The Mahakavya of Krishna-Draupadi

Continued from Previous Page

Ideal King was not the mere Political King of Rashtra; in fact, King is the metaphor for the Atma (Soul) – the King of the Deha-Rashtra (Physical Body) or Self-Rashtra. And Purusha is never a gendered concept of Male. In fact, Purusha is any Human Being without Ahamkara.

At the Symbolic level, Vak-Sarasvati was the Goddess of Wisdom and War; and at the Spiritual level, Vak-Sarasvati was the Purusha. In spirit and essence, She was same as Ahura Mazdaa. Vak-Sarasvati represented Life; only one part visible and tangible as Social Reality, while three-fourth part shrouded in enigma and Mystery.

The main philosophic orientation of the Parashara Vashishthas was Samkhya Darshana – the Original preacher and teacher of which was Rshi Kapila - a Woman, and not male as is usually believed. Like Parashara’s father Shakti assuming his Mother’s name, Rshi Kapila assumed his Mother Kapila’s name.

Krishnadvaipayana learnt from his father a hymn on Indra-Varuna composed by the ancient Rshi Vashishtha Maitravaruni in which Indra is mentioned as Devi - devirindram (- Krishnadvaipayana would later place this hymn at the 7th Mandala, Sukta 85, Rk 3)

Varuna and Indra were originally the consort King and Queen. While Varuna ruled the Material Rashtra as the King, Devi-Indra actually ruled the Rashtra as Spiritual Guide and Buddhi to both the King and the Rashtra.

Over time, with Rashtra acquiring more and more Material significance, Devi-Indra and Vak-Sarasvati were conceived as two separate God-Forces. The Patriarchal Indra was born thus.

The Vedas of the Female-Indra – Sarasvati – was mostly lost. The Bharadvajas and Gautamas of the Ganga-plain had been ruling the roost for centuries; they defined the Vedas; they tampered the Vedas and had taken all care for centuries so that Vedas of Sarasvati-Indra gradually faded from Cultural Memory.

The Gotra Vashishthas who had lost touch with their Tradition, and competed with the Bharadvajas and Gautamas to become Priests of powerful Kshatriya Kings, sang the glory of Indra as a Male God. They had to imagine the Female Goddess Shaci-Indrani as Indra’s consort; whereas, Shaci originally meant Shakti and Vak-Sarasvati’s “Eloquent Aspect.”

Parashara’s Secret Sect preserved the Lost Vedas.

As Krishna grew up, he traveled far and wide. Parashara encouraged him to travel alone and learn by himself. His First-Hand Experience revealed to him the plight of Woman and Shudras and the Outcaste Varnas all over Bharatavarsha. He found himself to be a victim because being Nishada born, he was not accepted as pure Brahmin in the plains.

Initially Krishnadvaipayana was not much interested in travels; however, he gained motivation seeing root of dissension even among his father’s Secret Sect. He could no more agree with his father on many points – and Parashara always encouraged him to have his own views and live by his own views. Parashara used to say, “To be True to One’s Svabhava is the Highest Dharma.”

At one point, the dissension among the Secret Sect threatened to spill the Sect. the elder Rshis believed that this could possibly be owing to infiltration of the Brahmins from the Ganga-plains – many of whom were clearly spies of the Bharadvajas and Gautamas of the plains.

The cause of dissension was about the role this Secret Sect should play in coming days. While the dominant group believed that they should stick to Cultural and Dharmika role, the burgeoning minority felt that without Political intervention they could not really bring about any change in Vedic Culture and Society.

Parashara took no side, and he let Krishnadvaipayana make his own choice; and Krishnadvaipayana felt in his Heart that he should side with the minority – he felt, without a Political role, his Father’s great work would not survive.

One day when Krishnadvaipayana asked his father about the future of the Secret Sect, Parashara got angry with him and told him bluntly: “Get out of here. Never look for guidance anywhere other than into your own Self. Be on the Move, and learn to Be Your Own Self.”

