#ruler yudhishthira

[dream--interrupted]

Warning: looooooong post with many old art ahead! A small break from Greek mythology, have some Hindu mythology instead! (Almost) all of my Mahabharata fanservants. It's time for Pand(ava)emonium!! .......... That sounded funnier in my head.

Berserker, Bhima (I made him before Bhima became canon and I'm keeping him because my Bhima isn't a Lancer!

Madreyas.

Lancer Yudhi.

Ruler Yudhi/Yudhi alter (Dharmaraja)

Caster Yudhi/Indonesian Yudhi (Puntadewa)

Caster Ghatotkacha (I will get around giving you a proper design one day!!!)

Archer Abhimanyu

Bonus: Ruler Krishna.

Miscellaneous:

The jewel on Dharmaraja's forehead is the very same jewel on Ashwatthama's forehead. It was ripped from Ashwatthama as punishment at the end of the Kurukshetra war and was given to Draupadi. Draupadi then gave it to Yudhi to wear.

Nakula's sword(s), Asi, was created by the Gods and has gone through many, many owners but it eventually ended up with Drona and then Ashwatthama after Drona's death. Buttttt then Ash was punished/banished and the sword was given to his maternal uncle, Kripacharya, for safekeeping. Kripa gave the sword to Nakula, who would eventually return it to Kripa when the Pandavas died. It's said Kripa still is caring for the sword (which is apparently sentient!!) until the day Ashwatthama comes back for it.

(Ash is very sick of the Pandavas taking his things...!)

The name of this file is literally "yama why" (alternate name: Yudhi is very tired)

There is probably some drawbacks being the son of the God of the dead and underworld... (Yudhi is my fav and that is why I like bullying him)

Mafia AU.

Yudhi is the boss (and he still hates his life). Dharmaraja is having fun though!

Bhima still the MVP

Nakula utilizes his reputation of being vain - people think he's just admiring himself with his pocket mirror but the truth is he's secretly using it as a way to check on the surroundings behind him.

Sahadeva is always ready to throw hands. Or stab someone. Or shoot someone. Whichever he deems necessary at the moment.

[lovelyllamasblog]

Servants I Want to see in FGO

Catherine the Great (Rider/ Ruler)

Saint Olga of Kiev (Ruler/ Avenger)

Tomyris (Lancer/ Rider)

Hua Mulan (Archer/ Lancer)

George Washington (Rider)

John Henry (Lancer)

Molly Pitcher (Archer)

Harriet Tubman (Rider/ Archer)

Mary Seacole (Caster)

Harry Houdini (Caster)

Judith (Book of Judith) (Assassin)

Abhimanyu and Vrishaketu (maybe Archer for both ?)

Pyotr Ilyich Tchaikovsky (Caster)

Sybil Ludington (Rider)

Deborah Sampson (Archer)

BONUS

Yudhishthira (Saber) - but as a Lily version of himself so that he can be the pampered little brother for once and not have to put up with his younger brothers’ BS. Duryodhana tries to make fun of him for it and Yudhi goes running to Karna, crying. While Karna chastises Dury for making fun of him, Yudhi evilly smirks at Dury from behind Karna, who faithfully plays into the Big Brother role. EVERYBODY is aware that Yudhi is basically playing Karna besides Karna!

Inspo links: (1) @krishna-premi (2) @fanfictionroxs

[suvarnarekha]

my 3 am headcanon is that the tribal ancient rulers yaudheyas started their dynasty from yaudheya–son of yudhishthira and devika from mahabharata and i don't want to stop believing that ;-;

[hasarjunadoneanythingwrong]

(A little spoiler from FSR collab) So, the mysterious turquoise guy (aka Ruler of Deviation) in SR collab is Yudhishthira(?) since he say that his class was supposed to be Lancer but he's summoned as a Ruler instead:

>??? Normally, Lancer's spiritual base would be appropriate... >??? This time however I appeared as a Ruler, an arbiter of ceremonies This guy shows up and says he is interested in the path the dead masters will walk but most importantly he's interested in Guda who he says saw and went to hell once or twice already.

Cue Dantes flashback. OC2 tease.

The examples this guy gives of (You) going to hell are: >Dantes >Ereshkigal >5.5 if you cleared 5.5 >LB7 if you cleared LB7 He says that once again (You) find yourself in Hell but despite that a radiance will probably shine on you again and he looks forward to see how (You) will resolve this.

honestly that all does sound very yudhisthira-y. the only thing that makes me wonder if it could be him is the fact pako didnt draw him- it really did look like all the mahabharata servants would be done by him, and though pako and hasendow did release an artbook together once i hadnt thought fgo themselves would break the pattern

it is still possible he's a buddist monk of some kind but...its very interesting

[theramblergal]

I was researching about the armies of the Kauravas and the Pandavas, and when I was reading this fantastic answer (Names of the kings and their kingdoms who participated in Mahabharata war), I came across some intriguing stuff.

There are quite a few kingdoms that have split forces fighting on both sides of the war. Not including the Narayani Sena, that one's popular enough. The politics sure are intriguing.

Putting this under a cut so that it's easier.

Kekaya - or more specifically, the Kekaya brothers. They're mentioned specifically quite a few times on the Pandava side; the rest of the Kekaya army fights on the Kaurava side. I wonder why this split? The answer I linked above says the five brothers were "deposed of their throne", not sure where that's mentioned. Maybe it has something to do with their sister Bhadra? She was married to Krishna by her brothers. Perhaps the rest of the family was displeased with the marriage? Or there might've been another reason.

Lots of speculation there.

Magadha - this one's a bit intriguing. Sahadeva, the king of Magadha after Jarasandha (so crowned by Krishna after Jarasandha's death in 2.24) is on the Pandava side but there is another son of Jarasandha called Jayatsena who's mentioned a couple of times on the Kaurava side. More than Sahadeva, in fact. It may have been that Jayatsena was more inclined towards Duryodhana and thus decided to split the Magadha army.

But, if you read this, it's kinda confusing:

And the king of Magadha, Jayatsena of great strength, brought with him for Yudhishthira an Akshauhini of troops.

