text:
|Archive 1
Archive 2
Archive 3
Archive 4
Archive 5
Actually, there are at least two Mangekyō users who haven't shown signs of deteriorated vision yet, despite the fact they used their Mangekyō techniques a lot: I'm talking about Kakashi Hatake and Obito Uchiha. For the former, it seems he knows about the side-effects of the Mangekyō's power, so he might have blurry vision. But what about Obito? Even though his Space-Time Migration seems to be a Mangekyō technique, Tobi uses it without worry. Maybe we should say it in the Obito Uchiha part.--JOA20 (talk) 20:17, September 2, 2012 (UTC)
Hashirama's cells, nuff said.--Elveonora (talk) 21:48, September 2, 2012 (UTC)
Awakening Stolen Sharingan
Should Madara's statement about needing two Sharingan to unlock the Mangekyo be listed as trivia? TricksterKing (talk) 12:50, September 19, 2012 (UTC)
- He said that? Also, Kakashi?--Cerez365™(talk) 13:02, September 19, 2012 (UTC)
- He said it when he told Obito that he would take his Sharingan if he died, [1] and [2], Kakashi seems to be an anomaly for Sharingan related matters.TricksterKing (talk) 21:53, September 19, 2012 (UTC)
He wasn't referring to Mangekyou, but Rinnegan. He gave his eyes to Nagato, so he needed another pair to get a new one--Elveonora (talk) 22:29, September 19, 2012 (UTC)
- Madara said he needs two Sharingan to bring out their true potential, that doesn't necessarily mean MS. Translators got it really mixed up this week because I wouldn't see why else Obito would say "then together with Kakashi..." he could get stronger.--Cerez365™(talk) 12:42, September 20, 2012 (UTC)
- This is the issue with translators, different groups often say different things. In one I read, Obito said "then... it means that together with Kakashi I can become stronger" and in another it said "that means... that means I can become stronger than Kakashi". I wish Shounen was still here.--220.127.116.11 (talk) 13:56, September 20, 2012 (UTC)
Duplicate Jutsus
Does anyone know a reason why the Wiki hiccuped again and has made two of Fire Release: Blast Wave Wild Dance?--Questionaredude (talk) 00:00, September 20, 2012 (UTC)
- No idea. All the previous articles that had duplicate entries show up properly now after the update. What's even stranger is that that's only happening in the Kamui article and here. It shows up ok in Obito's infobox and in the chapter infobox. Omnibender - Talk - Contributions 00:20, September 20, 2012 (UTC)
Just a thought
It's never revealed how Kakashi awakened his Mangekyo Sharingan, yet Obito most likely awakened his at the news of Rin's death. Could it be possible that the two awakened at the same time, as if they were linked together?LeeHatake93 (talk) 20:00, September 20, 2012 (UTC)
- It's possible but I figure we'll see how it happened in the next few chapters.TricksterKing (talk) 22:37, September 20, 2012 (UTC)
Eternal's Power
Sorry if I forgot something, or if I'm ignorant (lack of knowledge), but all I know is that with the "Eternal" Mankekyō, the user can't suffer the blindness of its normal power, however is just that the power it grants, or have something more that I don't know? MaskedManMadara (talk) 21:45, September 21, 2012 (UTC)
There's also a new power, but unknown... presumably Rinnegan--Elveonora (talk) 23:33, September 21, 2012 (UTC)
ok, thank you again :) MaskedManMadara (talk) 15:52, September 22, 2012 (UTC)
Unlock MS without gaining the third tomoe?
In the latest chapter, Madara hints that Obito used his MS despite Obito only having two tomoe's. Should we add that to trivia? 188.8.131.52 (talk) 20:36, September 23, 2012 (UTC)BobBob
- We don't know, or do we? ... is there a manga/databook page stating that a fully matured Sharingan is a requirement in order to progress further?
- But Obito didn't have MS back then, emotion of great loss is required, or nope?
--Elveonora (talk) 22:07, September 23, 2012 (UTC)
Wow, I never noticed he still had two tomoe. I don't think you can just skip the natural progression like that though, and what Madara said isn't definite. That kinda shoots down the whole "he used MS to escape the rubble thing" in my head. Any way, we can always wait and see no? The story is unfolding either way.--Cerez365™(talk) 00:03, September 24, 2012 (UTC)
Answered in Chapter 606, Page 2. Obito (and Kakashi) didn't skip getting the 3rd tomoe. They got it first, and only then did their Sharingans evolve to Mangekyou, albeit in a matter of seconds. --lnite
I read a better translation and it read that he somehow slipped from under the rock as it was caving in, as in while it was still falling in he must of rolled over or moved himself just out of the way, he wasn't hinting at kamui or anything... 126.96.36.199 (talk) 06:18, October 12, 2012 (UTC)
Pair of Eyes' Connection
In the latest chapter, Obito was able to remote see what his other eye, which Kakashi had, seen. Was it added into the page yet? --VolteMetalic (talk) 10:23, October 9, 2012 (UTC)
- Sharingan#Receiving the Sharingan.--Cerez365™(talk) 10:34, October 9, 2012 (UTC)
Should it be noted that Tobi and Kakashi Hatake are the youngest people to unlock the Mongekyō Sharingan? Or are they not? Zelwolf (talk) 20:16, October 10, 2012 (UTC)Zelwolf
They are, but that's less than trivial I guess. EDIT: there might have been younger before them, so...--Elveonora (talk) 20:21, October 10, 2012 (UTC)
Oh, okay. I mean it's not like a really needed to know thing for the story line Zelwolf (talk) 20:22, October 10, 2012 (UTC)Zelwolf
Itachi was 12 when he awakened his Mangekyo Sharingan, making him the youngest known BUT Kakashi was either 9 or 11 when he awakened his. Obito awakened his at 13 and then Sasuke awakened his at 16. 184.108.40.206 (talk) 06:15, October 12, 2012 (UTC)
Obito's MS usage without strain
Obito suffers no strain refrainlessly using MS due to Hashirama's DNA implanted on him. This is no speculation and I am not forum-ing. Isn't it true that Hashirama's DNA boosts/longevizes the Sharingan power? It's true for Danzo and Obito using Inazagi and also for the resurrected Madara. Isn't it now a fact that Obito has his DNA? Isn't Obito the only one we've seen using the MS so extensively without apparent side effects? Just making a logical deduction here. I believe we will see this more formally explained in the series pretty soon, as only recently Kakashi was revealed to suffer Sharingan strain for extended usage of MS and soon after that Obito was revealed to carry Hashirama's DNA.--Holyn (talk) 17:14, October 12, 2012 (UTC)
- And when it is announced formally, it will be reflected on the wikia, not before.--Cerez365™(talk) 17:16, October 12, 2012 (UTC)
Obito can use his MS without strain because he has Senju DNA within him. Same as how Danzo was able to use Shisui's Kotoamatsukami in somewhat of a succession, whereas Itachi could only activate it after another decade.—This unsigned comment was made by 126.96.36.199 (talk • contribs) .
- And when it is announced formally, it will be reflected on the wikia, not before.--Cerez365™(talk) 11:29, October 17, 2012 (UTC)
Special Ninjutsu
It is observed whoever awakens the Mangekyo Sharingan sometimes receive a special exclusive jutsu as seen with Obito's(Kamui) and Shisui's(Kotamatsukami) case. 184.108.40.206 (talk) 03:09, October 28, 2012 (UTC)
Non-original eyes
Can someone use their mangekyou without their original eyes (sharingan)? And if them implanted two different eyes (sharingan) with the ability of mangekyou, they will have the to differents? please, I know that this is not forum and don't interpret as speculation without answer my question first. MaskedManMadara (talk) 15:07, November 12, 2012 (UTC)
Tailed Beast Control
The Mangekyō Sharingan is hot specifically needed to control the tailed beasts, it merely enhances the user's dōjutsu power. Sasuke himself was able to control Kurama in Naruto to an extent, suppressing its chakra, with only his standard Sharingan. Furthermore, Obito told Sasuke that all Uchiha can potentially control the tailed beasts, but mentioned nothing about the Mangekyō Sharingan. Control for the tailed beasts should be removed from the Mangekyō Sharingan page and moved to the Sharingan page. Steveo920, December 17,2012, 21:55
- Still doesn't change the fact that it can be used for controlling it.— UltimateSupreme ƒ(♫) 03:27 UTC, Tuesday, 18 December 2012
A MS User..
Can Switch Between Sharingan.. Mangekyo Sharingan, and Eternal Mangekyo Sharingan as seen in the end of the Kabuto vs Uchiha bros fight from Sasuke, and in the latest chapter 184.108.40.206 (talk) 09:45, February 5, 2013 (UTC)
- Itachi vs Kakashi first battle... Not sure about EMS though--~ UltimateSupreme 09:47, February 5, 2013 (UTC)
- That panel could very well be qan art error. I believe there has been at least one instance of Madara's wood clones being drawn with his Mangekyo despite having the Eternal Mangekyo on other panels.--BeyondRed (talk) 10:09, February 5, 2013 (UTC)
BUT, Sasuke has been shown like this ever since the Kabuto vs Uchiha Bros battle... but it does stand for better reasoning that it has to be an art error.. 18.104.22.168 (talk) 13:56, February 5, 2013 (UTC)
- The Kabuto vs Uchiha Bros. example was part of a flashback. Notice the black around the panels, and Sasuke's open collar. SaiST (talk) 02:28, February 6, 2013 (UTC)
Wait for volume release/re-release--Elveonora (talk) 15:23, February 5, 2013 (UTC)
Bringing up this issue again. 620 is the second chapter in a row where Sasuke has a normal MS rather than his EMS. What do we do about it? ~ Ten Tailed Fox 04:49, February 14, 2013 (UTC)
- Without more to go on I have to believe it's an art error. Arrancar79 (talk) 05:15, February 14, 2013 (UTC)
- Kishi is good about correcting that stuff though. I've never seen an art error that goes on into multiple consecutive chapters. ~ Ten Tailed Fox 05:17, February 14, 2013 (UTC)
About to play captain obvious in here, it's logical that EMS users still can access their "original" final Susanoo, thus their own MS as well? ;D--Elveonora (talk) 13:53, February 14, 2013 (UTC)
I don't like it, but it's definitely a possibility.. but Kishi can make mistakes sometimes too, take Chapter 599 with Minato's Hokage statue for example. that's an error well beyond the ridiculousness of these past few chapters. I think we should wait and see what the re-release looks like. --M4ND0N (talk) 21:14, February 15, 2013 (UTC)
If I remember correctly, Madara's MS instead of EMS against Onoki wasn't fixed in a re-release--Elveonora (talk) 21:26, February 15, 2013 (UTC)
It would make sense only if was actually not a mistake. I don't think Kishi is that of a hurry... It's probably that Sasuke wants to hide his full power, doesn't he do a lot of that normally? 126.96.36.199 (talk) 11:49, February 16, 2013 (UTC)
Is the Eternal MS....eternal?