Thus began Krishnadvaipayana’s travels … and he realized that his Father’s anger was only a Show to set his Foot in Motion. He realized that Mahajanapadas did not merely connote Maha Janapada that is “Great Country/Locality” but Mahajana Pada, that is, “Footsteps of Great Men.” The setting of his Pada (Foot) in motion also set his Pada (Poetry) in motion.

One cannot be true Kavi without First-Hand Experience of Life.

Krishnadvaipayana realized what Shudra actually meant. Without Shudra the Manual Labour, the Brahmin-Brain would not Evolve – and without that Self-Evolution one could not become Purusha – the Ideal Human Being without Ahamkara. The Brain (Brahmin) and Foot (Shudra) are wide apart; however, in a unique connection ordained by Nature, the Brain cannot evolve without Foot.

Krishnadvaipayana realized why the Parashara-Vashishthas hailed Vishnu as Shudra-God; he remembered Parashara’s sayings on Vishnu:

vaidehakam Shudram udaharanti; dvija maharaja shrutopapannah /
aham hi pashyami narendra devam; vishvasya vishnum jagatah pradhanam // (12.285.28)

Krishnadvaipayana now believed “In the feet (of living creatures) is Vishnu” (krante vishnur … Mbh. 12.231.8).

It was during one such travel that Krishnadvaipayana came across a young man of Kanva family named Narada. Krishnadvaipayana had never seen such a versatile man – equally apt in the Vedas, Shastras and Yuddha-Vidya.

The Kanvas were Angiras; they hailed the Angiras as their forefather; however, they broke away from the Angiras family only to distance themselves from the Bharadvaja-Gautamas.

The friendship that grew between Krishnadvaipayana and Narada would last them the lifetime, and perhaps beyond.

Standing before each other, Krishnadvaipayana and Narada often felt they were standing before a mirror. Their vision was similar; their pattern of thought regarding utility and usability of Ideology was similar. Their thoughts on Politics were similar; both felt the necessity of Political involvement though in different ways. While Narada preferred a Subversive Strategy by sowing seeds of dissension among Kshatriyas, Krishnadvaipayana preferred even a direct one. The subtle differences in thoughts and philosophy only deepened their tie. Both felt that the difference they had was for the purpose of complementing each other.

Often they traveled together; but more often alone – for the sake of realizing how they needed each other.

They shared jokes on the only other significant difference they had.

While Narada was in search of a Man who – as the harbinger of Revolution and Renaissance - would change the stagnant Vedic Society, Krishnadvaipayana was in search of a Woman who would do as much and more.

Pragmatic Narada wanted the –Male-Indra – the Mahendra – the Maghavan – the synthesis of Indra-Vishnu; idealistic Krishnadvaipayana wanted the Original Devi-Indra-Vak-Sarasvati.

Narada would laugh, “Your Father wanted a girl-child … well, he got it in a round-about way.”

Interestingly, it was Narada who found both – Vasudeva-Krishna and Krishna-Draupadi – but it was long after Krishnadvaipayana had already taken the decision of active political engagement to destroy the corrupted and degenerated Political Culture of Vedic Bharatavarsha – long after Krishnadvaipayana accepted his Mother’s invitation to produce offspring in his step-brother’s wives’ wombs by Niyoga …

And Krishnadvaipayana lost again to Divine Will … he wanted a son and a daughter - Varuna and Devi-Indra - but Destiny thought otherwise … the Devi-Indra would not be born from his blood …

During his travels, Krishnadvaipayana came across various Vedic Cultures that had their own Vedas – poetic utterances of different Rshis. He was surprised that the dominant Brahmins of the time – the Bharadvajas and Gautamas – did not consider these lyrics as part of – what they called – Original Vedas. These Brahmins claimed that lyrics composed by Angiras family were the Original Vedas.

Krishnadvaipayana had no doubt about that. The Ancient Angirasas’ greatness – in fact, his own ancestors considered the Angiras as their ancestor. He remembered the Sukta taught by his father. However, Krishnadvaipayana found himself trapped in an era of Irrationality and Illogicality. It was as if Shani trapped in the enemy Rashi of Mangal – Mesha.

