mahaabhaarata taatparya nirNaya - chapter 15 - paaNDava sastra abhyaasaH (English Translation by Desiraju Hanumanta Rao)
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mahaabhaarata taatparya nirNaya
 of
 shrii aananda tiirtha, shriimanmadhvaachaarya.

15th chapter

paaNDava sastra abhyaasaH
training paaNDava-s in missiles

In this chapter aachaarya droNa approaches parashuraama; acquires great knowledge of missiles; approaches king drupada for help, but drupada slights him away; approaches kaurava-s seeking livelihood; bhiiSma engages him as teacher to princes; droNa teaches archery to both kaurava-s and paandava-s; archery education of karNa and ekalavya are dealt. 

----oOo----

evaM prashAsati jagatpurushhottame.asmin
bhImArjunau tu sahadevayutAvanuj~nAm |
kR^ishhNAdavApya varshhatritayAtpuraM sva
mAjagmaturharisutena vishokanAmnA  || 15\.1||

In this way when the Supreme Peron is reigning the world, bhiima, arjuna and sahadeva spent three years with him. Later, on obtaining permission of kR^iShNa, they proceeded to their own city hasatinaapura, along with vishoka, the son of kR^iShNa. [15-1]

sairandhrika udara bhavaH sa tu nAradasya
 shishhyo vR^ikodara rathasya babhUva yantA  |
yA piN^galA.anyabhava Atmani saMsthitaM taM
 saMsmR^itya kAntamurugAyamabhUttrivakrA  || 15\.2||

That vishoka is the son of kR^iShNa through a saidandhri, maidservant, called tri-vakra, and a disciple of sage naarada. He is the charioteer of bhiimasena. This tri-vakra is a courtesan called pingala in her earlier life, and because she prayed shriihari in her heart of hearts, deeming herself as a wife of shriihari, she became an inamorata of kR^iShNa in his transfiguration of tri-vakra. [15-2]

taM paJNcharAtravidamApya sushhArathiM sa
 bhImo mumoda punarApa parAtmavidyAm |
vyAsAtparAtmata uvAcha cha phalgunAdi
daiveshhu sarvavijayI paravidyayaishhaH  || 15\.3||

And bhīmasena is gladdened when he got an expert in pancha-raatra aagama-s, namely vishoka, as his charioteer. Further, bhīmasena received esoteric education from the god in sage’s mien, namely vyaasa, and transmitted the same to the other incarnates of gods, namely arjuna and others. [15-3]

sarvAn a bhAgavata shAstra pathAn vidhUya
 mArgaM chakAra sa tu vaishhNavameva shubhram |
krIDArthameva vijigAya tathobhayAtma
yuddhe balaM cha karavAkprabhave.amitAtmA  || 15\.4||

Shoving off all the methods contained in non-vaiShNava texts, bhīmasena stood fast with pure viaShNavism. And bhiima who has illimitable energy either in physical warfare, or in verb bal warfare, has once gained a victory over balaraama – in a sportive manner. [15-4]

nitya prabhUta sushubha pratibho.api vishhNoH
 shrutvA parAM punarapi pratibhAmavApa  |
ko nAma vishhNvanupajIvaka Asa yasya
 nityAshrayAdabhihitA.api ramA sadA shrIH  || 15\.5||

Though bhiimasena is always resplendent with enlightenment, he further acquired exceptional knowledge from shriihari. Who will not be contingent on shriihari? Even when goddess lakshmi is called as ‘shrii’ because she is dependant on him. [15-5]

vyAsAdavApa paramAtmasatattvavidyAM
 dharmAtmajo.api satataM bhagavatprapannAH  |
te paJNcha pANDutanayA mumudurnitAntaM
 saddharmachAriNa urukramashixitArthAH  || 15\.6||

dharmaja obtained enlightenment about the omnipotent nature of almighty from vedavyaasa. Thus five paaNDavaa-s obtained training from vedavyaasa that enriches humanly pursuits, namely dharma, arthaM, kaama, moksha etc. [15-6]

yadA bharadvAja sutastvasaJNchayI
 pratigrahojjho nijadharmavartI  |
drauNistadA dhArtarAshhTraiH sametya
 krIDanpayaH pAtumupaiti sadma  || 15\.7||

droNaachaarya, the son of bharadwaaja, is living with a self-descipline of not accepting charities or donations, or amassing wealth. At that time his son ashwatthaama is boy, and in the recess of his playing with other boys like suyodhana et al, he used to come home to drink milk. [15-7]

tasmai mAtA pishhTamAloD.hya pAtuM
 dadAti pItvaiti tadeshha nityam |
pItaxIrAndhArtarAshhTrAnsa chaitya [sametya]
 mayA pItaM xIramityAha nityam || 15\.8||

His mother kRipi used to give him flour mixed water, and the boy always used to drink that flour-water, as his mother always used to say that drink itself is milk. And when that boy ashvatthaama returned to his playmate, duryodhana and others, he always use to say that ‘I just now had milk…’

nR^ityantamenaM pAyayAmAsurete
 payaH kadAchidrasamasya so.avet |
punaH kadAchitsa tu mAtR^idatte
 pishhTe nedaM xIramityArurAva  || 15\.9||

One day when ashvatthaama is frolicking in a childish way, duryodhana and others have offered real milk and he drank it. Then he came to know as to how milk tastes. And later when his mother offered flour-water, he refused to have it crying ‘this is not milk…’ [15-9]

dR^ishhT.hvA ruvantaM sutamAtmajasya
 snehAnniyatyaiva janArdanasya  |
sampreritaH kR^ipayA chA.artarUpo
 droNo yayAvArjayituM tadA gAm || 15\.10||

On seeing his son crying, droNaachaarya became disheartened, out of his fatherly affection. He then set out to acquire a cow, encouraged by his wife kRipi, and motivated by kR^iShNa. [15-10]

pratigrahAtsannivR^ittaH sa rAmaM
 yayau na vishhNorhi bhavetpratigrahaH  |
doshhAya yasmAtsa pitA.akhilasya
 svAmI guruH paramaM daivataM cha  || 15\.11||

He who has not stretched out his hand for alms, that droNa thought it would be flawless to seek a donation from viShNu, who is the almighty, father, lord, mentor of all. And thus he approached parashuraama. [15-11]

dR^ishhTvaa eva enaM jAmadagnyo.apyachintaya
droNaM kartuM xitibhArApanode  |
hetuM surANAM nara yonijAnAM
 hantA cha ayaM syAt saha putreNa cha iti  || 15\.12||

On seeing him, parashuraama, the son of jamadagni, resolved to make droNa instrumental in lessening the overburden of earth. He thought, “let this droNa, along with his son, become the eliminator of gods who have taken birth in human wombs. [15-12]

teshhAM vR^iddhiH syAtpANDavArthe hatAnAM
 moxe.api saukhyasya na santatishcha  |
yogyA surANAM kalijA supApAH
 prAyo yasmAtkalijAH sambhavanti  || 15\.13||

There will be highest pleasure to those gods who took birth on earth to participate in battles on the side of paaNDavaa-s, while they are on earth, and they will have utmost bliss even on getting salvation after completion of their life on earth. Gods are not supposed to have progeny in kali-yuga, why because, generally sinners alone will take birth in this yuga. [15-13]

Note: Then vaiShNava-s according to maadhva dharma are also sinners, is not so? Not so, says bhaava prakaasha, hence the word ‘praayashaH, generally…’ is used in the verse by aachaarya. One who has madhva shaastra j~aana canot be a sinner – so says vaadiraaja, affirming his faith in madhvaachaarya.

na devAnAm AshataM pUrushhA hi
 santAna jAH prAyashaH pApa yogyAH  |
na akAraNAt santateH api abhAvo
 yogyaH surANAM sat amogha retasAm || 15\.14||

Generally sinners will not take birth in the progeny of gods, before the issue of a hundred offspring, in a given lineage. Hence, it is equally difficult to make that sinnerless progeny extinct, without a categorical reason. The seeds or seedlings of gods are really ineffaceable. [15-14]

Note: Unless there is a curse, or predestined reason, it is impossible for gods to come as humans, and equally it is impossible to send them back. For egg, yaadava dynasty is extinct owing to the curse of gaandhaari and other sages. 

avyuchchhinne sakalAnAM surANAM
 tantau kalirno bhavitA kathaJNchit |
tasmAdutsAdyAH sarva ete surAMshA
 etena sAkaM tanayena vIrAH  || 15\.15||

