Madhuvidya

SR No.: 006525
Original Sutra Author: N/A
Author: S D Laddu, T N Dharmadhikari, Madhvi Kolhatkar, Pratibha Pingle
Publisher: L D Indology Ahmedabad
Publication Year: 2001
Total Pages: 762
Language: English
Classification: Book_English, Literature, & Philosophy
File Size: 17 MB

Page 724

Diverse Treatment / 85
Nepāli and the Bengali version of the north and in the whole of the southern recension. It is therefore rightly looked upon as an interpolation in the critical edition (1.178.1827'). On the other hand we have a clear statement in the Mahabharata, which is found in all versions, viz., that Karna, like many other kings, did try to string the bow but failed to do so (1.179.4). It is again wrong to state that Duryodhana sent his messenger to Draupadi straight away to bring her to the assembly hall (p.42). Dubey blames Bhisma and others for not restraining Duryodhana at this stage. But it is well to remember that Duryodhana in the first instance sent his messenger to take Draupadi, who in his view had become a dāsi, to the house of the Kauravas to do the menial work (2.59.1). How does Dubey expect Bhisma to intervene at this stage? It was only when Draupadi raised the question about the validity of the last game in which she was staked that Duryodhana wanted her to come to the assembly and get the answer directly from those present there (1.60.16). Finally, it may be noted that Bhisma was able to extend his life for fifty-eight days not on account of the boon (vara) received by him from his father (cf. Dubcy's f.n.66) but because he could do so with the help of yoga (6.114.112; 13.154.2-6). What Bhisma received from his father could at best be described as a blessing (asirvada). Bhisma turned it into a boon (vara) by making the üsirvada come true. That Bhisma extended his life with the help of yoga is mentioned also by Sri Ramānujicārya -- he makes no reference to vara at all while commenting on the brahmasútra (4.2.19).
Writing on "A Note on the Moral Dilemmas in the Mahabharata", Kunjunni Raja obscrves that Dhrtarāşğra was always faced with moral dilemmas (p.51). But this cannot be correct in view of the definition of the moral dilemma given by the author himself. A moral dilemma has to be a conflict, not between right and wrong but between two 'rights' (p.49). But Dhstarāştra's alternatives are between what is right and what is wrong viz., his unmindful affection for his son (p.51). Kunjunni Raja does not give any foot-notes and consequently no text references even
No, 140
Madhu Vidyā/699