Vedas are poetic revelations of Truth in moments of Inspiration. Why would the Truth reveal to a particular Gotra or family? If Truth is so parochial and partial, it is no Truth. Truth is like his mother Satyavati – the eternal Kanya – the one who rows Boat – whose Boat floats over the wold of Matsyanyaya… whose Boat enables others cross the River …

As Krishnadvaipayana traveled through different Rashtras of Northern Bharatavarsha – particularly the Rashtras on either side of the Ganga upto Anga, the Political Agenda of some groups of Brahmins led by the Bharadvajas and Gautamas became clearer to him.

Vedas – the Rta – the Truth – were no more Free – the Political nature of men was transforming them into Human Reality – far removed from Truth – and the Traditional Vedas were now used as tools by Agency of Social Power to justify Social and Cultural Matsyanyaya.

Krishna was surprised and shocked how a community of Brahmins and Kshatriyas were destroying the glorious tradition of the Vedas – the Humanistic and Liberal Vedic Culture.

Vedas were poetic utterances of Rshis – utterances prompted by Spontaneous Overflow of Powerful Feelings in close contact with Nature. How could they be interpreted in gross materiastic terms? How could magnificent metaphors be interpreted in dull literal way?

Could the Rshis have imagined that their utterances would become instruments of superstition and exploitation in the hand of Power-Mongers? Could they imagine that the Rks would be imprisoned in rituals? Could they imagine their posterity claiming blood descendants to them? Could they imagine their poetic metaphors taken literally by their Power-Monger posterity?

The first lessons Krishnadvaipayana had learnt from his father was that Birth could never be the criteria of human greatness.

The contemporary Brahmins who claimed to be descendants of the Angiras had in fact lost touch with their own heritage. The contemporary Bharadvajas and Gautamas were only degenerated Brahmins hobnobbing with certain Kshatriyas for Political Power. They were Orthodoxies in all possible meanings of the term. They were strategically marginalizing and wiping out the lyrics of great Rshis of other Schools of Thoughts.

The Strategy was simple. Only Bharadvaja and Gautama lyrics would be taught to disciples so that the other compositions gradually fade out from Cultural Memory. Only Bharadvaja and Gautama lyrics would be used in various Vedic rituals so that these only become firmly rooted in Cultural Memory.

The Bharadvaja-Angirasas had their advantages. They enforced a rigid Varna-based Social Hierarchy – hereditary Varna and Gotra – yet for themselves, the border-line of Brahmin and Kshatriya was not rigid. A male child had his option before initiation to tilt That-Side or This-Side.

These Angiras were waiting for an Avatara to perpetuate the Hegemony – an Avatara who would be Brahmin and Kshatriya combined in one - and Destiny gave them One – Drona.

Drona was born some days before Satyavati remembered Krishnadvaipayana to save Kuru Vamsha.

Krishnadvaipayana’s vision was taking shape. His Heart leapt up in joy – he was at last finding the Mission of his Life that he had been craving for; and he felt fear lest destiny snatched away this gladness. He meditated deeply to calm his mind. He tried to realize the Existential Reality he was in.

Krishnadvaipayana had learnt Jyotisha from his father – that posterity would know as Brhatparasharahorashastra. He had learnt from his father that Stars do not guide human destiny but are Signs indicating Possibility – that Life has equal share of Bhagya and Purushakara.

Parashara’s words now appeared to him as tangible Reality.

The Graha Shani had entered the Vrshcika Rashi – and for him, it was his 1^st House – the House of Individuality and Personality - Shani the Karmik and Spiritual Sign of Law and Order in the hostile territory of Mangal the Sign of hostility, aggressiveness, action. It was the time for Transformation. The Dark-Self must be brought to the Surface with new meaning.

Krishna must realize the true significance of Krishna.

The Political drama was set – a tooth for a tooth, an eye for an eye, a Myth for a Myth …

Almost all the Kings of the Vedic Rashtras proclaimed Divine Origin and Divine Association through the agency of Brahmins acting as priests, astrologers and spies. The Bharadvajas and Gautamas were masters of this art – they had an effective Propaganda Machinery – and in return, it was their Vedas and their interpretation of Vedas and Rituals that the Kshatriyas had to back.