“If the dynasties of gods available on earth are not going to perish without a trace, then the kali-yuga does not turn up. So, all the heroes emanated from gods are worthy to be eliminated by droNa, along with his son ashvatthaama...” [15-15]

evaM vichintyApratimaH sa bhArgavo
 babhAshha IshhatsmitashochishhA girA  |
anantashaktiH sakaleshvaro.api
 tyaktaM sarvaM nAdya vittaM mamAsti  || 15\.16||

Thinking in this way, to send back gods incarnated on earth to their original positions, parashuraama spoke to droNa in this way, “though I am all-might and all-rich, I have donated everything, and I do not have any wealth right now…”  [15-16]

AtmA vidyA shastram etAvat asti
 teshhAM madhye ruchitaM tvaM gR^ihANa  |
uktaH sa itthaM pravichintya vipro
 jagAda kastvadgrahaNe samarthaH  || 15\.17||

“Myself, education and weapon – these three are remnant with me… you may choose what you want from among them…” So said parashuraama to droNa. And droNa on thinking as what to be chosen, and started to tell his views about ‘myself’ from those three residual assets of parashuraama. “Oh, god, who is capable to own ‘you’…” why because…  [15-17] 

sarveshitA sarvaparaH svatantra
stvameva ko.anyaH sadR^ishastavesha  |
svAmyaM tavechchhanpratiyAtyadho hi
 yasmAnnachotthAtumalaM kadAchit || 15\.18||

“You are the almighty, omnipotent, and sovereign… who can be a coequal of yours… if anyone wants to become a compeer of yours, he is destined to fall in utter nihility without re-emergence…  [15-18]

sarvottamasyesha tavochchashastraiH
 kAryaM kimasmAkamanudbalAnAm |
vidyaiva deyA bhavatA tato.aja
 sarvaprakAshinyachalA susUxmA  || 15\.19||

“Oh, god, as weaklings what we humans can do with the divine weapons of your almighty… oh, unborn one, hence, give me education which will always be immaculate, enlightens everything, and teaches subtlest of the subtle… [15-19]

Note: Taking god as gift – is meaningless, so droNa dropped it. And his weapon, the axe, has already earned considerable notoriety, and taking it makes the taker more notorious. So he dropped that also. The third possession of parashuraama – the education – it is welcome.

itIritastattvavidyAdikAH sa
 vidyAH sarvAH pradadau sAstrashastrAH  |
abdadvishhaT.hkena samApya tAH sa
 yayau sakhAyaM drupadaM mahAtmA  || 15\.20||

When droNaachaarya said like this, parashuraama imparted all the education relating to the archery and weapons, along with esoteric and philosphical knowledge. And the high souled droNa has completed training in a priod of twelve years, and then went to his classmate drupada. [15-20]

dAne.arddharAjyasya hi tatpratij~nAM
 saMsmR^itya pUrvAmupayAtaM sakhAyam |
sakhA tavAsmIti tadodito.api
 jagAda vAkyaM drupado.atidarpAt || 15\.21||

Once drupada promised to give half empire to droNa. So droNa approached drupada remembering this altruism of drupada, and said to him, “I am your friend…” and then drupada spoke these words, priding himself on having kingdom. [15-21]

na nirdhano rAjasakho bhaveta
 yatheshhTato gachchha vipreti daivAt |
itIritasyA.ashu babhUva kopo
 jitendriyasyApi munerharIchchhayA  || 15\.22||

 drupada said, “a pauper can never be a friend of a prince… oh, brahmaNa, better retreat your steps…” Though droNa is a saintly and self-controlled person, he is enraged when drupada spoke in this tone. droNa’s anger is roused according to the wish of shriihari.  [15-22]

pratigrahAtsannivR^ittena so.ayaM
 mayA prApto matpituH shishhyakatvAt |
pituH shishhyo hyAtmashishhyo bhaveta
 shishhyasyArthaH svIya eveti matvA  || 15\.23||

“Father’s disciple is the disciple of the his son as well… and the possessions of that disciple belong to teachers… knowing all this, I who am not in the practice of receiving charities went to this drupada for charity… [15-23]

so.ayaM pApo mAmavaj~nAya mUDho
 dushhTaM vacho.ashrAvayadasya darpam |
hanishhya ityeva matiM nidhAya
 yayau kurUJNchhishhyatAM netumetAn || 15\.24||

