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The Birth of Mahabharata
Part 1 Page 1
by Indrajit Bandyopadhyay Bookmark and Share
 

The Mahakavya of Krishna-Draupadi

The mainstream Gotra Vashishthas of the GangaYamuna valley of that time viewed Parashara’s dalliance with the Nishada girl Satyavati as a scar to their Gotra pride; the Angiras particularly the Bharadvajas and Gautamas – the politically powerful Gotras of the time enjoying royal patronage of most of the ruling dynasties of Bharatavarsha - considered Parashara an outcaste Brahmin of the already objectiveless Vashishthas.

Vyasa was born in a World of Matsyanyaya (“Law of Fishes”) among the Brahmins and Kshatriyas who were the Big-Fishes to then Vedic Culture and Civilization in the plains.

The Brahmins established a rigid Birth-Based/Hereditary Varna System after they had successfully split up the vish (Common People) into two Varnas – the Vaishyas and Shudras.

Disintegrating common people is always the best Strategy of the Ruling Class to defend vested interest and exploit.

The marker-Key was at the hand of the Bharadvajas and Gautamas who wielded Political Power as Priests and Teachers and Mantri of most of the Rashtras of then North India, East India, Central India, and parts of South India.

The Bharadvaja-Gautama Rshis who resided in Tapovans considered their Social-Political Brahmin counterparts as ‘fallen’. However, ‘fallen’ or ‘risen’ are relative terms decided by Social Power, and Social Power itself is a relative of relativity that can easily tamper Perception. Who wields Power and how is always a Mystery. Even the Powerful who knows and nightmares the sense of Powerlessness is at a loss to understand the nature and dynamics of Power. They, therefore, pose to have Power which they have not. The Apparent is not Real. Never so!

The businessmen, peasants and labourers who would spend lavishly for the Social-Political Bharadvaja-Gautamas, those who would accept them as priests and even Gods, those who would fill their favoured Kshatriyas’ coffer at their finger-sway inTimes of Beaking of Nation – got the status of Vaishyas; and those of the vish who would not in protest, and those who would accept exploitation without protest got the labels of Shudra.

The Original significance of Shudra was obscured. The fact that Shudra originally represented the aspects symbolized by Vishnu, Shri-Lakshmi and Dharma was not only obscured, but Vishnu, Shri-Lakshmi and Dharma were appropriated by these Brahmins as Elite Gods beyond the reach of the vish (Common People) unless intervened by these Brahmins through Rituals.

The Bharadvajas and Gautamas also created the Fifth Varna – the outcaste of the outcastes – the Nishadas, the Candalas.

The Original significance of the Fifth Varna – the Fifth – was lost.

However, even these powerful Bharadvajas and Gautamas were at loss to deal with the Vratyas. The Vratyas were Dharmavyatikrami – they did not go by the Vedas defined by the Bharadvajas and Gautamas. In this, the Parashara Vashishthas found affinity with the Vratyas.

The Vaishyas flourished at the cost of Shudras, and thrived on strategic siding with powerful Brahmins and Kshatriyas. They funded War that made or unmade Kings and Priests. And the Brahmins funded these Kshatriyas with Ideology – actually, the excuse and Dharmik justification to exploit fellow Human Beings.

Dharma was business – it was all Ritual – bringing more status to the Brahmins who could invent and formulate more Rituals. The true significance of Dharma was fading.

The Power-Monger Brahmins interpreted the Vedas to uphold their Gotra Hegemony. The Kshatriyas needed these Brahmins for Divine proclamation. Every Kshatriya wanted to be King, and every King wanted to be Divine Godsons. However, they could not proclaim Divinity without the sanction of Brahmins.

The VedasShruti – was forbidden to the Shudras, Woman and the Fifth Varnas. Woman had no place in Rashtriya administration.

Matsyanyaya – the Game of Power – is essentially Hegemonic, and Patriarchal, after all.

Among the Brahmins, the Matsyanyaya was perhaps more brutal being aided with brain. Indeed, the Brain is capable of greater Reptilian abilities. It is for this reason that the Ancient Rshis regarded the greatest enemy of Human as Ahi (Snake) – or the great obstacle Vrtra – that keeps Human rotating in same old drama of Possession, Pleasure and Power – the 3 Ps.

The Brahmins imagined as the Head of the Purusha is the most potential Ahi-Vrtra. The Purusha needed to be sacrificed. Without Sacrifice, the Ahi-Vrtra cannot be destroyed; and without destroying the Ahi-Vrtra through Sacrifice, one cannot be true Brahmana.