The destruction of this Brahmin-Kshatriya nexus was imminent – with this overloaded Stasis burdening the Earth, no regeneration no progress was possible.

Krishnadvaipayana and Narada had already devised their Upaya (Strategy/Policy). They named this project Bhubharaharana – Deburdening the Earth.

The Power-Game of the Bharadvajas and Gautamas had to be countered by their own Game. If they propagated Myth, it had to be countered with Myth at the Political level. Kuta-Buddhi and Kuta-Kaushala must be matched with Kuta-Buddhi and Kuta-Kaushala more efficient. Darkness must be met with the Dark. Krishna must be poised against Krishna.

Vak-Sarasvati must assume her Black form – her Kubja form - to counter Black and the Crooked. The Devi-Indra must reappear as Danda personified.

Some decades later, Krishnadvaipayana’s illustrious disciple (actually disciple’s disciple) Y?jñavalka would explain the significance of Kubja Vak-Sarasvati in his revolutionary literary creation – the Shatapatha Brahmana.

And many years later, when his son Pandu had long been assassinated by the Nagas, when his grandsons were growing up in Hastinapura as disciples of Bharadvaja-Drona by an ironic twist of fate, Narada told him one day, “Go to Pancala, meet Drupada, you will find what you have been waiting for”

Krishnadvaipayana asked, “Why is it that you always find while I keep on searching?”

Narada laughed, “Reproduce some more, and you will know … three is not enough”

- I have heard that an Yadava boy is learning Vedas in my Uncle Ghora Angiras’s hermitage … and Ghora said he was your find too. What do you think, is he the One?

- Your namesake? Too early to say … let’s see. Undoubtedly he is no ordinary.

- Sure. No ordinary being could kill Kamsa.

- This is the moment where many of my earlier finds lost way. Too much talent, too many feats at a tender age … and then gone. If he survives Jarasandha’s onslaughts, I am willing to bet on him … not before that …

- In Ghora Angiras’s hermitage, he is beyond Jarasandha’s reach …

- Oh no. How can I let that happen? I have already informed Jarasandha of your namesake’s whereabouts …

- What a scoundrel you are …

- Say what you wish. His survival instinct must be tested …

- Huh! Too many Avataras taking birth nowadays …

- Why not? The Bharadvajas have found their Avatara … and what nonsense they propagate. They say, he was born without a mother … in a Drona-kalasa … and see the irony … your grandsons are now in his safe hands … Drona-kalasa holds the Soma …

Krishnadvaipayana went to Pancala …

Pancala had always been the safe haven for Brahmins driven away by the Bharadvajas and Gautamas. Drupada was considered a fallen Kshatriya for sheltering the Kashyapas, Agastyas and Atris and Vashishthas.

Drupada washed his feet …

Krishnadvaipayana blessed him and said, “I want to see your daughter … take me to her”

Drupada was surprised, “Sure Gurudeva,” and then he added hesitatingly, “May I know the reason Gurudeva?”

Krishnadvaipayana said, “Oh it is Narada’s wish that I should see her.”

Krishnadvaipayana looked at Krishna-Draupadi. He saw Vishnu’s female form. For her, he could not think of any suitor than his grandsons – his bloodline – Pandu’s five sons. She was the Devi – the Devi-Indra - the Shri – the Vak-Sarasvati- for whom, the Pandavas must therefore, be the Devas – the Indras.

Krishnadvaipayana’s Mahakavya was taking shape with Krishna-Draupadi as the pivot. She is the great “5” – she must integrate the 5 Pandavas – and in the land of “5” – Pancala. Destiny had already written the Script – and Krishnadvaipayana must re-write that for mortals – in the language of the ordinary of the ordinary – for the Marginals.

Yes, Krishna-Draupadi had to be the Centre of his Mahakavya.

The eternal metaphor for the Deva-Asura strife was gradually unfolding. The fight for Amrta would begin … and the Devas would not win by Power – they would lack it before the brutal forces of Matsyanyaya. Yet they would win – by Buddhi that would exploit the Matsyanyaya of the Self and make the World of Asuras collapse on themselves. The Kama-Centric Asuras would bow before the Power of Kama; the Devas would come to possess Amrta owing to Vishnu’s Mohini Avatara.

Krishnadvaipayana sighed. His father’s days are over. Parashara’s dreams will never come true. The Devas and Asuras … never the twin shall meet …

Krishna-Draupadi grew before his eyes.

Pancala was the traditional land where Kamashastra was viewed as Dharmashastra. The Pancalas considered the knowledge of Gender Relation the most important knowledge in Self-Evolution.

Krishnadvaipayana saw Krishna-Draupadi growing up in a secret Ashrama of Yaja and Upayaja – the two brothers – of the Kashyapa family. She became well-versed in Kamashastra – it was as if all the 64 Kalas became her tame servants.

When Krishna-Draupadi completed her lessons, Drupada asked Krishnadvaipayana one day: “Gurudeva! Is it time that the World should know about my daughter?”

Krishnadvaipayana nodded gently.

Drupada asked: “Gurudeva, what element would suit her social birth?”

- Agni, what else?

Resurrection of the past and the tradition would bring in its wake many more things. Society could not be stirred up without sending shock-ripples through its stagnant spine.

Mythically, the Vashishthas considered themselves descendant of Mitra-Varuna. The Mythical Narrative was that Mitra-Varuna had Urvashi as their common love; however, Mitra-Varuna never married Urvashi. The Vashishthas never believed in wed-lock because they considered marriage as imprisonment of the Natural Self and the Evolutionary Self.

The Vashishthas believed that when a man and woman fall in love with each other, it is Nature’s ordain, and Nature must be respected to produce the best offspring. To them, producing offspring was a great responsibility to humanity. Love was naturally for Sex, but Sex was not for the delusional luxury known as Love; Sex was a responsibility towards humanity because its main purpose is continuation of species – and pleasure is the byproduct – though the chief lure to serve nature’s purpose.

It is thus Parashara fell in love with Satyavati and wanted a child from her; it is thus Krishnadvaipayana never married, and the only love in his life was the Apsara Ghrtaci, the woman consistent in inconsistency …

Shuka was his favourite son… and like Parashara, Krishnadvaipayana too wanted a Daughter but got Shuka … the one who would go even Beyond the Ardhanarishvara.

Krishnadvaipayana asked Draupadi: “Tell me child, do you want to marry a single man, or do you want to give your Heart freedom?”

Draupadi laughed. She said coyly: “Gurudeva, you always love to shock people.”

But she knew in her Heart, words or manners could not deceive Krishnadvaipayana’s all-penetrating sight; whether she answered or not, Krishnadvaipayana would read her mind.

A peculiar smile played on Krishnadvaipayana’s lips. He sighed and said: “Nothing can bind you, dear. See child, following one’s own Heart is a challenge not everybody is capable of taking.”

Draupadi said, “You know Gurudeva, my father’s wish. He wants Phalguni – your grandson – to be my husband. He wants our family to be related to you.”

- Oh yes, that’s why he has devised this Matsyayantra to weed out others

- I have heard your grandsons were burnt to death by your other grandsons at Varanavata. Is it true?

- It is beyond Agni’s power to burn them; the credit is reserved for you

- Hah! You speak like my Sakhi …

- Don’t worry child. I won’t ask anything from you that your Svabhava does not approve. But remember … Recognition and Acknowledgment of one’s own Heart, and the Will to take the challenge and follow one’s Heart … this alone makes all the difference...

Krishnadvaipayana was glad that by Draupadi's polyandrous marriage he had not only revived the Vashishthas tradition but also gave the most powerful slap on Vedic Orthodoxy’s complacent face that would justify polygamy but condemn polyandry. Unless the Disbalance is dealt with extreme Disbalance, Balance would not be restored. Krishna can only be balanced by Krishna.

Krishnadvaipayana observed with wonder the genius of Krishna-Draupadi. His wonder oppressed him with inspiration and he found his Muse in her. His Pada (Foot) halted at Pancala to set his Pada (Kavya) in motion.

Krishnadvaipayana’s Bhaktas called him Sarasvata’s Avatara; they said Vak dwelt in his Tongue; and the more he saw Draupadi, the more he felt he was fortunate to see Vak-Sarasvati herself.

He saw Draupadi's administrative genius in Indraprashtha. With her vast knowledge in Arthashastra, she single-handedly dealt with Finance and advised Yudhishthira on political matters and foreign policy.

Vyasa heard how she salvaged the Pandavas in the Kuru Sabha after the Kurus snatched away Yudhishthira’s Kingdom in Dice Game. Vyasa heard and understood how Draupadi put up the Performance of menstruation to reduce herself to the most vulnerable state.

What strange life! How strange is Power! Sometimes, Vulnerability is Power – very much like the Trivial-Fish in Matsyanyaya-System. The Fisherman hunts the Big-Fish; the Big-Fish runs after the Small-Fish; and in this Game of Power, ironically and paradoxically, the Trivial-Fish survives.

Krishnadvaipayana saw how Krishna-Draupadi revised the Matsyanyaya-System. The Small-Fish reduced herself to Trivial-Fish to assume the role of Fisherman – greater than the Big-Fish.

Krishnadvaipayana could see himself, his own identity in this Game. His mother was a Nishada-Fisherman, and his father was an outcaste Small-Fish in the Matsyanyaya-Game of Brahmin families. No one noticed him; he survived like the Trivial-Fish to become the Nishada-Fisherman in time. And that time came in time … when mother Satyavati called him for Niyoga to his half-brothers’ wives with Bhishma’s approval.

Krishnadvaipayana thought who could Perform with such finesse except the Kamashastra skilled Draupadi? What would he call her action? Mere Politics?

Is there any match how in her action Stridharma, Apaddharma, and Rajadharma blended in one?

Krishnadvaipayana’s life-mission was to explore Dharma, he had long been contemplating, reflecting, philosophizing and theorizing … but Dharma eluded him like the elusive deer. And now in Draupadi's action, the Truth flashed and illuminated his Inner Mind.

Krishnadvaipayana’s father Parashara taught him Samkhya Darshana – he had studied the various Schools of Thoughts of Samkhya Darshana; he had learnt Buddhi to be the highest principle. Now in Draupadi, he saw Buddhi personified.

Krishnadvaipayana saw the bends of River Sarasvati – and he thought Sarasvati was regarded as Kubjimati owing to her bends. Now, in Draupadi he realized the true significance of Kubjimati. The bends were not only of her Female Body, the bends were the bends her Buddhi too was capable of taking – the Kuta-Buddhi.

His ancestor Rshi Bharadvaja Barhaspatya’s Vedic mantra on Sarasvati flashed in his mind (that Krishnadvaipayana would later place as the 61st Sukta in the 6th Mandala of RgVeda):

2 She with her might, like one who digs for lotus-stems, hath burst with her strong waves the ridges of the hills. Let us invite with songs and holy hymns for help Sarasvati who slayeth the Paravatas.

3 Thou castest down, Sarasvati, those who scorned the Gods, the brood of every Brsaya skilled in magic arts. Thou hast discovered rivers for the tribes of men, and, rich in wealth! made poison flow away from them.

4 May the divine Sarasvati, rich in her wealth, protect us well, Furthering all our thoughts with might

5 Whoso, divine Sarasvati, invokes thee where the prize is set, Like Indra when he smites the foe.

Krishnadvaipayana realized why the ancient composer of Natyashastra, Bharata Muni said that Hero is protected by Indra, and heroine is protected by Sarasvati (1.97). [2] Sarasvati is goddess of performance and finds frequent mention in Bharata Muni’s Natyashastra (1.61, 3.25, 3.37, 3.52, 3.87 etc).

Krishnadvaipayana saw how the Pandavas survived in their Forest Exile; and even in that Forest Exile how Draupadi lured Jayadratha to eliminate the possibility of a Sindhu-Trigarta matrimonial-political alliance. Jayadratha’s humiliation was a message to Duryodhana too.