“Such as I am I have to listen all derogatory words spoken by that stupid drupada… I have to put an end to his vainglory…” thus droNa thought and to make it happen he thought of taking the offspring of kuru dynasty as his disciples, and hence, he travelled to the province of kuru-s.  [15-24]

pratigrahAdvinivR^ittasya chArthaH
 syAchchhishhyebhyaH kauravebhyo mamAtra  |
evaM manvAnaH krIDataH pANDaveyAn
sadhArtarAshhTrAnpurabAhyato.akhyat || 15\.25||

 “I for myself will not take charities… but now I should get riches, as well as actuation of my revenge…” Thinking in this way droNa arrived at the outskirts of hastinaapura, where kaurava-s and paaNDavaa-s are playing. [15-25]

Note: here the word artha has both the meanings of riches and achievement of purpose – kaarya saaphalyam.

vikrIDato dharmasUnostadaiva
 sahAN^gulIyena cha kanduko.apatat |
kUpe na shekuH sahitAH kumArA
 uddhartumetaM pavanAtmajo.avadat || 15\.26||

When the boys are playing dharmaja’s ring fell in a well along with a ball with which they are playing. All the princelings have failed to retrieve them. Then bhiima said to them: [15-26]

nishhpatya choddhR^itya samutpatishhye
 kUpAdamushhmAdbhR^ishanIchAdapi sma  |
sakandukAM mudrikAM pashyatAdya
 sarve kumArA iti vIryasaMshrayAt || 15\.27||

“Now, oh, princes, I will jump into the well with all my bravery, and retrieve that ball and ring… behold it…” [15-27]

tadA kumArAn avadat sa vipro
 dhik astra bAhyAM bhavatAM pravR^ittim |
jAtAH kule bharatAnAM na vittha
 divyAni cha astrANi sura architAni  || 15\.28||

At the same time droNa reached there and said to those princes, “fie with your adventurous behaviour owing to nescience of archery… you are the offspring of bharata, yet untaught in the science adored by gods, namely archery… [15-28]

itIritA astravidaM kumArA
 vij~nAya vipraM surapUjyapautram |
samprArthayAmAsurathoddhR^itiM prati
 pradhAnamudrAyutakandukasya  || 15\.29||

When droNa said like this, those princes discerned that braahmaNa as an expert in archery, and then started to entreat that grandson of bRihaspati, namely droNa, to retrieve their ball along with ring of dharmaja from the well. [15-29]

sa cha aashu ishhIkAbhiH atha uttara uttaraM
 samprAsya divyAstrabalena kandukam |
uddhR^itya mudroddharaNArthinaH punaH
jagAda bhuktirmama kalpyatAmiti  || 15\.30||

Immediately droNa took some dry stalks, inserted one into the other, and shot it targeting the ball in the well, by making it a divine arrow. Thus he retrieved the ball from well. And when the princes further appealed to him to retrieve the ring from the well, droNa said to them “first you arrange for my livelihood…” [15-30]

yatheshhTa vitta ashana pAnamasya
 dharmAtmajaH pratijaj~ne sushIghram |
tathaiva tenoddhR^itamaN^gulIyaM
 trivargamukhyAtmajavAkyato.anu  || 15\.31||

Then dharmaja unhesitatingly promised wealth, food and drinks, i.e., free maintenance, to droNa, and then droNa, basing on dharmaja’s words, as dharmaja is judicious because he is the son of yamadharma raaja, and dharma reigns supreme among the triad of dharma, artha, and kaama, retrieved the ring and gave it back. [15-31] 

paprachchhurenaM sahitAH kumArAH
 ko.asIti so.apyAha pitAmaho vaH  |
vakteti te dudruvurAshu bhIshhmaM
 droNo.ayamityeva sa tA.nstadoche  || 15\.32||

Then all the princes have asked droNa, “who are you, sir…’ and droNa replied them, ‘go and ask your grandfather, as to who I am…’ Accordingly all the boys rushed to their grandfather bhiiShma, who said to them, ‘he is droNa…’ [15-32]

na rAja gehaM sa kadAchit eti
 tenAdR^ishhTaH sa kumAraiH purA.ataH  |
bhIshhmo vidyAstena sahaiva chintaya
nnastraprAptiM tasya shushrAva rAmAt || 15\.33||

droNa has never gone to palace, therefore the princes have never seen him. bhiiShma used to discuss with droNa about divine missiles. But he missed droNa when he went to parashuraama for further education in missiles, for a period of 12 years. Later bhiiShma came to know from agents that droNa went to parashuraama for training in missilery. [15-33]

