Search podcast... 1/6/2026 - 42:18 Latest Episode 59. Bhishma Designs Marital Alliances The fateful dice game that sets the entire conflict in motion. 2/6/2026 - 38:45 Latest Episode 2. Draupadi's Question In the assembly hall, Draupadi asks a question that exposes the entire system. 3/6/2026 - 45:12 Latest Episode 3. The Eldest Brother Understanding the weight of being the rightful king who lost everything. 3/6/2026 - 45:12 Latest Episode 4. Arjuna's Bow When it means to be the greatest archer in the world - and what it costs. 2/6/2026 - 38:45 Latest Episode 5. Bhishma's Vow How Bhishma's vow of celibacy and loyalty shaped - and doomed - the Kuru dynasty. 2/6/2026 - 38:45 Latest Episode 6. Karna's Armor Karna, the abandoned son, and the armor he was born wearing.

Start Here A gentle introduction to The Mahābhārata for first-time listeners. This is a vast, ancient narrative—here's how to approach it with openness and patience. What is The Mahābhārata? The Mahābhārata is one of the two major Sanskrit epics of ancient India, composed over 2,000 years ago. At its core, it tells the story of two branches of a royal family—the Pāṇḍavas and the Kauravas—and their struggle for power, culminating in an 18-day war at Kurukṣetra. But it is far more than a war story. The Mahābhārata is a vast encyclopedia of human experience, philosophy, ethics, and spirituality. It contains approximately 100,000 verses, making it one of the longest epic poems in world literature—about ten times the length of the Iliad and Odyssey combined. Within its narrative are embedded profound teachings, including the Bhagavad Gītā, one of Hinduism's most sacred texts. The epic explores dharma (righteousness, duty, cosmic order), karma (action and consequence), and the complexity of moral choices in an imperfect world. Why Listen to This Series? Document Authentic Translation This series draws from Kisari Mohan Ganguli's complete translation from Sanskrit to Victorian prose—one of the most comprehensive English versions available. Document Guided Context Each episode provides thoughtful context, helping you navigate the epic's complex narratives, characters, and philosophical themes without feeling lost. Document Contemporary Relevance Ancient wisdom meets modern life. Discover how these timeless stories illuminate contemporary questions about duty, justice, family, and purpose. How to Listen Document Take Your Time This is not binge-listening material. The Mahābhārata rewards patience and reflection. Listen to one episode at a time, allowing space to absorb and contemplate. Document Embrace Complexity The epic contains hundreds of characters, nested stories, and moral ambiguities. Don't expect simple answers—the text itself invites interpretation and debate. Document Start at the Beginning While you can explore individual episodes, the narrative builds upon itself. Starting from Episode 1 will give you the foundational context for everything that follows. Document Listen Actively Find a quiet space. These episodes are designed for attentive listening, not background noise. Consider them listening companions for walks, journaling, or contemplative moments. Key Themes to Notice Document Dharma The central concept of righteousness, duty, and cosmic order. Characters constantly wrestle with conflicting dharmas—what is the right action when duties contradict? Document Embrace Complexity Blood ties, chosen families, and the weight of lineage. The Mahābhārata asks: Where do our deepest loyalties lie when family bonds conflict with justice? Document Karma Actions have consequences, often across lifetimes. The epic explores how past deeds shape present circumstances and future destinies. Document Power & Responsibility Kings, warriors, and sages navigate the burdens of leadership. How should power be wielded? What are the costs of ambition and war? Ready to Begin? Start with Episode 1 and allow yourself to be guided through this extraordinary journey. Explore Episodes