Krishnadvaipayana saw in Draupadi the incarnation of Shaci-Indrani in the way she devastated Jayadratha and Kicaka – like Shaci-Indrani destroyed Nahusha. Krishnadvaipayana saw how Arthashastra and Kamashastra blended in Draupadi – and Dharmashastra too – because her actions were not only Personal but also had the edge of Impersonal Motive.

The mission Krishnadvaipayana set for himself was uphillian –

1.  He had to rescue the Vedas from the Vedic Orthodoxy and revive the Liberal Vedic Tradition

2.  He had to rescue the obscured and lost Vedas and preserve the tradition

3. He had to rescue Indra from the mould of male-God created by this Vedic Orthodoxy

4. He needed the medium of easy communication of Vedas to the mass rather than the riddled style of prayer-formed messages

5. He needed to hit and destroy the root of the anti-humanistic Orthodox Varna System

And for this –

1. He needed Dharmavyatikrami persons – the ones who could go Beyond the Surface Layer of mere Dharmashastrik injunctions for the Real necessity of Life; and he got the characters in Vasudeva-Krishna, his grandsons Pandavas, his Putra-Badhu Kunti, and in Krishna-Draupadi

2. He thought of collecting lyrics of different Rshi families; he thought of editing and arranging the Vedas and structuring the Vedas; he thought of creating volumed collections that would preserve the Tradition and yet would accommodate compositions of all known Rshi families and Schools of Thoughts. Thus he arranged the Vedas in four volumes – the Vedas that he collected during his lifelong travels. He structured the Vedas and indexed and catalogued the Suktas and Rks so that they could not be tampered any more. The Vedas of all Rsi families found place in his collection. The majority had to be of the Angirasas – but these were mostly the ancient Angirasas – the common ancestory of all Rsi families including the Vashisthas.

3. He needed a Woman – unparalleled in talent – the Devi-Indra Vak-Sarasvati personified – the Woman-Indra – with Buddhi par excellence – even Kuta-Buddhi – Buddhi that operates at the Material-Spiritual level as well at the Political level – and he got Krishna-Draupadi

4. He felt the necessity to discard the riddle-prayer style of Kavya of the Ancient Rshis and embrace a more direct form of communication – the Kavya-Narrative. He reinvented his Foot – through the Foot of his Kavya.

5. Krishnadvaipayana discovered himself – he realized why his ascetic father Parashara rode Satyavati’s Boat

It was thus –

Thus spake Krishnadvaipayana …

Thus spake Krishnadvaipayana on Krishna-Draupadi …

Thus was Mahabharata born …

(Author’s Note: If this Part-1 is the Narrative of my Theory that Vyasa’s Original Mahabharata had Krishna-Draupadi as the Centre – it is now my duty to substantiate the Theory with Textual evidences. Therefore, Part-2 would be all about all the scattered clues in the Present Mahabharata-Text that points to the conclusion – that Vyasa’s Original Mahakavya Mahabharata was indeed Krishna-Draupadi’s Life-Story.)

Footnotes

[1] In 1.71.2, Shakti-putra Parashara, a Vashishtha, in a hymn on Agni, calls the Angirases ‘our Sires’.
2 Our sires with lauds burst e'en the firmset fortress, yea, the Angirases, with roar, the mountain.
They made for us a way to reach high heaven, they found us day, light, day's sign, beams of morning.
RV_01.071.02.1{15} viilu cid drlhaa pitaro na ukthairadrim rujannangiraso ravena
RV_01.071.02.2{15} cakrurdivo brhato gaatumasme ahah svarvividuh ketumusraah
In the 4th Rk, Paraashara identifies himself with Bhrgu –
“4 Since Matarisvan, far-diffused, bath stirred him, and he in every house grown bright and noble,
He, Bhrgu-like I hath gone as his companion, as on commission to a greater Sovran”
RV_01.071.04.1{15} mathiid yadiim vibhrto maatarishvaa grhe-grhe shyeto jenyo bhuut
RV_01.071.04.2{15} aadiim raajne na sahiiyase sacaa sannaa duutyam bhrgavaano vivaaya

[2] naayakam rakshatiindrastu naayikaam ca sarasvatii /
viduushakamathaunkaarah sheshaastu prakrtirharah // BhN_1.97 //