Karnata was an ancient kingdom, mentioned in the great epic Mahabharata , It gave the name to the South Indian state of Karnataka .
82-944: Sahadeva conquered the town of Sanjayanti and the country of the Pashandas and the Karanatakas by means of his messengers alone, and made all of them pay tributes to him. The hero brought under his subjection and exacted tributes from the Paundrayas and the Dravidas along with the Udrakeralas and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas, and also the delightful city of Atavi and that of
164-729: A best among". Another interpretation of the word is derived from the word "dibbati", which means to play or to sport. This denotes their playful nature and that they enjoy themselves with the five sensual pleasures. The Samhitas , which are the oldest layer of text in Vedas enumerate 33 devas, either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Asvins in the Brahmanas layer of Vedic texts. The Rigveda states in hymn 1.139.11, ये देवा सो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ । अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥ O ye eleven deities whose home
246-527: A bow called Ashwina throughout the battle. During the preparation of the war, Sahadeva suggested King Virata to be appointed as the commander-in-chief of the Pandava army, though Yudhishthira and Arjuna later opted Dhrishtadyumna for the post. In the narrative of the battle, Sahadeva's actions recorded in the Bhishma Parva , Drona Parva , Karna Parva and Shalya Parva are as follows: After
328-687: A lac palace, in Varanavata. Fortunately, with the aid of their wise uncle Vidura , the Pandavas escaped through a secret tunnel. In the Mahabharata , Sahadeva had two wives— Draupadi , the princess of Panchala who was also married to his four brothers as well, and Vijaya , the princess of Madra. Details of their marriage is provided in the Adi Parva . Following the events at Lakshagriha, Sahadeva, accompanied by his mother and brothers, made
410-456: A nearby lake, which was surrounded by a herbal forest, where they nursed their wounds. In the 13th year, Pandavas collectively decided that the Virata kingdom of king Virata would be an ideal place for them to hide in disguise. The day after Draupadi's entrance into Virata's palace as Sairandhri, 'an expert maid', in the name of Malini, employed by Queen Sudeshna , Sahadeva made his way into
492-597: A sage for insights into the knowledge of the self. Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves". The god (Deva) and antigod (Asura), states Edelmann, are also symbolically
574-452: A special place in her heart; Draupadi had left Hastinapura along with the Pandavas wearing a single safron cloth with her hair disheveled. p. 214 During their exile, travelling on pilgrimage from place to place, Sahadeva and his brothers were living at Vadarika (also known to be Badarikasrama ). A rakshasa named Jatasura was also living amidst them in disguise of a learned Brahmin, and enjoying their hospitality. Suddenly, when Bhima
656-418: A two years travel through southern India. After completing their training, the Pandavas defeated Drupada , King of Panchala , as a gurudakshina for Drona. Notably, Sahadeva along with Nakula protected the wheels of Arjuna's chariot during this endeavor. Later, Duryodhana —the eldest son of Dhritarashtra and leader of hundred Kaurava brothers—plotted to burn the Pandavas alive by constructing Lakshagriha ,
738-581: Is Deva-like or Asura-like. l In Hinduism , Devas are celestial beings associated with various aspects of the cosmos. Devas such as Brahma , Vishnu , and Shiva , form the Hindu trinity known as the Trimurthi and preside over the functioning of the cosmos and the evolution of creation. Lesser devas may control the forces of nature, such as Vayu , the Lord of the wind, Varuna the Lord of water, and Agni ,
820-564: Is a Sanskrit word found in Vedic literature of 2nd millennium BCE. Sir Monier Monier-Williams translates it as "heavenly, divine, terrestrial things of high excellence, exalted, shining ones". The concept also is used to refer to deity. The Sanskrit deva- derives from Indo-Iranian *daiv- which in turn descends from the Proto-Indo-European word, * deiwo- , originally an adjective meaning "celestial" or "shining", which
