pAnchAlii, Poyandary & mahAbhArata-upabrAhmaNam

[Guest guest]

SrImatE nigamAnta mahAdESikAya nama:

 

Dear Friends

 

Any thoughts on the polyandric character of draupatii ?

Unfortunately Itihaasa-s, being a truthful record of history, had to

record even such disgusting events.

 

Do vedantins reject such topics as irrelevant to their interests?

 

Do our aachaarya-s give mahaa-bhaarata (as well as SrImad rAmAyaNam)

the status of upa-braahmaNam (ie valid supporting scriptures) to

properly understand the apaurshEya-veda-s ?

 

Do we simply ignore away such things in smRti/itihaasa/puraaNa texts

that not directly relevant to adhyaatma-SAstra ?

 

My question refers to upabraahmaNa-s _only_ .

 

It is a different matter that some vedAntic schools, just to suit

their own tailor-made philosophies, conveniently reject even parts of

vedas they could not provide proper explanation for.

 

 

aDiyEn rAmkumAr rAmAnuja-dAsan

 

" praNAmam lakshmaNa muni: pratigRhnatu mAmakam |

prasAdayati yat sUkti: svAdIna patikAm Srutim || "

[Guest guest]

Dear Tg Ram,

 

With regards to your question about polyandric

character of Draupadi, le me provide some information

based on my limited knowledge of the Mahabhrata. The

case of Draupadi was exceptional according to Srila

Vyasadeva as she prayed 5 times to Lord Siva to get

good husbands in her previous life. In her previous

life she was Nalayani. Let me recall the story of

Nalayani that can be found in Mahabhrata itself.

 

Nalayani was married to an old man called Mudagalya

and she was always faithful to her husbands. Once

Mudgalya was cursed by a rishi to die when the sun

rises. Nalayani angrily said " if my husband must die

at sunrise, then the sun must not rise again" The

power of her chastity was great that the sun god

himself came and the rishi withdrew his curse.

 

It was stated Nalayani had great sexual desire and

asked her husband to expand 5 parts to enjoy her and

Mudagalya did according to her wish. (If I am not

mistaken yogi's can expand up to 9 forms, I remember

in Srimad Bhagavatham Kardama Muni expanded himself

into 9 forms to satisfy Devahuti).

 

After several years Mudagalya grew tired of sexual

pleasures but not for Nalayani. Mudagalya was more

interested in his spritual life. He cursed Nalayani

that in her next birth she will have 5 husbands and

she will enjoy sex with all 5 of them.

 

After 5 times she prayed to Lord Siva to get a good

husband, Lord Siva gave her a boon that she would have

five husbands simultaneously.

 

Hope it helps. Other acaryas/bhagavathas can provide

answers for the rest of the question posted by Tg Ram.

 

Bala

Penang, Malaysia

 

http://www.geocities.com/WallStreet/District/9622/resbala.html

 

--- tg_ram <tg_ram wrote:

> SrImatE nigamAnta mahAdESikAya nama:

>

> Dear Friends

>

> Any thoughts on the polyandric character of

> draupatii ?

> Unfortunately Itihaasa-s, being a truthful record of

> history, had to

> record even such disgusting events.

>

> Do vedantins reject such topics as irrelevant to

> their interests?

>

> Do our aachaarya-s give mahaa-bhaarata (as well as

> SrImad rAmAyaNam)

> the status of upa-braahmaNam (ie valid supporting

> scriptures) to

> properly understand the apaurshEya-veda-s ?

>

> Do we simply ignore away such things in

> smRti/itihaasa/puraaNa texts

> that not directly relevant to adhyaatma-SAstra ?

>

> My question refers to upabraahmaNa-s _only_ .

>

> It is a different matter that some vedAntic schools,

> just to suit

> their own tailor-made philosophies, conveniently

> reject even parts of

> vedas they could not provide proper explanation for.

>

>

> aDiyEn rAmkumAr rAmAnuja-dAsan

>

> " praNAmam lakshmaNa muni: pratigRhnatu mAmakam |

> prasAdayati yat sUkti: svAdIna patikAm Srutim ||

> "

>

>

>

>

>

-----------------------------

> - SrImate rAmAnujAya namaH -

> To Post a message, send it to:

> bhakti-list

> Archives: http://ramanuja.org/sv/bhakti/archives/

>

>

> Your use of is subject to

>

>

>

 

 

 

 

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[Guest guest]

Sri:

Srimathe Ramanujaya Nama:

 

Dear BhagavatOttamas,

 

--- tg_ram <tg_ram wrote:

> Do our aachaarya-s give mahaa-bhaarata (as well as

> SrImad rAmAyaNam)

> the status of upa-braahmaNam (ie valid supporting

> scriptures) to

> properly understand the apaurshEya-veda-s ?

 

It is my understanding that while Srimad Ramayanam

is taken as a pramANam along with the Vedas, Sri

Mahabharatam does not get such a status. Please

note here that amongst the Ramayanams only Valmiki

Ramayanam is accorded such a status. Any stories

or conclusions in other Ramayanams that is not

found in Valmiki Ramayanam is not accepted by

our acharyas.

 

It is interesting to note how our acharyas approach

the two epics. It is a well known fact that Sri

Ramanujar spent a year learning the inner meanings

of Ramayanam from Thirumalai Nambi. We do not hear

that the great acharya spent any such time on Sri

Mahabharatam, not even the Bhagavad Gita. Sri

Periyavaccan Pillai states that the Mahabharatam

is so vast that it is difficult to find out exactly

what it is saying. Sri Azhagiya Manavalap Perumal

Nayanar says that Sri Vyasa has said lots of

unwanted things in Sri Mahabharatam. It is held

that Sri Vyasa was dejected at one point after

writing Sri Mahabharatam (our acharyas say that he

would not have felt thus had he stuck to his

original intent when writing the Mahabharatam, which

was to tell the avatara story of Sriman Narayana),

that he wrote Srimad Bhagavatam to get over that

feeling.

 

This does not mean that Sri Mahabharatam is to be

held in poor light. There is tremendous sastric

information in it as well. In fact, it is said that

there is nothing in any other work that has not been

said in Sri Mahabharatam; on the other hand, if

something has not been said in Sri Mahabharatam

then it is not worth mentioning anywhere else.

 

adiyEn madhurakavi dAsan

TCA Venkatesan

 

 

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