(Udyoga Parva; section 19)

Contradicts what I said, right? Sahadeva (not our Pandava bro but the Magadha one) is however later mentioned to be fighting in the war.

Maybe it was a name mix-up. Maybe the kings were still confused in the early stages before the war and then they made up their minds?

Intriguing, that.

Shivi - Shaivya (not sure who exactly he is, considering Govasena is the king of Shivi at this time, maybe a son?) is on the Pandava side, but if you look closely at the tribes on the Kaurava side you see the mention of Shivi again.

Now my opinion of this is influenced by SamratVallabhaa's book on Wattpad, but honestly her position is well researched and supported. Yudhishthira's second wife Devika is from the Shivi kingdom, so that would explain the Pandava side. The other is the location of Shivi itself.

Welcome, Jayadratha (bitch). He is mentioned to be the ruler of Sindhu-Sauvira, and occasionally Shivi. If you look at a map, the kingdoms are rather close by so it's not wrong to say Jayadratha probably conquered the two kingdoms and that's why there's another part of the Shivi army fighting for the Kauravas.

Hmm this is getting long. Maybe I'll edit later, but I quite like this. There's a lot of potential for stories here if anyone's interested.

[blessed1neha]

Why didn't Krishna stop Mahabharata?

One of the most profound verses of Gita comes in the 18th chapter. That one shlok, quite easily overlooked , conveys the entire gist of the Karma theory and Dharma.

Gita has ~700 shlokas. After delivering a counselling session of about 684 shlokas, that was to guide humanity over coming 1000s of years, Krishna tells Arjun in the 685th shloka

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।18.63।।

“I have told you that you should need to know, now think about it, and do as you wish”

Krishna seems to be saying – Arjun, all I can do is guide you but I cannot own your action, nor your destiny. Nobody will come to enjoy the fruits of your action, neither will any prophet or son of God come to suffer your sins. You got to do that, yourself. Not impulsively, get to know, what you need to know, think through, contemplate, but then find your path, find your destiny.

The thing about our Gods is that they don’t try to control us! We are free to do our actions but have to have the consequence of it too. Krishna says that he can only guide, he can only show path, to walk or not, is our choice. Coming to Mahabharata, Krishna tried to guide Duryodhana. He became Shanti doot and tried to avert the war, but to walk in the path of Krishna or not, is the choice of Duryodhna!

“Do as you wish” he says. What he is not saying is of even more significance – he is not saying “I am God hence you have to do as I say or you will rot in hell”.

However, 

Lord Krishna did exhibit some of His powers to stop the war. For example, He exhibited the Virat roop to Duryodhana and co. This was an alert message to the Kauravas how much they would suffer provided they clash with Him and His devotees (Pandavas). But Duryodhana was adamant for the war. Actually Lord Krishna always gives the opportunity to choose. Even to Arjuna, He did the same after delivering the message of Gita when He asked Arjuna to decide whether to fight or not.

Now let’s analyse some more reasons why the war was needed.

Punish the evils - We should know the very purpose of Lord’s arrivals or incarnations to this world. He always comes to protect the saints, punish and evils and establish dharma. Before His arrivals, mother Earth had approached Lord Vishnu and asked Him to remove her burdens which she was carrying in the form of evil rulers. So the war was needed to eliminate the undesired powers like Duryodhana and then establish dharma.

Boons, curses and vows - If we see the earlier happenings, we will find so many characters had taken vows. For example, Bhima had taken the vow of smashing Duryodhana’s thighs, drinking Dushashan’s blood. Draupadi also had vowed to leave her hairs undressed unless Dushashan’s blood was brought to her. Similarly Arjuna had vowed to teach Karna a lesson for insulting Draupadi. Besides these, many characters were bound by curses and boons. Karna had the curses of his guru and a brahmana. Jayadratha had the boon from Lord Shiva that one day he could defeat all the Pandavas except Arjuna. So for fulfilling all these, the war was needed.

Teaching the world war is not the solution for any compromise- Lord Krishna wanted to teach the whole world that war is not the solution for any compromise. That is why after the war, Lord Krishna asked the king Yudhishthira to perform Ashwamedha yagna without indulging in any violence. Unfortunately many in today’s world didn’t learn this lesson and conducted so many wars resulting the death of so many innocent ones.

[vivekkumar66335]

PHALASHRUTHI

itīdaṁ kīrtanīyasya keśavasya mahātmanaḥ |

nāmnāṁ sahasraṁ divyānāmaśeṣeṇa prakīrtitam || 1 ||

Thus was told,

All the holy thousand names,

Of Kesava who is great.

ya idaṁ śṛṇuyānnityaṁ yaścāpi parikīrtayet |

nāśubhaṁ prāpnuyāt kiñcit sōmutreha ca mānavaḥ || 2 ||

He who hears or sings,

It all without fail,

In all days of the year,

Will never get in to bad,

In this life and after.

vedāntagō brāhmaṇaḥ syāt kṣatriyō vijayī bhavet |

vaiśyō dhanasamṛddhaḥ syāt śūdrassukhamavāpnuyāt || 3 ||

The Brahmin ( ANY person SEEKING KNOWLEDGE)  will get knowledge,

The kshatriya ( ANY person SEEKING  SPORTS GLORY/ BRAVERY ) will get victory,

The vaisya SEEKING WEALTH / ARTS, will get it,

Any simple person  exploring MULTIPLE aspects of life, seeking happiness  will get  Sukham / Happiness ,….

By reading the names of Maha Vishnu - Sahasranama

dharmārthī prāpnuyāddharmam arthārthī cārthamāpnuyāt |

kāmānavāpnuyāt kāmī prajārthī cāpnuyāt prajām || 4 ||

He who seeks Dharma,

He who seeks wealth,

He who seeks pleasures,

He who seeks children,

Will all without fail,

Get what they want.

The above verses clearly differentiated that the choice to SEEK  “ knowledge/ bravery / wealth / or simple unattached-happiness IS A CHOICE OF THE INDIVIDUAL.

