The Bhagavad Gita and The Bhagavad Gita for Millennials, by Bibek Debroy - Review

 

The Bhagavad Gita, Translated by Bibek Debroy

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The Bhagavad Gita for Millennials by Bibek Debroy

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This is a review of two books. Both about the Bhagavad Gita, both written by the same person, both obviously similar in many respects, but both also different.

Let’s take The Bhagavad Gita translation first. It is a verse by verse translation of the 700 verses, or 699, depending on how you count them, of the Bhagavad Gita, with the Sanskrit shlokas (verses) on one page and the English translation on the facing page. There is no interpretation, no commentary; just a literal translation of each verse. The author (Bibek Debroy, not Vyasa) writes in the Introduction that ‘A translator’s job is to translate, not to interpret.’ and somewhat modestly, ‘Interpretations are best left to those who are learned.’

Who Killed Shastri, by Vivek Agnihotri - Review

Who Killed Shastri, by Vivek Agnihotri

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Lal Bahadur Shastri, India’s second prime minister, died in Tashkent in the early hours of the 11th of January, 1966. This was shortly after he signed a peace accord between India and Pakistan, brokered by the Soviet Union. He was cremated in his hometown after his body was brought back to India. In case people are wondering, another prime minister from the Congress party, not from the Nehru dynasty, was denied a funeral in the national capital. 

Regarding Shastri’s death, these are the only incontrovertible facts that people agree upon. Why is that? Because Indians, like everyone else, love a good conspiracy theory. Because conspiracy theories behind his death have been used to point fingers at the alleged role of foreign powers and the complicity of certain politicians and political families on the other. Because no one disputed the circumstances of his death till several years later, when it was politically expedient to do so.

Thus goes one line of argumentation. 

Kanika Niti - Mahabharata

Lessons From The Mahabharata: Kanika Niti – The Dead Inspire No Fear

The Shanti and Anushasan Parvas of the Mahabharata dwell at length on statecraft and the duties of a king as a ruler in normal times (Raj-dharma), in times of distress (Apad-dharma), and so on (Dana-dharma, Moksha-dharma). There are other mini treatises on statecraft to be found in the text, Vidura Niti being one notable example (contained entirely in Prajagara Parva, within Udyoga Parva). Another popular one is Kanika Niti, but which has been excised from the Critical Edition of the Mahabharata. It is nonetheless a notable exposition that deserves to be retold.

Dhritarashtra frets. Mahabharata, Special Issue, Vol. 3, Amar Chitra Katha 

Vidura Niti - 10 - Forgiveness, conduct, and the end

A

common refrain of Dhritarashtra was to bemoan the vicissitudes of fate, the meaningless of karma, and the supremacy of destiny. It was perhaps his way of not taking responsibility for his actions. In some ways, he was the antithesis of Krishna, who was the ultimate karmayogi. The seventh chapter of Vidura Niti begins in a similar vein. Dhritarashtra says, "Man is not the master of his destiny. He is like a wooden puppet dangling from a string. The creator has made him subject to destiny." While Dhritarashtra seemed to be coming round to accepting Vidura's views, the love for his sons was irreconcilable, in his opinion, with doing what was right for the Pandavas.

धृतराष्ट्र उवाच

सर्वं त्वमायतीयुक्तं भाषसे प्राज्ञसंमतम्

न चोत्सहे सुतं त्यक्तुं यतो धर्मस्ततो जयः [5.39.7]

'Dhritarashtra said, "All that you have said has been approved of by the wise and is for my welfare. But I cannot abandon my son. Where there is dharma, there is victory."

He says much the same thing towards the end of Vidura Niti - "My inclination has always been to turn towards the Pandavas. But whenever I meet Duryodhana, it turns in a contrary direction. No mortal one is capable of transgressing destiny. I think that destiny is the one who acts and human endeavour is futile."

Vidura has a solution for this dilemma also. He suggests to the king that he "Give them a few villages so that they can sustain themselves. ... Your sons will be protected through this deed." This is also the message that Krishna delivers to the king at Hastinapur (Bhagvata Yana parva). Duryodhana had committed an evil act earlier, and it was incumbent on the king to rectify it now. Vidura advised the king that quarrels with relatives were ill-advised. He said:

ज्ञातयस्तारयन्तीह ज्ञातयो मज्जयन्ति च

सुवृत्तास्तारयन्तीह दुर्वृत्ता मज्जयन्ति च [5.39.23]

"In this world, relatives rescue and relatives make one sink. Those who follow good conduct, rescue. Those who follow evil conduct, make one sink."