Sorry, but I am not sure anymore. After seeing Sasuke's Eternal Mangekyo sharigan bleed when fighting Kabuto, I am doubting if the EMS is actually permanent. One could say it just bleeds, but I always thought of the bleeding eye as a sign of the eye going blind. So is the EMS just a stronger version of the MS, or what?--—This unsigned comment was made by 18.104.22.168 (talk • contribs) .
- The bleeding comes from the strain the techniques puts on the eye. It's never been said the bleeding was a sign of the eye deteriorating; loss of sight is.--Cerez365™(talk) 13:01, March 26, 2013 (UTC)
The Amaterasu fire actually comes out of the eye, it makes it bleed. After his first day of using MS, Sasuke noticed loss of sight, but while fighting Kabuto, he spammed things and his sight doesn't appear to be any worsened by now since the transplant--Elveonora (talk) 14:40, March 26, 2013 (UTC)
Okay. Thanks for the clear up guys. (And if I knew how to sign the thing, I would have. I don't think I have an account)—This unsigned comment was made by [[User:|]] ([[User talk:|talk]] • contribs) .
You don't need an account to sign your post, just leave 4x ~ after your comment--Elveonora (talk) 23:05, March 27, 2013 (UTC)
Got it. But err, is it known that the EMS known to last forever? Or is this still an assumption? (Also, and I know it is miniscule, but can we get rid of the use of "an" before the word "Uchiha"? I know the English language is annoying, but in the same way you would say "An honest man" Or "A URL" shouldn't it be "A Uchiha"? 22.214.171.124 (talk) 18:11, March 30, 2013 (UTC)
Or is it ooo-chi-ha instead of yooo-chi--ha? 184.108.40.206 (talk) 18:12, March 30, 2013 (UTC)
nobody cares about that here you buffon, it is known omfg how would they still be able to use their eyes so much eh?? an you can't be serious about the language part —This unsigned comment was made by 220.127.116.11 (talk • contribs) .
You should watch out for how you refer to other people. His (or her, I don't know) question is valid, though simply reading the article should answer that, we write them for a reason. Omnibender - Talk - Contributions 18:36, March 30, 2013 (UTC)
Buffon, eh? Well, the fact that it doesn't go blind doesn't seem to be in this article. The only thing that kinda looks like it is the phrase "permanently restores". Wouldn't saying that the eye cannot go blind make more sense or be a bit more clear? And wouldn't you at least understand someone's confusion when they see the EMS bleed? I know I thought that to be a sign that the eye is going blind, and I am sure others may have thought so. Not only that but the EMS hasn't been see much in the anime nor manga, so saying "how would they still be able to use their eyes so much eh??" doesn't make any sense. 188.8.131.52 (talk) 17:45, March 31, 2013 (UTC)
I'm pretty sure most of us didn't expect Sasuke being able to use his regular MS either. So excuse me for having some bloody questions. 22.214.171.124 (talk) 17:47, March 31, 2013 (UTC)
No once accuses you for having such question, it's more valid than the one with "a/an" lol. The Sharingan blindness has nothing to do with physical damage done to the eye, it has been specifically stated to stem from the eye "loosing light" (whatever that means) and sealing itself, I dare to assume it works in a similar way to Hyuga branch family curse seal but in a natural way (notice how Sharingan seals itself off after using Izanagi for example) Logically, changing the wielder of a blind eye wouldn't repair the damage, so this confirms it. While the strain from using MS techniques is an actual damage to the blood vessels in the eye. So in short, yes, eternal mangekyou is eternal, but it's user can still become blind in a real-world way like the eye getting destroyed, or cataract, glaucoma or other diseases etc.--Elveonora (talk) 18:27, March 31, 2013 (UTC)
The techniques and powers of the MS are eternal In a sense the MS can supports Itself while having a user, but yes of course the eye Is still vulnerable to things such as blood loss and strain etc but It may activate a protections seal of some sort i don't know, but I hope myself and others have helped--User:Jmootam1999Loves Naruto 18:34, March 31, 2013 (UTC)
The blood loss thing is making it unnecessarily confusing.... And excuse my doubt, Elveonora, but I don't think that is true. I don't think EMS would only stay eternal as long as amaterasu or any other damaging eye techniques (and I would say that being nearly all of them) isn't used..Sounds kinda weird and kinda defeats the purpose, wouldn't you say? Even if the only techinique that could make the eye blind is Amaterasu, it seems a bit off. I don't know, whatever. I guess we will see in the future. 22.214.171.124 (talk) 19:11, March 31, 2013 (UTC)
That's not what I said. The blood stems from there being pressure on blood vessels, it doesn't make the eye blind in itself. As I said, the blindness from over-usage is more magical/mystical it would appear--Elveonora (talk) 19:35, March 31, 2013 (UTC)
How are you confused because Amaterasu Is a Jutsu which requires alot of focus and Chakra to work In the eye, therefore tiring the chakra points In that area causing strain do you understand now -- Jmootam1999 20:10, March 31, 2013 (UTC)
Oh, so the pain or strain the eye comes with is not synonymous with it getting blind/losing its light? Seems rather strange but I guess it is kinda like Inzanami/gi. Okay, I get it now. Sorry and thanks everyone. I hope you did in some way understand how confusion could be engedered from all that... 184.108.40.206 (talk) 20:39, March 31, 2013 (UTC)
I understand :) -- Jmootam1999 20:41, March 31, 2013 (UTC)
Obito's fire jutsu
It should be removed from the jutsu box since it's a jutsu in its own right that can potentially be combined with Kamui. It's not a MS jutsu though.--Reliops (talk) 22:16, June 1, 2013 (UTC)
- If it was a Jutsu on its own it wouldn't be this Jutsu, but a simple Gōkakyu. The spinning is what makes this Jutsu to what it is. Seelentau 愛議 22:26, June 1, 2013 (UTC)
Obito used the very same technique in chapter 628 without using Kamui. They are clearly two separate jutsu that can be used in tandem.--Reliops (talk) 01:48, June 2, 2013 (UTC)
Obito's Blast Wave Wild Dance is showing up due to a bug. When the page was first made, for some reason, it appeared twice in the list. After we saw Obito using it without Kamui's assistance, it was no longer considered a kekkei genkai technique, but only one of the links vanished. We've had that sort of trouble before. Back when the jinchūriki were first named in the artbook, there was a page for Han's steam-based ninjutsu. For some reason, that appeared three times in any infobox that would list it. Butsuma for example, debuts twice in the infobox for the chapter he debuts in. Simant has suggested this is due to some changes to the semantic data structure before and after the last update, the data and the data interpreter speak two different dialects, so to speak (pun not intended). Omnibender - Talk - Contributions 19:06, June 2, 2013 (UTC)
- He did use it without Kamui? Where? oO Seelentau 愛議 19:11, June 2, 2013 (UTC)
- He did, unless it was a mistranslation. If it wasn't then it's noteworthy that the name and appearance fit more when sued with Kamui ._.--Elveonora (talk) 19:13, June 2, 2013 (UTC)
- He used it without Kamui in the opening pages of chapter 628. You can clearly see that there are no Kamui distortions. Omnibender - Talk - Contributions 20:03, June 2, 2013 (UTC)
- He did, unless it was a mistranslation. If it wasn't then it's noteworthy that the name and appearance fit more when sued with Kamui ._.--Elveonora (talk) 19:13, June 2, 2013 (UTC)
- The fire jutsu that Obito uses do spin he just uses Kamui to giv it an increase in range and power.Whiteraven1 (talk) 22:59, June 2, 2013 (UTC)


text:
Howard's surgery successful; Amaro optimistic
PHILADELPHIA -- Ruben Amaro Jr. seemed to have a pretty easy decision to make a little more than a week ago.
Sell! Sell! Sell!
But the Phillies entered Wednesday's game against the Nationals at Citizens Bank Park winners of six of their last eight games and playing in a division that is arguably the weakest in baseball. So the club's general manager seemed buoyed by the news Ryan Howard had successful knee surgery earlier in the day.
Howard had a debridement of the left medial meniscus. His timetable to return is six to eight weeks.
"After [Phillies physician Michael] Ciccotti went in there and went in with the scope, it was a little better picture than we thought," Amaro said. "I think the player is feeling better about it, we're feeling better about it. As news goes, this is as good as we can get."
Amaro said it probably changes the season's outlook, "because we'll have him back. There's a reasonable chance we'll have him back at some point. We still have a lot of question marks about where we're going to go in the next couple of weeks. Right now, the team is making decisions a little harder on me, which is fine and which is good. I'd rather be in this situation than thinking about 2014 right now."
Amaro met with Phillies manager Charlie Manuel, the Phillies coaching staff and others in the organization Tuesday, although he declined to call it an organizational meeting.
Regardless of what one calls it, the organization's decision-makers met to discuss the team leading to the July 31 Trade Deadline.
"There were no real revelations," Amaro said. "We are playing better baseball and putting ourselves in a position to be buyers. But there was nothing new out of it."
So they are leaning toward buying at this point?
"Yeah, I think we'll try to do that," he said.
The biggest need seems to be the bullpen. Since the end of May, the Phillies rank seventh in baseball, averaging 4.58 runs per game. Since a loss in San Diego on June 24, they are seventh, averaging 5.29 runs per game. But the bullpen has a 5.21 ERA since June 8, which is 27th in baseball.
"It's a hard one to get," Amaro said of bullpen help.
Of course, a bad stretch before the Trade Deadline and the Phillies are back to sellers. So would they sacrifice a top prospect for a reliever, knowing how fickle they can be (i.e. Mike Adams, Chad Qualls, Jose Contreras, Danys Baez, etc.)?
"Maybe," Amaro said.
But the best guess is probably not, unless it is a clear difference-maker to pitch in front of closer Jonathan Papelbon.
Amaro will be a busy man in the coming weeks.
Buy? Sell? For the moment, the Phillies are leaning toward buying, but that can change with one bad week.
"I would assume things would go down to the wire, unless we reel off 10 out of 11 or we lose 10 out of 11," he said. "Then we'll have a clearer picture. Right now, we're just not sure. I would assume like most years, it would go down to the wire."