In Vedic period the Varnas were not based on birth or family  BUT THE PATH CHOSEN OUT OF FOUR VARNAS WAS INDIVIDUAL’s CHOICE - NOT COMPULSION OF SOCIETY “

Variety of good and bad thoughts are explorations of God, through experiences of human beings.

No one / no role, is big or small

Similarly the rights of women and their freedom also discussed in detail in Anushasana

Parva by Bhisma and other sages of Vedic times

 Hindu society during the medieval times (and all societies of medieval times)  may have indulged in racism and exploitation. But Hindu society at the educated learned level has a lot of ANSWERS   to present day issues, because human mistakes have not been treated cruelly, but with understanding 

What is timeless Sanatana  is  the different colours of human thinking /  seeking.

What is the deluge of medieval times is the attempt to transfer all the rights of knowledge, wealth, territory, bravery to ONE”s OWN CHILDREN - even though the children may not be talented or worthy of it.

In Medieval dark ages Kings, persons with knowledge tried to keep other talented  / brave people as eternal slaves. These talented subordinates were expected to support the not-talented children of kings, social leaders etc

Vishnu Sahasranama is part of Anushasana Parva of Mahabharata Epic 👇

Wiki Anushasana Parva:-

Anuśāsanaparva or the "Book of Instructions", is the thirteenth of eighteen books of the Indian Epic Mahabharata. It traditionally has 2 sub-books and 168 chapters. The critical edition has 2 sub-books and 154 chapters. Sometimes this parva is referred to as the "Book of Precepts".

Anushasana parva recites the final precepts on rule of dharma (law) by Bhishma to Yudhishthira. In this book, Bhishma dies and ascends to heaven.

Anushasana Parva continues the theme of Shanti Parva, a discussion of duties of a ruler, the rule of law, instructions on dharma for those close to the leader. 

The dialogue is between Yudhishthira, Bhishma and other sages. The book debates the duties, behaviors and habits of individuals, with chapters dedicated to men and to women.

Anushasana Parva (book) traditionally has 2 sub-parvas (sub-books or little books) and 168 adhyayas (sections, chapters). The following are the sub-parvas:

1. Dana-dharma Parva (Chapters: 1–152)

2. Bhishma-svargarohana Parva.

Chapter 134 of Anushasana Parva recites Vishnu sahasranama - a list of 1,000 names (sahasranama) of Vishnu.

Included in the list of 1000 names for Vishnu are Shiva, Sharva, Sthanu, Ishana and Rudra. This synonymous listing of Shiva and Vishnu as one, in Mahabharata, has led to the belief that all gods mentioned in Vedic literature are one.

All modern liberal societies should understand that till INDUSTRIAL REVOLUTION happened few centuries ago in Europe, most of the people of the whole world were kept oppressed & illiterate to EXTRACT LABOUR, by rich, powerful, kings and clergy.

After Industrial Revolution the big rich people wanted educated and skilled workers for manufacturing at mass level and make profits.

Only after Industrial Revolution universal education was implemented in Europe

👇🏻

👇🏻

“  although slavery was a worldwide institution for thousands of years, nowhere in the world was slavery a controversial issue prior to the 18th  CENTURY.   People of every race and color were enslaved – and enslaved others. White people were still being bought and sold as slaves in the Ottoman Empire, decades after American blacks were freed.

Everyone hated the idea of being a slave but few had any qualms about enslaving others. Slavery was just not an issue, not even among intellectuals, much less among political leaders, until the 18th CENTURY – and then it was an issue only in Western civilization.”

👇🏻

About brothers of one land fighting and enslaving their own cousins

https://www.thejc.com/news/features/jews-and-slavery-the-myths-and-the-truth-1.501677?reloadTime=1670976000011

👇🏻

If brothers and cousins fight and kill each other, without identifying the people who hate you, then everyone will suffer

“ Howard Washington Thurman (1899–1981) played a leading role in many social justice movements and organizations of the twentieth century. He was one of the principal architects of the modern, nonviolent civil rights movement and a key mentor to Dr. Martin Luther King, Jr.

In Jesus and the Disinherited, Thurman recounts a conversation he had while on a six-month speaking tour of South Asia in the 1930s sponsored by the Student Christian Movement, a group co-sponsored by the YMCA and YWCA. At the time, India struggled for independence from British colonialism. After one of his talks, Thurman describes a conversation with a young Indian lawyer who made this observation:

What are you doing over here? I know what the newspapers are saying about a pilgrimage of friendship and the rest, but that is not my question. What are you doing over here? ... More than three hundred years ago your forefathers were taken from the western coast of Africa as slaves. The people who dealt in the slave traffic were Christians. ... The men who bought the slaves were Christians. Christian ministers, quoting the Christian apostle Paul, gave the sanction of religion to the system of slavery. ... During all the period since then [emancipation] you have lived in a Christian nation in which you are segregated, lynched, and burned. “

[tvdas]

J. Robert Oppenheimer, atomic physicist and head of the Manhattan Project, circa 1944.

Two views, starting with the short video. Followed by this article:

The Bhagavad Gita, the Bomb and the Dharma of Oppenheimer Syama Allard, the author, writes for the Hindu American Foundation.

On July 16, 1945, in the desert 210 miles south of Los Alamos, New Mexico, a nuclear weapon was tested for the first time. 

Recalling the scene 20 years later, J. Robert Oppenheimer, known as the “father of the atomic bomb,” uttered words he would henceforth be known for. Pale and emaciated for his 61 years, eyes gaunt, the physicist persistently avoided the camera as he spoke with emotionally subdued precision:

We knew the world would not be the same. A few people laughed, a few people cried, most people were silent. I remembered the line from the Hindu scripture, the Bhagavad Gita. Vishnu is trying to persuade the prince that he should do his duty and, to impress him, takes on his multi-armed form and says, ‘Now I am become death, the destroyer of worlds.’ I suppose we all thought that, one way or another.

At the time, only a small number of Americans knew much about the scripture Oppenheimer quoted, though his hauntingly poignant delivery gave his recitation a special weight. The true impact its spiritual source had on Oppenheimer, however, and on the development of atomic weaponry, remained largely unknown.