Vidura's words on humility and good conduct are well worth reproducing:

अवृत्तिं विनयो हन्ति हन्त्यनर्थं पराक्रमः

हन्ति नित्यं क्षमा क्रोधमाचारो हन्त्यलक्षणम् [5.39.32]

"Humility destroys bad conduct. Valour destroys adverse circumstances. Forgiveness always destroys anger. Good conduct destroys evil omens."

After the Pandavas were exiled, Yudhishthira had told Draupadi the greatness of forgiveness, that "Forgiveness is dharma. Forgiveness is sacrifices. Forgiveness is the Vedas. Forgiveness is the sacred texts," and so on. The shlokas start off as: क्षमा धर्मः क्षमा यज्ञः क्षमा वेदाः क्षमा श्रुतम् [3.3.36a]. Here Vidura adds exquisite nuance to the concept of forgiveness: 

क्षमेदशक्तः सर्वस्य शक्तिमान्धर्मकारणात् [5.39.46a]

"A weak person must forgive everything. A strong person must do that for the sake of dharma."

Of course, the situation was different when Yudhishthira spoke the words, uttered more out of compulsion and a recognition of the predicament facing the Pandavas at the time, so it is important to place those words, and any other from the Mahabharata, in their appropriate context to gain a true appreciation of their import.

This chapter ends with more advice from Vidura on what one should sorrow over, what causes aging, what is the cause of diminishing, and more.

• अक्रोधेन जयेत्क्रोधमसाधुं साधुना जयेत्
• जयेत्कदर्यं दानेन जयेत्सत्येन चानृतम् [5.39.58]
• "Anger should be conquered with lack of anger.
• Wickedness should be conquered with goodness.
• Miserliness should be conquered with generosity.
• Falsehood should be conquered with truth."

• अविद्यः पुरुषः शोच्यः शोच्यं मिथुनमप्रजम्
• निराहाराः प्रजाः शोच्याः शोच्यं राष्ट्रमराजकम् [5.39.62]
• "One should sorrow over a man who is without learning. 
• One should sorrow over a couple that has no offspring. 
• One should sorrow over subjects who are hungry. 
• One should sorrow over a kingdom that has no king."

• अध्वा जरा देहवतां पर्वतानां जलं जरा
• असंभोगो जरा स्त्रीणां वाक्शल्यं मनसो जरा [5.39.63]
• "Those who have bodies age through travels. 
• Mountains age through rain. 
• The lack of intercourse ages women. 
• Harsh words age the mind."

• अनाम्नायमला वेदा ब्राह्मणस्याव्रतं मलम्
• कौतूहलमला साध्वी विप्रवासमलाः स्त्रियः [5.39.64]
• "The Vedas are tarnished if they are not recounted. 
• Brahmanas are tarnished from lack of vows. 
• Curiosity tarnishes chaste women. 
• Banishment from home tarnishes women. 

• सुवर्णस्य मलं रूप्यं रूप्यस्यापि मलं त्रपु
• ज्ञेयं त्रपुमलं सीसं सीसस्यापि मलं मलम् [5.39.65]
• Silver tarnishes gold. 
• Tin tarnishes silver. 
• Lead tarnishes tin. 
• Dust tarnishes lead."

• न स्वप्नेन जयेन्निद्रां न कामेन स्त्रियं जयेत्
• नेन्धनेन जयेदग्निं न पानेन सुरां जयेत् [5.39.66]
• "Do not vanquish sleep with more sleep. 
• Do not vanquish women through desire. 
• Do not conquer a fire by kindling it. 
• Do not conquer thirst through liquor."

In closing, Vidura exhorts Dhritarashtra to give up desire, for "Those who have thousands live. Those who have hundreds also live." (सहस्रिणोऽपि जीवन्ति जीवन्ति शतिनस्तथा - 5.39.68a)

Vidura continues in the next chapter, telling the king that "Hope destroys steadfastness. Death destroys prosperity. Anger destroys riches. Miserliness destroys fame. Failure to tend destroys animals. O king! Even one single angry brahmana destroys a kingdom."

(आशा धृतिं हन्ति समृद्धिमन्तकः; क्रोधः श्रियं हन्ति यशः कदर्यता

अपालनं हन्ति पशूंश्च राज;न्नेकः क्रुद्धो ब्राह्मणो हन्ति राष्ट्रम् - 5.40.7)

Vidura says that the objective of his advising the king was for him to be content and to give up the transient. The body was transient, and only a person's deeds followed him, just as relatives and well-wishers returned after casting a dead person's body into the fire, it was the dead person's deeds that followed him. 

Here, Vidura invokes vivid imagery to present a picture of the soul, deeds, and more, and which is worth reproducing in full: 

आत्मा नदी भारत पुण्यतीर्था; सत्योदका धृतिकूला दमोर्मिः

तस्यां स्नातः पूयते पुण्यकर्मा; पुण्यो ह्यात्मा नित्यमम्भोऽम्भ एव [5.40.19]

The soul is a river. Purity represents its tirthas. Truthfulness is its water. Steadfastness constitutes the banks. Self-control represents the waves. Bathing in these, a performer of pure deeds purifies himself. The soul becomes pure and is like water in the eternal waters. 

and 

कामक्रोधग्राहवतीं पञ्चेन्द्रियजलां नदीम्

कृत्वा धृतिमयीं नावं जन्मदुर्गाणि संतर [5.40.20]

There is a river in which the five senses are the water and desire and anger are the crocodiles. Make a boat out of steadfastness and cross the difficult eddies of repeated birth.

Dhritarashtra began the seventh chapter with a lament about the primacy of destiny. He ends the eighth chapter with another lament - "I think that destiny is the one who acts and human endeavour is futile." 

In the last chapter of Vidura Niti, Dhritarashtra asks Vidura whether there was anything he had not yet spoken about. Vidura answered that the sage Sanatsujata was the one who could speak with the king. The sage manifested himself and Vidura requested the sage to clarify the king's doubts.

This ends Prajagara Parva, which contains Vidura Niti.

Note: Translated excerpts from Bibek Debroy’s unabridged, ten-volume, English translation of the Bhandarkar Oriental Research Institute’s Critical Edition of the Mahabharata, published by Penguin from 2010 to 2015. The translations here are from volume 4. The Sanskrit verses are John Smith’s revision of Prof. Muneo Tokunaga’s version of the text, and available online at https://bombay.indology.info/

This was first published in Indic Today on Sep 18, 2020.

 
© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Vidura Niti - 9 - Long arms, trust, and fools

Remember what Vidura said towards the end of the previous chapter, that someone who incites his enemy "cannot presume to be secure, only because he is a long distance away"

Vidura adds to that in this chapter, the sixth, of Vidura Niti. Running away after striking an intelligent person is of no use because "An intelligent person has long arms and when injured, will cause hurt in return." Essentially, shoot and scoot isn't going to cut it with a smart adversary.

अपकृत्वा बुद्धिमतो दूरस्थोऽस्मीति नाश्वसेत्

दीर्घौ बुद्धिमतो बाहू याभ्यां हिंसति हिंसितः [5.38.8]

Vidura Niti - 8 - Messengers, Gluttony, Security, and Help

Vidura likens the Kouravas to the forest and the Pandavas to the tigers that reside in the forest. His injunction to the king is to not cut down the forest with the tigers, for the forest was protected by the tigers and it in turn protected the tigers. A clarion call for environmentalism that's thousands of years old, hiding in plain sight within the words of Vidura, in this fifth chapter from Vidura Niti!

Vidura also likened the Pandavas to wood, for just as the energy of fire was hidden in wood and remained hidden till it was not sparked and kindled through friction, when it burned itself and everything else, the Pandavas were also capable of burning through the energy of their noble birth.

Vidura Niti - 7 - Lineage, Conduct, and Relatives

So far we have covered three chapters of Vidura Niti - 254 of 541 shlokas - or a little less than half of Vidura Niti, which is entirely contained in the Prajagara Parva. In the previous post, Vidura talked of the consequences of lying as a witness using the story of Sudhanva, Virochana, and Prahlada.

In this chapter, Vidura reinforces his point by narrating the history of the conversation between the son of Atri and the Sadhyas to Dhritarashtra. The gods, the Sadhyas, wanted to know from Atreya who he was and to hear from him words of wisdom and dharma. Among the things that Atreya told the Sadhyas, one was on harsh words. Atreya's advice was to not retort to harsh words, for that "torments the one who reviles and you enjoy the fruits of his good deeds."

Atreya said that "one is accordingly coloured by one’s associates" - whether one associated with an ascetic or thief. The allusion to the company Dhritarashtra's son kept cannot be missed here. Enough harsh words had been uttered by Duryodhana in the game of dice, and it is here that Atreya's words are worth noting here. 

"First, it is better not to speak than to speak. Second, if one speaks, one should speak the truth. Third, if one speaks, one should say that which is pleasant. Fourth, if one speaks pleasant truth, it should be in accordance with dharma."

अव्याहृतं व्याहृताच्छ्रेय आहुः; सत्यं वदेद्व्याहृतं तद्द्वितीयम्

प्रियं वदेद्व्याहृतं तत्तृतीयं; धर्म्यं वदेद्व्याहृतं तच्चतुर्थम् [5.36.12]

Remember the verses from the Brihadaranyaka Upanishad (4.4.5) about we being what our "deep, driving desires are"? Vidura Niti echoes the same philosophy, slightly expanding on it - 

Vidura Niti - 6 Bearing false witness and lying for land

Vidura ended the previous chapter by telling the king that Yudhishthira was fit to rule, that he had suffered much on account of his 'compassion and non-violence' and deserved to be king. That was, in essence, his reply to Dhritarashtra's question as to what would be best for Yudhisthira and for the Kurus.

In this chapter – the third in Vidura Niti – Dhritarashtra asks Vidura to share more words of wisdom since he was not satisfied with his advice, full of ‘dharma and artha.’

The questions before Dhritarashtra were whether he was prepared to get into an internecine war over land and whether he would speak the truth or not on the question of whether the Pandavas had successfully completed their thirteen-year period of exile as agreed upon in the second round dice (Anudyuta Parva).

Vidura addressed these unasked questions by recounting the “ancient history of the conversation between Virochana and Sudhanva, over Keshini”. Vidura had alluded to this in the first chapter, but not elaborated. Here, he recounts the story in detail.

Virochana was Prahlada’s son. Prahlada, as we know, was the son of the asura king Hiranyakashyipu. There was a svayamvara held for Keshini, where both Virochana and Sudhanva, a brahmana, arrived. Keshini posed a question to Virochana – who was superior, Sudhanva the brahmana, or Virochana?

Virochana offered Sudhanva a seat along with him, under the assumption that Sudhanva was at best his equal, nothing more. Sudhanva, however, refused as accepting would mean he would descend to the level of Virochana, which was unacceptable.

Both disagreed as to who deserved a higher seat, and both put up stakes on the answer. Who would decide, and decide honestly? First, Sudhanva put up their lives as stakes, and second, as to who would decide without telling a lie, both agreed to Sudhanva’s suggestion to go Prahlada, Virochana’s father.

Before Prahlada answered their question, he posed a question of his own to Sudhanva – ‘Where does the false witness, who neither speaks the truth nor lies, spend the night?’ Sudhanva answered the question in two parts. First, he replied to Prahlada’s direct question:
“A false witness spends the night like a woman ignored” (Bibek Debroy’s footnote tells us this refers to the situation where the husband is with another woman)
“like one who has been defeated in gambling”
“or like one whose limbs are exhausted from carrying a load.”
“A false witness spends the night like someone who is debarred from the city and remains hungry outside the gates, where he always sees many enemies.”

यां रात्रिमधिविन्ना स्त्री यां चैवाक्षपराजितः
यां च भाराभितप्ताङ्गो दुर्विवक्ता स्म तां वसेत् [5.35.24]

नगरे प्रतिरुद्धः सन्बहिर्द्वारे बुभुक्षितः
अमित्रान्भूयसः पश्यन्दुर्विवक्ता स्म तां वसेत् [5.35.25]

Second, he elaborated by describing what a lie was like, depending on who the lie was spoken for:
A lie for the sake of an animal implies that five are killed.”
“A lie for the sake of a cow implies that ten are killed.”
“A lie for the sake of a horse implies that one hundred are killed.”
“A lie for the sake of a man implies that one thousand are killed.”
“A lie for the sake of gold implies that those who have been born, and those who are yet to be born, are killed.”
“A lie for the sake of land implies that everything is killed.”

पञ्च पश्वनृते हन्ति दश हन्ति गवानृते
शतमश्वानृते हन्ति सहस्रं पुरुषानृते [5.35.26]

हन्ति जातानजातांश्च हिरण्यार्थेऽनृतं वदन्
सर्वं भूम्यनृते हन्ति मा स्म भूम्यनृतं वदीः [5.35.27]

An interesting point is that the value of a cow, in this answer, is deemed lower than a horse’s. The second point should be obvious to all – the whole dispute between the Pandavas and Kouravas centered around the land – whether Yudhishthira was to be given his kingdom back, now that the exile of thirteen years had ended.

If the period had ended without the Pandavas being discovered in the thirteenth year, then there was no option for the king but to return their kingdom to them, as per the conditions of the bet laid down in the second round of gambling (Anudyuta Parva).

The only way this would not happen was if the king uttered a lie, which is what Vidura warned against – “Therefore, you should not utter a falsehood for the sake of the land. By deviating for the sake of your son, do not head towards destruction with your sons and your advisers.”

On the question of lying, or bearing false witness, Vidura enumerated the seven kinds of people who should not be called as witnesses:

1. A palmist
2. A trader who has been a thief earlier
3. A skilled fowler
4. A physician
5. An enemy
6. Friend
7. Actor

I can only wonder about some on this list, but moving on, Vidura tells Dhritarashtra that "Old age destroys beauty, hope destroys steadfastness, death destroys life, jealousy destroys dharma, anger destroys prosperity, association with the ignoble destroys conduct, lust destroys modesty and vanity destroys everything."

Vidura Niti - 5

The first chapter of Vidura Niti ended with Vidura advising Dhritarashtra to do the right thing and hand over the Pandava's "rightful kingdom" to them. The king, as we know, did not take that advice. He was, however, tormented by Sanjay's harsh words before he had departed for the night. Sleep would not come. Dhritarashtra wanted to know what should a person suffering from sleeplessness do, and also what the suggested course of action that would be best for both Ajatshatru (Yudhishthira) as well as the Kurus (i.e., the Kauravs in this context, since both the Pandavas and Kauravas were Kurus). In this chapter, Vidura talks about deeds, consequences, of the five senses, and ends with an oblique answer to the king.

Long lives - Tales from the Mahabharata

Some of the characters in the Mahabharata lived long lives. Even Arjuna was about to become a grandfather when the great battle was fought in Kurukshetra. Bhishma his grandfather's age. Remember that Devavrata had been a young lad when he took the terrible vow that allowed his father to marry Satyavati. Satyavati's grandsons were Dhritarashtra, Pandu, and Vidura. So Bhishma was even older than Arjuna's grandfather would have been!

Dronacharya loved his son, Aswhatthama, too much. That love drove many decisions Drona took in life. Ashwatthama, on the other hand, loved his own life too much. That much we know because Bhishma says as much on the eve of the war. "He loves his own life too much. This brahmana always wishes for a long life. [Ch 164, Udyoga Parva]", and after the war, Ashwatthama confesses, "I was scared of saving my life. I released the weapon out of fear. I was scared of Bhimasena.[Ch 15, Aishika Parva]" 

Vidura Niti - 4 The Nine Gates and Ten Who Do Not Know About Dharma

I ended the third piece on Vidura Niti with listing the six who live off six others. Let's move to the seven. Yes, I am talking about seven vices that a king must avoid. What are they?

• women
• dicing
• hunting
• drinking
• harsh words 
• great severity of punishment 
• abuse of wealth.

Vidur Niti - 3 The Two Thorns and Six Vices

Number play - that's where I ended the second article on Vidura Niti. Vidura spoke to Dhritarashtra about using the one - intelligence - to differentiate between the two - right and wrong - to bring the three under control - friend, foe, and neutral - and so on. Let's pick that up, with some repetition, for the sake of continuity.

I had asked what was Vidura referring to when he talked about the two and three in all these statements?

1. What are the two thorns that dry up the body? 
2. Who are the two that the earth destroys? 
3. Through which two deeds can a man be radiant in this world?
4. What are the three courses of action for men?
5. What are the three kinds of men?
6. Who are the three who cannot own property?
7. and so on... 

The two thorns are "desire on the part of those who are poor, and anger on the part of those who are powerless."

Who does the earth destroy? "A king who is not aggressive, and a brahmana who has not dwelt away from home." The brahmana is supposed to go on pilgrimages, that is why. Why such a king would be destroyed need not be elaborated. 

Vidur Niti - 2: The Stupid

Having begun by talking about the traits of learned people, Vidura then talked 'stupid'. If the learned can be described and identified by certain qualities, then the stupid should be the ones who lack those attributes. Yes, but Vidura made it a point to list the characteristics of the stupid.

Vidura doesn't say that not being learned is a sign of being stupid. Not being learned yet vain, being poor yet proud - are two signs of the stupid. It may sound cruel, but it's also a harsh acknowledgment of reality. "Striving for artha but without performing deeds" is a third sign of stupidity. Lest one is tempted to argue with that third, note that even the corrupt and crooked have to make some efforts to acquire wealth. They may not do so through honest means, but that is a moral question.

What else marks the stupid?

Vidura Niti - 1 Sleeplessness and a Message

When does sleeplessness takes over? When a "weak one is attacked by a stronger enemy, if one’s faculties are weak, if one has lost everything to a lecher or a thief, one is overcome by sleeplessness."

Such is the start of the counsel given by Vidura to the blind king Dhritarashtra.

Why had sleeplessness overtaken him?

Because Sanjay had taken the king's permission to go sleep!

Because Sanjay had returned from an unsuccessful journey to Upalavya where he had been sent by the king with instructions to not say anything that would incite the Pandavas to war. 

Because, while Sanjay had told Dhritarashtra what he thought, he had still not delivered Ajatshatru's message for the king, which he would do only in the morning.

The morning that was yet to come filled Dhritarashtra with dread.

And thus sleeplessness.

Devi Mahatmya - 13

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 11 - Chapter 13 (Ch 89 in the book)

Rishi Sumedha concluded his account of the Devi Mahatmya, telling both king Suratha and the vaishya Sumadhi that the cause of their attachment and discontentment was on account of Mahamaya. He advised them to seek refuge in Parameshvari. Both Suratha and Samadhi took leave of the sage and went on to worship the goddess. By the banks of a river, they fashioned an earthen image of the goddesss and worshipped her. Satisfied, Chandika manifested herself in front of them and offered them boons. The king asked that he get a kingdom that could not be vanquished in his next life, while the vaishya asked for the wisdom (gnana) to rid his mind of the sense of 'me' and 'mine' that afflicted him. 

The goddess gave king Suratha the boon that he would not only regain his kingdom in a few days, but in the next life, he would be born as Savarnika to the god Vivasvat, and go on to become Savarni Manu. The vaishya would obtain the gnana he desired.

This ends Devi Mahatmya.🙏🕉

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 

© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Devi Mahatmya - 12

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 11 - Chapter 12 (Ch 89 in the book) - Ch 13

In this chapter, the goddess describes the benefits of chanting this stuti, and says that this is a description of the destruction of the asuras Madhu and Kaitabha, Mahishasura, and Shumbh and Nishumbha. If recited according to proper rites, this mahatmya would remove all calamity and suffering. This mahatmya, the goddess said, must be read with a controlled mind, listened to with devotion, and quell epidemics, evil portents, and three kinds of calamities (Adhyatmika, adhidaivika and adhibhoutika). If read properly at a place, the devi would make that her abode. A man who listened to her account would be freed from fear, his lineage is satisfied, his enemies are vanquished. Children are freed from demons who may have seized them. Its reading assures the destruction of rakshasas, bhutas, and pishachas.

Thus the goddess continued. After she had finished, she vanished. Finishing his account, the rishi told the king that the goddess pervaded the entire brahmanda, was Mahakali at the time of the time of the great destruction, is the great epidemic (mahamaari), she is without birth, is the cause of all creation, and resides in the homes in the form of Lakshmi, and when absent, resides in the form of Alakshmi.

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 

© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Devi Mahatmya - 11

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 10 - Chapter 11 (Ch 88 in the book) - Ch 12

With both Shumbha and Nishumbha dead, the gods, lead by Indra and Agni, praised the goddess. This is known as Narayani-stuti. Specifically, 18 shlokas in this chapter are referred to as the Narayani-stotram.

Saluting her as Vishweshvari, Ishvari, Vaishnavi, the gods praised her as the mother of all gods, as one who removed all ills, who could not be conquered in valour, who should be praised, but for whom words were insufficient to praise.

Addressing her as Narayani, the gods prostrated themselves before her, chanting that she existed in the form of kala, kashtha, and other portions of time, whose power led to the destruction of the universe, whose eternal power was behind the creation, preservation, and destruction of the universe, who was full of gunas, and so on. They praised her qualities in her different forms, like Narayani, Gouri, Brahmani, Vaishnavi, Maheshvari, Koumari, Varahi, Narasimhi, Aindri, Shivaduti, Lakshmi, Lajja, Vidya, Shraddha, Pushti, Svadha, Dhruva, Maharatri, Mahamaya, Saraswati, Babhravi (who grants boons of victory), Durga, Katyayani, Bhadrakali, Chandika, Ambika, they prayed to her to protect them from all sin. She was the refuge for men who never suffered, and who in turn became the refuge for others, and asked the goddess to confer a boon.

The goddess obliged and asked the gods to ask for a boon. The gods wanted the goddess to vanquish their enemies.

Devi then said that when the twenty-eighth yuga (dvapara) of the Vaivasvata manvantara arrived, there would be two other great asuras - Shumbha and Nishumbha - would be born. She would be born through Yashoda's womb and kill them. She would also destroy the danavs in Viprachitti's lineage, and in that form would be known as Rakdadantika.After a drought of a hundred years, she would appear in a form that would be known as Shatakshi (since should glance upon the sages with a hundred eyes) and sustain the world with vegetables. In that form, she would be known as Shakambhari. She would slay an asura named Durgama, and come to be known as Durga. She would also be known as Bhima. To slay a rakshasa named Arunaksha, she would assume the form of bees, and would be known as Bhramari.

In summary, she assured the gods that whenever danavas caused trouble, she would arise to vanquish them.