902-452: Is a (not synchronic Sanskrit) vrddhi derivative from *diw , zero-grade of the root *dyew- meaning "to shine", especially as the day-lit sky. The feminine form of *deiwos is *deiwih 2 , which descends into Indic languages as devi , in that context meaning "female deity". Also deriving from *deiwos , and thus cognates of deva , are "Zeys/ Ζεύς " - "Dias/ Δίας ", the Greek father of
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#1732764939488984-592: Is a form of symbolism. In the later primary Upanishadic texts, Devas and Asuras discuss and act to seek knowledge, for different purposes. In one case, for example, they go to Prajāpati, their father, to understand what is Self (Atman, soul) and how to realize it. The first answer that Prajāpati gives is simplistic, which the Asuras accept and leave with, but the Devas led by Indra do not accept and question because Indra finds that he hasn't grasped its full significance and
1066-621: Is also one of the Sanskrit terms used to indicate a deity in Hinduism . Deva is a masculine term; the feminine equivalent is Devi . The word is a cognate with Latin deus ("god") and Greek Zeus . In the earliest Vedic literature , all supernatural beings are called Devas and Asuras . The concepts and legends evolved in ancient Indian literature , and by the late Vedic period , benevolent supernatural beings are referred to as Deva-Asuras . In post-Vedic Hindu texts , such as
1148-399: Is heaven, O ye eleven who make earth your dwelling, Ye who with might, eleven, live in waters, accept this sacrifice, O deities, with pleasure. – Translated by Ralph T. H. Griffith Deities who are eleven in heaven; who are eleven on earth; and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice. – Translated by HH Wilson Some devas represent
1230-743: Is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined that natural human inclinations metamorphose into something demonic (Asura). Everyone starts as an Asura in Hindu mythology, born of the same father. "Asuras who remain Asura" share the character of powerful beings obsessed with their craving for more power, more wealth, ego, anger, unprincipled nature, force and violence. The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, morals, knowledge, and harmony. The hostility between
1312-518: The Adi Parva ('First Book') of the Mahabharata , upon Pandu's behest, Kunti had used her boon three times to invoke celestial gods and gave birth to her three children— Yudhishthira , Bhima and Arjuna . Upon hearing about Madri's desire to give birth to a son, Pandu requested Kunti to shared her boon to her. Madri, upon seeking divine assistance, invoked the twin celestial deities of health,
1394-617: The Asvins , and bore two sons—Nakula and Sahadeva—who were extolled to be unparalleled in earthly beauty. An ethereal voice proclaimed that these twins would surpass even the Asvins themselves in energy and allure. Despite invoking the gods only once, Madri obtained two remarkable sons. However, her co-wife, Kunti, fearing that Madri might surpass her in offspring, beseeched the king not to command her further, accepting this as her granted boon. Sahadeva, along with his brothers, spent his childhood in
1476-615: The Bhandarkar Oriental Research Institute , preserved at Kyoto University , Cambridge University and various Indian universities. Sahadeva also appears in later Hindu scriptures like the Harivamsa —which is regarded as khila (supplement or appendix) of the Mahabharata —and Puranas like the Bhagavata Purana . Sahadeva was one of the five brothers born to Pandu , a member of
1558-550: The Himalayas seeking heaven. Except for Yudhishthira, all of the Pandavas grew weak and died before reaching heaven. Sahadeva was the second one to fall after Draupadi. When Bhima asked Yudhishthira why Sahadeva fell, Yudhishthira replied that Sahadeva took much pride in his wisdom. Thrikodithanam Mahavishnu Temple is one of the five ancient shrines in the Kottayam - Alappuzha - Pathanamthitta area of Kerala , connected with
1640-723: The Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad. In some medieval works of Indian literature , Devas are also referred to as Suras and contrasted with their equally powerful but malevolent half-brothers , referred to as the Asuras . Devas , along with Asuras , Yakshas (nature spirits), and Rakshasas (ghoulish ogres/ demons ), are part of Indian mythology, and Devas feature in many cosmological theories in Hinduism . Deva