Gotras like Kashyapa, Agastya, Atris and even the Bhrgus thrived on the margin – almost ousted from the mainstream Vedic Culture. The Vedas created by these Gotras were fading from Cultural Memory.

The Political Bharadvaja-Gautamas thus tampered Itihasa. Once the Angirasas and Bhrgus were no different, and it is Best among them, or the Shishtas who were regarded as Vashishthas; however, after the great Cultural-split of Deva-Culture and Asura-Culture, the Bhrgus were considered Asuras.

The Kashyapas were even regarded as Rakshasas.

The Original significance of Rakshasa as “Protectors” and Asuras as “Breath of God” was no more remembered.

Even at an early age, Krishnadvaipayana learnt from his father Parashara that the World was not always like this. The Past was certainly not All-Perfect; however, it was better. Perhaps it is always so.

Co-existence was the natural principle of existence. In those days, the Gotra names were only for identification of particular Schools of Thoughts – never hereditary, never Varna-based. Anyone could be anyone. The Shishya (Disciple) was free to take the Gotra-identity of the Guru, and the son and daughter were free to adopt any Gotra of their choice according to their Natural Inclination and preferred Education.

Often Woman Rshis introduced Gotras. The disciples not only took the Gotra-name of the Guru, but also the Guru’s name.

Vashishthas was not even a School of Thoughts. It was the best among the Rshis who were called the Vashishthas – that consisted of Shishtas irrespective of Varnas and Gotras. Self-educated and Self-realized persons were regarded as Shishtas.

With time, Vashishthas emerged as a separate Gotra courtesy the descendants of the Vashishtha-Shishtas, who thought that greatness was all about being born in the seed and womb of the great and carrying the blood of the great!

Such is the Law of Kala-Time that even the Vashishthas thought they should maintain their separate identity. This was also prompted by another factor.

Some Rshis were no more content in Tapovana. The Rshis who actively participated in Social Living in Society came to be regarded as Brahmanas. The Vashishthas aspired to be Brahmanas like Bharadvaja-Gautamas enjoying royal patronage – they wanted to be Political.

The Parashara-Vashishthas broke away from these Vashishthas.

Krishnadvaipayana felt “The Time is Out of Joint …”; however, he did not curse spite to set matters right. The mission of his life flashed to him through mist and haze.

It was a misty morning. Spells of mist thickened on Yamuna as Satyavati idled on the Ghat. She was waiting for Yatris that her father would permit to ride her boat. Dasa-Raja would let Satyavati row the boat of a Brahmin only if he could sense some gain. And the gain had to be substantial for free approach to her daughter. Only in cases of renowned Brahmins or powerful and Influential Priests that Dasa-Raja would grin with bent back to benevolently slacken his disciplined rules.

One day, a young dark-complexioned Rshi wanted to cross Yamuna and rode straight Satyavati’s boat. It was a Crossing that Itihasa would cross to create Itihasa. That day, Satyavati crossed a threshold of her hitherto dark stream of life.

However, at that moment, Satyavati was amazed; she looked apprehensively to her father’s quarter. He was not in his usual place. Was it some divine providence? Divina Accidens?

She felt curious at the dark-complexioned Rishi’s bold and casual ways. Hesitatingly she nodded and said, “You cannot do that without father’s permission.”

The man laughed, “Surely you are grown up, Lady… you can decide on your own”

Satyavati was irritated … yet, there was something in the man … so she looked pleased.

Midway in Yamuna – that young Rshi suddenly held Satyavati’s hand, forced her to halt the boat, looked deep into her eyes and said: “Lady, this moment must not be missed.”

- What do you mean? Leave my hand …

Satyavati said so; yet she felt her heart did not match the rhyme of her words … the eyes … the touch … nothing was like what had been … so she let her hand be in the Rshi’s hand after an initial pretension of pulling back…

Satyavati felt her voice choking; so she asked sharply: “Now what would you say? You have fallen in love with me?”

- No Lady. This is not Prema … nor is it Kama

Satyavati felt uneasiness in her mind … with such brilliant eyes … with such Teja … this man could not have been mad; so, she asked: “Are you mad?”

The Rshi smiled: “What a relief! You assure me, I am not wrong.”

- What!

- Lady, you don’t understand that the She-in-you has already understood that this time cannot be missed … it is time you surrender your pretentious She to the greater She

- What do you want?