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 

© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Devi Mahatmya - 10

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 9 - Chapter 10 (Ch 87 in the book) - Ch 11

With Nishumbha killed, Shumbha taunted Durga that she had been able to fight as long as she had only with the help of many other gods and goddesses. The goddess responded that she was only one, all others were her own manifestations. All the other goddesses entered into her and only Ambika remained.

The battle began again between the goddess and Shumbha. Divine weapons were unleashed, by both Ambika and Shumbha the daitya. His weapons, however, were destroyed by Parameshvari with a mere humkara! The asura used arrows, sword, to attack. All of them were, however brought down by the goddess. She then destroyed his chariot, slew his horses and charioteer. Shumbha rushed at Chandika to bludgeon her with his bare fists, striking her chest with his fists. The goddess, however, was unmoved and slapped the asura, who fell down. Rising again, he grabbed the goddess and rose up in the sky, where the battle between the two continued. 

After a long battle in the skies, Ambika hurled the asura to the ground. Before he could get up to strike again, she pierced him with her trident, finally killing him.

With his death, the entire world turned pleasant. The skies became clear, rivers began to flow again, a gentle breeze started to flow, sacrificial fires resumed blazing. 

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 

© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Devi Mahatmya - 9

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 8 - Chapter 9 (Ch 86 in the book) - Ch 10

King Suratha exclaims that the Devi mahatmya, as recounted by the sage Sumedha, has been wonderful, and now he wishes to know more. What happened after Raktabija was killed by the goddess, what did Shumbha and Nishumbha do. The brahman continued his account.

Nishumbha marched with another army, surrounded by asuras on all sides, as did Shumbha. As expected, a terrible battle was again fought between the two asuras and Chandika. After Nishumbha had struck her lion with a sharp sword, she used a sharp-edged arrow to cut down his sword. A spear hurled by Nishumbha was split in two by her chakra, a trident shattered to pieces with her fist! The daitya finally advanced towards her with a battleaxe, but was brought down by Chandika. 

It was now the turn of Shumbha, who proceeded in his chariot, weapons in each of his eight arms. Ambika readied herself with a twang of her bow and by blowing her conch. After a long battle, Shumbha was struck by Chandika's trident, and he too fell down, senseless. 

Nishumbha, in the meantime, had regained consciousness, enveloped Kali with ten-thousand chakras from his ten-thousand arms. She cut all of them down and soon pierced his heart with a trident. But another man emerged from within. An unperturned Chandika cut off his head with her sword. With Nishumbha killed, her lion devoured asuras, and Koumari, Shivaduti, Maheshvari, Brahmani, Varahi, Vaishnavi, Aindri, and Kali all killed a great number of asuras on the battlefield.

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 

© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Devi Mahatmya - 8

 

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 7 << Chapter 8 (Ch 85 in the book) >> Ch 9

With both Chanda and Munda killed by Kali, Shumbha was filled with rage and ordered the most fearsome of warriors to assemble and march to battle. 

Devi Mahatmya - 7

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 6 << Chapter 7 (Ch 84 in the book) >> Ch 8

C
handa and Munda, along with their army, made their way back to where the goddess was. A slight smile played on her lips. However, as soon as the battle started, her face turned black as ink because of rage, her brows furrowed, and from the base of her forehead, Kali emerged, with a sword and noose. Not only that, she wore a garland of human skulls and held a colourful khatvanga (a staff with a skull on top).

Devi Mahatmya - 6

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 5 << Chapter 6 (Ch 83 in the book) >> Ch 7

S
ugreeva was filled with rage at the goddess' insolence, and rushed to deliver this message to Shumbha. Shumbha summoned his general, Dhumralochana, and ordered him to bring that evil woman (दुष्टा) in front of him, dragging her by the hair, and to kill anyone who tried to save her.

Devi Mahatmya - 5

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 4 << Chapter 5 (Ch 82 in the book) >> Ch 6

R
ishi Sumedha continued his account of the goddess. Devi Ambika had acceded to the gods' request to help them when needed. Eventually, the asura brothers Shumbh and Nishumbha rose to power, usurped Indra's throne, and appropriated the rights of Surya, Chandra, Kubera, Yama, Varuna, Pavana and Agni. The gods remembered the goddess' boon to them to manifest herself when the gods beseeched her.