1722-433: The 18th day of the war, he slayed Shakuni. At the end of the epic, during the Pandavas' journey in the Himalayas to enter svarga (heaven), Sahadeva was the second to fall, following Draupadi, due to his excessive pride in his wisdom. The word sahadeva is derived from two Sanskrit words saha (सह) and deva (देव). Saha means ‘ with ’ and deva is a Hindu term used for ‘ deity ’. So literally, Sahadeva means ‘ with
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#17327649394881804-1822: The Angara-marishas; the Samangas, the Karakas, the Kukuras, the Angaras, the Marishas: the Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena; the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas, and the Karatas; the Mrishakas,
1886-596: The Asuras"; similarly, states Kaushitaki Upanishad, "the man who knows his inner self gains independence, sovereignty and is unaffected by all evil". Chandogya Upanishad , in chapter 1.2, describes the battle between Devas and Asuras on various sensory powers. This battle between good and evil fails to produce a victor and simply manifests itself in the perceived universe, as good or evil sights witnessed by beings, as good or evil words shared between people, as good or evil smells of nature, as good or evil feelings experienced, as good or evil thoughts within each person. Finally,
1968-483: The Deva-Asura battle targets the soul, where Asuras fail and Devas succeed, because soul-force is serene and inherently good, asserts Chandogya Upanishad. Chapter 3.5.2 of the Brihadaranyaka Upanishad describes Devas, Men, and Asuras as sons of Prajapati, the primordial father. Each asks for a lesson on ethics. Prajapati tells the Devas to observe the virtue of temperance (self-restraint, Dama ),
2050-1430: The Madhyamakeyas and Vattadhanas. There are other kingdoms in the south. They are the Dravidas , the Keralas , the Prachyas, the Mushikas , and the Vanavashikas; the Karanataka , the Mahishakas , the Vikalpas, and also the Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the Nalakananas; the Kankutakas, the Cholas , and the Malavayakas; the Samangas, the Kanakas, the Kukkuras, and
2132-567: The Men to observe the virtue of charity ( Dana ), and Asuras to observe the virtue of compassion ( Daya ). At the end of the chapter, the Upanishad declares that these are three cardinal virtues that should always be observed by all Devas, Men and Asuras. Medieval era Indian scholars, in their Bhasya (review and commentaries) on the Upanishads, stated that the discussion of Devas and Asuras in
2214-523: The Northern and Southern recensions are particularly significant, with the Southern manuscripts more profuse and longer. Scholars have attempted to construct a critical edition , relying mostly on a study of the "Bombay" edition, the "Poona" edition, the "Calcutta" edition and the "south Indian" editions of the manuscripts. The most accepted version is one prepared by scholars led by Vishnu Sukthankar at
2296-539: The Pandavas departed Hastinapura, the entire populace of the city had lined along the streets in grief. Sahadeva had then smeared his face with mud thinking "none should recognise me in this hour of calamity". Nakula covered himself with ashes. Arjuna scattered sands to symbolize the countless arrows he would let loose in battle, Bhima walked with his hands outstretched to indicate to people that no one could equal him, and Yudhishthira had covered his face. Kunti had appealed to Draupadi to take care of her son Sahadeva as he holds
2378-506: The Rajasuya sacrifice not for personal power but to establish dharma (morals, virtues and righteousness) and defend it across the world. The brothers including Sahadeva went for out in four directions for subjugating other kingdoms and rulers and collected huge bounties which enriched the treasury of Indraprastha kingdom immensely. Sahadeva was sent to south direction, specifically chosen for the southern campaign because of his expertise with
2460-478: The Rigveda states Devav asura (Asuras who have become Devas), and contrasts it with Asura adevah (Asuras who are not Devas). They are born from the same father, Prajapati, the primordial progenitor; his sons are envisioned as the Asuras and Devas. They all share the same residence ( Loka ), eat together the same food and drinks ( Soma ), and have innate potential, knowledge and special powers in Hindu mythology;
2542-1004: The Tanavalas, the Saniyas; the Alidas, the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the Vidarbhas , the Kakas, the Tanganas, and the further-Tanganas. Sahadeva Sahadeva ( Sanskrit : सहदेव , romanized : Sahadeva , lit. 'one with the gods') was the youngest of the five Pandava brothers in the ancient Indian epic, the Mahabharata . He and his twin brother Nakula were