- I want to have sex with you … the Yajna … let your twin Arani ignite Agni … let Ghrta be poured as oblation …

- Your eyes are not lusty … I know men’s eyes … why do you make then such an indecent proposal?

- The time cannot be missed Lady … we are mere ripples in the stream … and when the River decides that two ripples should merge into a wave … that cannot be denied …

- O Hell with your riddles … you say, you have no Prema too! Why should I give my body to you? Will my father gain anything from you? Nothing. You neither have money, nor power …

- I have my Atma, Lady … and yours is yours, not your father’s …

- Then keep your damned Atma within your wretched self … and let me row and cross the river … father will scold me if I am late … dropping you there, I must return …

- To the point of no return, Lady. Yes, you have to cross the River … the River of Time … you are only midstream now

Satyavati laughed, “You are good with words, no doubt … but that would not work … the strategy is cliché … you young men think you can buy a woman’s body with words”

- All right then … since you insist not to be yourself … let the waves pass … since you dislike words, let there be Silence … let Vak manifest through deep Silence

And then with a deep sigh, the Rshi looked at the sky …

Satyavati felt curious … Kautuhala … she could not be sure if the bold man’s sigh was of dejection or relief … and she was surprised too at herself … so she pretended not to be curious … and asked casually, “Why did you propose to have sex with me, then?”

- I proposed, yes … but I did not … it is the calling of Time … otherwise; I wouldn’t even have looked at your face … I want to have a Child in your womb …a Daughter …

- You insult me … now, you have to explain …

Satyavati took the row threateningly in her hand.

The Rshi grinned, “What would you do? Kill me with that?”

- I can do that … believe me …

- Oh yes, I do believe …

And he burst out into laughter …

Satyavati asked, “What is your name?”

- Parashara. I am a Vashishtha. I am the son of Shakti.

Satyavati thought of that day. Where did the mist appear from all of a sudden? And how did the mist in her self vanish all of a sudden?

Earlier she had sexual dalliances with lusty men – her motive was Kama, yet he found in those men’s Kama the Child’s craving for the Mother; most men who had desired her were ruled by Kama; she discarded them with ease like insects. Earlier she had surrendered her body to men to please her father – the motive was Artha, yet she never found any Artha in such Artha-motive; and this was the first time she truly surrendered knowing full well that Parashara neither had Kama nor Prema for her.

Why did she fell in love with the Twilight? The Joint of Time? Was it the calm red of Usha? Or of Gadhuli?

When Krishnadvaipayana was 6 years old, Parashara took him away because the powerful Kuru King Shantanu fell in love with Satyavati and sought her hand.

There was much debate over the matter in the Nishada family.

For Satyavati’s foster father, it was the Moon almost in hand; and Parashara was the thorn in the way.

Parashara had been living till then at a Tapovan on the Yamuna. He never married Satyavati; and Satyavati too never asked for such a tie.

Satyavati’s Kanina-son was not well accepted by her foster father – Dasa-Raja – he did not want the child, because Satyavati’s pregnancy meant his loss. And loss indeed it was because Satyavati never listened to his father after she gave birth to Krishnadvaipayana. She would row boat only in times of need, but she would not be Matsyagandha any more.

Before she had met Parashara, she was often called Matsyagandha – the woman with fish odour – owing to the bad reputation she had earned for her sexual dalliances. Dasa-Raja used her as the Matsya-bait to catch Big-Fishes with power and pelf.

It seems the nature of social stigma has remained constant. The guilt has always to be the woman’s share.

Parashara, despite occasional humiliation stayed at the fringe of Dasa-Raja’s territory only for the sake of his son. Even for attaining Moksha, Parashara would not abandon this son. He wanted a daughter, but he had this son. He had kissed and smelt his infant son’s head and said, “you have to be my daughter too … you have to be the Ardhanarishvara …”

And Satyavati would spend the most of the day with him learning Itihasa-Purana and Shastras Dharmashastra and Arthashastra and Kamashastra.

Initially Satyavati found no interest in Arthashastra. But Parashara told her she would need the knowledge in coming years.

And now, when the Kuru King Shantanu’s desire for Satyavati became known, Parashara realized it was time for him to leave. At a practical level, he realized the impending threat on his and his son’s life. Dasa-Raja could do anything for his ways. The father who could use his daughter for self-gain could never be trusted. Even the daughter did not trust him; why would the unlawful son-in-law?