subset: commoncrawl


text:
2nd Winehouse inquest confirms alcohol death
Photo: AP
FILE - In this Feb. 16, 2007 file photo, British singer Amy Winehouse poses for photographs after being interviewed by The Associated Press at a studio in north London. A second coroner's inquest confirmed Tuesday Jan. 8, 2013, that Amy Winehouse died of accidental alcohol poisoning when she resumed drinking after a period of abstinence. The second inquest was held after the original coroner was found to lack the proper qualifications for the job. (AP Photo/Matt Dunham, File)


text:
January 2012
June 2010
zen-coding - Project Hosting on Google Codeby Krome & 4 others
Set of plugins for HTML and CSS hi-speed coding
1 (3 marks)
Founded in late 2003 and heartquartered in France, we are non-profit and independant.
We believe in the open web, think internet services should be sustainable, build for the long term.
While we are re-launching the service, we only accept new members through invitation.
last mark : 19/01/2012 17:39


text:
Melissa Rycroft Took 15 Pregnancy Tests Before She Believed She Was Expecting! Can You Relate, HollyMoms?
Bachelor Pad host Melissa Rycroft was totally surprised to discover that she was pregnant, just months after marrying Tye Strickland in December — she thought she just had indigestion!
"I took 15 [pregnancy] tests just to make sure," admits mom-to-be Melissa Rycroft, in the new issue of OK!. Still not convinced that she and husband, insurance salesman Tye Strickland, had actually conceived, the former Dallas Cowboys cheerleader called her doctor to see if maybe it was just something she ate! "She just kept laughing and said I was definitely pregnant," says the host of Bachelor Pad and former Dancing With the Stars contestant.
Once the shock wore off, the newlyweds realized how lucky they were. "We knew we wanted to have kids. Timing-wise it's just coming sooner [rather] than later," says Melissa, 27, who dated Tye for two years before splitting and then reunited with him after she got dumped by her fiancé Jason Mesnick on The Bachelor.
She says she didn't even know the first thing about bringing home a baby. "Everything scared me about being a new mom. I don't even know how to use half of those baby gadgets or how to decipher what different baby cries mean." Sound familiar, HollyMoms?
One aspect of pregnancy that Melissa does have a handle on is her diet. "I like plain toast now, plain bagels and fruit. Normally I can't eat the same thing every day but lately these core foods just keep me so happy and content," shares Melissa, adding that she does occasionally give in to her cravings for pizza. "I'm not going to deprive myself. But it doesn't mean I'm going to be eating pizza all day long and letting myself gain an uncontrollable amount of weight. This is a time when I need to be aware of what my body wants, because it is not just about me anymore," she tells OK!.
Luckily, Melissa has a great partner sticking by her side. "Tye wants a girl who will have him wrapped around her fingers," shares Melissa. Regardless of the baby's sex, Tye is already very protective of his growing bundle of joy. "He won't even let me cross the street anymore without walking in front of me. I can't imagine what he'll be like once the munchkin is here!"


text:
TomTom Rider motorcycle GPS gets refresh, for those born to be guided
It seems a safe bet that any contemporary Easy Rider reboot would be vastly different from its predecessor. For one thing, there's the whole GPS thing to contend with -- and surely there'd be a little friendly product placement in the form of the TomTom Rider (New Orleans isn't gonna find itself, after all). The company has updated its long-running motorcycle GPS line to feature a new 4.3-inch "glove-friendly" weatherproof display and the ability to create, upload and share routes via Bluetooth. Bluetooth functionality also makes it possible to get in-helmet audio directions, so you don't have to stare down at that screen the whole time (when you should be looking at the, you know, road). And for those who don't like the straight and narrow path, there's the Winding Roads to help you find routes with more bends. The Rider is currently listed at £329.99 ($511) for pre-order.
Filed under: GPS


text:
A year after the great fires of 1988, this map of the Yellowstone and Grand Teton parks features historical and geographical information as well park attractions. This map was published in February 1989 as half of a two-map presentation on these majestic national treasures.
Coverage Area: Yellowstone National Park, Grand Teton National Park


text:
Hello all,
So, after the translations of He Jin's biography and Huangfu Song's biography, here's another translation of a prominent Later Han general. After He Jin and Huangfu Song, two men who are probably mostly known for their Yellow Turban campaign (to me at least), I thought it would be fitting to do Zhu Jun next.
http://threekingdoms.wikia.com/wiki/Zhu ... 1%E5%84%81
Zhu Jun's official biography is in chapter 71 of the History of the Later Han, which you can see here. He shares the chapter with Huangfu Song, so Fan Ye's comments at the end are about both Jun and Song.
Like before, I'm stil "crossing the t's and dotting the i's" (so let me know if you find something odd), but currently it should already be properly readable.


text:
Mega Millions Numbers for 01-03-1997
This page has the latest Mega Millions winning numbers for this draw, plus detailed prize payout information.
There are three ways to see more Mega Millions winning numbers:
- Are you a winner? Enter your numbers in the Mega Millions Number Checker to see if you've won in the past 365 days
- View the latest Mega Millions winning numbers.
- Did you win in an older drawing? You can view past Mega Millions numbers and prize payouts for all drawings since 1992.
Friday January 3rd 1997
- 5
- 8
- 23
- 45
- 48
- 17
Winners in this draw


text:
A collection of scholarly works about individual liberty and free markets. A project of Liberty Fund, Inc.
The Ramayana and the Mahabharata condensed into English Verse by Romesh C. Dutt (London: J.M. Dent, 1917). https://oll.libertyfund.org/titles/1778,
|Available in the following formats:
|Facsimile PDF
|This is a facsimile or image-based PDF made from scans of the original book.
|Facsimile PDF
|This is a facsimile or image-based PDF made from scans of the original book.
|This is an E-book formatted for Amazon Kindle devices.
|EBook PDF
|This text-based PDF or EBook was created from the HTML version of this book and is part of the Portable Library of Liberty.
|ePub standard file for your iPad or any e-reader compatible with that format
|This version has been converted from the original text. Every effort has been taken to translate the unique features of the printed book into the HTML medium.
|Simplified HTML
|This is a simplifed HTML format, intended for screen readers and other limited-function browsers.
A condensed version (in verse) of two Indian classics of religious poetry.
The text is in the public domain.
This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. It may not be used in any way for profit.
THE Epic relates to the ancient traditions of two powerful races, the Kosalas and the Videhas, who lived in Northern India between the twelfth and tenth centuries before Christ. The names Kosala and Videha in the singular number indicate the kingdoms,—Oudh and North Behar,—and in the plural number they mean the ancient races which inhabited those two countries.
According to the Epic, Dasa-ratha king of the Kosalas had four sons, the eldest of whom was Rama the hero of the poem. And Janak king of the Videhas had a daughter named Sita, who was miraculously born of a field furrow, and who is the heroine of the Epic.
Janak ordained a severe test for the hand of his daughter, and many a prince and warrior came and went away disappointed. Rama succeeded, and won Sita. The story of Rama's winning his bride, and of the marriage of his three brothers with the sister and cousins of Sita, forms the subject of this Book.
The portions translated in this Book form Section vi., Sections lxvii. to lxix., Section lxxiii., and Section lxxvii. of Book i. of the original textEdition: current; Page: [2]
THE events narrated in this Book occupy scarcely two days. The description of Rama's princely virtues and the rejoicings at his proposed coronation, with which the Book begins, contrast with much dramatic force and effect with the dark intrigues which follow, and which end in his cruel banishment for fourteen years.
The portions translated in this Book form Sections i., ii., vi., and vii., portions of Sections x. to xiii., and the whole of Section xviii. of Book ii. of the original text.
THE first six days of Rama's wanderings are narrated in this Book. Sita and the faithful Lakshman accompanied Rama in his exile, and the loyal people of Ayodhya followed their exiled prince as far as the banks of the Tamasa river where they halted on the first night. Rama had to steal away at night to escape the citizens, and his wanderings during the following days give us beautiful glimpses of forest life in holy hermitages. Thirty centuries have passed since the age of the Kosalas and Videhas, but every step of the supposed journey of Rama is well known in India to this day, and is annually traversed by thousands of devoted pilgrims. The past is not dead and buried in India, it lives in the hearts of millions of faithful men and faithful women, and shall live for ever.
On the third day of their exile, Rama and his wife and brother crossed the Ganges; on the fourth day they came to the hermitage of Bharad-vaja, which stood where Allahabad now stands, on the confluence of the Ganges and the Jumna; on the fifth day they crossed the Jumna, the southern shores of which were then covered with woods; and on the sixth day they came to the hill of Chitrakuta, where they met the saint Valmiki, the reputed author of this Epic. "We have often looked," says a writer in Calcutta Review, vol. xxii, "on that green hill: it is the holiest spot of that sect of the Hindu faith who devote themselves to this incarnation of Vishnu. The whole neighbourhood is Rama's country. Every headland has some legend, every cavern is connected with his name, some of the wild fruits are still called Sita-phal, being the reputed food of the exile. Thousands and thousands annually visit the spot, and round Edition: current; Page: [39] the hill is raised a footpath on which the devotee, with naked feet, treads full of pious awe."
Grief for the banished Rama pressed on the ancient heart of Dasa-ratha. The feeble old king pined away and died, remembering and recounting on his death-bed how in his youth he had caused sorrow and death to an old hermit by killing his son. Scarcely any passage in the Epic is more touching than this old sad story told by the dying monarch.
The portions translated in this Book form the whole or the main portions of Sections xxvi., xxvii., xxxi., xxxix., xl., xlvi., lii., liv., lv., lvi., lxiii., and lxiv. of Book ii. of the original text.
THE scene of this Book is laid at Chitra-kuta. Bharat returning from the kingdom of the Kaikeyas heard of his father's death and his brother's exile, and refused the throne which had been reserved for him. He wandered through the woods and jungle to Chitra-kuta, and implored Rama to return to Ayodhya, and seat himself on the throne of his father. But Rama had given his word, and would not withdraw from it.
Few passages in the Epic are more impressive than Rama's wise and kindly advice to Bharat on the duties of a ruler, and his firm refusal to Bharat's passionate appeal to seat himself on the throne. Equally touching is the lament of Queen Kausalya when she meets Sita in the dress of an anchorite in the forest.
But one of the most curious passages in the whole Epic is the speech of Jabali the Sceptic, who denied heaven and a world hereafter. In ancient India as in ancient Greece there were different schools of philosophers, some of them orthodox and some of them extremely heterodox, and the greatest latitude of free thought was permitted. In Jabali, the poet depicts a free-thinker of the broadest type. He ridicules the ideas of Duty and of Future Life with a force of reasoning which a Greek sophist and philosopher could not have surpassed. But Rama answers with the fervour of a righteous, truth-loving, God-fearing man.