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2624-449: The Titan is potentially an Angel, the Angel still by nature a Titan; the Darkness in actu is Light, the Light in potentia Darkness; whence the designations Asura and Deva may be applied to one and the same Person according to the mode of operation, as in Rigveda 1.163.3, "Trita art thou (Agni) by interior operation". All-powerful beings, good or evil, are called Devas and Asuras in the oldest layer of Vedic texts. A much-studied hymn of
2706-446: The Upanishads is symbolic, and it represents the good and evil that resides and struggles within each human being. Adi Shankara , for example, in his commentary on Brihadaranyaka Upanishad asserted that Devas represent the human seeking for the sacred and spiritual, while the Asuras represent the human seeking for the worldly excesses. Edelmann and other modern era scholars also state that the Devas versus Asuras discussion in Upanishads
2788-461: The Vedic hymns are remarkable in calling every one of the different devas as "the only one, the supreme, the greatest". Muller concluded that the Vedic ideas about devas are best understood neither as polytheism nor as monotheism , but as henotheism where gods are equivalent, different perspectives, different aspects of reverence and spirituality, unified by principles of Ṛta and Dharma . Ananda Coomaraswamy states that Devas and Asuras in
2870-401: The Vedic lore are similar to the Olympian gods and Titans of Greek mythology. Both are powerful but have different orientations and inclinations, with the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology. According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being, both the tyrant and
2952-439: The Yavanas. Nakula subjugated the whole of the desert country and the region known as Sairishaka full of plenty, as also that other one called Mahetta. And the hero had a fierce encounter with the royal sage Akrosa. And the son of Pandu left that part of the country having subjugated the Dasarnas, the Sivis, the Trigartas , the Amvashtas, the Malavas, the five tribes of the Karnata, and those twice born classes that were called
3034-483: The angel. The best and the worst within each person struggles before choices and one's own nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person. The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being a matter not of essence but of orientation, revolution or transformation. In this case,
3116-404: The appendix of the Mahabharata , adds Bhanumati, the granddaughter of the avatar Krishna , as another wife of Sahadeva. According to the story narrated in the Vishnu Parva of the text, she was the daughter of the Yadava leader Bhanu, son of Krishna and Satyabhama . The Yadavas held a festival when Krishna traveled to the sacred palace known as Pindaraka with his entourage of Yadavas. Bhanumati
3198-408: The capital of Kuru which was being ruled under Pandu's elder brother Dhritarashtra . Despite Sahadeva not being her biological offspring, Kunti held a special affection for him, making him her favorite among the Pandavas. The Pandava brothers were brought up with their paternal cousins, the Kauravas , and the education of all these boys was supervised by Bhishma . Sahadeva and Nakula, along with
3280-401: The chief God of the Indo-European pantheon, continued in Sanskrit Dyaus . The abode of the Devas is Dyuloka . According to Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is cognate with Greek dios "divine" and Zeus , and Latin deus "god" (Old Latin deivos). The word "Deva" shares similarities with Persian Daeva . Deva is masculine;
3362-474: The city dressed as a cowherd. He arrived at one cow posture in the region of Virata's palace. The king happened to be visiting his herd and was present when he saw a handsome well built man clad in a cowherd's dress, and speaking the dialects of the cowherds. Beholding him the king was struck with amazement. He asked Sahadeva, "To whom dost though belong" and whence though come; What work dost though seek: I have never seen thee before." Sahadeva replied saying that he
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3444-448: The company of sages at Shatashriga mountain. However he was orphaned after Pandu, who had a curse inflicted upon him by Kindama , attempted to engage in love making with Madri, resulting in his demise. Following this, Madri entrusted her children to Kunti, and followed him to his death by performing the ancient practice of sati , immolating herself on her husband’s funeral pyre. Kunti raised the twins alongside her own sons in Hastinapura ,
3526-419: The contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being. In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada , conveying the symbolism that motivations, beliefs, and actions rather than one's birth and family circumstances define whether one
3608-584: The decision to conceal themselves from Hastinapura. During this period, Arjuna received information that Drupada, the ruler of Panchala, was organizing an archery tournament to determine the suitor for his daughter's hand in marriage and disguised as a Brahmin, emerged victorious in the tournament. The Pandavas hastened home to share the news of his achievement with his mother. In his excitement, he exclaimed, "Look what we have found!" Kunti, his mother, insisted that this newfound fortune be shared with his brothers, as they had always collectively faced life's challenges in
3690-417: The deities taken together are worshiped as the Vishvedevas . In Vedic literature, Deva is not a monotheistic God; rather a "supernatural, divine" concept manifesting in various ideas and knowledge, in a form that combines excellence in some aspects, wrestling with weakness and questions in other aspects, heroic in their outlook and actions, yet tied up with emotions and desires. Max Muller states that
3772-476: The end of the Agnyatavasa period of one year. p. 606. With the all powerful brother-in-law of King Virata, Kichaka 's death at the hands of Bhima due to his lascivious behaviour towards Sairanadri (Draupadi), Virata was weakened. Then scenting that Pandavas were hiding in the Virata's court, Susharma , King of Trigatas and the Kauravas invaded Matsya kingdom successively, not only captured Virata but also robbed him of his immense cattle wealth. Virata, with
3854-626: The forces of nature and some represent moral values (such as the Adityas , Varuna , and Mitra ), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers ( Siddhis ). The most referred to Devas in the Rig Veda are Indra , Agni (fire) and Soma , with "fire deity" called the friend of all humanity, it and Soma being the two celebrated in a yajna fire ritual that marks major Hindu ceremonies. Savitr , Vishnu , Rudra , and Prajapati (later Brahma ) are gods and hence Devas. Parvati (power and love) and Durga (victory) are some Devis or goddesses. Many of
3936-408: The game. Afterwards, the Pandavas and Draupadi were exiled for thirteen years, with the last year being a period of hiding called as Agyaata Vaasa . During the hiding, Sahadeva disguised himself as a Vaishya named Tantripala and worked as a cowherd in the kingdom of Virata . Sahadeva was a skilled warrior who fought in the Kurukshetra War between the Pandavas and their cousins, the Kauravas . On
4018-408: The given answer has inconsistencies. Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with presented ideas, learning is a process, and Deva nature emerges with effort. In the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad. According to the Bhagavad Gita (16.6-16.7), all beings in
4100-460: The gods ’ or ‘ protected by the gods ’. In southern India, he is regarded as a very accomplished astrologer, a face reader, and a master of all other forms of intuitive perception. He was known for his secretive nature; although he accurately understood a situation, he never revealed anything about it. Hence, presently, people who have a similar nature are called a Sahadeva. In the epic, various epithets for Sahadeva has been used. Prominent ones are
4182-413: The gods, Lithuanian Dievas (Latvian Dievs , Prussian Deiwas ), Germanic Tiwaz (seen in English " Tue sday") and the related Old Norse Tivar (gods), and Latin Deus "god" and divus "divine", from which the English words "divine" and "deity" are derived. It is related to * Dyeus which while from the same root, may originally have referred to the "heavenly shining father", and hence to "Father Sky",
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#17327649394884264-410: The ground. Sahadeva had then thrown his axe at him but Jatasura rose up and gave a hard slap to Sahadeva and threw him to the ground; Yudhisthira, Nakula and Draupadi were distressed and told Jatasura that his death was near. Sahadeva and Jatasura continued the fight by uprooting trees and throwing them at each other, and at one stage, Sahadeva by throwing his axe had cut off the Jata or hair tuft by which
4346-430: The help of the four Pandavas in his employment, Yudhisthira, Bhima, Nakula and Sahadeva defeated Susharma and freed King Virata. Meanwhile, the Kurus in cohets with Susharma, robbed Virata's kingdom of sixty thousand cattle. However, they were defeated by Arjuna, with Prince Uttara , son of Virata as a charioteer. The Kurus, including Karna , were humiliated and returned the cattle to Virata and went back to Hastinapura. It
4428-464: The identity of game entertainer to the king and called himself Kanka, Bhima was the cook Ballava, Arjuna taught dance and music as eunuch Brihannala and dressed as a woman, and Nakula tended horses as Granthika. In Virata's kingdom, the Pandavas in disguise had a very hilarious but entertaining time but also a mini war erupted when Duryodhana was trying to locate them so that he could send them back to exile again, which ultimately revealed their identity at
4510-540: The illustrious Lunar dynasty lineage and the heir of the throne of Kuru . The collective name “ Pandavas ” originates from their father. However, Pandu was afflicted by a curse that would lead to his demise if he engaged in sexual relations with a woman. Consequently, Sahadeva and his brothers were born through a sacred mantra bestowed upon Pandu's first wife Kunti by the revered sage Durvasa during her maidenhood. Both of Pandu’s wives— Madri and Kunti—invoked different deities and were blessed with children. According to
4592-434: The king the means by which kine population could be multiplied in a short time, and that he liked the work of taming, milking and breeding cattle. Impressed with the resume narrated by Sahadeva, King Virata employed him in his palace as the chief cowherd who supervised the maintenance and upkeep of all cows in his kingdom, while his elder brothers assumed different roles in disguise to work in Virata's court. Yudhishthira assumed
4674-405: The latter celebrated with the Hindu spring festival of Holika and Holi . In Bhagavata Purana , Brahma had ten sons: Marichi , Atri , Angira , Pulastya , Pulaha , Kratu , Vasistha , Daksa , Narada . Marici had a son called Kasyapa . Kasyapa had thirteen wives: Aditi , Diti , Danu , Kadru etc. The sons of Aditi are called Adityas , the sons of Diti are called Daityas , and
4756-497: The legend of Mahabharata, where the five Pandavas are believed to have built one temple each. This temple has in it the Vishnu image consecrated by Sahadeva. It is one of the 108 Divya Desam temples dedicated to Krishna, an avatar of Vishnu , who is worshipped as Mahavishnu. Deva (Hinduism) Traditional Deva ( Sanskrit : देव, Sanskrit pronunciation: [de:vɐ] ) means "shiny", "exalted", "heavenly being", "divine being", "anything of excellence", and
4838-470: The only thing that distinguishes "Asuras who become Devas" from "Asuras who remain Asuras" is intent, action and choices they make in their mythic lives. The oldest Upanishads mention Devas , and their struggle with the Asuras . The Kaushitaki Upanishad , for example, in Book 4 states that " Indra was weaker than the Asuras when he did not know his own Atman (soul, self). Once Indra had self-knowledge, he became independent, sovereign and victorious over
4920-409: The other princes, were instructed in the gurukula for by Kripa and Drona in warfare and use of weapons such as bow and arrows and martial art. He also mastered his skills in fencing and axe fighting. At the end, Sahadeva alone also acquired the knowledge of Neeti Sastra (Essence of Statesmanship), astronomy and astrology, economics, and civil administration from Brihaspati, guru of the Devas during
5002-419: The past. This misunderstanding, coupled with the protocol that the eldest brother, Yudhishthira, should marry first, led to a unique arrangement: all five brothers would wed Draupadi. This instance stands as a rare example of polyandry within Sanskrit literature . The brothers collectively agreed that Draupadi would become the wife of each Pandava for one year and none would intrude upon Draupadi's privacy when she