There is always that tinge of irony in an exploiter’s life. Oft times, the exploiter is at the receiving end. The Hunter often turns into the Hunted – such is the Paradox of Matsyanyaya. The Big-Fish is afterall a Small-Fish to the Fisherman.

In a way, Dasa-Raja too was trapped in his own making. He exploited his foster daughter to appease the Brahmins – until she fell in love with Parashara and refused to obey his father any more.

And now the Surya was in midheaven in Simha Rashi – Satyavati had the chance to be queen of a Rashtra … the chance that would free her from her greedy father forever … the chance that would force her to miss the chance of smelling her son’s head … the chance to lose her solace in Parashara’s arms and chest … the chance to move away from Parashara to bear him ever in his Heart …

Satyavati knew she could never love the man who became the slave of her Body; no woman ever loves such a man. How the old King Shantanu would stare and stare at her body …

She knew in the deep of her Heart that Shantanu loved the Woman in His Brain-Mind more than the real Satyavati; and it was his fantasy that addicted him to her and made him deprive his worthy son Devavrata.

Well, Satyavati’s part-self too loved to be the Fantasmatic Woman in a man’s Brain-Mind – so, despite all despise, she fell in love with Shantanu because his Illusion about her would not disperse.

Satyavati had heard that earlier Shantanu had a wife named Ganga who had abandoned him. She gave birth to seven stillborn babies … what curse! And to protect Shantanu’s reputation, rather the reputation of his Kshatra Virya, the Kuru Brahmins started preaching fabulous stories … that Shantanu’s queen was River Ganga herself … that Ganga killed her own sons … that the sons were Gods – the incarnations of Vasus

And ironically, such stories necessitated transforming the ordinary mortal woman Ganga into the Mythical Ganga River herself …

After Bhishma took that unthought-of oath never to marry, never to engage sexually with any woman, Satyavati shook in her Heart. Her admiration for Bhishma and disgust for Shantanu grew together simultaneously with her hatred for Bhishma and love for Shantanu.

How could Satyavati, the young woman, consider Bhishma a man? How could a man be a man without Illusion and Delusion about Woman? Standing before Bhishma, Satyavati often felt a sense of helpless powerlessness. No Woman is ever comfortable with such a sensation.

She was again surprised at the conflict in her mind – the mind that felt jubilant at the prospect of becoming Queen of Hastinapura, and the mind that longed to rest on Parashara’s breast flew in two opposite directions …

Three days before Bhishma came to take her to Hastinapura, Parashara looked into her eyes and smiled. He said, “Dispel this shadow, Lady. You should marry Shantanu. Your destiny is that way. Unless your Kama is burnt up, you cannot be free. The Arani that creats Agni must be consumed by Agni herself at the end. I will take away Krishna with me; but you will need him one day to free you. And believe in my words as always … Krishna will come to you when you need him.”

After Satyavati became queen of Hastinapura, Parashara took away Krishnadvaipayana farther from the land to some deep recess of Himalayas. Shantanu never knew that Parashara attended the marriage in guise with his 6 year old son. Once Shantanu even adored the baby Krishnadvaipayana thinking him to be any other Rshi-Putra … as Parashara enjoyed the great comedy of Life, Satyavati shook within herself at her own tragedy …she had to look to the other side lest her breast overflows with milk …

Krishnadvaipayana grew up among Rshis. As he gained Social Consciousness, he discovered that his father was in fact the leader of a Secret Sect – who called themselves the Vashishthas in the sense of “The Best” – reviving the Original meaning of Vashishthas - not as a Gotra because the Sect consisted of different other Gotras too like Bhrgus, Bharata, Atri, Kanva and a few of the Bharadvaja and Gautamas. However, these Bharadvajas and Gautamas were apathetic to their Gotra counterparts in the plains and did not consider them true Angiras; just as true to the Law of Human Nature, the Bharadvajas and Gautamas of the plains considered their Himalayan brethren fallen Brahmins – the riteless ones, the Nastikas, the Vratyas

This Secret Sect had close ties with another Secret Sect living in distant western land beyond the Himalayas (later Persia and nowadays roughly Iran). They were the worshipper of Asuras – Asuras in the Original sense (- the same sense in which all the Gods are regarded Asuras in the Ancient parts of Present RgVeda that Krishnadvaipayana would later collect and edit.).

As Krishnadvaipayana learnt Itihasa, he came to know how the once united Asura-Culture split up courtesy dissension and Power Struggle and migration owing to natural calamities; how Asura assumed a negative connotation and a term coterminous with hatred and Evil.

