\nprecise in
\noutlook and sure of
\nits own drift, it is
\nyet full of an
\nadmirably disinterested &
\nstatesmanlike broadmindedness.<\/span><\/font>4<\/font><\/sup><\/span>
\n\t\t\t\t<\/span> <\/p>\n

\n

\t\t\t\t <\/p>\n

\n

\t\t\t\t_____________<\/span><\/p>\n

\n

\t\t\t\t <\/p>\n

\n

\t\t\t\t<\/p>\n

\t\t\t\tCanto 2.<\/b>  <\/span> <\/p>\n

\n

\t\t\t\t11 [<\/span><\/font>दीव्यमानः<\/span><\/font>]<\/font>5<\/font><\/sup><\/span>
\n\t\t\t\t<\/span>
\n\t\t\t\t<\/font>
\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\tप्रतिदीव्य<\/font><\/span>
\n\t\t\t\t<\/span>
\n\t\t\t\t<\/font>
\n\t\t\t\t
\n\t\t\t\t\t\t\t\tCan this not mean
\n“being challenged to
\ndice played against n
\nacceptance of
\nthe challenge” or
\nmust it mean
\n“gambled &
\nthat against Saubala”? <\/font> <\/span> <\/p>\n

\n

\t\t\t\t <\/p>\n

\n

\t\t\t\t<\/p>\n

\t\t\t\t
\n\t\t\t\t4 A briefer statement is found in the other notebook used for
\n\t\t\t\tthese notes: <\/i><\/font> <\/span> <\/p>\n

\n

\t\t\t\t<\/p>\n

\t\t\t\t
\n\t\t\t\tEvery line of
\nthis Canto is
\ncharacteristic of
\nVyasa in
\nstyle, atmosphere &
\nthought. It is
\nalso indispensable to the
\nconduct of the
\nepic. <\/font> <\/span> <\/p>\n

\n

\t\t\t\t
\n\t\t\t\t\t\t\t\t5
\n\t\t\t\tMS<\/i> दीव्यमानेनः
\n\t\t\t\t<\/span>
\n\t\t\t\t \t\t\t <\/font> <\/p>\n

\t\t\t\t <\/p>\n

\n
\nPage \u2013 350<\/span><\/font><\/p>\n

\n

\t\t\t\t<\/font><\/font><\/font><\/font><\/font><\/font><\/font><\/font><\/font>
\n\t\t\t\t<\/font>
\n<\/p>\n

\n \t\t\t
\n \t\t\t [Notes on
\nAdi Purva, Adhyaya 1] <\/b> <\/span> <\/p>\n

\t\t\t\t \t\t\t <\/font>
\n
\n\t\t\t\t<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t
\n\t\t\t Importance attached to<\/i> <\/span> <\/font>
\n\t\t\t\t<\/font>
\n\t\t\t\t<\/font><\/p>\n

\t\t\t\t
\n\t\t\t
\n\t\t\t गृहस्थाश्रमः<\/font>
\n\t\t\t\tI.
\n73. (Other) poets have not  genius enough to
\nimprove on
\nthis poem just as
\nthe three other asramas are unable to
\nimprove on
\nthe householder’s asrama.
\n\t\t\t\t<\/font><\/span>
\n\t\t\t
\n\n\t\t\t\t<\/p>\n

\n\t\t\t
\n\t\t\t
\n\t\t\t Application of
\nthe word<\/i>
\n\t\t\t“<\/font><\/span>काव्य<\/span><\/font>”
\n\t\t\t\tto
\npoetry<\/i>.
\n“You have called this a
\npoem; a
\npoem therefore it
\nshall be.” How far does
\nthis bear on
\nthe date of
\nthe Prolegomena? <\/span><\/font> <\/p>\n

\n\t\t\t
\n\t\t\t Story of
\nGanesha as
\nbearing on
\nthe length of
\nthe original poem.<\/i> Slokas 78 . .
\n83. <\/font> <\/span> <\/p>\n

\n\t\t\t
\n\t\t\t Sense
\nthat the ethical &
\nhistorical is
\nthe main drift of
\nthe poem<\/i>. Repeated statements that the Mahabharata is a
\npopular exposition of
\nthe teaching of
\nthe Veda &
\nVedanta (<\/font><\/span><\/font><\/font>श्रुति<\/font>).
\n\t\t\t\t<\/font> <\/span>
\n\t\t\t \n\t\t\t\t<\/p>\n

\n\t\t\t
\n\t\t\t General<\/i>
\n(passim): Application of
\n“Puran” &
\n“Itihas” to
\nMahabharata. Ancient idea of
\nthe universality of
\nthe poem. <\/font> <\/span> <\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t
\n\t\t\t * <\/font>
\n\t\t\t\t<\/span> <\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t
\n\t\t\t Mahabharat -Dronapurva.
\n\t\t\t\t<\/font> <\/span> <\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t
\n\t\t\t 1. <\/font>
\n\t\t\t <\/span>
\n\t\t\t
\n\t\t\t\tउदीर्ण
\n\t\t\t\t.. व्यावृत्तेऽर्यम्नि ……… आत्ययिकः  <\/span> <\/font> <\/p>\n

\n\t\t\t
\n\t\t\t In
\nthis adhyaya slokas 26<\/font>1<\/sup>
\n\t\t\t\tto 35 & half 36 & 46 belong to the epic: the rest is
\n\t\t\t\tintroduction, framework and padding. <\/font> <\/span> <\/p>\n

\n\t\t\t
\n\t\t\t 2.
\nThe first
\nthree verses are alternative openings. 1
\nbelongs to the epic. .. . <\/font> <\/span> <\/p>\n

\n\t\t\t  <\/p>\n

\t\t\t\t<\/font><\/p>\n

\n\t\t\t संमृज्य ..  उल्लालयन् …   भावं कुर्वीत शौण्ड.   
\n\t\t\t\tउपासङ्ग नागकक्ष्या
\n\t\t\t\t<\/span> <\/p>\n

\n\t\t\t भाण्ड संप्रहारोप्रपन्न सन्नहनोपपना ज्या कांस्यं कूबर वरूथिनं
\n\t\t\t\t<\/span> <\/p>\n

<\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t
\n\t\t\t Sloka 31. may be
\nrejected, perhaps, as a
\nmere repetition of a
\nformer verse. <\/font> <\/span> <\/p>\n

\n\t\t\t  <\/p>\n

\n\t\t\t 1 This refers probably to the
\nverse beginning with the
\nwords
\n\t\t\t,
\nwhich is numbered 24 or 25 in
\nsome editions. -Ed. <\/span> <\/p>\n

\t\t\t\t<\/p>\n

\n
\nPage \u2013 351<\/span><\/font><\/p>\n

\t\t\t\t<\/font><\/font><\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Notes on the Mahabharata   by Aurobind Ghose   dealing with the authenticity of each separate canto, i.e. whether it belongs or not to the…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[49],"tags":[],"class_list":["post-2384","post","type-post","status-publish","format-standard","hentry","category-01-early-cultural-writings","wpcat-49-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2384","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2384"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2384\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2384"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2384"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2384"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}