Devi Mahatmya - 4

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 3 << Chapter 4 (Ch 81 in the book) >> Ch 5

W
ith Mahishasura dead, the gods now praised the goddess. Everything in the world had been created through her powers, the gods, including Brahma, Hari, and Hara, lacked the powers to describe her powers. She was Shri for those who did good and Alakshmi to those who were evil. Such was her form and her powers that they, the gods, could not describe them. She was the hymns of the Rig Veda and Sama Veda, and the reservoir of beautiful songs of the Sama Veda.She was Durga, she was Shri, she was Gouri. Her vanquishing Mahishasura was proof that those who angered her were destroyed. Those who pleased her were blessed with prosperity. Her form, which created fear in the enemy, couldn't be compared with anything. All the gods said they bowed before her. Addressing her as Ambika, Chandi, Ishvari, the gods entreated her to save them with her weapons, to save them in all directions, in all the three worlds.

Pleased with the gods' praise and worship, the goddess said that she had accomplished what they had asked her to, and that no other difficult task remained for her to accomplish. The gods agreed with Maheshvari, but prayed that if there were trouble again and the gods prayed to her, she would manifest herself again. Bhadrakali agreed, and vanished.

It thus came to pass that the goddess had to manifest herself again, from Gouri's body, for slaying the asuras Shumbha and Nishumbha.


Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana.



© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Devi Mahatmya - 3

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 2 << Chapter 3 (Ch 80 in the book) >> Ch 4

D
evi Ambika severed Chikshura's standard, bow, destroyed his chariot, killed his horses and charioteer. Finally, Bhadrakali hurled her trident at him, shattering the asura into a hundred pieces.

Devi Mahatmya - 2

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 1 << Chapter 2 (Ch 79 in the book) >> Ch 3

H
aving told both Suratha and Samadhi how Mahamaya was praised by Brahma, how Vishnu was awakenied, who then proceeded to kill the asuras, Madhu and Kaitabha, Sumedha now proceeds to tell the two the powers of the goddess.

Devi Mahatmya - 1

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 1  (Ch 78 in the book) >> Ch 2

O
f the five sections in the Markandeya Purana, the Devi Mahatmya is the fourth. While ascribing a date to one of the oldest Puranas is difficult, one estimate is that the Markandeya Purana was composed no later than the 4th century CE, and the Devi Mahatmya most likely by the 6th century CE. Bibek Debroy uses the Sanskrit text brought out by Nag Publishers in 1983 for this translation, which gives us 6,449 shlokas.

Of which the Devi Mahatmya comprises a little under six-hundred shlokas, contained between chapters 78 and 90. Introductory verses added to the Devi Mahatmya result in 700 shlokas, and that is known as the "Chandi or Durga Saptashati (seven hundred)".

Best books I read in 2019 and 2018

I
 will cheat a bit here. I did not read as many books as I would have liked in 2019, so I will include 2018 in this list. Since I do not have any compulsions to do a "Top-10" kind of a list, here are all the books I read and found interesting, notable, or memorable.

Nuclear energy has for the past several decades struggled for acceptance as a viable and safe source of safe power, despite evidence to the contrary. Its cause was not helped by the Three-Mile Island reactor meltdown in Pennsylvania in 1979, or the Fukushima Daiichi accident in 2011. But the accident that people most remember, and the one that was as symbolically representative of the meltdown of the Soviet Union as of the actual meltdown of reactor number 4 of the Chernobyl nuclear plant in Ukrained in 1986 is captured in this highly engaging read -Midnight at Chernobyl. It is a vivid account of the events that led to the fateful night, to the immediate aftermath and frantic efforts by the crew to contain the damage, to the initial disbelief in the corridors of power, to the belated realization and rescue efforts. The author covers the nuclear physics part of it early on, in easy to understand terms. Even though the death-toll from the accident was not catastrophic, which led some to conclude that the accident itself was not, it is the aftermath of the meltdown that makes for the most absorbing reading. Much to the dismay of proponents of nuclear fuel as a safe, clean alternative to fossil fuels, this book makes it difficult to enthusiastically advocate nuclear energy.

Krishna Yogeshwara, by Sanjay Dixit - Review

Krishna Yogeshvara - The Dice of Kutil Dharma (Book 2 of the Lord Krishna Trilogy)

Amazon India

Agendas and subversion; free will and agency – a contemporaneous and timeless tale, retold

T
he second book in Sanjay Dixit's Lord Krishna trilogy, 'Krishna Yogeshvara', takes the reader from Rukmini's abduction to the start of the war in Kurukshetra and Arjuna's laying down of arms in the middle of the battlefield. We see and hear Krishna's journey from Mathura to Dwarka from Uddhav's eyes and words. This journey is both geographical and metaphorical. The metaphorical is Krishna's evolution from a cowherd (gopeshvara) in Mathura and Vrindavan to a yogi (yogeshvara) in Dwarka through his education at the hands of guru Sandipani along with Sudama and others.