The pages of Itihasa cannot be turned back for materializing the Past; but the pages of Itihasa needs to be turned for learning from the Past and bettering the Present.

Parashara once took him to that land to meet their brethren who worshipped Ahura Mazda.

Krishnadvaipayana was surprised and jubilant to find that this Other Half of the Vedic Culture that worshipped Ahura Mazda or the “mahat Asura” or “Medhaa Asura” (Medhaa = Wise) still retained the Original significance of Vashishthas and Asura:

Vashishtham tvam Vashishthah ayam {janah}
Ashaya Vashishthaya sujosham
Asura yase vanvanah
Nare Prishoshtraya mabhyam cha

“Thou art the Greatest Vashishthas (Good); this [also] is the greatest good. I would realise Thee, O Ahura, Who Art the Greatest Vashishthas; with love would I worship Thee, for the good of the valiant Frashoshtra, and for my good too”. [Gatha 28.8]

Parashara’s Secret Sect believed in Unity of Human Beings – and preached the unity of Rshi families. Their only Ideology was Humanism; their outlook was Cosmopolitan. They liked protestors and rebels – the Dharmavyatikrami - and it is for this reason that they found natural affinity with some sects of Vratyas.

The Sect had to be secret because of powerful enemies that at first denied their existence; and when that was not possible, sought to wipe out their existence.

The Sect believed in equality of the Five Races, they believed that the Vedas belonged equally to the Five Races- Yadu, Turvasu, Puru, Druhyu and Anu; they believed that Sanatana Dharma was the equal Right of the Five Races. They believed the “5” symbolized Unity in Diversity; they believed “5” symbolized Dharma – the Power that Held together the Multiple – the Variegated – and the “5” in Essence was the Great Feminine – the Primal PowerShakti – that held things together.

This message of the Parashara Vashishthas did not go well with the Purus who wanted a dominant central role. The only exception among the Purus was the Pancalas that bore in its very name the sacred “5”.

The Gotras of the mainland had their own preferences for the 5 Races.

The Purus had been the most powerful and ruled most parts of North Bharatavarsha. Different branches of the Puru line ruled the most important Rashtras – most of the 16 Mahajanapadas of the later days.

The Purus had relegated the other 4 Races to the margins. They had their allies in the Bharadvajas and Gautamas – who had merged with Puru Vamsha.

Duhshanta and Shakuntala’s son Bharata had given away his legacy to Bharadvaja’s son Bhumanyu; and it was from then that Puru Vamsha was actually Bharadvaja Vamsha, though in name, it retained the Kshatriya ancestory.

The irony of the Puru glory was that the Purus was Purus no more. A lesson perhaps for all ages to come – that Glory in Vamsha is Vain.

The merger with Purus gave double-edged advantage to the politically ambitious Bharadvajas. They could be both Brahmins and Kshatriyas.

The merger of Brahmin-Kshatriya through the Bharadvajas in Puru Vamsha changed the course of Itihasa of Bharatavarsha for hundreds of years.

The Puru-Bharadvaja Brahmins now claimed to possess the Original Vedas, and they wielded the Political Kshatriya-Power too to bolster that claim; and thus they constructed their entitlement to define and interpret the Vedas. Any Rashtra that would not fall in their line, that would not adopt their Rituals, that would not accept the Bharadvaja-Angiras as Priests, Teachers or Mantri, would be labeled Rakshasas, Asuras, Dasas and Dasyus.

The Gautamas were another offshoot of the Angirasas. At one phase of Itihasa they maintained their separate entity from the Bharadvajas. They preferred the Druhyu and Anu Race. However, post-Bharata, they sided and came closer to the Bharadvajas, who accepted them once more in their fold.

The Bharadvajas-Gautamas were now the twin razor of scissor that defined the Varnas and the Vedas.

Parashara’s Sect believed in One God who equally loved the Aryas and Dasyus and Dasas.

The Secret Sect of both side of the Himalayas considered the contemporary Angirasas – particularly the Bharadvajas and Gautamas of the Ganga-plains - as their opponents because of their Ritual-Centricity and Idolatry and political hobnobbing.

(This is evident from one verse of the Gatha 48.10 –

When [O Mazda] shall I [be able to] uproot the idol from this
Congregation—this idol set up by the Agirasas and the Karpanas?
)

The Agirasas and Karpanas are none other than the Angirasas and Gautamas (Karpana = Krpa = Gautama).