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#17327649394885084-467: The patronymics— Āśvineya, Aśvinīsuta —and matronymics— Mādrīputra, Mādreya . Other important other names are Bharataśārdūla, Bharatasattama, Kauravya, Kurunandana, Nakulānuja, Pāṇḍava and Pāṇḍunandana . The story of Sahadeva is told in the Mahabharata , one of the Sanskrit epics from the Indian subcontinent . The work is written in Classical Sanskrit and is a composite work of revisions, editing and interpolations over many centuries. The oldest parts in
5166-569: The proposal and transformed Khandavaprastha into the magnificent city of Indraprastha , which became a thriving center of culture and commerce. Sabha Parva ('Book of the Assembly Hall), the second book of the Mahabharata, describes the Pandavas' life at the Indraprastha court and Yudhishthira’s Rajasuya Yajna, which leads to the expansion of the Pandava brothers’ empire. Rajasuya was a grand Vedic ritual performed by ancient Indian kings to assert their sovereignty and demonstrate their supremacy. The epic states that Yudhishthira desired to perform
5248-478: The rakshasa was known as Jatasura, which infuriated him further. The rakshasa then, with magical powers, as a mayavi, had assumed immense proportions and relentlessley attacked and injured Sahadeva. But then Bhima appeared on the scene eventually, and challenged Jatasura, asking his brothers to keep away. In a very fierce fight, Bhima hit Jatasura's head with his mace and slayed him. Sahadeva and his brother Nakula with their brothers Bhima and Yudhishthira then trekked to
5330-409: The related feminine equivalent is devi . Etymologically, Devi is cognate with Latin dea . When capitalized, Devi or Mata refers to a divine mother goddess in Hinduism. Deva is also referred to as Devatā , and Devi as Devika . The word Deva is also a proper name or part of a name in Indian culture, where it refers to "one who wishes to excel, overcome" or the "seeker of, master of or
5412-451: The sons of Madri , one of the wives of the Pandava patriarch Pandu , and Ashvini Kumaras , the divine twin physicians of the gods, whom she invoked to beget her sons due to Pandu's inability to progenate. Kunti , Sahadeva's step-mother, loved him the most despite his birth to Madri. Sahadeva is renowned for his wisdom, knowledge of astrology, and skill in swordsmanship. Sahadeva shared the common wife, Draupadi , with his four brothers. He
5494-415: The sons of Danu are called Danavas . Bṛhaspati ( Jupiter , son of Angiras) is a guru of devas (vedic gods). Shukracharya ( Venus , son of Bhrigu ) is a guru of asuras (vedic demons ) or/and Danavas . Edelmann states that the dichotomies present in the Puranas literature of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question
5576-425: The suggestion of the divine-sage Narada . Sahadeva played an active role in the establishment of his eldest brother— Yudhishthira —as a sovereign emperor. The Adi Parva narrates that after the Svayamvara ceremony of Draupadi, news of the Pandavas' survival and alliance with Drupada of Panchala reached Hastinapura. It led to mixed reactions among the Kuru elders and princes. King Dhritarashtra , influenced by
5658-407: The surviving version of the text may date to near 400 BCE. The Mahabharata manuscripts exist in numerous versions, wherein the specifics and details of major characters and episodes vary, often significantly. Except for the sections containing the Bhagavad Gita which is remarkably consistent between the numerous manuscripts, the rest of the epic exists in many versions. The differences between
5740-407: The sword, and because Bhishma opined that Southerners are skilled with sword-fighting in general. The Mahabharata mentions several kingdoms to the south of Indraprastha which were conquered by Sahadeva. Some of them are as under: The Sabha Parva further narrates that after the brothers successfully returned from their campaign, the venue and other aspects related to the conduct of the Rajasuya
5822-414: The two is the source of extensive legends and tales in the Puranic and the Epic literature of Hinduism; however, many texts discuss their hostility in neutral terms and without explicit condemnation. Some of these tales are the basis for myths behind major Hindu festivals, such as the story of Asura Ravana and Deva Rama in the Ramayana and the legend of Asura Hiranyakashipu and Deva Vishnu as Narasimha ,
5904-595: The universe have both the divine qualities ( daivi sampad ) and the demonic qualities ( asuri sampad ) within each. The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare and pure demon-like evil are rare among human beings, and the bulk of humanity is multi-charactered with a few or many faults. According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives", and it