All persuasion was in vain, and Bharat returned to Ayodhya with Rama's sandals, and placed them on the throne, as an emblem of Rama's sovereignty during his voluntary exile. Rama himself then left Chitra-kuta and sought the deeper forests of Dandak, so Edition: current; Page: [64] that his friends and relations might not find him again during his exile. He visited the hermitage of the Saint Atri; and the ancient and venerable wife of Atri welcomed the young Sita, and robed her in rich raiments and jewels, on the eve of her departure for the unexplored wildernesses of the south.
The portions translated in this Book are the whole or the main portions of Sections xcix., c., ci., civ., cviii., cix., cxii., and cxix. of Book ii. of the original text.
THE wanderings of Rama in the Deccan, his meeting with Saint Agastya, and his residence on the banks of the Godavari river, are narrated in this Book. The reader has now left Northern India and crossed the Vindhya mountains; and the scene of the present and succeeding five Books is laid in the Deccan and Southern India. The name of Agastya is connected with the Deccan, and many are the legends told of this great Saint, before whom the Vindhya mountains bent in awe, and by whose might the Southern ocean was drained. It is likely that some religious teacher of that name first penetrated beyond the Vindhyas, and founded the first Aryan settlement in the Deccan, three thousand years ago. He was pioneer, discoverer and settler,—the Indian Columbus who opened out Southern India to Aryan colonization and Aryan religion.
Two yojanas from Agastya's hermitage, Rama built his forest dwelling in the woods of Panchavati, near the sources of the Godavari river, and within a hundred miles from the modern city of Bombay. There he lived with his wife and brother in peace and piety, and the Book closes with the description of an Indian winter morning, when the brothers and Sita went for their ablutions to the Godavari, and thought of their distant home in Oudh. The description of the peaceful forest-life of the exiles comes in most appropriately on the eve of stirring events which immediately succeed, and which give a new turn to the story of the Epic. We now stand therefore at the turning point of the poet's narrative; Edition: current; Page: [78] he has sung of domestic incidents and of peaceful hermitages so far; he sings of dissensions and wars hereafter.
The portions translated in this Book form Sections i., xii., xiii., xv., and xvi. of Book iii. of the original text.
WE exchange the quiet life of Rama in holy hermitages for the more stirring incidents of the Epic in this Book. The love of a Raksha princess for Rama and for Lakshman is rejected with scorn, and smarting under insult and punishment she fires her brother Ravan, the king of Ceylon, with a thirst for vengeance. The dwellers of Ceylon are described in the Epic as monsters of various forms, and able to assume different shapes at will. Ravan sends Maricha in the shape of a beautiful deer to tempt away Rama and Lakshman from the cottage, and then finds his chance for stealing away the unprotected Sita.
The misfortunes of our lives, according to Indian thinkers, are but the results of our misdeeds; calamities are brought about by our sins. And thus we find in the Indian Epic, that a dark and foul suspicion against Lakshman crossed the stainless mind of Sita, and words of unmerited insult fell from her gentle lips, on the eve of the great calamity which clouded her life ever after. It was the only occasion on which the ideal woman of the Epic harboured an unjust thought or spoke an angry word; and it was followed by a tragic fate which few women on earth have suffered. To the millions of men and women in India, Sita remains to this day the ideal of female love and female devotion; her dark suspicions against Lakshman sprang out of an excess of her affection for her husband; and her tragic fate and long trial proved that undying love.
The portions translated in this Book form the whole or the main portions of Sections xvii., xviii., xliii., xlv., xlvi., xlvii., and xlix. of Book iii. of the original text.Edition: current; Page: [89]
RAMA'S wanderings in the Nilgiri mountains, and his alliance with Sugriva the chief of these regions, form the subject of the Book. With that contempt for aboriginal races which has marked civilized conquerors in all ages, the poet describes the dwellers of these regions as monkeys and bears. But the modern reader sees through these strange epithets; and in the description of the social and domestic manners, the arts and industries, the sacred rites and ceremonies, and the civic and political life of the Vanars, the reader will find that the poet even imports Aryan customs into his account of the dwellers of Southern India. They formed an alliance with Rama, they fought for him and triumphed with him, and they helped him to recover his wife from the king of Ceylon.
The portions translated in this Book form Sections v., xv., xvi., xxvi., a portion of Section xxviii., and an abstract of Sections xl. to xliii. of Book iv. of the original text.
AMONG the many chiefs sent by Sugriva in different directions in search of Sita, Hanuman succeeded in the quest and discovered Sita in Ceylon. Ceylon is separated from India by a broad channel of the sea, and Hanuman leaped, or rather flew through the air, across the channel, and lighted on the island. Sita, scorning the proposals of Ravan, was kept in confinement in a garden of Asoka trees, surrounded by a terrible guard of Raksha females; and in this hard confinement she remained true and faithful to her lord. Hanuman gave her a token from Rama, and carried back to Rama a token which she sent of her undying affection and truth.
The portions translated in this Book form the whole of the main portions of Sections xv., xxxi., xxxvi., and lxvi. of Book v. of the original text.
RAVAN was thoroughly frightened by the deeds of Hanuman. For Hanuman had not only penetrated into his island and discovered Sita in her imprisonment, but had also managed to burn down a great portion of the city before he left the island. Ravan called a Council of War, and as might be expected, all the advisers heedlessly advised war.
All but Bibhishan. He was the youngest brother of Ravan, and condemned the folly and the crime by which Ravan was seeking a war with the righteous and unoffending Rama. He advised that Sita should be restored to her lord and peace made with Rama. His voice was drowned in the cries of more violent advisers.
It is noticeable that Ravan's second brother, Kumbha-karna, also had the courage to censure his elder's action. But unlike Bibhishan he was determined to fight for his king whether he was right or wrong. There is a touch of sublimity in this blind and devoted loyalty of Kumbha-karna to the cause of his king and his country.
Bibhishan was driven from the court with indignity, and joined the forces of Rama, to whom he gave much valuable information about Lanka and its warriors.
The passages translated in this Book form Sections vi., viii., ix., portions of Sections xii. and xv., and the whole of Section xvi. of Book vi. of the original text.Edition: current; Page: [128]
RAMA crossed over with his army from India to Ceylon. There is a chain of islands across the strait, and the Indian poet supposes them to be the remains of a vast causeway which Rama built to cross over with his army.
The town of Lanka, the capital of Ceylon, was invested, and the war which followed was a succession of sallies by the great leaders and princes of Lanka. But almost every sally was repulsed, every chief was killed, and at last Ravan himself who made the last sally was slain and the war ended.
Among the numberless fights described in the original work, those of Ravan himself, his brother Kumbha-karna, and his son Indrajit, are the most important, and oftenest recited and listened to in India; and these have been rendered into English in this Book. And the reader will mark a certain method in the poet's estimate of the warriors who took part in these battles.
First and greatest among the warriors was Rama; he was never beaten by an open foe, never conquered in fair fight. Next to him, and to him only, was Ravan the monarch of Lanka; he twice defeated Lakshman in battle, and never retreated except before Rama. Next to Rama and to Ravan stood their brothers, Lakshman and Kumbha-karna; it is difficult to say who was the best of these two, for they fought only once, and it was a drawn battle. Fifth in order of prowess was Indrajit the son of Ravan, but he was the first in his magic art. Concealed in mists by his magic, he twice defeated both Rama and Lakshman; but in his last battle he had to wage a face to face combat with Lakshman, and was Edition: current; Page: [138] slain. After these five warriors, pre-eminent for their prowess, various Vanars and Rakshas took their rank.
The war ended with the fall of Ravan and his funerals. The portions translated in this Book form the whole or portions of Sections xliv., xlviii., lix., lxvi., lxvii. and lxxiii., an abstract of Sections lxxv. to xci., and portions of Sections xciii., xcvi., ci., cii., ciii., cix., cx., and cxiii. of Book vi. of the original text.
THE real Epic ends with the war, and with Rama's happy return to Ayodhya. Sita proves her stainless virtue by an Ordeal of Fire, and returns with her lord and with Lakshman in an aërial car, which Ravan had won from the Gods, and which Bibhishan made over to Rama. Indian poets are never tired of descriptions of nature, and the poet of the Ramayana takes advantage of Rama's journey from Ceylon to Oudh to give us a bird's-eye view of the whole continent of India, as well as to recapitulate the principal incidents of his great Epic.
The gathering of men at Ayodhya, the greetings to Rama, and his consecration by the Vedic bard Vasishtha, are among the most pleasing passages in the whole poem. And the happiness enjoyed by men during the reign of Rama—described in the last few couplets of this Book—is an article of belief and a living tradition in India to this day.
The portions translated in this Book form the whole or portions of Sections cxviii., cxx., cxxv., cxxix., and cxxx. of Book vi. of the original text.Edition: current; Page: [162]
THE real Epic ends with Rama's happy return to Ayodhya. An Uttara-Kanda or Supplement is added, describing the fate of Sita, and giving the poem a sad ending.
The dark cloud of suspicion still hung on the fame of Sita, and the people of Ayodhya made reflections on the conduct of their king, who had taken back into his house a woman who had lived in the palace of Ravan. Rama gave way to the opinion of his people, and he sent away his loving and faithful Sita to live in forests once more.
Sita found an asylum in the hermitage of Valmiki, the reputed author of this Epic, and there gave birth to twins, Lava and Kusa. Years passed on, and Lava and Kusa grew up as hermit boys, and as pupils of Valmiki.
After years had passed, Rama performed a great Horse-sacrifice. Kings and princes were invited from neighbouring countries, and a great feast was held. Valmiki came to the sacrifice, and his pupils, Lava and Kusa, chanted there the great Epic, the Ramayana, describing the deeds of Rama. In this interesting portion of the poem we find how songs and poetry were handed down in ancient India by memory. The boys had learnt the whole of the Epic by heart, and chanted portions of it, day after day, till the recital was completed. We are told that the poem consists of seven books, 500 cantos, and 24,000 couplets. Twenty cantos were recited each day, so that the recital of the whole poem must have taken twenty-five days. It was by such feats of memory and by such recitals that literature was preserved in ancient times in India.Edition: current; Page: [172]
Rama recognised his sons in the boy-minstrels, and his heart yearned once more for Sita whom he had banished, but never forgotten. He asked the Poet Valmiki to restore his wife to him, and he desired that Sita might once more prove her purity in the great assembly, so that he might take her back with the approval of his people.
Sita came. But her life had been darkened by an unjust suspicion, her heart was broken, and she invoked the Earth to take her back. And the Earth, which had given Sita birth, yawned and took back her suffering child into her bosom.
In the ancient hymns of the Rig Veda, Sita is simply the goddess of the field-furrow which bears crops for men. We find how that simple conception is concealed in the Ramayana, where Sita the heroine of the Epic is still born of the field-furrow, and after all her adventures returns to the earth. To the millions of men and women in India, however, Sita is not an allegory; she lives in their hearts and affections as the model of womanly love, womanly devotion, and a wife's noble self-abnegation.
The portions translated in this Book form the whole or portions of Sections xcii., xciii., xciv., and xcvii. of Book vii. of the original text.
IN the concluding portion of the Uttara or Supplemental Book, the descendants of Rama and his brothers are described as the founders of the great cities and kingdoms which flourished in Western India in the fourth and fifth centuries before the Christian Era.
Bharat had two sons, Taksha and Pushkala. The former founded Taksha-sila, to the east of the Indus, and known to Alexander and the Greeks as Taxila. The latter founded Pushkala-vati, to the west of the Indus, and known to Alexander and the Greeks as Peukelaotis. Thus the sons of Bharat are said to have founded kingdoms which flourished on either side of the Indus river in the fourth century before Christ.
Lakshman had two sons, Angada and Chandraketu. The former founded the kingdom of Karupada, and the latter founded the city of Chandrakanti in the Malwa country.
Satrughna had two sons, Suvahu and Satrughati. The former became king of Mathura, and the latter ruled in Vidisha.
Rama had two sons, Lava and Kusa. The former ruled in Sravasti, which was the capital of Oudh at the time of the Buddha in the fifth and sixth centuries before Christ. The latter founded Kusavati at the foot of the Vindhya mountains.
The death of Rama and his brothers was in accordance with Hindu ideas of the death of the righteous. Lakshman died under somewhat peculiar circumstances. A messenger from heaven sought a secret conference with Rama, and Rama placed Lakshman at the gate, with strict injunctions that whoever intruded on the private conference should be slain. Lakshman himself had to disturb the conference by the solicitation of the celestial rishi Durvasa, who Edition: current; Page: [180] always appears on earth to create mischief. And true to the orders passed by Rama, he surrendered his life by penances, and went to heaven.
In the fulness of time, Rama and his other brothers left Ayodhya, crossed the Sarayu, surrendered their mortal life, and entered heaven.
ANCIENT India, like ancient Greece, boasts of two great Epics. The Maha-bharata, based on the legends and traditions of a great historical war, is the Iliad of India. The Ramayana, describing the wanderings and adventures of a prince banished from his country, has so far something in common with the Odyssey. Having placed before English readers a condensed translation of the Indian Iliad, I have thought it necessary to prepare the present condensed translation of the Indian Odyssey to complete the work. The two together comprise the whole of the Epic literature of the ancient Hindus; and the two together present us with the most graphic and life-like picture that exists of the civilisation and culture, the political and social life, the religion and thought of ancient India.
The Ramayana, like the Maha-bharata, is a growth of centuries, but the main story is more distinctly the creation of one mind. Among the many cultured races that flourished in Northern India about a thousand years before Christ, the Kosalas of Oudh and the Videhas of North Behar were perhaps the most cultured. Their monarchs were famed for their learning as well as for their prowess. Their priests distinguished themselves by founding schools of learning which were known all over India. Their sacrifices and gifts to the learned drew together the most renowned men of the age from distant regions. Their celebrated Universities (Parishads) were frequented by students from surrounding countries. Their compilations of the old Vedic Hymns were used in various parts of India. Their elaborate Brahmanas or Commentaries on the Vedas were handed down from generation to generation by priestly families. Their researches into the mysteries of the Soul, Edition: current; Page: [182] and into the nature of the One Universal Soul which pervades the creation, are still preserved in the ancient Upanishads, and are among the most valuable heritages which have been left to us by the ancients. And their researches and discoveries in science and philosophy gave them the foremost place among the gifted races of ancient India.
It would appear that the flourishing period of the Kosalas and the Videhas had already passed away, and the traditions of their prowess and learning had become a revered memory in India, when the poet composed the great Epic which perpetuates their fame. Distance of time lent a higher lustre to the achievements of these gifted races, and the age in which they flourished appeared to their descendants as the Golden Age of India. To the imagination of the poet, the age of the Kosalas and Videhas was associated with all that is great and glorious, all that is righteous and true. His description of Ayodhya, the capital town of the Kosalas, is a description of an ideal seat of righteousness. Dasa-ratha the king of the Kosalas is an ideal king, labouring for the good of a loyal people. Rama, the eldest son of Dasa-ratha and the hero of the Epic, is an ideal prince, brave and accomplished, devoted to his duty, unfaltering in his truth. The king of the Videhas, Janak (or rather Janaka, but I have omitted the final a of some names in this translation), is a monarch and a saint. Sita, the daughter of Janak and the heroine of the Epic, is the ideal of a faithful woman and a devoted wife. A pious reverence for the past pervades the great Epic; a lofty admiration of what is true and ennobling in the human character sanctifies the work; and delineations of the domestic life and the domestic virtues of the ancient Hindus, rich in tenderness and pathos, endear the picture to the hearts of the people of India to the present day.
It is probable that the first connected narrative of this Epic was composed within a few centuries after the glorious age of the Kosalas and the Videhas. But the work became so popular that it grew with age. It grew,—not like the Maha-bharata by the incorporation of new episodes, tales and traditions,—but by fresh descriptions of the same scenes and incidents. Generations of poem Edition: current; Page: [183] were never tired of adding to the description of scenes which were dear to the Hindu, and patient Hindu listeners were never tired of listening to such repetitions. The virtues of Rama and the faithfulness of Sita were described again and again in added lines and cantos. The grief of the old monarch at the banishment of the prince, and the sorrows of the mother at parting from her son, were depicted by succeeding versifiers in fresh verses. The loving devotion of Rama's brothers, the sanctity of saints, and the peacefulness of the hermitages visited by Rama, were described with endless reiteration. The long account of the grief of Rama at the loss of his wife, and stories of unending battles waged for her recovery, occupied generations of busy interpolators.
The Sloka verse in which much of the Ramayana is composed is the easiest of Sanscrit metres, and afforded a fatal facility to poets; and often we have the same scene, fully and amply described in one canto, repeated again in the two or three succeeding cantos. The unity of the composition is lost by these additions, and the effect of the narrative is considerably weakened by such endless repetition.
It would appear that the original work ended with the sixth Book, which describes the return of the hero to his country and to his loving subjects. The seventh Book is called Uttara or Supplemental, and in it we are told something of the dimensions of the poem, apparently after the fatal process of additions and interpolations had gone on for centuries. We are informed that the poem consists of six Books and a Supplemental Book; and that it comprises 500 cantos and 24,000 couplets. And we are also told in this Supplemental Book that the descendants of Rama and his brothers founded some of the great towns and states which, we know from other sources, flourished in the fifth and fourth centuries before Christ. It is probable therefore that the Epic, commenced after 1000 bc, had assumed something like its present shape a few centuries before the Christian Era.
The foregoing account of the genesis and growth of the Ramayana will indicate in what respects it resembles the Maha-bharata, and in what respects the two Indian Epics differ from each other. The Maha-bharata grew out of the legends and traditions of a Edition: current; Page: [184] great historical war between the Kurus and the Panchalas; the Ramayana grew out of the recollections of the golden age of the Kosalas and the Videhas. The characters of the Maha-bharata are characters of flesh and blood, with the virtues and crimes of great actors in the historic world; the characters of the Ramayana are more often the ideals of manly devotion to truth, and of womanly faithfulness and love in domestic life. The poet of the Maha-bharata relies on the real or supposed incidents of a war handed down from generation to generation in songs and ballads, and weaves them into an immortal work of art; the poet of the Ramayana conjures up the memories of a golden age, constructs lofty ideals of piety and faith, and describes with infinite pathos domestic scenes and domestic affections which endear the work to modern Hindus. As a heroic poem the Maha-bharata stands on a higher level; as a poem delineating the softer emotions of our everyday life the Ramayana sends its roots deeper into the hearts and minds of the million in India.
These remarks will be probably made clearer by a comparison of what may be considered parallel passages in the two great Epics. In heroic description, the bridal of Sita is poor and commonplace, compared with the bridal of Draupadi with all the bustle and tumult of a real contest among warlike suitors. The rivalry between Rama and Ravan, between Lakshman and Indrajit, is feeble in comparison with the life-long jealousy and hatred which animated Arjun and Karna, Bhima and Duryodhan. Sita's protest and defiance, spoken to Ravan when he carried her away, lack the fire and the spirit of Draupadi's appeal on the occasion when she was insulted in court. The Council of War held by Ravan is a poor affair in comparison with the Council of War held by Yudhisthir in the Matsya kingdom. And Bibhishan's final appeal for peace and Ravan's scornful reply will scarcely compare with the sublime eloquence with which Krishna implored the old monarch of the Kurus not to plunge into a disastrous war, and the deep determination with which Duryodhan replied:—
"Town nor village, mart nor hamlet, help us righteous Gods in heaven, Spot that needle's point can cover shall not unto them be given!"
In the whole of the Ramayana there is no character with the fiery determination and the deep-seated hatred for the foe which inspire Karna or Arjun, Bhima or Duryodhan. And in the unending battles waged by Rama and his allies there is no incident so stirring, so animated, so thrilling, as the fall of Abhimanyu, the vengeance of Arjun, the final contest between Arjun and Karna, or the final contest between Bhima and Duryodhan. The whole tenor of the Ramayana is subdued and calm, pacific and pious; the whole tenor of the Maha-bharata is warlike and spirited.
And yet, without rivalling the heroic grandeur of the Maha-bharata, the Ramayana is immeasurably superior in its delineation of those softer and perhaps deeper emotions which enter into our everyday life, and hold the world together. And these descriptions, essentially of Hindu life, are yet so true to nature that they apply to all races and nations.
There is something indescribably touching and tender in the description of the love of Rama for his subjects and the loyalty of his people towards Rama,—that loyalty which has ever been a part of the Hindu character in every age—
Deeper than this was Rama's duty towards his father and his father's fondness for Rama; and the portion of the Epic which narrates the dark scheme by which the prince was at last torn from the heart and home of his dying father is one of the most powerful and pathetic passages in Indian literature. The step-mother of Rama, won by the virtues and the kindliness of the prince, regards his proposed coronation with pride and pleasure, but her old nurse creeps into her confidence like a creeping serpent, and envenoms her heart with the poison of her own wickedness. She arouses the Edition: current; Page: [186] slumbering jealousy of a woman and awakens the alarms of a mother, till—
The nurse's dark insinuations work on the mind of the queen till she becomes a desperate woman, resolved to maintain her own influence on her husband, and to see her own son on the throne. The determination of the young queen tells with terrible effect on the weakness and vacillation of the feeble old monarch, and Rama is banished at last. And the scene closes with a pathetic story in which the monarch recounts his misdeed of past years, accepts his present suffering as the fruit of that misdeed, and dies in agony for his banished son. The inner workings of the human heart and of human motives, the dark intrigue of a scheming dependant, the awakening jealousy and alarm of a wife and a mother, the determination of a woman and an imperious queen, and the feebleness and despair and death of a fond old father and husband, have never been more vividly described. Shakespeare himself has not depicted the workings of stormy passions in the human heart more graphically or more vividly, with greater truth or with more terrible power.
It is truth and power in the depicting of such scenes, and not in the delineation of warriors and warlike incidents, that the Ramayana excels. It is in the delineation of domestic incidents, domestic affections and domestic jealousies, which are appreciated by the prince and the peasant alike, that the Ramayana bases its appeal to the hearts of the million in India. And beyond all this, the righteous devotion of Rama, and the faithfulness and womanly love of Sita, run like two threads of gold through the whole fabric of the Epic, and ennoble and sanctify the work in the eyes of Hindus.
Rama and Sita are the Hindu ideals of a Perfect Man and a Perfect Woman; their truth under trials and temptations, their endurance under privations, and their devotion to duty under all vicissitudes of fortune, form the Hindu ideal of a Perfect Life. Edition: current; Page: [187] In this respect the Ramayana gives us a true picture of Hindu faith and righteous life as Dante's "Divine Comedy" gives us a picture of the faith and belief of the Middle Ages in Europe. Our own ideals in the present day may not be the ideals of the tenth century before Christ or the fourteenth century after Christ; but mankind will not willingly let die those great creations of the past which shadow forth the ideals and beliefs of interesting periods in the progress of human civilisation.
Sorrow and suffering, trial and endurance, are a part of the Hindu ideal of a Perfect Life of righteousness. Rama suffers for fourteen years in exile, and is chastened by privations and misfortunes, before he ascends the throne of his father. In a humble way this course of training was passed through by every pious Hindu of the ancient times. Every Aryan boy in India was taken away from his parents at an early age, and lived the hard life of an anchorite under his teacher for twelve or twenty-four or thirty-six years, before he entered the married life and settled down as a householder. Every Aryan boy assumed the rough garment and the staff and girdle of a student, lived as a mendicant and begged his food from door to door, attended on his preceptor as a menial, and thus trained himself in endurance and suffering as well as in the traditional learning of the age, before he became a householder. The pious Hindu saw in Rama's life the ideal of a true Hindu life, the success and the triumph which follow upon endurance and faith and devotion to duty. It is the truth and endurance of Rama under sufferings and privations which impart the deepest lessons to the Hindu character, and is the highest ideal of a Hindu righteous life. The ancient ideal may seem to us far-fetched in these days, but we can never fully comprehend the great moral Epic of the Hindus unless we endeavour to study fully and clearly its relations to old Hindu ideas and old Hindu life.
And if trial and endurance are a part of a Hindu's ideal of a man's life, devotion and self-abnegation are still more essentially a part of his ideal of a woman's life. Sita holds a place in the hearts of women in India which no other creation of a poet's imagination holds among any other nation on earth. There is not a Hindu Edition: current; Page: [188] woman whose earliest and tenderest recollections do not cling round the story of Sita's sufferings and Sita's faithfulness, told in the nursery, taught in the family circle, remembered and cherished through life. Sita's adventures in a desolate forest and in a hostile prison only represent in an exaggerated form the humbler trials of a woman's life; and Sita's endurance and faithfulness teach her devotion to duty in all trials and troubles of life. "For," said Sita:—
The ideal of life was joy and beauty and gladness in ancient Greece; the ideal of life was piety and endurance and devotion in ancient India. The tale of Helen was a tale of womanly beauty and loveliness which charmed the western world. The tale of Sita was a tale of womanly faith and self-abnegation which charmed and fascinated the Hindu world. Repeated trials bring out in brighter relief the unfaltering truth of Sita's character; she goes to a second banishment in the woods with the same trust and devotion to her lord as before, and she returns once more, and sinks into the bosom of her Mother Earth, true in death as she had been true in life. The creative imagination of the Hindus has conceived no loftier and holier character than Sita; the literature of the world has not produced a higher ideal of womanly love, womanly truth, and womanly devotion.
The modern reader will now comprehend why India produced, and has preserved for well-nigh three thousand years, two Epics instead of one national Epic. No work of the imagination abides long unless it is animated by some sparks of imperishable truth, unless it truly embodies some portion of our human feelings, human faith and human life. The Maha-bharata depicts the political life of Edition: current; Page: [189] ancient India, with all its valour and heroism, ambition and lofty chivalry. The Ramayana embodies the domestic and religious life of ancient India, with all its tenderness and sweetness, its endurance and devotion. The one picture without the other were incomplete; and we should know but little of the ancient Hindus if we did not comprehend their inner life and faith as well as their political life and their warlike virtues. The two together give us a true and graphic picture of ancient Indian life and civilisation; and no nation on earth has preserved a more faithful picture of its glorious past.
In condensing the Ramayana with its more than 24,000 Sanscrit couplets into 2000 English couplets I have followed the same plan which was adopted in my translation of the Maha-bharata. I have selected those sections or cantos which tell the leading incidents of the Epic, and have translated the whole or main portions of them, and these selected passages are linked together by short notes. The plan, as was explained before, has this advantage, that the story is told not by the translator in his own way, but by the poet himself; the passages placed before the reader are not the translator's abridgment of a long poem, but selected passages from the poem itself. It is the ancient poet of India, and not the translator, who narrates the old story; but he narrates only such portions of it as describe the leading incidents. We are told that the sons of Rama recited the whole poem of 24,000 verses, divided into 500 cantos or sections, in twenty-five days. The modern reader has not the patience of the Hindu listener of the old school; but a selection of the leading portions of that immortal song arranged in 2000 verses and in 84 short sections, may possibly receive a hearing, even from the much-distracted modern reader.
While speaking of my own translation I must not fail to make some mention of my predecessors in this work. The magnificent edition of the Ramayana (Bengal recension), published with an Italian translation by Gorresio, at the expense of Charles Albert King of Sardinia in 1843-67, first introduced this great Epic to the European public; and it was not long before M. Hippolyte Fauche presented the European world with a French translation of Edition: current; Page: [190] this edition. The Benares recension of the Ramayana has since been lithographed in Bombay, and a printed edition of the same recension with Ramanuja's commentary was brought out by the venerable Hem Chandra Vidyaratna in Calcutta in 1869-85. The talented and indefatigable Mr. Ralph Griffith, C.I.E., who has devoted a lifetime to translating Indian poetry into English, has produced an almost complete translation of the first six Books in more than 24,000 English couplets, and has given an abstract of the seventh Book in prose. And a complete translation of the Ramayana into English prose has since appeared in Calcutta.
The object of the present work is very different from that of these meritorious editions and translations. The purpose of this work, as explained above, is not to attempt a complete translation of a voluminous Epic, but to place before the general reader the leading story of that Epic by translating a number of selected passages and connecting them together by short notes. The purpose of this volume is not to repeat the long poem which Rama's sons are supposed to have recited in 24,000 Sanscrit couplets, but only to narrate the main incidents of that poem within the reasonable limit of 2000 verses. And the general reader who seeks for a practical acquaintance with the great Indian poem within a reasonable compass will, it is hoped, find in this book a handy and not unacceptable translation of the leading story of the Epic.
I have stated before that in India, the Ramayana is still a living tradition and a living faith. It forms the basis of the moral instruction of a nation, and it is a part of the lives of two hundred millions of people. It is necessary to add that when the modern languages of India were first formed out of the ancient Sanscrit and Prakrits, in the ninth and tenth centuries after Christ, the Ramayana had the greatest influence in inspiring our modern poets and forming our modern tongues. Southern India took the lead, and a translation of the Ramayana in the Tamil language appeared as early as 1100 ad Northern India and Bengal and Bombay followed the example; Tulasi Das's Ramayana is the great classic of the Hindi language, Krittibas's Ramayana is a classic in the Bengali language, and Sridhar's Ramayana is a classic in the Mahratta language. Edition: current; Page: [191] Generations of Hindus in all parts of India have studied the ancient story in these modern translations; they have heard it recited in the houses of the rich; and they have seen it acted on the stage at religious festivals in every great town and every populous village through the length and breadth of India.
More than this, the story of Rama has inspired our religious reformers, and purified the popular faith of our modern times. Rama, the true and dutiful, was accepted as the Spirit of God descended on earth, as an incarnation of Vishnu the Preserver of the World. The great teacher Ramanuja proclaimed the monotheism of Vishnu in Southern India in the twelfth century; the reformer Ramananda proclaimed the same faith in Northern India in the thirteenth or fourteenth century; and his follower the gifted Kabir conceived the bold idea of uniting Hindus and Mahomedans in the worship of One God. "The God of the Hindus," he said, "is the God of the Mahomedans, be he invoked as Rama or Ali." "The city of the Hindu God is Benares, and the city of the Mahomedan God is Mecca; but search your hearts, and there you will find the God both of Hindus and Mahomedans." "If the Creator dwells in tabernacles, whose dwelling is the universe?"
The reformer Chaitanya preached the same sublime monotheism in Bengal, and the reformer Nanak in the Punjab, in the sixteenth century. And down to the present day the popular mind in India, led away by the worship of many images in many temples, nevertheless holds fast to the cardinal idea of One God, and believes the heroes of the ancient Epics—Krishna and Rama—to be the incarnations of that God. The various sects of the Hindus, specially the sects of Vishnu and of Siva who form the great majority of the people, quarrel about a name as they often did in Europe in the Middle Ages, and each sect gives to the Deity the special name by which the sect is known. In the teeming villages of Bengal, in the ancient shrines of Northern India, and far away in the towns and hamlets of Southern India, the prevailing faith of the million is a popular monotheism underlying the various ceremonials in honour of various images and forms,—and that popular monotheism generally recognises the heroes of the two ancient Epics,—Krishna and Rama, Edition: current; Page: [192] as the earthly incarnations of the great God who pervades and rules the universe.
To know the Indian Epics is to understand the Indian people better. And to trace the influence of the Indian Epics on the life and civilisation of the nation, and on the development of their modern languages, literatures, and religious reforms, is to comprehend the real history of the people during three thousand years.
TO THE MARQUIS OF RIPON ever gratefully remembered by my countrymen for his just and benevolent administration and for his generous and helpful measures for the introduction of self-government in india THIS TRANSLATION OF THE MAHA-BHARATA is respectfully dedicated
THE scene of the Epic is the ancient kingdom of the Kurus which flourished along the upper course of the Ganges; and the historical fact on which the Epic is based is a great war which took place between the Kurus and a neighbouring tribe, the Panchalas, in the thirteenth or fourteenth century before Christ.
According to the Epic, Pandu and Dhrita-rashtra, who was born blind, were brothers. Pandu died early, and Dhrita-rashtra became king of the Kurus, and brought up the five sons of Pandu along with his hundred sons.
Yudhishthir, the eldest son of Pandu, was a man of truth and piety; Bhima, the second, was a stalwart fighter; and Arjun, the third son, distinguished himself above all the other princes in arms. The two youngest brothers, Nakula and Sahadeva, were twins. Duryodhan was the eldest son of Dhrita-rashtra and was jealous of his cousins, the sons of Pandu. A tournament was held, and in the course of the day a warrior named Karna, of unknown origin, appeared on the scene and proved himself a worthy rival of Arjun. The rivalry between Arjun and Karna is the leading thought of the Epic, as the rivalry between Achilles and Hector is the leading thought of the Iliad.
It is only necessary to add that the sons of Pandu, as well as Karna were, like the heroes of Homer, god-born chiefs. Some Edition: current; Page: [198] god inspired the birth of each. Yudhishthir was the son of Dharma or Virtue, Bhima of Vayu or Wind, Arjun of Indra or Rain-god, the twin youngest were the sons of the Aswin twins, and Karna was the son of Surya the Sun, but was believed by himself and by all others to be the son of a simple chariot-driver.
The portion translated in this Book forms Sections cxxxiv. to cxxxvii. of Book i. of the original Epic in Sanscrit (Calcutta edition of 1834).
THE mutual jealousies of the princes increased from day to day, and when Yudhishthir, the eldest of all the princes and the eldest son of the late king Pandu, was recognised heir-apparent, the anger of Duryodhan and his brothers knew no bounds. And they formed a dark scheme to kill the sons of Pandu.
The sons of Pandu were induced with their mother to pay a visit to a distant town called Varanavata. A house had been built there for their residence, constructed of inflammable materials. At the appointed time fire was set to the house; but the five brothers and their mother escaped the conflagration through a subterranean passage, retired into forests, and lived in the disguise of Brahamans.
In course of time they heard of the approaching celebration of the marriage of the princess of Panchala, an ancient kingdom in the vicinity of modern Kanouj. All the monarchs of Northern India were invited, and the bride would choose her husband from among the assembled kings according to the ancient Swayamvara custom. The five sons of Pandu decided to go and witness the ceremony.
The portion translated in this Book formed Sections clxxxiv. to cxxxix. of Book i. of the original text.Edition: current; Page: [211]
A CURIOUS incident followed the bridal of Draupadi. The five sons of Pandu returned with her to the potter's house, where they were living on alms according to the custom of Brahmans, and the brothers reported to their mother that they had received a great gift on that day. "Enjoy ye the gift in common," replied their mother, not knowing what it was. And as a mother's mandate cannot be disregarded, Draupadi became the common wife of the five brothers.
The real significance of this strange legend is unknown. The custom of brothers marrying a common wife prevails to this day in Thibet and among the hill-tribes of the Himalayas, but it never prevailed among the Aryan Hindus of India. It is distinctly prohibited in their laws and institutes, and finds no sanction in their literature, ancient or modern. The legend in the Maha-bharata, of brothers marrying a wife in common, stands alone and without a parallel in Hindu traditions and literature.
Judging from the main incidents of the Epic, Draupadi might rather be regarded as the wife of the eldest brother Yudhishthir. Bhima had already mated himself to a female in a forest, by whom he had a son, Ghatotkacha, who distinguished himself in war later on. Arjun too married the sister of Krishna, shortly after Draupadi's bridal, and had by her a son, Abhimanyu, who was one of the heroes of the war. On the other hand, Yudhishthir took to himself no wife save Draupadi, and she was crowned with Yudhishthir in the Rajasuya or Imperial Sacrifice. Notwithstanding the legend, therefore, Draupadi might be regarded as wedded to Yudhishthir, Edition: current; Page: [225] though won by the skill of Arjun, and this assumption would be in keeping with Hindu customs and laws, ancient and modern.
The jealous Duryodhan heard that his contrivance to kill his cousins at Varanavata had failed. He also heard that they had found a powerful friend in Drupad, and had formed an alliance with him. It was no longer possible to keep them from their rightful inheritance. The Kuru kingdom was accordingly parcelled; Duryodhan retained the eastern and richer portion with its ancient capital Hastina-pura on the Ganges; and the sons of Pandu were given the western portion on the Jumna, which was then a forest and a wilderness. The sons of Pandu cleared the forest and built a new capital Indra-prastha, the supposed ruins of which, near modern Delhi, are still pointed out to the curious traveller.
Yudhishthir the eldest of the five sons of Pandu, and now king of Indra-prastha, resolved to perform the Rajasuya sacrifice, which was a formal assumption of the Imperial title over all the kings of ancient India. His brothers went out with troops in all directions to proclaim his supremacy over all surrounding kings. Jarasandha, the powerful and semi-civilised king of Magadha or South Behar, opposed and was killed; but other monarchs recognised the supremacy of Yudhishthir and came to the sacrifice with tributes. King Dhrita-rashtra and his sons, now reigning at Hastina-pura, were politely invited to take a share in the performance of the sacrifice.
The portion translated in this Book forms Sections xxxiii. to xxxvi. and Section xliv. of Book ii. of the original.
DURYODHAN came back from the Imperial Sacrifice filled with jealousy against Yudhishthir, and devised plans to effect his fall. Sakuni, prince of Gandhara, shared Duryodhan's hatred towards the sons of Pandu, and helped him in his dark scheme
Yudhishthir with all his piety and righteousness had one weakness, the love of gambling, which was one of the besetting sins of the monarchs of the day. Sakuni was an expert at false dice, and challenged Yudhishthir, and Yudhishthir held it a point of honour not to decline such a challenge.
He came from his new capital, Indra-prastha, to Hastina-pura the capital of Duryodhan, with his mother and brothers and Draupadi. And as Yudhishthir lost game after game, he was stung with his losses, and with the recklessness of a gambler still went on with the fatal game. His wealth and hoarded gold and jewels, his steeds, elephants and cars, his slaves male and female, his empire and possessions, were all staked and lost!
The madness increased, and Yudhishthir staked his brothers, and then himself, and then the fair Draupadi, and lost! And thus the Emperor of Indra-prastha and his family were deprived of every possession on earth, and became the bond-slaves of Duryodhan. The old king Dhrita-rashtra released them from actual slavery, but the five brothers retired to forests as homeless exiles.
Portions of Section lxv. and the whole of Sections lxix., lxxvi., and lxxvii. of Book ii. of the original text have been translated in this Book.Edition: current; Page: [239]
TRUE to their word the sons of Pandu went with Draupadi to exile, and passed twelve years in the wilderness; and many were the incidents which checkered their forest life. Krishna, who had stood by Yudhishthir in his prosperity, now came to visit him in his adversity; he consoled Draupadi in her distress, and gave good advice to the brothers. Draupadi with a woman's pride and anger still thought of her wrongs and insults, and urged Yudhishthir to disregard the conditions of exile and recover his kingdom. Bhima too was of the same mind, but Yudhishthir would not be moved from his plighted word.
The great rishi Vyasa came to visit Yudhishthir, and advised Arjun, great archer as he was, to acquire celestial arms by penance and worship. Arjun followed the advice, met the god Siva in the guise of a hunter, pleased him by his prowess in combat, and obtained his blessings and the pasupata weapon. Arjun then went to Indra's heaven and obtained other celestial arms.
In the meanwhile Duryodhan, not content with sending his cousins to exile, wished to humiliate them still more by appearing before them in all his regal power and splendour. Matters however turned out differently from what he expected, and he became involved in a quarrel with some gandharvas, a class of aerial beings. Duryodhan was taken captive by them, and it was the Pandav brothers who released him from his captivity, and allowed him to return to his kingdom in peace. This act of generosity rankled in his bosom and deepened his hatred.
Jayadratha, king of the Sindhu or Indus country, and a friend Edition: current; Page: [252] and ally of Duryodhan, came to the woods, and in the absence of the Pandav brothers carried off Draupadi. The Pandavs however pursued the king, chastised him for his misconduct, and rescued Draupadi.
Still more interesting than these various incidents are the tales and legends with which this book is replete. Great saints came to see Yudhishthir in his exile, and narrated to him legends of ancient times and of former kings. One of these beautiful episodes, the tale of Nala and Damayanti, has been translated into graceful English verse by Dean Milman, and is known to many English readers. The legend of Agastya who drained the ocean dry; of Parasu-Rama a Brahman who killed the Kshatriyas of the earth; of Bhagiratha who brought down the Ganges from the skies to the earth; of Manu and the universal deluge; of Vishnu and various other gods; of Rama and his deeds which form the subject of the Epic Ramayana;—these and various other legends have been interwoven in the account of the forest-life of the Pandavs, and make it a veritable storehouse of ancient Hindu tales and traditions.
Among these various legends and tales I have selected one which is singular and striking. The great truth proclaimed under the thin guise of an eastern allegory is that a True Woman's Love is not conquered by Death. The story is known by Hindu women high and low, rich and poor, in all parts of India; and on a certain night in the year millions of Hindu women celebrate a rite in honour of the woman whose love was not conquered by death. Legends like these, though they take away from the unity and conciseness of the Epic, impart a moral instruction to the millions of India the value of which cannot be overestimated.
The portion translated in this Book forms Sections ccxcii. and ccxciii., a part of Section ccxciv. and Sections ccxcv. and ccxcvi. of Book iii. of the original text.Edition: current; Page: [253]
THE conditions of the banishment of the sons of Pandu were hard. They must pass twelve years in exile, and then they must remain a year in concealment. If they were discovered within this last year, they must go into exile for another twelve years.
Having passed the twelve years of exile in forests, the Pandav brothers disguised themselves and entered into the menial service of Virata, king of the Matsyas, to pass the year of concealment. Yudhishthir presented himself as a Brahman, skilled in dice, and became a courtier of the king. Bhima entered the king's service as cook. For Arjun, who was so well known, a stricter concealment was necessary. He wore conch bangles and earrings and braided his hair, like those unfortunate beings whom nature has debarred from the privileges of men and women, and he lived in the inner apartments of the king. He assumed the name of Brihannala, and taught the inmates of the royal household in music and dancing. Nakula became a keeper of the king's horses, and Sahadeva took charge of the king's cows. Draupadi too disguised herself as a waiting-woman, and served the princess of the Matsya house in that humble capacity.
In these disguises the Pandav brothers safely passed a year in concealment in spite of all search which Duryodhan made after them. At last an incident happened which led to their discovery when the year was out.
Cattle-lifting was a common practice with the kings of ancient India, as with the chiefs of ancient Greece. The king of the Trigartas and the king of the Kurus combined and fell on the king of the Matsyas in order to drive off the numerous herd Edition: current; Page: [270] of fine cattle for which his kingdom was famed. The Trigartas entered the Matsya kingdom from the south-east, and while Virata went out with his troops to meet the foe, Duryodhan with his Kuru forces fell on the kingdom from the north.
When news came that the Kurus had invaded the kingdom, there was no army in the capital to defend it. King Virata had gone out with most of his troops to face the Trigartas in the southeast, and the prince Uttara had no inclination to face the Kurus in the north. The disguised Arjun now came to the rescue in the manner described in this Book. The description of the bows, arrows, and swords of the Pandav brothers which they had concealed in a tree, wrapped like human corpses to frighten away inquisitive travellers, throws some light on the arts and manufactures of ancient times. The portions translated in this Book form Sections xxxv., xxxvi., xl. to xliii., a portion of Section xliv., and Sections liii. and lxxii. of Book iv. of the original text.
THE term of banishment having expired, Yudhishthir demanded that the kingdom of Indra-prastha should be restored to him. The old Dhrita-rashtra and his queen and the aged and virtuous councillors advised the restoration, but the jealous Duryodhan hated his cousins with a genuine hatred, and would not consent. All negotiations were therefore futile, and preparations were made on both sides for the most sanguinary and disastrous battle that had ever been witnessed in Northern India.
The portions translated in this Book are from Sections i., ii., iii., xciv., cxxiv., and cxxvi. of Book v. of the original text.
ALL negotiations for a peaceful partition of the Kuru kingdom having failed, both parties now prepared for a battle, perhaps the most sanguinary that was fought on the plains of India in the ancient times. It was a battle of nations, for all the warlike races in Northern India took a share in it.
Duryodhan's army consisted of his own division, as well as the divisions of ten allied kings. Each allied power is said to have brought one akshauhini troops, and if we reduce this fabulous number to the moderate figure of ten thousand, including horse and foot, cars and elephants, Duryodhan's army including his own division was over a hundred thousand strong.
Yudhishthir had a smaller army, said to have been seven akshauhinis in number, which we may, by a similar reduction, reckon to be seventy thousand. His father-in-law the king of the Panchalas, and Arjun's relative the king of the Matsyas, were his principal allies. Krishna joined him as his friend and adviser, and as the charioteer of Arjun, but the Vrishnis as a nation had joined Duryodhan.
When the two armies were drawn up in array and faced each other, and Arjun saw his revered elders and dear friends and relations among his foes, he was unwilling to fight. It was on this occasion that Krishna explained to him the great principles of Duty in that memorable work called the Bhagavat-gita which has been translated into so many European languages. Belief in one Supreme Deity is the underlying thought of this work, and ever and anon, as Professor Garbe remarks, "does Krishna revert to the doctrine Edition: current; Page: [297] that for every man, no matter to what caste he may belong, the zealous performance of his duty and the discharge of his obligations is his most important work."
Duryodhan chose the grand old fighter Bhishma as the commander-in-chief of his army, and for ten days Bhishma held his own and inflicted serious loss on Yudhishthir's army. The principal incidents of these ten days, ending with the fall of Bhishma, are narrated in this Book.
This Book is an abridgment of Book vi. of the original text.


text:
Yellow Zircon Thermochromic 9mm Trillion 3.00ct
Own more of the jewelry you love with JTV payment options that let you choose how to pay! Special Financing available with JTV Preferred Account or StretchPay.
Tanzanian Thermochromic reserve yellow zircon minimum 3.00ct 9mm trillion. The gemstone was mined in Tanzania and cut in India. The color will vary from stone to stone. CAUTION: Prolonged heating or exposure to temperatures above 500 Degrees Fahrenheit will permanently destroy thermochromic property.
This exotic gem possesses one of the more interesting properties associated with minerals. Thermochromism is a temporary condition that occurs when certain gems are exposed to temperature changes, causing them to exhibit temporary color change. This chameleon effect can be observed after 20-30 seconds of heating your gem over a flame and can be repeated indefinitely, but may be weakened or destroyed if you overheat the gem. Temperatures over 500 degrees Fahrenheit should be avoided. Once the color change is observed with the gem, it should be removed from the flame immediately. In daylight, the gem is a brilliant yellow and its color changes to a spicy orange hue after careful heating. Don't be alarmed when your stone begins to revert to its original color within a few moments-you've just observed its thermochromic property first hand! After a few moments, the original color returns upon cooling to room temperature. A wonderful addition to any gem collection, we invite you to discover the exotic nature of thermochromic zircon today. Please use every precaution when working with flame.
- Product Type
- Single Gemstone
- Country of Origin
- India
- Piece Count
- 1
- Gemstone
- Zircon
- Gemstone Species
- Zircon
- Count
- 1
- Carat Weight
- 3.0 ctw
- Gemstone Shape
- Trillion
- Gemstone Dimensions
- 9.00mm L x 9.00mm W
- Cut
- Mixed Cuts
- Gemstone Color
- Yellow
- Color Grade
- 4
- Gemstone Composition
- Natural
- Enhancement
- Heated
- Material Composition
- Natural
- Phenomena
- Thermochromic
- Origin Country
- Tanzania, United Republic Of
Radiant zircon is the oldest known gemstone, with some crystals dating back 4 billion years, but also perhaps the most misunderstood. Unfortunately, due to the similarity of zircon's name to the lab created diamond simulant cubic zirconia, many people don't realize that zircon is a beautiful, naturally occurring stone with its own merits. Thanks to its tremendous fire and dispersion, it has been considered a less-expensive stand-in for diamond for many years, although zircon gives us many reasons to sing its praises and appreciate it in its own light.
What is the Jewel Safe™ Protection Plan
Jewel Safe™ Protection Plan is a 2 year protection plan for jewelry, loose gemstones, and watches sold at JTV® and on JTV.com. Customer service is available 8 a.m. EST to 11 p.m. EST Monday thru Friday for your convenience. The Protection Plan begins on the date of order shipment and covers most damage from normal wear and tear, moisture damage for watches and includes a ring re-sizing for rings. Customers will never pay any out-of-pocket expenses, including shipping. Jewel Safe™ can be transferred to any new owner of the piece of jewelry or watch; Jewel Safe™ sticks with the product, not the purchaser. If your jewelry or watch cannot be repaired, it will be replaced with a check for the full purchase price, plus applicable taxes paid.
What it covers:
For jewelry Jewel Safe™ covers:
- Damage to any stone (including cracks, chips, scratches and breakage)
- Lost enhancement, or side, stones
- Broken chains, links or clasps
- Broken, worn or bent prongs
- Dented or misshapen jewelry
- Cracked or thinning bands
- Kinks or knots in chains
- Broken earring posts
- Stretched or broken pearl strands
- 1 ring re-sizing
For gemstones Jewel Safe™ covers:
- Damage to your gemstone (including cracks, chips, and breakage)
- Damage to any stone (cracked, chipped, scratched) not resulting from mishandling of the stone or damaged resulting from 3rd parties.
For watches Jewel Safe™ covers:
- Damage to the crystal (including scratches, cracks, chips and breakage)
- Movement
- Clasps
- Bands (breakage of metal or leather discoloration); bezel
- Stem and crown damage
- Moisture damage
How it Works:
If you ever need assistance, it's as easy as these 3 steps:
- Call the toll free number (800) 366-4010 for a specialist that can further assist you.
- Receive a prepaid label and all shipping instructions.
- Your jewelry, gemstone, or watch is repaired and returned to you. If it can't be repaired, it's replaced!
Who Should Purchase:
We know how much our customers value their jewelry, gemstones, and watches, that's why we offer Jewel Safe™. This is protection for 2 full years that will cover against almost all normal wear and tear. We want to help our customer protect their investment in their jewelry and watches purchased from JTV®, so all customers who feel like this matches their frame of mind should purchase Jewel Safe™.
|Three (3) Day
|Two (2) Day
|Next Day
|International - Canada and Mexico
For additional international shipping options and rates please contact our Customer Experience Team 1-800-550-8393.
Satisfaction Guarantee
We at JTV want you to be completely satisfied with your purchase. If you're not, send it back in its as-shipped condition within 30 days of receipt. Please complete and include the Satisfaction Guarantee return form located on the back of your invoice. For your own protection, merchandise should be returned prepaid and insured via UPS, FedEx, or U.S. mail. Send all returns to: JTV, Customer Returns, 190 Hayfield Rd., Knoxville, TN 37922. For your convenience, a pre-addressed return label can be found on the bottom front of your invoice. Please return one item only per package. Shipping charges are nonrefundable.
What is your return policy?
We at JTV want you to be completely satisfied with your purchase. If you are not totally satisfied, just send it back in its condition "as shipped" to you within 30 days from the date of receipt for an exchange or a refund for the price of the item. Note: We follow standard CD and DVD return policies. CDs and DVDs are nonreturnable if the cellophane is opened. Jewelry that has been sized or otherwise altered cannot be returned. Shipping and handling fees are nonrefundable.


text:
Manufacturer: Symantec
Software Categories: Security & Antivirus
Software Categories: Security & Antivirus
At the Asia Pacific Executive Partner Forum of Siemens, which took place from 14-17 January 2019 in Kualalumpur (Malaysia), Vietbay was honored to be awarded the Siemens PLM Best Marketing Performance Partner in South East Asia in FY2018.
Vietbay has started the 16th year in the way of developing business. 15th birthday is the extremely memorable milestone and the pride of any business. 15 years with many changes which has created VIETBAY as the strong brand not only in Vietnam but also in Southeast Asia: The Leading Software Asset Optimization and Smart Manufacturing Solution Provider in Vietnam. In last 15 years, Vietbay firmly follows the vision that the leaders defined to start the business: consulting and providing software licenses, solutions and services.
Realize next generation design on an integrated multidiscriplinary flatform; Realize your digital machine shop, reduce 60% machining time; Multi-discipline integration in simulation
Manufacturer: Symantec
Software Categories: Security & Antivirus
Software Categories: Security & Antivirus
Scope of activities
Software Categories
Software Brands
Ha Noi: 091 929 5529
Ho Chi Minh: 091 929 5522
Email: [email protected]