Krishnadvaipayana learnt of Itihasa of the times when there was no rigid Gotra division. The Womb was never a factor for one’s Gotra identity; and in fact, the Womb was the only factor for one’s Human identity.

Samskar is reality, but greatness of the inherent Shakti in Human surpasses samskar. That Parashara’s grandmother’s name was Shakti was no accident; perhaps it was Divina Accidens to set Itihasa in motion.

Parashara’s father assumed his Mother’s name Shakti – and he was the first Vashishthas not to identify him as Vashishthas Gotra because the only true Vashishthas he had seen in his whole life was his own father. To him, after the death of his father Vashishtha, it was the death of Vashishthas.

Krishnadvaipayana was sitting beside his father one day when Parashara told a King:

“O king, the status of high-souled persons that succeeded in cleansing their souls by penances could not be regarded as affected by their low births. Great Rishis, O monarch, by begetting children in indiscriminate wombs, conferred upon them the status of Rishis by means of their power of asceticism. My grandfather Vasishtha, Rishyasringa, Kasyapa, Veda, Tandya, Kripa, Kakshivat, Kamatha, and others, and Yavakrita, O king, and Drona, that foremost of speakers, and Ayu, and Matanga, and Datta, and Drupada, and Matsya, all these, O ruler of the Videhas, obtained their respective positions through penance as the means. Originally only four Gotras (races) arose, O monarch, viz., Angiras, Kasyapa, Vasishtha, and Bhrigu. In consequence of acts and behaviour, O ruler of men, many other Gotras came into existence in time. The names of those Gotras have been due to the penances of those that have founded them. Good people use them.' (KMG-Shaanti.297)

12,285.012a rajan naitad bhaved grahyam apakrshtena janmana
12,285.012c mahatmanam samutpattis tapasa bhavitatmanam
12,285.013a utpadya putran munayo nrpate yatra tatra ha
12,285.013c svenaiva tapasa tesham rshitvam vidadhuh punah
12,285.014a pitamahash ca me purvam rshyashrngash ca kashyapah
12,285.014c vatas tandyah krpash caiva kakshivan kamathadayah
12,285.015a yavakritash ca nrpate dronash ca vadatam varah
12,285.015c ayur matango dattash ca drupado matsya eva ca
12,285.016a ete svam prakrtim prapta vaideha tapaso ''shrayat
12,285.016c pratishthita vedavido dame tapasi caiva hi
12,285.017a mulagotrani catvari samutpannani parthiva
12,285.017c angirah kashyapash caiva vasishtho bhrgur eva ca
12,285.018a karmato 'nyani gotrani samutpannani parthiva
12,285.018c namadheyani tapasa tani ca grahanam satam

Parashara’s words karmato 'nyani gotrani samutpannani took firm root in Krishnadvaipayana’s Consciousness – the root that would hold and nourish the Dharma-Tree

Parashara composed a hymn in one of his moments of Inspiration (which Krishnadvaipayana – later Vyasa – placed at RgVeda 1.71) – in which he regarded the Angirasas as his forefather, and in which Parashara also identified with the Bhrgus. (See the two Rks at Note-1). [1]

Krishnadvaipayana learnt another hymn from his father uttered by the ancient Rshi Vashishtha Maitravaruni (- the hymn Vyasa later placed at RgVeda 7.42.1), in which, the Vashishthas prayed to Vishvadevas for the welfare of Angirasas:

LET Brahmans and Angirases come forward, and let the roar of cloudy heaven surround us. Loud low the Milch-kine swimming in the waters: set be the stones that grace our holy service

pra brahmano angiraso nakshanta pra krandanurnabhanyasya vetu
pra dhenava udapruto navanta yujyatamadri adhvarasya peshah

Parashara’s Vashishthas Secret Sect had a strong Feminine bias – that was both Historical and Cultural. The Historical Narratives they believed in, learnt, and taught had Queens instead of Kings as the Head of Rashtra. The Vedas they learned, recited, taught, and preached bore the historic veracity of this Historical Narrative.

Ahura Mazdaa of the Secret Sect on the other side was also Feminine in essence (the Proto-Iranian Mazdaah etymologically suggests female)

Vak-Sarasvati was the chief Goddess the Parashara-Vashishthas worshipped as the Symbol of Shakti. The worship was however, not Idolatry – because the Parashara Vashishthas did not believe in any ritual.

And Vak-Sarasvati was no different from Indra – the Ideal King and the Ideal Human.

Continued to Next Page
 

28-Jun-2015
More by :  Indrajit Bandyopadhyay
 
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