Note: ashvatthaama is also distanced in those 12 years from these princes, as he is kept on shiloncha vritti – gathering grain left in field, and gathering flour left in grindstone – a livelihood for himself and his mother kRipi.

shrutvA vR^iddhaM kR^ishhNavarNaM dvijaM taM
 mahAstravidyAmapi tAM mahAmatiH  |
droNaM j~nAtvA tasya shishhyatva etAn
dadau kumArA.nstatra gatvA svayaM cha  || 15\.34||

On hearing about the brahmaNa who retrieved ball from well as somewhat blackish in compelxion, an age person, and about his skill in archery, from the princes, bhiiShma concluded him as droNa, personally went to him, and arranged as teacher to the princes. [15-34]

 droNo.atha tAnavadadyo madishhTaM
 kartuM pratij~nAM prathamaM karoti  |
taM dhanvinAM pravaraM sAdhayishhya
 ityarjunastAmakarotpratij~nAm || 15\.35||

droNa said to those boys, “I will make him an expert in archery, who firstly promises to fulfil my requirement…” and arjuna promised him, unhesitatingly.

unmAdanAdIni sa veda kR^ishhNA
dastrANyanApatsu na tAni muJNchet |
ityAj~nayA keshavasyAparANi
 prayogayogyAni sadechchhati sma  || 15\.36||

arjuna, on giving solemn pledge to him that those missiles will not be utilised excepting in dire situations, has already acquired knowledge of missiles called unmaadini – maddening missile – and the like from kR^iShNa. But, arjuna is always in the pursuit of knowledge of some more utilitarian missiles. [15-36]

bhIshhmAdibhirbhavitA saN^garo naH
tadA nAhaM gurubhirnityayoddhA  |
bhaveyamekaH phalguno.astraj~na eshhAM
 nivArakashchenmama dharmalAbhaH  || 15\.37||

And bhiimasena is of the thinking, “if ever a war ensues between us and the elders like bhiiShma and others, I will never war with my mentors, and if arjuna alone, with his knowledge acquired in missiles, can fend off bhiiShma and others, my duty will also be fulfilled as I have – dharma laabha… [15-37]

na buddhipUrvaM vara indirApate
ranyatra me grAhya itashcha jishhNuH  |
karotu gurvarthamiti sma chintayan
bhImaH pratij~nAM na chakAra tatra  || 15\.38||

“And I will not seek any boon from anyone, except from the consort of indira, namely viShNu… as such let arjuna endeavour to fulfil what droNaachaarya wants, and let him become an expert archer… “ In this way bhiima thought and thus he has not given any promise to droNa. [15-38]

tat preritena arjunena pratij~nA
 kR^itA yadA vipra varaH tataH param |
snehaM nitAntaM sura rAja sUnau
 kR^itvA mahA astrANi dadau sa tasya  || 15\.39||

 And droNa showed much affection towards arjuna, from the moment arjuna pledged to fulfil his mission, and that brahmaNa endowed arjuna with the knowledge of great missiles. [15-39]

 sa paxapAtaM cha chakAra tasmin
karoti chAsyorutarAM prashaMsAm |
rahasyavidyAshcha dadAti tasya
 nAnyasya kasyApi tathA kathaJNchit || 15\.40||

droNa also kept arjuna in countenance, used to praise him highly, endowed him with abstruse knowledge, and he teaches none as he teaches arjuna. [15-40]

bhImaH samastaM pratibhAbalena
 jAnansnehaM tvadvitIyaM kanishhThe  |
droNasya kR^itvA sakalAstravedinaM
 kartuM pArthaM nArjunavachchakAra  || 15\.41||

bhiima learnt everything only by his acumen, and became instrumental in bringing together droNa and arjuna. This he has done only with a view that arjuna shall become a versatile expert in missiles, and hence he did not become a vassal of droNa, like arjuna. [15-41]

na eva ati yatnena dadarsha laxaM
 shushrUshhAyAM pArthamagre karoti  |
svabAhuvIryAdbhagavatprasAdA
nnihanmi shatrUnkimanena cheti  || 15\.42||