According to James A. Hijiya, author of The Gita of J. Robert Oppenheimer, Oppenheimer’s interest in ancient Indian philosophy grew out of a rebellion against his own upbringing. Of Jewish descent, his family was affiliated with Felix Adler’s Society for Ethical Culture and sent young Oppenheimer to the society’s school in New York, where his father was on the board of directors.

Abandoning religion’s spiritual and supernatural aspects, the school taught the importance of human welfare based on a foundation of secular moral principles. It also provided excellent training in the sciences and classics, but Isidor Isaac Rabi, a physicist who met the young Oppenheimer in 1929, before working with him later on the Manhattan Project, said Oppenheimer was already seeking “a more profound approach to human relations and man’s place in the universe.” He appeared to have found this approach in the Hindu classics, which seemed to interest him even more than physics. 

In 1933, while he was teaching at Berkeley, his interest apparently reached new depths when he met Arthur W. Ryder, a professor of Sanskrit who taught Oppenheimer the language. Especially captivated by the Gita, Oppenheimer called it “the most beautiful philosophical song existing in any known tongue.”

Always keeping a well-worn copy of it near his desk, he gave the book to friends and regularly quoted passages, once at a memorial service for President Franklin D. Roosevelt. When asked by Christian Century magazine in 1963 to name the top 10 books that shaped his “vocational attitude” and “philosophy of life,” Oppenheimer listed the Gita, along with Shakespeare’s “Hamlet” and T.S. Eliot’s “The Waste Land.”

A 700-verse dialogue between an ancient warrior named Arjuna and his cousin Krishna (a form of Vishnu), the Bhagavad Gita is set on a battlefield at the edge of war.

Hoping to install his eldest brother, Yudhishthira, as ruler of a kingdom that has been usurped by their cousin Duryodhana, Arjuna is torn. Faced with the prospect of fighting an army filled with his friends and relatives, he despondently turns to Lord Krishna and asks if the throne is worth the price of slaying so many of his loved ones. Motivated by envy, Duryodhana might be in the wrong, but surely his crime doesn’t justify fratricidal bloodshed. Casting his weapons aside, Arjuna falls to the ground, overwhelmed with grief. 

From a spiritual perspective, the peaceful solution feels like the obvious one, especially considering the stakes. Yet Krishna, who eventually reveals himself to be a manifestation of the divine, actually chastises Arjuna, albeit lovingly. 

As a warrior, Krishna argues, Arjuna’s dharma, or sacred duty, is to fight, no matter what the outcome. While in life we can’t control the result of our actions, we can control our actions, and our best-performed actions are the ones most aligned with our nature. Just as the heart best serves itself and the body by performing its function of pumping blood, Arjuna best serves himself and society by performing his function as a warrior in the face of battle.

For him, the pacifist’s route — a route that isn’t his but that of a renunciate — isn’t selfless but the opposite, an action based on his own desire. If everyone discharged the duties of others instead of their own, the world would fall into disarray. Faith in the higher cosmic order dictates that all beings execute their responsibilities, even when doing so causes unhappiness or distress.

Inspired by these words, Arjuna asks Krishna to exhibit his cosmic identity, as a way of strengthening faith in the order he’s referring to. Pleased by his cousin’s change of heart, Krishna assents to the request and manifests a bewildering display of wondrous, brilliant and unlimited visions.

It’s at this moment, as an unfathomable radiance blazes from an incomprehensible form containing all that has ever existed, Krishna says the famous line, describing himself as the “destroyer of worlds” — not to instill fear, but to emphasize that ultimate destiny was out of Arjuna’s hands.

Gathering his senses, Arjuna prepares for battle, fulfilling his role to provide a providential end that has already been set in motion.

Understanding Oppenheimer’s quote in broader context, you can see how he, who had his own considerations of pacifism, might have quelled his doubts through the model of Arjuna. As Hijiya thoroughly conveys, the scientist very much determined his duties by his profession as a nuclear physicist, and made various statements in the course of making the bomb, as well as in the years after, touting the importance of following these duties. 

In 1945, he told his peers at Los Alamos, “If you are a scientist, you cannot stop such a thing. … If you are a scientist you believe … that it is good to turn over to mankind at large the greatest possible power to control the world and to deal with it according to its lights and values.” Going further, in a magazine article published during the same period, remarking on whether it was good to give the world increased power, he said, “Because we are scientists, we must say an unalterable yes.”

If it was his duty as a scientist to help create the bomb, he believed it was the duty of the country’s political leaders to decide what to do with it. When fellow Manhattan Project scientist Leo Szilard wanted to circulate a petition cautioning President Harry Truman against dropping the weapon on a Japanese city, Oppenheimer forbade it, saying the country’s statesmen had information the scientists did not possess and were therefore the most qualified to determine its proper use. 

Fate, Oppenheimer clearly surmised, was out of their hands. All they could do was play their parts to the best of their abilities, and allow others to play theirs. 

Despite his distaste for the violence and suffering the bombs caused, and despite his criticism toward furthering the nuclear arms program after the war ended, it should come as no surprise that in his final years, Oppenheimer said that if he could go back in time, he would do things the same way.

His lack of regret shouldn’t be mistaken for a willful hardening of his heart. The footage of him reciting the line from the Gita makes it painfully clear that the bomb’s success brought him no joy. Like Arjuna, he carried out the obligations of someone in his position, surrendering to a destiny beyond his own comprehension.

Swami Revatikaanta also discusses the movie for a few minutes in his opening..

[sankirtan]

Qualities of the Best Human Beings – Spiritual merit, not wealth, distinguishes the most honored persons in Vedic society. By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada Lecture given in Los Angeles, May 17, 1973 Spiritual merit, not wealth, distinguishes the most honored persons in Vedic society. bhagavan api viprarshe rathena sa-dhananjayah sa tair vyarochata nripah kuvera iva guhyakaih “O sage amongst the brahmanas, Lord Sri Krishna, the Personality of Godhead, also followed, seated on a chariot with Arjuna. Thus King Yudhishthira appeared very aristocratic, like Kuvera surrounded by his companions, the Guhyakas.” —Srimad-Bhagavatam 1.9.3 Suta Goswami is speaking to an assembly of learned brahmanas at Naimisharanya. The meeting took place at least five thousand years ago. All those assembled were very learned scholars and brahmanas. Therefore they are addressed as viprarshe—vipra and rishi. Not only were theybrahmanas, or vipras, but they were also rishis. Rishi means saintly person. Some were rajarshi—raja, or king, and rishi. Anyone, even from the ruling class, can become a saintly person, provided he lives like a saintly person. It doesn’t matter whether one is a brahmana or a kshatriya. Kshatriyas are the rulers and soldiers. Generally brahmanas and kshatriyas, the first and second status of human society, can live as good at home as the saintly persons within the forest or the Himalayas. Earlier in the Bhagavatam these brahmanas were addressed as dvija-shreshthah, “best of the brahmanas.” A brahmana is already the best person, but if he becomes a saintly person, then his qualities become still more magnified. To read the complete article and/or watch the video please click here: https://bit.ly/3ndeAbJ

[vimoktsh]

vcsavi replied to your post: chin hands

HMMMST

🤔 it’s really interesting to think about ? in a way ? im not sure how to explain it but i like that dual contrast they could have

[rakshabandhansblog]

First of all, we know why Raksha Bandhan is celebrated?

Raksha Bandhan is a Hindu festival. Which is a very special festival for a sister and brother. On this day sister ties Rakhi on her brother’s wrist and prays for her brother’s happiness and success in his life and on the other hand brother takes a promise to protect his sister. The festival of Raksha Bandhan is very sacred. For any brother and sister, this festival is no less than a celebration. Be it a sister of any age or a brother of any age, all the sisters tie rakhi to their brother and no matter how far away the brother is, the sister celebrates this festival by reaching her brother. Sister ties Rakhi around her brother’s wrist as a protective shield and feeds them sweets and brothers give some of the other gifts to the thegiftsister. Raksha Bandhan Purnima is celebrated with great pomp on the last day of the holy month of Shravan.

When is Raksha Bandhan in 2021?

According to Hindu classical law, celebrating the festival of Raksha Bandhan in the Bhadra-free period is considered auspicious. Raksha Bandhan is celebrated every year on the full moon day of Shravan month. Rakhi should always be tied in the auspicious time of the day. The time of Aparnaha is considered to be the right time to celebrate the festival of Rakhi. Tying Rakhi at the time of Bhadra is considered inauspicious, it is not considered auspicious for any auspicious work. Check the day before starting any important ritual. You can also check your monthly horoscope to check the day so that you get an idea of ​​how this month might turn out for you2021 i.e. this year the festival of Raksha Bandhan will be celebrated on 22nd August on Sunday. On this day you can tie Rakhi to your brother according to the Muhurta.

What is the auspicious time of Raksha Bandhan in 2021?

Shubh Muhurat of Raksha Bandhan in 2021 – This year, the auspicious time of tying Rakhi will start from 6:14 in the morning on 22nd August and will last till 5:33 in the evening. Its total duration will be 11 hours 19 minutes.Upar of Rakhi Muhurta – Will be from 1:41 pm to 4:17 pm. Its total duration will be around 2 hours.

How is the festival of Raksha Bandhan celebrated?

On the day of Raksha Bandhan, every sister applies tilak on her brother’s forehead, then performs the aarti of her brother, that sister ties a thread i.e. Rakhi on her brother’s wrist and feeds sweets and then brother gives some gift to his sister. Gives and takes a promise that he will save his sister from all difficulties, will stand by her in every situation and sister wishes her brother happiness, success and good health. This festival is a symbol of love, happiness, unity and traditions. This festival is celebrated with great enthusiasm in every corner of India.

History of Raksha Bandhan

On the day of Raksha Bandhan, every sister applies tilak on her brother’s forehead, then performs the aarti of her brother, that sister ties a thread i.e. Rakhi on her brother’s wrist Like everyone has a history. In the same way, there is a very good history of celebrating the festival of Raksha Bandhan. So let us know why Raksha Bandhan is celebrated? What is the history of celebrating Raksha Bandhan? There are many stories related to the festival of Raksha Bandhan which adds to its importance in Hindi religion such as:- and feeds sweets and then brother gives some gift to his sister. Gives and takes a promise that he will save his sister from all difficulties, will stand by her in every situation and sister wishes her brother happiness, success and good health. This festival is a symbol of love, happiness, unity and traditions. This festival is celebrated with great enthusiasm in every corner of India.

Goddess Yamuna and Lord Yama

Yama, the god of death, came to visit his sister after 12 years. His sister was very excited to meet her brother so she also prepared a grand feast for her brother with his favourite dishes. When Yamuna’s brother Yama came to meet him, Yamuna welcomed his brother with a tilak and tied a thread on his hand. Yama his brother was very impressed with him and asked the Yamuna about his favourite gift, on which the Yamuna Asking him to visit me regularly, Yama then blessed his sister with immortality and promised to save her from any difficulty.

Krishna and Draupadi

When Lord Krishna had cut off his finger on the day of Makar Sankranti, Draupathi immediately saw this and tied a cloth on his finger with her sari. Then Lord Krishna promised Draupadi to protect her from all challenges and difficulties, and this promise was fulfilled by Shri Krishna at the time of Draupadi’s chirharan. At the time of chirharan, Lord Krishna had protected Draupadi’s honour from the Kauravas by providing a sari to her.

Raja Bali and Lakshmi Ji

King Bali was a devotee of Lord Vishnu. One day when King Bali had prayed to Vishnu for protection, Lord Vishnu was pleased with his devotion. So Lord Vishnu disguised as his watchman and fulfilled his prayer. Goddess Lakshmi had discovered Lord Vishnu in Vaikuntha, so Goddess Lakshmi presented herself as a homeless woman to King Bali and went to the kingdom of Bali. sought shelter. Lord Bali being one of the kind rulers, welcomed and sheltered Goddess Lakshmi and in return, his kingdom achieved immense success. For the protection of Lord Bali, Goddess Lakshmi tied a sacred thread on his wrist on Shravan Purnima. Lord Vali then asked Goddess Lakshmi what she wanted as a gift. Then Goddess Lakshmi pointed to the watchman i.e. Lord Vishnu, then Lord Vishnu revealed his identity to Lord Bali. That’s when Bali requested Lord Vishnu and Goddess Lakshmi to return to their abode, but seeing Bali’s devotion, Lord Vishnu promised to spend 4 months in the kingdom of Bali.

The festival of Rakshabandhan is celebrated in the Shravan month of the Hindu calendar on the day on which Purnima reads in the afternoon, as well as the following rules should be kept in mind such as: –  This festival should not be made if Bhado has fallen during the noon period during the full moon. In such a situation, if the full moon is in the first three mahurtas of the next day, then it should be done in the afternoon of the next day with all the rituals of Rakhi. If the full moon is not there in the first 3 Mahurtas of the next day, then Raksha Bandhan can be celebrated on the very first day after the Bhado climb, in the latter half of the Pradosh period. However, in areas like Punjab, etc., the afternoon period is not considered very important, so Raksha Bandhan is celebrated there before the midday period. But according to Hindu scriptures, Rakshabandhan is not celebrated when there is Bhadra.

Worship method of Rakhi Purnima & Rakshabandhan Mantra

On the day of Rakshabandhan, sisters tie rakhi on the wrists of their brothers, as well as she prays for the happiness, prosperity and long life of their brothers. On the day of Rakshabandhan, a mantra is recited by sisters by tying Rakhi on their wrists, after which the pundits can also tie the thread of protection to the hosts. That mantra is:-

çॐ येन बद्धो बली राजा दानवेन्द्रो महाबल:। तेन त्वामपि बध्नामि रक्षे मा चल मा चल।। जिस रक्षासूत्र से महान शक्तिशाली राजा बलि को बांधा गया था, उसी सूत्र से मैं तुम्हें बांधता हूं। हे रक्षे (राखी), तुम अडिग रहना।

There is also an important story behind this mantra, this mantra is recited during the worship of Rakshabandhan. Once Dharmaraja Yudhishthira had asked Lord Krishna to narrate such a story, which would get rid of all the troubles and troubles, then Shri Krishna told him this story:-

In the Puranic period, there was a war between the Asuras and the Suras for 12 consecutive years. At the time of the war, it seemed that the victory of the Asuras was certain in war. The king of the demons had captured the 3 worlds and declared himself to be the ruler of Trilok. Then Devraj Indra, the persecutor of the demons, reached the refuge of Guru Brihaspati and prayed for his protection. Then on the morning of Shravan Purnima, the protection law was completed.

In this Vidhan, Guru Brihaspati recited the mantra. And at the same time, Indra and his wife Indrani also chanted that mantra. Indrani made all the brahmins infuse the power in the Raksha Sutra and tied that thread on the wrist of Indra’s right hand. With the powers derived from this sutra, Indra defeated the Asuras and regained his lost kingdom.

Another method of celebrating Rakshabandhan is also famous. On that day, women get ready for worship in the morning and hang gold on the walls of the house. After that women worship him with kheer and sweets. Then she ties a rakhi on gold. Women who put wheat earrings on Nag Panchami, keep that plant for worship, after tying rakhi on the hands of their brothers, they place the earrings on the ears of the brothers

[heyifinallyhaveablog]

Meta: Parichay

Amarendra Baahubali’s entry scene in Baahubali: The Beginning, and Baahubali: The Conclusion. 

Yes, it is the same person, with the exact same charisma, and yet we fall for him every single time.

Charming smile, incredibly strong, a ladies’ man, and a righteous heart, just the perfect combination we all would want for the Ruler of our dreams, Amarendra Baahubali. 

Throughout the franchise, Director S.S. Rajamouli ensures the infallibility of our hero, and both his entries, cement the fact, that Baahu is here to stay.

Now, without further ado, let’s do a tiny bit of hair-splitting, shall we? 

Here’s a still of the hero extraordinaire as he makes us known to him. Here he is, a warrior in full splendour, dodging scores of arrows with skilled swishes of his sword, as his foster mother watches him train, proudly beaming at him, who is to assume the mantle of the Ruler of the Land soon. 

Also notable here is the fact, that both the princes, Bhallaladeva, and Amarendra are being trained in both warfare and politics. While Amarendra has a better temperament befitting a ruler, Bhalla, of course, is cruder in his approach, which is also depicted in his mace-wielding avatar. 

Further, Baahu is one who believes in the strength of unity, as he acknowledges Bhalla’s physical mettle, and tells him that he would be his General after he was coronated as King.

A fact which...well... we all know what happens later.

Cut to Baahubali: The Conclusion:

The war is done, and Sivagami embarks on a ritual padayatra, as an elephant goes haywire in the procession, which might as well bring the Raajmata’s padayatra to a dead-end.

But then, of course...

Baahu comes to the rescue, as he single-handedly brings in a heavy chariot timed in accordingly to impede the elephant, and let the Queen’s journey continue. The concourse, Kattappa being another participant, watches in awe as Baahu simultaneously proves his physical, and intellectual mettle by saving the day in all his God-like glory.

Like we have reiterated before, the influence of the epics in framing Amarendra’s character is really pronounced, as we see a little Partha in him, with his affinity with the ladies (note the tiny little wink in Baahubali: The Beginning), and his expertise in warfare (duh!), oodles of Vrikodara in him in his superhuman strength and agility, a bit of Dharmaraja as he is deemed the heir to the throne over his cousin, ala Yudhishthira vis-a-vis Suyodhana and even the twins with his ability to handle animals (finally calming the irate elephant in Baahubali: The Conclusion), and his oh-so-charming looks.

Looks just like the Sarvagunn Sampanna boy we all want, doesn’t he?! *winks*

[hasarjunadoneanythingwrong]

Some guy says Yudhishthira might be a Ruler in the Ordeal Call chapter

And that guy was

Me babey!!!!

Though tbh fgo never does things sensibly so just bc bhima is showing up doesn’t mean that any of the others necessarily will be- we don’t even know where any of the order calls will be

[animalsdoingcapitalism]

Diwali, one of the great celebrations in the Hindu calendar, is a five-day autumn festival generally known as the festival of lights. Each day has its own focus, and specific observances vary from one denomination of Hinduism to another. Regardless of regional and denominational differences, Diwali is a period of gift-giving, storytelling, and recognition of the relationships humans have with all things.

Diwali practices vary. In Nepalese Hinduism, Kukur Tihar is a day devoted to the celebration of dogs. Photo by

In Nepal, Diwali is called Tihar. Similar to other Diwali observances, lamps are lit at night during Tihar. The festival of lights celebrates the triumph of light over darkness, of knowledge over ignorance, and the dissolution of barriers that separate humans from authentic experience of the world. Nepalese Hinduism is unique in dedicating the second day of Tihar, Kukur Tihar, to the worship of dogs.

Kukur Tihar, or Kukur Puja, is the second day of Tihar, during which dogs are honored. Photo byDogs in the Hindu tradition

Dogs are especially important to Nepal’s Hindu practitioners. During day two of Tihar, Kukur Tihar, the role of dogs in human life and throughout history is celebrated. In the Rigveda, one of Hinduism’s most ancient texts, Samara — the mother of dogs — assists Indra, the ruler of heaven, in retrieving stolen cattle. Hindu tradition holds that a dog is the guardian and messenger of Yama, the lord and judge of the dead. A dog is also said to guard the gates of the afterlife.

Indra refuses to allow Yudhishthira's dog into heaven. Yudhishthira refuses to enter heaven without his dog. Image excerpted from

At the close of the Mahabharata, the king of righteousness, Yudhishthira, refuses to enter heaven without his devoted dog. The dog is revealed to represent the concept of dharma, the path of righteousness. During Tihar, each day is devoted to a honoring a different concept or entity: crows, dogs, cows, oxen, and fraternal relationships, respectively. On the second day, Kukur Tihar, all dogs are recognized, honored, and worshiped.

This little Pug is honored on Kukur Tihar. Photo byDiwali for dogs: the garland

What forms does this worship take? During Kukur Tihar, the mythological and real relationships between humans and dogs constitute the day’s major focus. A garland of flowers is draped around the neck of every dog; not only those with homes, but strays as well.

This beautiful dog wears a malla, or flower garland, around the neck during Kukur Tihar. Photo by

In our dog photos, you’ll notice a wreath of flowers hanging around the neck of each dog. This floral necklace, called a malla, is a mark of respect and dignity. It announces the wearer as important, and symbolizes the prayers that go with the dog.

Diwali for dogs: the tika

On Kukur Tihar, a red mark is applied to the forehead of each dog. In Nepal, this mark is called the tika, a paste made from abir — a red dye powder — along with rice and yogurt. The tika is applied in a single stroke on the forehead upward from the eyes.

A dog in Nepal makes his way down the street with a tika on his forehead.

Like the malla that garlands the neck, the red tika marks the dog as both a devotee of the righteous path and as an object of devotion. The tika imbues the dog with an air of sacredness and acts as a blessing to those who encounter the dog during Kukur Tihar.

Diwali for dogs: food offerings

Prayers and flowers are certainly nice, but as far as dogs are concerned, their favorite part of Kukur Tihar must be the food. On the first day of Diwali, Kaag Tihar, food is arrayed on the roofs of homes as offerings to crows. On the second day, food offerings are put out for dogs in the home, as well as for strays in the streets.

This little Chihuahua mix is seated quite happily next to a plate of delicious food. Photo by

These food offerings take a variety of forms. Depending on the celebrant, the dog’s treats may include milk, eggs, meat, or high-quality dog food. Some may even offer dogs a bit of sel roti, a deep-fried confection similar to a donut. This is a day when dogs have the best of everything.

How will you celebrate Diwali with your dog?

This is a very general overview of Kukur Tihar. While its origins are traced to Nepalese Hinduism, variants of the day of the dog are celebrated by denominations of Hinduism and Buddhism across the world. Kukur Tihar honors dogs in all of their aspects: as guardians, companions, and friends.

How will you celebrate and honor your dog during Tihar?

By devoting days during the festival of lights to crows, cows, dogs, oxen, and siblings, adherents acknowledge the deep connections between all living things. In 2014, the ancient partnership between humanity and dogs is celebrated on October 22. We would love to hear from our readers. Do you keep Diwali or Tihar? Share your fondest memories of Kukur Tihar in the comments! How will you honor your dog today?

https://www.dogster.com/lifestyle/diwali-dogs-festival-of-lights-nepal-kukur-tihar

[vivekkumar66335]

be a human

PHALASHRUTHI

itīdaṁ kīrtanīyasya keśavasya mahātmanaḥ |

nāmnāṁ sahasraṁ divyānāmaśeṣeṇa prakīrtitam || 1 ||

Thus was told,

All the holy thousand names,

Of Kesava who is great.

ya idaṁ śṛṇuyānnityaṁ yaścāpi parikīrtayet |

nāśubhaṁ prāpnuyāt kiñcit sōmutreha ca mānavaḥ || 2 ||

He who hears or sings,

It all without fail,

In all days of the year,

Will never get in to bad,

In this life and after.

“   vedāntagō brāhmaṇaḥ syāt kṣatriyō vijayī bhavet |

vaiśyō dhanasamṛddhaḥ syāt śūdrassukhamavāpnuyāt || 3 ||  “

“  The Brahmin will get knowledge,

The kshatriya will get victory,

The vaisya will get wealth,

The shudra will get pleasures,

By reading these.  “ 

dharmārthī prāpnuyāddharmam arthārthī cārthamāpnuyāt |

kāmānavāpnuyāt kāmī prajārthī cāpnuyāt prajām || 4 ||

He who seeks Dharma,

He who seeks wealth,

He who seeks pleasures,

He who seeks children,

Will all without fail,

Get what they want.