5986-584: The war, Yudhishthira appointed Nakula as king of Northern and Sahadeva as the Kings of southern Madra . Suhotra , son of Sahadeva from his wife Vijaya, would eventually be crowned as the heir to the Madra kingdom. Upon the onset of the Kali Yuga and the departure of Krishna, the Pandavas retired. Giving up all their belongings and ties, the Pandavas, accompanied by a dog, made their final journey of pilgrimage to
6068-541: The wise counsel of Vidura , Bhishma , and Drona , acknowledged the Pandavas’ right to the throne and decided to share the kingdom to avoid conflict. The Pandavas, Kunti and Draupadi were invited back to Hastinapura and were warmly received by the citizens. However, to prevent further discord, Dhritarashtra suggested that the Pandavas establish their domain in Khandavaprastha , a barren land. The Pandavas accepted
6150-422: Was a Vaisya , Arishtinemi by name, and was earlier in the employment of Kuru King Yudhishthira, the eldest of the five sons of Pandu and had tended to eight hundred thousand cattle and that people used to call him 'Tatripala' (Pandavas however called him Jayadbala ), and that he knew the present, the past and the future of all kine (cows) living within ten yojanas (12–15 kilometres (7.5–9.3 mi)). He also told
6232-479: Was alone with any of them. The penalty for violating this pact was a year of exile during which the offender must maintain celibacy. Sahadeva was the fourth in line as Arjuna had broken the treaty, resulting in latter's exile. Shrutasena was born to Sahadeva and Draupadi. Sahadeva later also married Vijaya , the daughter of his maternal uncle Dyutimata of Madra , in a self-choice ceremony organised in Madra. She who bore him one son, Suhotra . The Harivamsa ,
6314-532: Was also married to Vijaya of Madra kingdom . He had two sons, Shrutasena and Suhotra, from his two wives respectively. Sahadeva played a crucial role during the Rajasuya of Yudhishthira , where he conquered the kings of the South. After Yudhishthira lost all of his possessions to Duryodhana in the game of dice, Sahadeva vowed to slay Shakuni , Duryodhana's maternal uncle, who had used loaded dice to unfairly win
6396-409: Was also the last day of the one year agnyatavasa of the Pandavas, and when they revealed their true identity to King Virata and Kauravas. In the great Kurukshetra War , Sahadeva played an important role from the Pandava alliance against their cousins Kauravas . The chariot flag of Sahadeva displayed a silver swan. He sounded his conch, named Manipushpaka, to signal the war's commencement, and wielded
6478-472: Was away from the camp on a hunting trip, Jatasura assumed the form of a demonic rakshasa and forcibly abducted Yudhishthira, Nakula, Sahadeva, and Draupadi, with the objective of seizing their weapons. Sahadeva somehow extricated himself from the clutches of Jatasura and attacked him with his sword, and at the same time calling out to Bhima for help. Jatasura also counter attacked Sahadeva. A long fight ensued between them, and Sahadeva initially felled Jatasura to
6560-540: Was elaborately done under the stewardship of Bhishma. Sahadeva served as Yudhishthira's minister in the ceremony, and helped in conducting various rituals. When Bhishma ordained that Krishna deserved the honour of the first sacred arghya of the Yajna due to his divine attributes and contributions in establishing dharma, King Shishupala of Chedi opposed this. Sahadeva boldly declared his support for Krishna’s worship and challenged anyone who disagrees to respond. His action
6642-465: Was met with silence from the other kings, signifying their acceptance or reluctance to oppose him. Later, after the completion of the Yajna, Sahadeva escorted Drona and his son Ashwatthama back to their palaces. Following Yudhishthira's loss in the game of dice meant that all Pandavas including Draupadi had to live in exile for 13 years with last year in Agnatavas (incognito). p. 214 As
6724-455: Was taken away by a demon known as Nikumbha at the event. This resulted from a curse placed on Bhanumati by Durvasa , whom Bhanumati had formerly disregarded during their meeting in Raivata's garden. After the curse, Durvasa had comforted her by telling her that she will be rescued. It is true that Bhanumati was rescued by the combined effort of Krishna, Arjuna and Pradyumna and wed Sahadeva on
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