Hence, he has not trying hard to focus in on the target. He keeps arjuna in the lead whenever droNa requires some assistance. And he used to think, “what is the use in acquiring something in requital… with the grace of god and might of my arms, I will eradicate enemies…” [15-42]

tadA samIyuH sakalAH xitIsha
putrA droNAtsakalAstrANyavAptum |
dadau sa teshhAM paramAstrANi vipro
 rAmAdavAptAnyagatAni chAnyaiH  || 15\.43||

Then all the princes have approached droNa to acquire all the missiles, and he too taught that science, which is highly esoteric, and which he learned from parashuraama. [15-3]

astrANi chitrANi mahAnti divyA
nyanyairnR^ipairmanasA.apyasmR^itAni  |
avApya sarve tanayA nR^ipANAM
 shaktA babhUvurna yathaiva pUrve  || 15\.44||

And those princes, unlike their predecessors, have become expert archers, on knowing those amazing, highly efficacious missiles, which are unimaginable for other kings.  [15-44]

na etAt R^ishAH pUrvamAsan narendrA
 astre bale sarva vidyAsu chaiva  |
daushhshhanti mAndhAtR^I marutta pUrva
shchaitatsamAnAH suradAravIryAH  || 15\.45||

None is a match to any of these students of droNa in archery, might, and in the knowledge of missiles, and the rare personalities like bharata, maandhaata and marut are also not merited for a comparison with them. [15-45]

tadA karNo atha ekalavyaH cha divyAni
astrANi aaptuM droNa samIpam IyatuH  |
sUto nishhAda iti na etayoH adAdat
astrANi vipraH sa tu rAma shishhyaH  || 15\.46||

Then, karNa and ekalavya also approached droNa for divine missiles, but that brahmaNa, droNa, the disciple of parashuraama, has not taught the science of missiles to those two. [15-46]

karNo.anavApya nijamIpsitamuchchamAno
 yasmAdavApa purushhottamato.astravR^indam |
vipro.apyayaM tamajamemi bhR^igoH kulottha
mitthaM vichintya sa yayau bhR^igupAshramAya  || 15\.47||

karNa, who counts his self-respect high, thought, “I will approach him from whom this brahmaNa has learnt the science of archery, namely parashuraama, and learn archery from him…” and went to parashuraama. [15-47]

sa sarva vettuH cha vibhoH bhayena
 vipro aham iti avaday astra vara ati lobhAt |
jAnann api pradadAv asya rAmo
 divyAni astrANi akhilAni avyayAtmA  || 15\.48||

He introduced himself as a braahmaNa to the omniscient and omnipotent parashuraama, for  fear of preclusion, but parashuraama accorded mystical missiles to him, though he is aware that karNa is a suuta. [15-48]

astraj~na chUDAmaNim indra sUnuM
 vishvasya hantuM dhR^itarAshhTra putraH  |
enaM samAshritya dR^iDho bhavet
etad Ajj~nAtvaiva astram asmai rameshaH  || 15\.49||

suyodhana , the son of dhRitarāShTra , is of firm belief that karNa alone is capable of eliminating the crest-jewel among ace archers, namely arjuna, and to fortify that belief of suyodhana, parashuraama endowed karNa with rare missiles.  [15-49]

j~nAnaM cha bhAgavatamapyaparAshcha vidyA
 rAmAdavApya vijayaM dhanuragryayAnam |
abdaishchaturbhiratha cha nyavasattadante
 hAtuM na shakta urugAyamimaM sa karNaH  || 15\.50||

karNa stayed with highly glorious parashuraama for four years as an internal student and acquired esoteric knowledge and divine missiles from him. But on completion of education karNa could not depart from his teacher, as his acquisitiveness made him helpless. [15-50]

aN^ke nidhAya sa kadAchit amushhya rAmaH
 shishye shiro vigata nidra udAra bodhaH  |
saM supta vat suravaraH sura kArya hetoH
dAtuM cha vAli nidhanasya phalaM tat asya  || 15\.51||

On one day, that unsleeping entity and generous enlightener, namely parashuraama, took a nap placing his head on the thigh of karNa, just to feign karNa, but to give him the fruit of his action in eliminating vaali in raama incarnation, as well as to make him catalytic in the mission of gods.  [15-51]

