By Julian F. Woods
Considers the questions of loose will within the nice India epic, the Mahabharata.
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Extra resources for Destiny and Human Initiative in the Mahabharata (Mcgill Studies in the History of Religions)
227. ). 6). 5–7). In the words of Vya¯sa to his son S´uka: “This profusion of Time without end is the source and destroyer of that [that is, the creatures] . . It is Time that makes them come and go, that is their originator, their support, their Lord and controller, the destroyer of all beings . . Time is creation, constancy and the Veda. 19–21). And Samw jaya assures Dhrw tara¯sw tw ra that “Time ripens all beings; Time rots them; and Time again softens the time that destroys all beings. 188–9).
He explains: “I was born to slay him and the other enemies of the gods, with your assistance, tiger among men, out of a desire for the good of the worlds. 22–23). That he should list three more “enemies of the gods” at this point could be a hint that he might have assisted Bhı¯ma in some way with their deaths as well. Other heroes on the Kaurava side whose deaths are later ascribed to the dubious machinations of Krw sw nw a include, in order of their demise, Bhu¯ris´ravas (by Sa¯tyaki), Jayadratha (at the hands of Arjuna), Dronw a (by Dhrw sw tw yadumna), Karnw a (killed by Arjuna), and Duryodhana (by Bhı¯ma).
16–50) and the events leading up to the As´vamedha sacrifice of Yudhisw tw hira (XIV. 84–91). Beyond these echoes of the cosmic play of Daiva, the ra¯jasu¯ya and the dicing are of great symbolic significance in themselves for under- 32 ¯ BHA ¯ RATA DESTINY AND HUMAN INITIATIVE IN THE MAHA standing this process of Daiva/daiva. The central role of the ra¯jasu¯ya episode has already been noted by a number of scholars. Heino Gehrts has argued that the epic as a whole, including the characters and the distribution of the heroes, is governed by the structural elements of this ritual.
Destiny and Human Initiative in the Mahabharata (Mcgill Studies in the History of Religions) by Julian F. Woods