The above verses clearly differentiated that the choice to chose “ knowledge/ bravery / wealth / or simple unattached-happiness IS A CHOICE OF THE INDIVIDUAL. In Vedic period the Varnas were not based on birth or family BUT THE PATH CHOSEN OUT OF FOUR VARNAS WAS INDIVIDUAL’s CHOICE - NOT COMPULSION OF SOCIETY “

Similarly the rights of women and their freedom also discussed in detail in Anushasana

Parva by Bhisma and other sages of Vedic times

 Hindu society during the medieval times (and all societies of medieval times)  may have indulged in racism and exploitation. But Hindu society at the educated learned level has a lot of answers to present day issues, because human mistakes have not been treated cruelly, but with understanding

Vishnu Sahasranama is part of Anushasana Parva of Mahabharata Epic 👇

Wiki Anushasana Parva:-

Anuśāsanaparva or the "Book of Instructions", is the thirteenth of eighteen books of the Indian Epic Mahabharata. It traditionally has 2 sub-books and 168 chapters. The critical edition has 2 sub-books and 154 chapters. Sometimes this parva is referred to as the "Book of Precepts".

Anushasana parva recites the final precepts on rule of dharma (law) by Bhishma to Yudhishthira. In this book, Bhishma dies and ascends to heaven.

Anushasana Parva continues the theme of Shanti Parva, a discussion of duties of a ruler, the rule of law, instructions on dharma for those close to the leader. The dialogue is between Yudhishthira, Bhishma and other sages. The book debates the duties, behaviors and habits of individuals, with chapters dedicated to men and to women.

Anushasana Parva (book) traditionally has 2 sub-parvas (sub-books or little books) and 168 adhyayas (sections, chapters). The following are the sub-parvas:

1. Dana-dharma Parva (Chapters: 1–152)

2. Bhishma-svargarohana Parva (Chapters: 153–168)

The Parva starts with a visit to Bhishma, who is dying. He is surrounded by sages and rishis including Vashishta, Maitreya, Sanatkumara, Valmiki, Kapila, Vyasadeva and Narada. As with Shanti Parva, Yudhishthira asks for counsel and Bhishma replies. It includes duties of the king, officials of a kingdom, men and women. The book dedicates several chapters to cows, their importance to household's food security, agriculture and wealth.

Chapter 134 of Anushasana Parva recites Vishnu sahasranama - a list of 1,000 names (sahasranama) of Vishnu.

Included in the list of 1000 names for Vishnu are Shiva, Sharva, Sthanu, Ishana and Rudra. This synonymous listing of Shiva and Vishnu as one, in Mahabharata, has led to the belief that all gods mentioned in Vedic literature are one.

Two paragraphs of phalashruthi in Vishnu sahasranama clearly state caste / varnas is a reality - but based on individual choice not compulsion

[ginazmemeoir]

hmmm i would say it deviates a lot off the epics

like

a) the topic is Pandavas as women. Karna is not a Pandava, he is a Kaunteya ie a son of Kunti, not Pandu, so he wouldn't be a woman. So even when his parentage is revealed, it should be Kunti accepting him out of love.

b) Yudhishthira wasn't really outspoken about his rights, ever. Kunti and Bhishma were the ones who argued on his behalf, while Bheem and Arjuna were his muscles. He's kinda like the king in chess. Yudhira though i think might be slightly more assertive, but remember we have to stick true to the characters.

c) Duryodhana and Karna i think would still be best friends. He befriended him not only because he trounced Arjuna, but because he genuinely liked him. Also according to Mahabharata canon, Duryodhana proved to be a better ruler than Yudhishthira.

c) especially the yuyutsu part sounds kinda... soap opera-ish. no offense.

d) don't be afraid of giving the Mahabharata an LGBTQ spin in the class dude come on IT'S THE MAHABHARATA.

e) most of these pointers are mainly listed cause your version is wildly different from mine, but you do you boo. discuss it once with your group members again, rough out some details and then when you're satisfied, submit it, cause it is actually pretty good.

again no offense to anybody i'm just happy we can all geek out about Fem! Pandavas.

Hi! Genderbent Mahabharata girl here again 🙈🙈 I'm really sorry if I'm bothering you, but I need some help. We were having a discussion in English class about mythology and I mentioned my idea of a genderflipped Mahabharata. The teacher liked it and asked me to do a small project with some other people, but limit the gender switch to just the five Pandavas. And none of us can figure out what will happen in a world like this.

The first thing that would change is that the Kurukshetra war won't just be a Pandavas vs Kauravas or good vs evil war, but it would be a symbolical, figurative fight against patriarchy too. Because what I have noticed is that the throne always passed to the eldest son not the eldest child. A princess could never ascend the throne even if she was the eldest in the family. So when Princess Yudhi stands up and demands that she should be allowed a chance to compete for the throne as she's the oldest in the family and she believes herself to be as capable as a ruler as her male cousin, she's challenging the patriarchal belief system of those times too.

Another thing I can't figure out is what to do with Karna. I mean, maybe things happen as in the original epic-- Duryodhan hates that fem Arjun, a WOMAN is better than him, and when Karna emerges as a competitor to her, he immediately befriends him for his own benefit. Or, like in my original idea, fem Arjun has to struggle a lot to get accepted into the ashram but Karna is accepted, and he and Duryodhan become arch rivals because Duryodhan is jealous of the fact that a sutaputra is better than him. And Karna is Drona's fav student instead of Arjun, but he really presses Drona to give fem Arjun a chance and thereby earns her respect. So when she joins the ashram, she and Karna immediately become BFFs and both of them take turns roasting the Kauravas.

But if I go with Karna joining the Pandavas, then he immediately gets the right to rule by technically being the oldest in line, so won't that kinda defeat the entire feminist point we're trying to make by having fem Yudhi defy the patriarchy by saying that just because she's woman doesn't mean she's incapable of being a good ruler.

Also, how does the Pandava-Kaurava family dynamic change? Like, the vastra haran might not happen, because Duryodhan probably won't have the heart to do this to his own cousins however much he hates their guts? Or does Karna learn about being a Pandava earlier, and Shakuni manipulates Karna into gambling away the kingdom and his sisters?

I need to submit this by next Wednesday so can you help me out a bit with this? Thanks! :)

i dek if i can add anything to this

this is perfect but let me think a little about it

also

@ginazmemeoir