Note: shrii raama taking a nap in seeta’s lap is agreeable, but how about this old master sleeping on the thigh of a boy? If a pillow is there, this oldman should have asked karNa, and karNa would have felled all flowers with his arrows to make flowery bed, if not a pillow – like arjuna arranging a bed of arrows to bhiiShma. But why this meaningless scene, even if in deep forest? Usually, this will not be explained, as all will be quarrelling on the point of caste-based rejection of parashuraama etc.

aachaarya is explaining this in two ways. One is – karNa has to reap the sin of becoming instrumental in eliminating his own brother vaali, in his earlier birth. In the days of raama incarnation, vaali is the son of indra while sugriiva is the son of sun. Now also, they are the sons of those gods, transfigured as arjuna and karNa. The sin of killing brother is to be reaped by sugriiva, at least in this era. So karNa is going to be accursed shortly after the nap of parashuraama. Secondly – karNa shall be instrumental in the mission oaf gods in eliminating demons, now turned up as kings on earth. In which way karNa is responsible for mbh war?  Minus karNa and his boasts, where is the question of warmongering suyodhana’s existence? – is the counter question. So the saying, ‘mbh minus karNa!!!’

tatra aasa rAxasa varaH sa tu heti nAmA
 kAle mahendram anupAsya hi shApato.asya  |
kITaH tam indra uta tatra samAvivesha
 karNasya shApam upapAdayituM sutArthe  || 15\.52||

There is certain raakshasa named heti, also called as alarka, who has not rendered service to indra on time, wherefore indra cursed him to become a bug. That raakshasa is living in the hermitage of parashuraama in the form of a bug. Now indra made a bleeding bore in the thigh of karNa, and entered that bug in that bore in thigh, in order to make parashuraama to issue a curse on karNa, which eventually becomes a boon for arjuna in winning the war. [15-52]

karNaH sa kITatanugena kirITinaiva
 hyUroradhastanata oparigAtvachashcha  |
viddhaH shareNa sa yathA rudhirasya dhArAM
 susrAva taM vigatanidra ivA.aha rAmaH  || 15\.53||

And indra entering the body of that bug, bored the thigh of karNa from one side to the other, as if it is bored by an arrow, and karNa is bleeding. Then, parashuraama got up, as if he is awakened from sleep, and asked karNa in this way. [15-53]

kiM tvaM na chAlayasi mAM rudhirapraseke
 prApte.api pAvanavirodhini ko.asi cheti  |
taM prAha karNa iha naiva mayA vidheyo
 nidrAvirodha iti kITa upexito me  || 15\.54||

“Why you have not awakened me while drenching with unholy blood… who are you?” And karNa replied, “I have tolerated that bug, just to avoid disturbance to your napping, sir…” [15-54]

jAtyA.asmi sUta uta te tanayo.asmi satyaM
 tenAsmi vipra iti bhArgavavaMshajo.aham |
agre.abruvaM bhavata Isha nahi tvadanyo
 mAtA pitA gurutaro jagato.api mukhyaH  || 15\.55||

“I am a suuta by caste, sir… but in another way, I also belong to bhaargava dynasty, as I am yet another son of yours… hence, I said that I am braahmaNa in the first instance… oh, god, apart from you, there is no other father or mother to the universe…” [15-55]

Note: How he is son in another way? He is not another son by physical relation, but by astral reasons he is sonlike being among the created beings of almighty, as he is saying that there is no mother or father to the universe itself, excepting the addressee.

ityuktamAtravachane sa tu kITako.asya
 rAmasya dR^ishhTivishhayatvata eva rUpam |
samprApya naijamatipUrNaguNasya tasya
 vishhNoranugrahata Apa vimAnagaH svaH  || 15\.56||

When karNa said this, parashuraama eyed the bug. Just by his glance that bug attained its original form of celestial, obtained a divine aircraft, and went heavenward, all by the grace of  viShNu. [15-56]

athA.aha rAmaH tam asatya vAcho
 na te sakAshe mama vAsayogyatA  |
tathA.api te naiva vR^ithA madIyA
 bhaktirbhavejjeshhyasi sarvashatrUn || 15\.57||

Then, parashuraama spoke to that non- equivocator, namely karNa, like this, “you are ineligible to stay in my proximity… yet, your devotion to me cannot be fruitless… you will triumph over all your enemies… [15-57]

aspardhamAnaM na kathaJNchana tvAM
 jetA kashchitspardhamAnastu yAsi  |
parAbhUtiM nAtra vichAryamasti
 pramAdI tvaM bhavitA chAstrasaN^ghe  || 15\.58||

“None can vanquish you, if only you are unconsumed by enviousness… but, should you become acrimonious, you will be facing ignominy…  and you will become oblivious of the technic of missiles, as well… it is a waste to regret about it… [15-58]

yAhIti tenokta udArakarmaNA
 karNo yayau taM praNamyeshitAram |
tathaikalavyo.api nirAkR^ito.amunA
 droNena tasya pratimAM vane.archayat || 15\.59||

“You may go now…” said parashiuraama of generous deeds, and karNa too exited from there, after revering parashuraama. In a similar way, ekalavya, who is rejected by droNa for studentship, had arranged an idol of droNa in forest and worshipped it, as his ideal guru. [15-59]

tataH kadAchiddhR^itarAshhTraputraiH
 pANDoH sutA mR^igayAM samprayAtAH  |
agre gachchhansArameyo rurAva
 dharmAtmajasyAtra vane mR^igArthI  || 15\.60||

On certain occasion, paaNDavaa-s went for hunting along witj kaurava-s. And when dharmaja is tracking an animal, his dog ran ahead of him barking loudly. [15-60]

shrutvA rAvaM sArameyasya dUrA
chchharairmukhaM shabdavedhI pupUre  |
sa ekalavyo vraNamasya nAkarot
chhvA pUritAsyaH pANDavAnabhyayAtsaH  || 15\.61||

Listening the bark of dog, ekalavya, shot arrows towards it by his capability in sonic-archery. He did not hurt the dog in the least, but just filled its mouth with arrows. And that dog returned to dharmaja with arrows filled mouth. [15-61]

dR^ishhT.hvA chitraM kuravaH pANDavAshcha
 drashhTuM kartAraM mArgayAmAsuratra  |
droNAkR^itiM mArttikIM pUjayantaM
 dadR^ishushchainaM dhanurevAbhyasantam || 15\.62||

Seeing that amazing feat, paaNDavaa-s wanted to have look at that archer, and searched forest for him. They saw ekalavya there, worshipping an idol that looked like droNaachaarya, and practising archery, as well. [15-62]

paishAcham eva eshha pishAchakebhyaH
 pUrvaM viveda astra bR^indaM nishhAdaH  |
divyAni astrANi Aptum etAM cha shixAM
 droNaM sadA pUjayati sma bhaktyA  || 15\.63||

So far ekalavya of niShaada race acquired spectral missiles like a wraith, and now wanting to acquire divine missiles that are contrary and contrarious to the ghostly missiles, he is reverentially worshipping droNa. [15-63]

dR^ishhT.hvA visheshhaM tamamushhya pArtho
 droNAyoche tvadvaro me mR^ishhA.a.asIt |
ityukta enaM tvabhigamya daxiNAM
 vipro yayAche daxiNAN^gushhThameva  || 15\.64||

On seeing the dexterity of ekalavya, arjuna carped at deoNa saying, “your word of making me an adept archer seems to be untrue…” Then droNa went to ekalavya and sought his right thumb as a present to teacher. [15-64]

tasya prasAda upachita uru shixo
 nishhAdaH adAdt daxiNa aN^gushhTham asmai  |
tataH paraM na asya babhUva shixA
 san mushhTi hInasya samA arjunena  || 15\.65||

And ekalavya whose archery is enriched by the grace oif droNa, cut and gave away his right thumb to droNa. Later, though his archery is impaired owing to the lack of firm grip, but it remained equivalent to that of arjuna, curbed of extraneousness. [15-65]

punaH kR^ipALU raivata parvate taM
 droNaH prApyA.adAt astra varANi tasmai  |
ekAnta evAsya bhaktyA sutushhTo
 dhanvi shreshhThaM kR^itavAn arjunaM cha  || 15\.66||

Further, that highly benignant droNaachaarya, utterly satisfied with the monotypic devotion of ekalavya, reached him at Mt. raivata, and gave him missiles, besides making arjuna as an ace archer. [15-66]

Note: This aspect of droNa’s reaching ekalavya on Mt. raivata and giving him missiles is altogether an unknown point. Nobody bothers for this because none erases the image of droNa as a monstrous teacher who asked for the thumb of desciple. Everthing will have a reason.

Thus, this is the 15th chapter of mahaabhaarata taatparya nirNaya of shrii aananda tiirtha, shriimanmadhvaachaarya.