The Family Tree ~ Write Spirit
allegoriesinmediasres said: Headcanon about Dhritarashtra Headcanon about Dhritarashtra & Pandu (& Vidura?) and their relationships with their moms? . Nagarjuna, and Nawazuddin Siddiqui for the Fake Movie Meme!. The father of Pandu and Dhritarashtra is also the father of Vidura, namely, of Vyasa who was born to her in a premarital relationship with Parashara Muni. PANDU: younger brother of Dhritarashtra; patriarch; retired from kingdom to hunt GANDHARI: blindfolded wife of Dhritarashtra, jealous of Kunti who had son.
May they find in the Gita the wisdom to forgive my indiscretions. Get Up and Fight! Arjuna will lose the respect of others and be ridiculed by his enemies, who will taunt him and call him a coward. Such a war should delight Arjuna, for it will guarantee him a place in heaven. If Arjuna dies in battle, he will attain heaven; if he wins, he will enjoy the earth.
Later in the Gita, Krishna reveals how he thinks about it: Arjuna simply cannot imagine fighting elders he reveres, like Bhishma and Drona. He is not sure where his duty lies. He wheels in some heavy-duty philosophy into his arguments. Both of them indicate that the cause they are fighting for is to obtain for the Pandavas their share of the kingdom.
So rather than offer up hypothetical reasons or apologia on behalf of Krishna, we should judge the Gita in light of the arguments for war that he does actually make in it, especially the ones he repeatedly makes—which is what I intend to focus on in this essay.
Atman is immortal; after the death of a body it migrates to inhabit another body.
Images about #dhritarashtra tag on instagram
Grasping the true nature of atman and its essential unity with Brahman is what enables one to attain Moksha, or release from the endless cycle of rebirth—a preeminent individual pursuit. In this view, our dualist conceptions of the world fall away, revealing the deeply interwoven strands of the phenomenal world some dualist ideas based on samkhya metaphysics also appear in the Gita.
Krishna interprets this metaphysics to support a tangible objective, namely, persuading Arjuna to fight. Indeed, he belongs in the long line of shrewd characters who have bent metaphysics to their own ends. For instance, consider this interpretation: Krishna tells Arjuna that his sorrow is misguided.
There has never been a time when you and I and the kings gathered here have not existed, nor will there be a time when they will cease to exist.
Pandu - Wikipedia
Therefore, Arjuna, fight in this battle. You were never born; you will never die. Lalprofessor of literature and Indian Studies and translator of the entire Mahabharata into English, in the introduction to his translation of the Gita Arjuna is still not sold, so Krishna presses on. Death is inevitable for the living … you should not sorrow. The Path of Selfless Action The dialog continues.
On the face of it, this seems reasonable. A thick skin against how others perceive our actions can sometimes be helpful. But a major problem lurks here. Krishna frequently talks about the duty that one is born into. Rather than acknowledge that our worldly acts carry an ineliminable moral risk, the Gita says that this risk can be eliminated through a personal attitude adjustment.
Why should we want only to "fare forward" and not also "fare well"? To such people a clod of dirt, a stone, and gold are the same. They are equally disposed to family, enemies, and friends, to those who support them and those who are hostile, to the good and the evil alike.
The Family Tree
Because they are impartial, they rise to great heights. Again, this stance is morally dubious and reflects the anti-humanistic sensibility that pervades the Gita. It may be good for achieving oneness with Ultimate Reality whatever that isbut it is bad for moral life—it rejects the very idea that some actions have greater moral worth than others. It denies that some human bonds are more precious than others, which is part of what makes us human.
This is the kind of detachment that can make moral villains out of men. While this is a brilliantly imaginative vision in many ways, Krishna unfortunately spoils it by infusing it with dubious morality.
Therefore, arise, Arjuna; conquer your enemies and enjoy the glory of sovereignty. I have already slain all these warriors; you will only be my instrument. Kill those whom I have killed. Fight in this battle and you will conquer your enemies. The Path of Devotion Krishna, now back in human form, tries another tack: In return, Krishna will take care of him. I shall purify you from the sins of the past; do not grieve. Love and devotion—even rapturous ecstasy—help bridge the gulf the believer feels between himself and God.
- Family Tree of Mahabharata diagram
- Notifications of new posts
- Navigation menu
All his acts are performed in my service, and through my grace he wins eternal life. He wants Arjuna to put all his faith and devotion in him and fight this war; in return, Krishna will ensure that no harm or anxiety befall him. He succeeds; [thereafter] Arjuna accepts whatever Krishna has to offer. Brain is overpowered by bhakti—but is it ethical to silence logic with magic?
His plight on the field of Kurukshetra is not an abstract, condemnable intellectual perplexity that can be juggled away by "Cosmic Multi-Revelation. Or so the modern critical mind thinks. Arjuna promptly succumbs, a sad ending to the Gita. Was the smart money back then on the Gita? These questions can provide us another data point alongside critiques based on modern standards.
Of course, as I noted in Part 1there are a few morally good and many morally neutral injunctions in the Gita. That said, these empathic verses do leave the door open for a selective reading that is more charitable to karma-yoga, or the path of action. He also advocated a far more egalitarian social ethics than the one implicit in the Gita.
But those who lead others through nonviolent means, knowing right and wrong, may be called guardians of the dharma. My goal here is to evaluate the quality of ideas in the Gita in light of other ideas that were on offer to discerning people back then.
For instance, here is how the Buddha approached dharmic duties and spiritual paths: Do not be led by Holy Scriptures, or by mere logic or inference, or by appearances, or by the authority of religious teachers. But when you realize that something is unwholesome and bad for you, give it up.
And when you realize that something is wholesome and good for you, do it. Be prepared to let go of even the most profound insight or the most wholesome teaching. Be a lamp to yourself. Be your own confidence. When Vyasa went to impregnate Ambika, she got frightened due to his scary appearance and closed her eyes during their union; hence, her son was born blind. Hindered by his handicap, Dhritarashtra is unable to wield weapons, but is having the strength one hundred thousand elephants due to boon of Vyasa and is said to be so strong that he can crush iron with his hand.
Though bitter at the result, Dhritarashtra willingly conceded the crown, though this act would flower into the protectiveness he would have over his crown later in life.
He also had a son named Yuyutsu with Sauvali concubine. Battle of Kurukshetra[ edit ] Dhrutarastra Lament Lord Krishna as a peace emissary of Pandavas traveled to Hastinapura persuading Kauravas to avoid bloodshed of their own kin.mahabharat6. Birth of Pandu, Dhritarashtra and pdl-inc.info
However, Duryodhana conspired to arrest him that resulted in failure of mission. After Krishna's peace mission failed and the war seemed inevitable, Vyasa approached Dhritarashtra and offered to grant him divine vision, so that Dhritarashtra could see the war.
However, not willing to see his kin slaughtered, Dhritarashtra asked that the boon be given to Sanjaya his charioteer. Sanjaya dutifully narrates the war to his liege, reporting how Bhima killed all his children. Sanjaya would console the blind king while challenging the king with his own viewpoints and morals.
When Lord Krishna displayed his Vishvarupa Universal Form to Arjuna on the battlefield of KurukshetraDhritarashtra regretted not possessing the divine sight. He rejoiced whenever the tide of war turned against Pandavas. However, the results of the war devastated him.