There is not a story current in this World, but doth depend upon this History, even as the Body upon the Foot that it taketh. Welcome To Mahabharata Listen Now Accessing Insight Bringing to bear the legacies, characters, & stories along with the relevant values and principles in a way that is refreshing, empowering, and enlightening in our world. Listen to Podcast Legacy of the Mahābhārata More than an epic tale, the Mahābhārata is a foundational text that has shaped civilization, philosophy, and human understanding for millennia. Its narratives continue to illuminate the complexities of duty, power, and morality in our modern world. 18 Parvas (Books) 100000+ Verses (Approx.) 2000 yrs Oral & Written Tradition 7 Major Lineages What This Series Explores Document Leadership Not the mythology of command, but the actual weight of difficult decisions made in impossible situations. Document Values How principles collide, how honor can become rigidity, and what happens when doing the right thing makes everything worse. Document Power Who has it, who wants it, how it's maintained, and what people are willing to destroy to keep or claim it. Document Emotion Rage, loyalty, shame, love — not as decoration but as the forces that drive history and break kingdoms. Making history relevant, one experience at a time. Document Sharpen the intellect. Document Act with objectivity. Document Nourish your being. Explore Through: Background Characters Stories Discover More Featured Episodes The Dice Game 42:18 The Gamble When Yudhishthira stakes everything The fateful dice game that sets the entire conflict in motion. Listen now The Dice Game 38:45 Draupadi's Qustion A question that cannot be answered In the assembly hall, Draupadi asks a question that exposes the entire system. Listen Now Exile 45:12 The Eldest Brother Yudhishthira's impossible position Understanding the weight of being the rightful king who lost everything. Listen Now View All Episodes What Listeners Say "A poetic, deeply considered retelling of the Mahābhārata that brings the epic vividly to life." Thomas Desouches Business owner “It’s rare to find something this authentic, this well-presented, and this consistently resonant.” Dr Vyshnavi Desiraju Medical professional "A soothing, insightful Mahābhārata podcast that connects the epic’s wisdom to daily life." Dr Bhavesh Kataria Medical professional

Bhishma Designs Marital Alliances Amongst the three sons of Vyasa with the princesses of Kashi, and the maidservant, the previous life roots of Vidura, though born of a maidservant, are indeed the most intriguing, and high. As Dharma himself incarnate, he is amongst the most elevated of personalities that feature in the entire epic. This episode sheds light onto the reasons for Dharmas birth, as Vidura. Dharma Incarnates as Vidura The fateful dice game that sets the entire conflict in motion. Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE: Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:

Bhishma Designs Marital Alliances After Satyavati & Bhishma had thought through together their succession plans on how best their line may be salvaged, and following the births of Dhritrashtra, Pandu and Vidura, Bhishma in this episode turns his attention to the prospective alliances through the marriages of the princes.Music:Forest Walk by Alexander Nakarada | https://creatorchords.comMusic promoted by https://www.chosic.com/free-music/all/Attribution 4.0 International (CC BY 4.0)https://creativecommons.org/licenses/by/4.0/Melody of Nature by GoodBMusic | https://soundcloud.com/goodbmusic-zakhar-valahaMusic promoted by https://www.chosic.com/free-music/all/Creative Commons CC BY 3.0https://creativecommons.org/licenses/by/3.0/Dhaka MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/Music promoted by https://www.chosic.com/free-music/all/ Chasing Daylight by Scott Buckley | www.scottbuckley.com.auMusic promoted by https://www.chosic.com/free-music/all/Creative Commons Attribution 4.0 International (CC BY 4.0)https://creativecommons.org/licenses/by/4.0/Artwork partially created with adobe firefly Hosted on Acast. See acast.com/privacy for more information. Bhishma Designs Marital Alliances Bhishma Designs Marital Alliances Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE: Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:

The Three Sons of Vyasa Bhishma & Satyavati, as the leadership of the Kuru house, had made their resolution that Krishna Dwaipayana Vyasa, would be invited to Hastinapura and asked to procreate with the two widowed wives of former King Vichitravirya. The episode describes how this all were to unfold.Forest Walk by Alexander Nakarada | https://creatorchords.comMusic promoted by https://www.chosic.com/free-music/all/Attribution 4.0 International (CC BY 4.0)https://creativecommons.org/licenses/by/4.0/Traditional Indian Music - GrafiqIndia - Music by Rup Roy from PixabayEchoes by Scott Buckley | www.scottbuckley.com.auMusic promoted by https://www.chosic.com/free-music/all/Creative Commons CC BY 4.0https://creativecommons.org/licenses/by/4.0/Chasing Daylight by Scott Buckley | www.scottbuckley.com.auMusic promoted by https://www.chosic.com/free-music/all/Creative Commons Attribution 4.0 International (CC BY 4.0)https://creativecommons.org/licenses/by/4.0/Undertow by Scott Buckley | www.scottbuckley.com.auMusic promoted by https://www.chosic.com/free-music/all/Creative Commons Attribution 4.0 International (CC BY 4.0)https://creativecommons.org/licenses/by/4.0/Yugen - Emotional Ethnic Music by Keys of Moon | https://soundcloud.com/keysofmoonAttribution 4.0 International (CC BY 4.0)https://creativecommons.org/licenses/by/4.0/Music promoted by https://www.chosic.com/free-music/all/ Artwork partially created with Adobe firefly Hosted on Acast. See acast.com/privacy for more information. The Three Sons of Vyasa The Three Sons of Vyasa Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE: Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:

Item List 1. The Gamble The fateful dice game that sets the entire conflict in motion. Read More Item Title This is placeholder text. To connect this element to content from your collection, select the element and click Connect to Data. Read More Item Title This is placeholder text. To connect this element to content from your collection, select the element and click Connect to Data. Read More

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Dharma Incarnates as Vidura The fateful dice game that sets the entire conflict in motion. Bhishma Designs Marital Alliances Amongst the three sons of Vyasa with the princesses of Kashi, and the maidservant, the previous life roots of Vidura, though born of a maidservant, are indeed the most intriguing, and high. As Dharma himself incarnate, he is amongst the most elevated of personalities that feature in the entire epic. This episode sheds light onto the reasons for Dharmas birth, as Vidura. Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE:Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE: Welcome to the Mahabharata Podcast The dialogue between Sage Vaisampayana and King Janamejaya had traversed... The dialogue between Sage Vaisampayana and King Janamejaya had traversed through the story behind the eventual extinction of the Kuru race with the passing of Vichitravirya and Bhishmas declining to occupy the throne. The closest possible option to retain some element that may remain in the sphere of the Kuru footprint, was deemed to be having the line of Vyasa and the princesses of Kasi occupy the throne, in Dhritrashtra and Pandu. The King then inquired further of the third son who was called Vidura, the wise, born to a maidservant of Princess Ambika and Vyasa: “What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?” And so the great narrator of the Mahabharata, Vaisampayana, began to explain… There was once a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata's race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying: 'O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying: 'O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!'" Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth: 'Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!' After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. And the king said: 'O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.” Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the King took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya, meaning Mandavya with the stake stuck within. And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said: 'What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.' The god of justice, thus questioned, replied, 'O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.' On hearing this, Ani-Mandavya asked: 'O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said: 'That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures themselves do not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being due to their kind disposition towards all other life. The killing of a Brahman is close to what thou seemest to have sanctioned in my case. Thou shall therefore, O Lord of Justice, have to be born amongst men, even in the Sudra order; that class of men that servest all others. And from this day I establish this limit in respect of the consequence of acts, that an act shall be deemed as not be sinful when committed by one below the age of fourteen.' Being cursed for this fault by that illustrious Sage, the god of justice took his birth as Vidura in the Sudra order. And Vidura, in this way, was none other than Dharma-raj, or the King of Dharma; his mind, despite of a small miscalculation in the case of Ani-mandavya, being the most brilliant in matters concerned with the doctrines of morality, and also politics and worldly profit. Taking on his pure guise, this incarnation of Dharma would be entirely free from covetousness, and from wrath; possessed of unfathomable foresight being applied to current affairs, and an undisturbed tranquillity of mind; Vidura was ever devoted to the welfare of the royal line. And so the third son, VIdura, who was born of a Sudra woman, regarded to be a lowly caste, perhaps even in the most grave of circumstance, would not be allowed to occupy the throne of Hastinapura; it would perhaps never be contemplated. And yet, by qualification, Vidura was Dharma, the most qualified to rule even if his competing siblings were to be gods, let alone human. Perhaps such were the circumstances of the ever-degrading age of Dwapara, leading to Kali, where the most qualified personalities were not positioned, or reluctant to rule, and therefore rulership was left to those with their principal qualification being their greed to rule. LINK TO EPISODE: