While the Pandavas were secretly living in the kingdom of Virata, the spies of Duryodhana searched intently all the kingdoms and provinces trying to find the sons of Pandu, and not being successful, they returned to Hastinapura. They entered the King's imperial court, and in the assembly of great warriors made the following submission, "Dear King, we have searched the entire earth, but nowhere could we find the Pandavas. After leaving the Dvaitavana forest, they have disappeared. We followed their charioteers and servants to the city of Dvaraka, but nowhere could we find them in the city of the Yadavas.

While the Pandavas were secretly living in the kingdom of Virata, the spies of Duryodhana searched intently all the kingdoms and provinces trying to find the sons of Pandu, and not being successful, they returned to Hastinapura. They entered the King's imperial court, and in the assembly of great warriors made the following submission, "Dear King, we have searched the entire earth, but nowhere could we find the Pandavas. After leaving the Dvaitavana forest, they have disappeared. We followed their charioteers and servants to the city of Dvaraka, but nowhere could we find them in the city of the Yadavas.

We followed their footprints from the forest of Dvaitavana, but the path disappeared, and it appears they have perished without leaving a mark. O bull of the Bharata race, we have not been able to discover their path or their present abode. We now wait for further instructions concerning Pandu's sons. During our search for the Pandavas, wehave gathered one interesting bit of information that you will like to hear.

King Virata's commander, Kichaka, by whom the Trigarta's have been repeatedly routed with force, has now been killed violently along with his 105 brothers. They have been slain by five Gandharvas during the hours of darkness. Having heard this delightful news about the position of the enemy, we have come here quickly to inform you."

Having listened to the report of his spies, King Duryodhana reflected for a while and addressed the assembled Kings, "It is difficult to understand exactly where the sons of Pandu have hidden themselves during this last year. The one year period has now almost expired, and if they are not discovered, they will return like enraged elephants or serpents spitting poison. They will inflict heavy casualties upon the Kuru host. Therefore, we should again send spies to the different provinces to discover their whereabouts. Certainly this time our spies will be able to uncover their hiding place, forcing them to enter the forest for another twelve years."

Hearing Duryodhana's opinion, Karna spoke, "Other spies, who are more qualified and intelligent, should seek out the Pandavas. Let them examine every person at places where people take shelter, such as holy places, towns, villages, and even the forests. We should send out spies in greater number."

When Karna had given his counsel, the scheming Duhshasana spoke in that assembly, "Give the spies advance payment, and once more send them out. Karna's recommendation has our full approval. It is my belief, however, that the Pandavas will not be discovered. Perhaps, they have gone to the other side of the ocean, or perhaps, they have been devoured in the forest by fierce beasts of prey. Therefore, O prince of the Kuru race, relieve yourself of all anxiety, and rule the kingdom as your own property."

When Duhshasana had spoken, Drona advised the assembled Kings, "Persons like the Pandavas never experience pain or death. The Pandavas are saintly, virtuous, moral, learned in the Vedas, sense controlled, and are always truthful. They will never perish under any circumstances. They associate only with the most pious men, and therefore, if we are to discover them, the spies should search those regions where the demigods and saintly persons reside."

Then the Kuru grandsire, Bhishma, who was conversant with Vedic knowledge, spoke to the assembly, "Drona's words of wisdom have my approval. The Pandavas can never experience misfortune at anytime. They are reservoirs of all good qualities and are always subordinate to the Lord of the universe, Keshava. Where is the question of harm coming to them? Wherever the Pandavas have gone, that place has become prosperous in all respects.

Wherever Yudhisthira resides there will be Vedic hymns chanted at all times

; the clouds will pour abundant rain; the breezes will blow cool; the rice will be the best quality; the fruits will be full of juice; the garlands will be full of scent; the cows will be numerous and happy. Everyone will follow his respective duty, and everyone will be contented, cheerful, pure in conduct and free from any misery.

Wherever Yudhisthira resides people will be inclined to charity, inclined toward religion, and inclined toward doing good to others. The wise Yudhisthira is living in those regions whose characteristics I have described. Reflecting on what I have said, you must quickly execute a plan that will benefit your cause."

After the great devotee, Bhishma, had spoken, the King of the Trigartas, Susharma, who owned innumerable chariots and who was a great warrior, then spoke to the assembled princes, "Taking advantage of Kichaka's death, I suggest we attack Virata's kingdom. Formerly the King was aided by this commander in chief, who was wicked and powerful.

I was defeated many times in battle by Kichaka, who had attained worldly fame for his prowess. Now that he has been killed, we should take advantage of the situation, and subjugate the Matsyas. Using our combined forces, let us steal his wealth which he had hoarded for so long. Let us steal his cows, and bring King Virata under our control. We will then live peacefully in our kingdom."

Agreeing with King Susharman, Karna advised, "Susharma has spoken well. This is an opportune time to challenge Virata, and the outcome will be profitable. Forget about Pandu's sons, for they have lost their wealth and prowess. They have either disappeared for good or entered the abode of Yamaraja."

Accepting Karna's advice, Duryodhana ordered King Susharman, "Organize your army and attack Virata's kingdom from the southeastern direction. On the following day, the Kuru host headed by Bhishma, Drona, Kripa, Ashvatthama, Karna will attack from another direction. We will plunder his cows and other kinds of wealth." After making their plan, the Trigartas and the Kuru host organized their vast forces. The Trigaratas set out on the seventh night of the waning moon, and the Kurus set out on the eighth night of the waning moon, hoping to catch the Matsyas by surprise.

While living in the city of the Matsyas, the Pandavas completed the promised period of disguised exile. And it was at the end of the thirteenth year that Susharman attack the kingdom of Virata and took away his cows. When the cows had been seized, the cowherdsmen went to Virata's royal court and anxiously explained what had happened, "O foremost of Kings, King Susharma, after defeating and humiliating us, has stolen your cows. His army has taken tens of thousands of your best cows and is herding them away to his kingdom. Please, therefore, speedily rescue them before they are lost for good."

Hearing about the attack on his Kingdom,

Pandava Conch :
To signal 'game on'

King Virata ordered his forces to prepare for battle. The princes put on their armor and mounted their chariots. Virata's brother, Satanika, put on a dazzling, golden coat of mail, and his other brother, Madirakshya, also put on his golden armor and ascended his chariot. King Virata ordered that weapons and chariots be given to Kanka, Vallabha, Tantripal and Grantika. The sons of Pandu put on their armor, and happily accepted the weapons and chariots. They then set out to subdue the Trigarta king. They were followed by eighty thousand chariots, a thousand elephants and sixty thousand horses.

Marching out of the city in battle formation, those heroes overtook the Trigartas when half the day had gone. Both parties were anxious for victory and both sent up thunderous roars. The encounter that took place between

the Trigartas and the Matsyas

was like the encounter between

the demigods and the asuras.

The combatants rushed against each other with the intent of sending the other party to Yamaraja's abode. With upraised weapons the forces collided causing a huge dust storm to rise into the sky.

The sky was thick with arrows, and because of the dust, and the weapons thrown by the enemy, the sun could not be seen. Chariots encountered chariots, foot soldiers fought with foot soldiers, and horsemen fought with horsemen. The battlefield was thick with flying axes, darts, javelins, iron clubs and arrows. Soon, severed heads began to decorate the battlefield, and arms and legs were strewn here and there.

The ground  became muddy from the blood flowing from the trunks of decapitated  warriors. Satanika penetrated the Trigarta divisions and killed a  hundred enemy soldiers, and Visalaksya also killed another four hundred. They both penetrated deep into the Trigarta host. King Virata,  accompanied by his brothers Madirakshya and Suryadatta,  destroyed five hundred chariots, eight hundred horses and five great  fighters on Susharman's side. 

Infuriated, King Susharman challenged Virata to single combat. They rushed at each other releasing their powerful weapons.

King Virata pierced Susharma with ten arrows and each of his horses with five arrows each. And

King Susharman also pierced Virata with fifty sharp pointed arrows.

King Susharman, followed by his brother, descended from their chariots and attacked the Matsya army with their maces in hand.

Driving deep into the infantry ranks, they approached King Virata's chariot. King Susharman killed Virata's horses and the charioteer. He then jumped on Virata's chariot, and in hand to hand combat, Susharman knocked Virata unconscious and threw him down from the chariot. He then drug the unconscious king to his own chariot and proceeded to leave the battlefield. Seeing this the Matsyas began to flee in all directions.

Upon witnessing the rout of the Matsya host, Yudhisthira commanded Bhima, "The Matsya king has been taken by the vile Trigartas. Dear Bhima, do rescue him so that he may not be killed by the enemy. We have lived long in this pious king's city, and we must show our gratitude for his hospitality."

Eager for combat and following the order of his brother,

the stout armed Bhima set out on his chariot to fight with King Susharman. Nakula and Sahadeva accompanied him to defend his chariot wheels

Bhima rushed toward Susharma ordering, "Stand your ground and fight! Do not run from the battlefield like a coward." When challenged, King Susharman stood his ground, and taking up his bow, he faced the oncoming enemy protected by his powerful brothers.

Thousands of chariots attacked Bhima; and thousands of chariots were destroyed by him within a twinkling of an eye. He soon again decimated thousands of elephants and thousands of foot soldiers within King Virata's sight. Looking on in horror, Susharman thought, "Is my army going to be annihilated?" Angered at the loss of so many soldiers,

Susharman took up his bow, and drawing the string back to his ear began to release his forceful arrows.

Seeing the Pandavas penetrating deep into the Trigarta ranks, King Virata's army returned, releasing their weapons against the Trigarta host.

Yudhisthira then killed a thousand soldiers and

Bhima sent to Yamaraja's abode another seven thousand.

Nakula killed seven hundred and Sahadeva killed three hundred.

Greatly provoked, Yudhisthira rushed at Susharman with an anger like that of Yamaraja. Susharman quickly pierced Yudhisthira with nine arrows. Then, Bhima, the son of Kunti, killed Susharman's horses and dragged the wicked King from his chariot.King Susharma escaped from Bhima and quickly ran away.

When Bhima saw that King Virata had come to his senses, he chased after Susharman mace in hand. Bhima called to him, "Stand your ground! Do not flee!" When challenged in these words, Susharman turned back and rushed at Bhima. Bhima immediately seized Susharman by the hair, and raising him up in the air, dashed him to the ground. As he lay their crying in agony, Bhima kicked him in the head. Pandu's second son then placed his knee on Susharman's chest and slapped his head around like a balloon.

At this the Trigarta became senseless. Witnessing their King's defeat, the Trigarta army, stricken with fear, fled the battlefield. Bhimasena then took Susharman by the hair and drug him before King Virata inquiring, "This wretched person does not deserve to live. What should I do with him?"

"His life should be spared," Virata replied. Virata then commanded 
Susharman, "Do not foolishly attack my kingdom again. If you do, you and
 your followers will be annihilated."

Bhima then took Susharman to the presence of Yudhisthira. Yudhisthira,  seeing Susharman in such an half conscious state, spoke to Bhima  smilingly, "Set free this lowest of men."

When ordered by his elder brother, Bhima said to Susharman, "If, O wretched person, you wish to live, listen to my order. You must say in every court and assembly of men, 'I am a slave to King Yudhisthira.' On this condition only will I spare your life. This is the law for those that have been conquered." With no other choice, Susharman had to agree with the proposal. Bhima then set Susharma free, and the humiliated King left with his head lowered in shame.

He went to King Virata, offered his respects, and then went back to his kingdom a defeated man.

King Virata was very pleased with the Pandavas and wanted to benedict them, "This kingdom is as much yours as it is mine. By your prowess you have defeated the enemy and liberated me from a dangerous condition. I will crown you as the Kings of the Matsyas and bestow upon you all kinds of wealth. It is by your grace that I can once again see my brothers and friends. You have saved me from a certain death."

"We are honored with your kind offer," Yudhisthira replied, "but we are content to see you happily ruling your kingdom. Messengers should be sent to the city informing the citizens of the good news." The Matsya king then sent messengers into the city proclaiming the dawn hour as the victory for the King.

Thus Ends the Third Chapter of the Virata Parva, Entitled, The Trigartas Attack the Kingdom of Virata.

Original Page From MAHABHARATA VIRATA PARVA

The Indus Valley civilization (Harappa and Mohenjo Daro) is Dravidian civilization because the language spoke by harappans is related to Elamo-Dravidian branch

The ancient Indus Valley Civilization city that built around 2600 BCE

Dravidian Hypothesis

• The Russian scholar Yuri Knorozov, who has edited a multi-volumed corpus of the inscriptions, surmises that the symbols represent a logo syllabic script, with an underlying Dravidian language as the most likely linguistic substrate. Knorozov is perhaps best known for his decisive contributions towards the decipherment of the Maya script, a pre-Columbian writing system of the Mesoamerican Maya civilization.

Russian scholar Yuri Knorozov

Knorozov's investigations were the first to conclusively demonstrate that the Maya script was logo syllabic in character, an interpretation now confirmed in the subsequent decades of Mayanist epigraphic research.

The Dravidian hypothesis was supported by scholars like the Russian team headed by Yuri Valentinovich Knorozov, noted Indian author and researcher Iravatham Mahadevan wrote in The Hindu in 2009.

Knorozov, an epigrapher and ethnographer was best known for the important role his research played in the decipherment of the Mayan script. In the ‘Language of the Proto-Indian Inscriptions,’ the Russian scholar reached a conclusion that the symbols at the Indus Valley ruins represented a logo syllabic script.

• “There is reason to consider the Proto-Indian as being close to the Dravidian languages as far as grammatical structure is concerned,” . By Using a computer analysis, Knorozov suggested that an underlying Dravidian language was what people probably spoke in the Indus Valley. Knorozov felt that a sign in the Indus script of a man carrying a stick represented the posture of Yama, the god of death or Bhairava,

A sign in the Indus script of a man carrying a stick represented the posture of Yama, the god of death or Bhairava, a form of Shiva, and assumed that the man was a predecessor of the one the gods.

Yama, the god of death in Hindu mythology.

Knorozov worked closely with Nikita Gurov, one the greatest Indologists of all time in Russia and another strong proponent that the language of the Indus Valley civilization was probably an older Dravidian one. Few scholars in India could match the linguistic prowess of Gurov, who even managed to identify 80 words of Dravidian origin in the Rig Veda.

Gurov and Knorozov co-authored Proto-Indica, a report on the investigation of Indian texts.  The former argued in many publications that the Brahmi script was most likely connected to the Indus Valley script and not derived from one of the Semitic scripts. This is a major bone of contention between Western and Russian scholars.

Iravatham Mahadevan, who supports the Dravidian hypothesis, says, "we may hopefully find that the proto-Dravidian roots of the Harappan language and South Indian Dravidian languages are similar.

The Finnish scholar Asko Parpola repeated several of these suggested Indus script readings. The discovery in Tamil Nadu of a late Neolithic (early 2nd millennium BC, i.e. post-dating Harappan decline) stone celt adorned with Indus script markings has been considered to be significant for this identification. However, their identification as Indus signs has been disputed.

The Indus and Dravidian Cultural Relationship {Q&A}

Q: How do you conceive of the relationship between the Indus culture that existed five thousand years ago and contemporary Dravidian culture here ? Prof. Dani, for example, says that doesn't believe that the Indus language was Dravidian because there is just not enough cultural continuity between what is today in South India and what was then in the Indus Valley.

A: I think any direct relationship between the Indus Valley and the deep Dravidian is unlikely because of the vast gap in space and time. Something like 2,000 years and 2,000 miles. But linguistically, if the Indus script is deciphered, we may hopefully find that the proto-Dravidian roots of the Harappan language and Indian Dravidian languages are similar.

This is a hypothesis. If you ask what similarity is likely to emerge, the first and most important similarity is linguistic. Culturally, there is a problem. The modern speakers of Dravidian languages are the result of millennia long intermixture of races. There are no Aryans in India, nor are there any Dravidians. Those who talk about Dravidians in the political sense, I do not agree with them at all. There are no Dravidian people or Aryan people - just like both Pakistanis and Indians are racially very similar. We are both the product of a very long period of intermarriage, there have been migrations.

You cannot now racially segregate any element of the Indian population. Thus there is no sense in saying that the people in Tamil Nadu are the inheritors of the Indus Valley culture. You could very well say that people living in Harappa or Mohenjo-daro today are even more likely to be the inheritors of that civilization.

In fact, I plow a somewhat lonely furrow in this. I often say that if the key to the Indus script linguistically is Dravidian, then culturally the key to the Indus script is Vedic. What I mean is that the cultural traits of the Indus Valley civilization are likely to have been absorbed by the successor Indo-Aryan civilization in Punjab and Sindh, and that the civilization in the far south would have changed out of recognition.

In any case, the present South Indian civilization is already the product of both Indo-Aryan and Dravidian cultures, and the language itself is completely mixed up with both elements. Tamil alone retains most of the earlier Dravidian linguistic structure. Malayalam, Telugu and Kannada have become Indo-Aryanized much more, and culturally, the Hindu religion is a complete combination of all these elements.Therefore while it is legitimate to look for survivals, those survivals are as likely to be found in the RegVeda (matsya) as in Purananuru, a Tamil work, as likely to be found in Punjab and Sindh as in India and Sri Lanka.

So we have to separate our approach of a linguistic connection where it is permissible to construct proto-languages and try to decipher a language, but if you are looking at the survival of cultural and social traits of Harappan civilization they are likely to be all over the subcontinent, overlaid with centuries of transformation in culture and of language. Some of the myths may survive but may become unrecognizable. It is not a very easy or straightforward relationship that you can trace, it is a tangle.

Q: What about the man and bull festival we were discussing .

A: One of the cultural traits in the Indus Valley is that they had the bull fight. Some famous sealing show a man running towards a bull, catching hold of its horns, doing a somersault over the back of the bull, and landing at the other end. Even today in the Dravidian south bull fighting and bull chasing are very common sports. Yesterday, Tamil Nadu had this year's bull festivals where young men in the villages chase bulls and get hurt in the process. This is an assertion of their manhood and they can claim the hands of the fair maiden only after they are able to get hold of the horns of the bull and prove their heroism. This is very likely to be one of the traits which connect the Dravidian south with the Indus Valley. But such traditions are also known, for example, in Spain and in Portugal and the Iberian peninsula. There may well be a pre-historic connection between these very similar cults.

Manu is the first man who survived the flood , all flood story is  similar because the flood of manu is first after that every one spread  the story in their region or city or country , According to research of  the Utnapistim in story of gilgamesh  we can say that the man who  survived is UMMANU . name is give by ( Theosophical Society )

Versions of the flood myth have been told by the Mayans, the Greeks, the Native Americans, the Africans, the Celts, The summer , The akkad , Australian Aborigines, the Chinese….the list goes on.

But the great flood of manu and matsya is very popular.

In the Hindu myth (first appearing in the Shatapatha Brahmana and later in the Puranas & the Mahabharata), Manu helps save a small fish, He then raises the fish, until it’s almost the size of the entire ocean.

The fish then transforms into Vishnu and saves him and  seven great sages from the deluge. Manu then marries and re-populates  the earth 

The Sanskrit word for ‘human’ is mānava, which literally means ‘Children of Manu’

A sketch showing the Great Flood

Matsya-avatara of Lord Vishnu pulls Manu's boat after having defeated the demon

The fish Matsya rescues the Saptarishi (Seven Sages) and Manu from the great Deluge

Matsya, Central India, 9th - 10th century. British Museum.^[8]

The earliest accounts of Matsya as a fish-saviour equates him with the Vedic deity Prajapati. The fish-savior later merges with the identity of Brahma in post-Vedic era, and still later as an avatar of Vishnu.The legends associated with Matsya expand, evolve and vary in Hindu texts. These legends have embedded symbolism, where a small fish with Manu's protection grows to become a big fish, and the fish saves earthly existence.

Etymology

Matsya is a Sanskrit word and means "fish". The term appears in the Rigveda.^[7] It is related to maccha, or meena which ancestor of matsya avatar which also means fish.

Vedic

Picture of Matsya Avatar- Fish incarnation of Lord Vishnu

The section 1.8.1 of the Shatapatha Brahmana (Yajur veda) is the earliest extant text to mention Matsya and the flood myth in Hinduism. It makes no mention of Vishnu, and instead identifies the fish with Prajapati-Brahma.The central characters of this legend are the fish (Matsya) and Manu. The character Manu is presented as the legislator and the ancestor king of meena's .

When the flood came, Manu used a rope to tie his boat to a large horn growing out of the fish. Pulling the ship through the rough waters.

the flood and rescue of boat By matsya (fish)

After thegreat flood, Manu became lonely because only he and the animals aboard the ship had survived. hen the flood receded, Manu, the sole human survivor, performed a sacrifice, pouring oblations of butter and sour milk into the waters. After a year there was born from the waters a woman who announced herself as “the daughter of Manu.”

Similarities to Babylonian Flood

1. The flood was brought by the god Ea and warned Utnapishtim
2. Both Manu and  Utnapishtim had to bring some of all living things onto the boat, plants and animals.
3. They both built the ships individually.
4. Both of their gods were afraid of the storm and fled when it came instead of staying. 
5.  Both myths had more than just 1 god

Similarities to Hebrew flood

1. Both ships ended up on a mountain.
2. Both Manu and Noah brought animals onto the boat.
3. Both were told/sent by gods in some form to build a boat.
4. They both had to build a ship based on faith of what their god(s) said.
5. Both Manu and Noah made a sacrifice once the water went away.

The Great Flood, by anonymous painter, The vom Rath bequest, Rijksmuseum

flood myth is real as it was mention in all religion

The Flood of Noah and Companions, by Léon Comerre, c. 1911. Oil on canvas. Fine Arts Museum of Nantes

VIRATA PARVA I-XII

The Battle at Matsya (Viraat or virat or virata ) - the real storry

VIRATA PARVA

CONTENT

virata king of matsya kingdom

Many of you have the wrong impression About the Virat Yuddh. Many believe that:

Virat Yuddh art by unsplash

- Arjun arrived at the battlefield dressed as Brihannala

In Book 2 of Mahabharata, the Pandavas agree to spend 13th year of their exile incognito. Virata Parva describes their efforts at living under concealed identities (shown above), traumas and adventures.

- Everybody thought that a woman had arrived and hesitated to attack
- Arjun used the Sammohan astra, put everyone to sleep, took the cows and left
- Thus everybody in Kaurava army was thus defeated but not really defeated

Let me describe the true Virat yuddh. First to clarify, Arjun was not thought to be a woman - he was dressed as a eunuch and recognized as such - and that is different. Secondly, as described later, the thirteenth year was already over and Arjun had regained his manhood but Pandavas were continuing to hide in their guise. Now to the story ..........

After Susharma of the Trigartas attacked Virat from the southern side, King Virat left with his whole army and the four Pandava brothers - Yudhishthir, Bheem, Nakul and Sahadev -

Susharma attacking Matsya Kingdom along with Kauravas

Still very much disguised. The next day, Kauravas attacked from the north side, and took charge of the whole cattle of cows. There was no one left in the kingdom to defend against the attack except young prince Uttar.

Uttarā (Mahabharata) pic

Having heard of the attack, Uttar started bragging that he can alone defeat the enemy but he did not have a worthy charioteer who can navigate his chariot with the required speed and agility. He said, "On seeing my prowess at the battlefield, the Kauravas will say, is this Arjun who is causing so much trouble?"

MATSYA KINGDOM

Hearing this, Brihannala (Arjun) slipped out and went to Sairandhri (Draupadi). He told her, "Quick. Go and tell Uttar that Brihannala used to be Arjun's able charioteer in the past. S/he will guide your steeds in the battle, if given an opportunity." Draupadi went and told Uttar. Uttar said, "How can I ask a him, a eunuch?". So princess Uttara did the bidding. Brihannala feigned ignorance on how to tie the armour and appeared to look stupid. This brought a lot of laugh amongst the ladies present. Uttar accepted to demonstrate and then they prepared to depart. While departing, Uttaraa said, "Defeat the Kauravas and bring their fine colourful clothing for my dolls."

Defeat the Kauravas MAHABHARATA

Led by Brihannala, they raced to the northern end of the kingdom where Kauravas had led siege. But as they approached them, Uttar was struck with mortal fear. He said, "Let us turn back. I dare not fight such heroic warriors. Alone by themselves, the great Bhishm, Drona, Karna, Kripa, Ashwatthama, Karna, Duryodhan, etc., are undefeatable. Together even Indra cannot face them. My hair is standing at their ends and I am feeling faint. My father has gone to fight the Trigartas with the full army and my elder brother. I am alone and a very young boy. What can I do against these mighty warriors. Quick. Turn back immediately."

Go-harana parva

The Mahabharata of Krishna-Dwaipayana Vyasa
by
Roy, Pratap Chandra, 1842-1895; Kisari Mohan Ganguli

Brihannala replied, "It was at your command that I came here. If we return now without retrieving the cows, brave men will ridicule and laugh at you. I cannot return to the city without the cows. After all Sairandhri sung my praises. Your sister requested the angavastra (upper garments) of the Kaurava warriors. How can I refrain from fighting now. I shall be termed as a coward."

Uttar said, "Let the Kauravas plunder and take away the entire Matsya wealth. Let them take away the cattle. The battlefield is no place for me" and saying so, he jumped from the chariot and began running away. Seeing this laughter emerged from the Kaurava army. Brihannala ran after Uttar and caught him. Uttar offered him gold and jewels to let him free but Brihannala said, "If you do not wish to fight, hold the reins of the chariot. I shall fight in your place and recover all the cattle."

Uttara Gograhana :- Prince Uttara, with the help of Arjuna, defeats the attack by the army of Kuru brothers. He returns to his capital with wealth and cows that were looted from Matsya kingdom. This story is recited in Go-grahana sub-book of Virata Parva.

Meanwhile, in the Kaurava army there were murmurs. The soldiers started saying to each other, "Who could that person be? He is dressed like a eunuch but resembles Arjun.", "Yes, this must be Arjun in disguise".

(When they set out, it was very strongly believed that Pandavas were hiding in the Matsya kingdom. The killing of Keechaka had brought the suspicion that it was Bheem who was responsible. Karna opined that besides him, only Bheem was capable of slaying a giant like Keechaka in wrestling. The attack by Susharma from South and Kauravas from the north was a ploy to bring the Pandavas out in the open.)

Drona was worried. He said, "There are fiery dry winds blowing. The sky is overcast. The horses are shedding tears. Animals have a premonition of danger. This indicates fearful signs. Be on guard everyone. There is going to be tremendous slaughter in the battle that is about to happen." And turning to Bhishm, he said, "This is indubitably Arjun dressed as a eunuch. Protect Duryodhan. The great Arjun will certainly defeat him and take away the cows. The Pandavas were severely wronged thirteen years ago and Arjun's anger is sure to be kindled to the highest order on seeing his mortal enemies. Arjun has acquired all the celestial weapons. I fear that there is not one here who can stand against him."

Hearing this, Karna got wild, and shouted, "You always speak highly of Arjun. But Arjun does not even equal a sixteenth part of Duryodhan or me." But Duryodhan was elated and said, "O Karna, if this is indeed Arjun, we are fortunate. Our purpose of discovering the Pandavas during their thirteenth year is fulfilled and by the terms of the bet, they will have to repeat the exile. But if this not Arjun, my sharp arrows will very quickly dispose off this eunuch from the chariot."

Meanwhile, Arjun as Brihannala, led Uttar to the large Shami tree where the Pandavas had hidden their arms. The arms were all tied up in a bundle up on the tree and resembled a dead body. Arjun asked Uttar to climb up the tree and bring down the bundle. Uttar was horrified by the suggestion and said that he would be defiled by touching a dead body. Arjun then explained that it was not a dead body but a bundle of weapons. When the bundle was brought down and untied, it displayed an array of weapons. Uttar was astounded and asked who were the owners of such great weapons. Arjun then explained that the weapons belonged to the Pandavas and he revealed that Kanka was Yudhishthir, Ballav was Bheem, Grantheek is Nakul, Tantipal was Sahadev, Sairandhri was Draupadi and he was Arjun. Upon hearing this, Uttar was exceedingly glad and his courage and vigour returned. He felt reassured. Arjun smiled and said that there was no cause of worry and the cattle is as good as recovered.

Go-harana parva (sections: 25 - 69

As they neared the battlefield, Arjun put on the two inexhaustible quiver of arrows on his back, tied the bowstring to his bow Gandiva and gave it a loud twang. Then he blew on his conch Devdutta. These sounds brought a wave of fright amongst the Kaurava army. Duryodhan exclaimed gleefully, "So, it is Arjun. The Pandavas have failed at their pledge. They will have to go back to the forest for another twelve years." But Bheesm intervened and said, "The thirteenth year ended five months ago. It is now up to you to make peace with the Pandavas and escape their wrath." Duryodhan was adamant.

(The thirteenth year had indeed ended five
months ago as per the lunar calendar. But even as per the solar
calendar the year had ended six days ago.)

Bhishm told Duryodhan to take the cattle and proceed toward Hastinapur while he along with Drona, Kripa, Karna and Ashwatthama will fight Arjun. From his point, Arjun surveyed the army. Seeing that Duryodhan was not among the army, he told Uttar that their main job was to retrieve the cattle and it appeared that Duryodhan was escaping with the cattle. He told him to turn away and follow Duryodhan. Seeing this Bhishm got alarmed and commanded the army to stop Arjun.

Arjun filled the battlefield with countless arrows. His arrows were striking everyone far and wide even before the others had to chance to retaliate. He killed countless soldiers. The cattle panicked and started running helter-skelter.

Arjun rounded up the cattle and drove it to the direction of Matsya and then set after Duryodhan. Seeing this the principals of Kaurava army intercepted Arjun.

Arjun held Pitamah in check. He then repulsed the attack of Drona, Kripa and Ashwatthama. There was a fierce battle and he trounced on all of them. Then Karna came forward. Seeing his arch enemy Arjun boiled in anger and attacked Karna with his full might. Karna was unable to face the volcano that erupted in Arjun and had to retreat. Arjun then wrought complete havoc in the army. The army took to flight.

Not wishing to prolong the war further and wishing to return quickly to the capital, Arjun then used the Sammohan astra that put all the army and the enemy warriors to sleep. Even Bhishm, Drona, etc. fell unconscious as none knew the counter weapon. Uttar got down and grabbed all the upper garments of the chief warriors with the exception of Bhishm, Drona and Kripa out of respect.

Having vanquished the entire army single handedly, Arjun rounded up the cattle. He returned the arms back to the Shami tree. He reverted back to the disguise of Brihannala and resumed his role as the charioteer. Arjun and Uttar returned to the capital (matsya kingdom) with the cattle.

As you see that the battle at Matsya was not a normal battle. It was a very fierce battled in which Arjun killed many warriors including Karna's brother. Arjun had completely proclaimed and identified himself. Any doubt about his identity was very quickly dispelled after his attack. He defeated everyone.

There was no Krishna to guide and protect him. The Kauravas were not holding back and they also attacked with their whole might

THE END PART 1st

second part is under review

Worldmark Encyclopedia of Cultures and Daily Life

Updated Nov 08 2019.publish by encyclopedia.com

Meena=matsya=meen=manu ...

Vishnu Anantasayana Panel, Dashavatara Temple, Deogarh

PRONUNCIATION: MEE-nah
ALTERNATE NAMES: Meos; Mewati;meen;mena
LOCATION: India (primarily Rajasthan state)
POPULATION: 5 million (estimate)
LANGUAGE: Various dialects of Rajasthani
RELIGION: Hinduism; some Islamic practices
RELATED ARTICLES: Vol. 3: People of India

INTRODUCTION

ancient flag of indian kingdom

The meena, also known as the Meos, or Mewati, are a tribe and caste inhabiting parts of western and northern India. Early views of the Minas held that they were among the oldest inhabitants of the region and represented Pre-Dravidian elements in the population. More recently, however, it has been suggested that the Minas may have migrated to this region from inner Asia in the 7th century along with various Rajput groups. Some Minas even claim Rajput descent.

According to Mina tradition, the Minas ruled most of what is now eastern Rajasthan, an area they referred to as "mindesh" (country of the Minas).

The last important Mina ruler, the Raja of Naen, was defeated by the Rajputs in the 16th century. However, the Minas continued to play a prominent role in the affairs of the region. Like the Bhils in Mewar (Udaipur) State, it was formerly the custom for a Mina to participate in the tika ceremony, placing a ceremonial mark with his own blood on the forehead of a new ruler of Amber State.

village in ancient time

Minas held important positions in Amber, guarded the person of the prince at night, and were given charge of the women's quarters.

In the 11th century, when Muslim invaders gained control of northwestern India, some Minas converted from Hinduism to Islam. This branch of the Mina tribe is called the Meos. Further conversions to Islam occurred among the Minas during the 13th and 17th centuries. Despite their conversion, however, Meos continued to follow many of their original Hindu practices, and their culture remains a blend of Hindu and Muslim traits.

religion and god is one faith in power of god

Political events since the middle of the 20th century have seen the Meos take on a stronger Muslim identity. British India was partitioned in 1947 and Pakistan was created as a separate country for Muslims. At this time, many Meos migrated from territory that was assigned to the Republic of India to West Pakistan, the western "wing" of the new Islamic state. The Meos who remained in India, a Muslim minority in an overwhelmingly Hindu population, found themselves facing pressures to abandon Hindu traits and conform to traditional Islamic customs.

LOCATION AND HOMELAND

The Minas, along with their allied groups, number some nearly 5 million people and rank among the largest tribes of South Asia. The current estimate of the Mina population is 4,482,000, of which 3,834,440 are found in Rajasthan. The main concentrations of Minas lie in eastern Rajasthan, in Alwar and Bharatpur Districts, spilling over into the Gurgaon District of Haryana State. This area is known as Mewat.

The Minas of Rajasthan identify 12 pals in the state. Pals are historical territorial units settled by Minas who shared a common ancestry and, often, similar cultural and linguistic attributes. Beyond this geographic distinction, there are several divisions among the Minas based on factors such as occupation and status. In addition, all Mina groups are divided into numerous clans (gotras), which are exogamous social units.

The Mers, the hill peoples of central Rajasthan, are also considered to be a branch of the Minas. They trace their descent to Rajput chiefs who married Mina women and are known as Rawat Minas. Like the Rajputs, the Mers are divided into clans. Some Mer clans converted to Islam, while others remained Hindu, but in the past all Mers intermarried.

In Rajasthan, Minas are second in number only to the Bhils and are classed as a Scheduled Tribe. Mina populations have spread from their Rajasthani homeland to adjacent states, although there they are less numerous, may not be recognized as a tribal group, and are sometimes called by different names.

In Uttar Pradesh, the state lying to the northwest of Rajasthan, for instance,

Minas are known as "Pardeshi-Rajputs." This literally means "Rajputs from a foreign land," and no doubt refers to the claims of Mina groups migrating from Rajasthan to Rajput descent. In Madhya Pradesh, Minas are known as Rawats.The Meos who migrated to Pakistan after partition in 1947 settled in the eastern region of that country's Punjab Province.

Minas in Rajasthan are divided

Minas in Rajasthan are divided into the Mina Zamindar, the landowning Minas, and the Mina Chowkidar. Both groups claim ksatriya status, and the 2001 Census of India puts their number at between 2,800,000 and 3,000,000 (the estimate given above includes natural increase since 2001, Bhil Minas, Meos, and related groups). The Zamindar Minas occupy a higher ritual status in the Hindu caste system than the Chowkidar Minas. The Bhil Mina are said to be descendants of Bhils and Rajputs who fled Muslim domination elsewhere in northern India.

LANGUAGE

The Mina homeland lies in the "Hindi belt" (the area where Hindi, an Indo-Aryan language descended from Sanskrit, is widely spoken) of northern India. Minas, depending on where they live in Rajasthan, speak various dialects of Rajasthani, which itself is a regional variant of Hindi. The major dialects spoken in the Mina areas are Mewati, Shekhawati, Harauti, Talhati, Dhundari, and Pachwari. Minas living in other states speak the dialect of their local region.

FOLKLORE :- Matsya or Minavatar

The derivation of the name Mina is uncertain, but some suggest it means "fish." The Minas claim an association with Matsya or Minavatar, the first incarnation of Vishnu in which the Hindu god assumed the form of a fish.

According to a legend related in several ancient texts, a ksatriya king named Manu was fishing in a river when he caught a small fish. The fish promised to protect Manu from coming misfortunes if he took it home rather than return it to the river. The king placed the fish in a small earthen vessel, but it started growing and eventually had to be moved to a pond, then to a lake, to the sea, and finally to the ocean. By now, King Manu realized that the fish was an incarnation of a god. The deity warned the king that a devastating flood was coming and that he should build a boat and embark on it with the seeds of all living things. Forewarned, Manu survived the flood. After the waters subsided, Manu performed a sacrifice to the gods.

A woman was created from this sacrifice, and the entire human race is descended from the union of this woman and Manu.

manu and meena are ksatriya

The legend of the flood is found in many cultures, but the Mina tradition that they are descendants of King Manu achieves two goals specific to the Indian context.

1.First, it gives a degree of legitimacy to the Mina claim of ksatriya status and, therefore, to an advantageous place in the caste structure of Indian society. Thus, where Mina groups have assumed a caste identity, they rank just below the Brahman caste and above the service castes and hill peoples.

2.Second, identification with Vishnu through his Matsya incarnation confirms the Minas as Hindu, an important goal for tribal groups that may have their origins outside Hindu society. Even today, Minavatar remains a major deity for the Minas.

RELIGION

The Minas are Hindus, and worship at the temples and shrines of Hindu deities is an important part of everyday life. Most Minas are Shaivites, meaning they are followers of the god Shiva. But, like all Hindus, they also worship other gods and goddesses of the Hindu pantheon. These gods and goddesses include Rama, Sita, Hanuman, and Bhairon. In addition, Minas revere local deities and construct shrines to these lesser gods on the outskirts of their villages. Daily prayers are offered to Balavji, who represents Hanuman and protects the inhabitants of the village. Shitala Mata (the goddess of smallpox), Pipla Mata, and other lesser village goddesses are also worshipped. The Minas pay special attention to the presiding deities of their clans.

MAJOR HOLIDAYS

In addition to these Hindu observances, Minas celebrate certain festivals that are specific to the Mina community. The Minas go to great lengths to appease their ancestors and set aside a special day for ancestor worship. On this day, special foods are cooked in each household, and the village priest is invited to the house to receive an offering. Another day is set aside to honor local village deities.

Two local festivals in Rajasthan—Tej, the Festival of Swings, and Gangaur, which honors the goddess Gauri—are popular events. Fairs held at various religious shrines in eastern Rajas-than are regularly attended by the Minas. The fair of Mata near Rewasa in Sikar district is a Mina fair marked by offerings of liquor and the sacrifice of buffaloes to the Goddess.

RITES OF PASSAGE

As with other Hindus, the first shaving of a male child's head (handukadi) is a major ritual for the Minas. But perhaps the most important Mina ceremony is the funeral feast (nukta). As is the custom in Hindu India, the Minas cremate their dead.

LIVING CONDITIONS

Mina villages are usually
comprised of the members of one or more clans or gotras, along with
service castes essential to an agricultural settlement. The village is
generally unplanned,

FAMILY LIFE

Widow remarriage is accepted
by the Minas. The preferred partner is a deceased husband's brother or
paternal cousin. Another type of marriage accepted by Mina society is
one in which a woman with a living husband can remarry another man, with
the second husband paying compensation to the first husband. Both men
and women are allowed to seek divorce on grounds ranging from adultery
to the inability to have children.

FOOD

EDUCATION

Despite the
availability of state-supported schools, illiteracy and lack of
education remain problems among many rural communities, including the
Minas, in India. Distance, poor transportation facilities, inadequate
resources in local primary and secondary schools, and a reluctance among
many Minas to send their children to school result in low levels of
education among the community. The literacy rate for Rajasthan in 2001
was 60.41%. However, this average masks a tremendous variation in
literacy in the state. In the Virat Nagar block of Jaipur District (a
rural area), for instance, literacy among girls is only 4.6% (2001).
Among the Mina community, literacy is 52.2%, while for females, this
figure drops to 31.8%, which is higher than the Bhils and most tribal
communities in Rajas-than except for the Dhanka. Some Mina community
associations have attempted to impose fines on Minas who do not send
their children to school. The high costs of sending a child away for
higher education is prohibitive for most Mina parents. But 62% of Mina
children between the ages of 5 and 14 years attend school, although only
around 5% ever graduate from high school.

CULTURAL HERITAGE

The
Minas do not have a written literature but share in the regional
traditions of Rajasthani folk culture. They participate in local fairs
and festivals, and women sing appropriate folksongs at ceremonies, such
as weddings. The Minas are fond of social gatherings and celebrate these
events with song and dance. Many of the songs and dances of the Minas
are considered to be obscene, and modern reformers have tried to ban
these activities.

WORK

Some
Minas, especially those who have large landholdings, are fairly
prosperous. They have accepted agricultural innovations and use modern
equipment such as tillers, tractors, and irrigation pumps. Many Minas,
however, have small, uneconomic holdings and lack modern equipment.
Their agricultural efforts are greatly hampered by the frequent droughts
of the region, and they often must supplement their income by working
as laborers. It is common for all able-bodied men in a village to work
at building roads once their seasonal agricultural activities are
completed.

Small numbers of Minas are engaged in service and other
occupations, but an overwhelming 75% are recorded as cultivators in
2001 census returns.

SPORTS

There are no sports, in the modern sense of the word, associated with traditional Mina society.

ENTERTAINMENT AND RECREATION

Until
recently, many Mina villages lacked electricity, and entertainment and
recreation was derived primarily through traditional village
festivities. With the development of rural areas and the advent of radio
and even satellite television, such entertainment is available to those
who can afford it. Urban areas provide access to popular Hindi movies,
though again this is a luxury few villagers can afford.

FOLK ART, CRAFTS, AND HOBBIES

Minas
are known for their skill in areas such as basketry, rope-making,
embroidery on cloth and leather, and wall-painting. One Mina community
living near Agra, in Uttar Pradesh
State, makes its living from crafting the brightly colored, embroidered
shoes and sandals worn by Rajasthanis. They are known as the Chamaria
Minas, the Chamars being the traditional leatherworking castes of India.

SOCIAL PROBLEMS

The
Minas face many problems typical of tribal or conservative rural
communities attempting to deal with the modern social and economic
environment of India. Until the mid-20th century, the Minas lived under a
feudal system that placed little emphasis on the social improvement of
the people. Partly due to the indifference of their former rulers and
partly due to their own resistance to change, the Minas continue to face
problems of illiteracy and lack of education. Alcoholism is a problem
among some Minas. Customs such as the paying of the bride-price and the
death-feast have resulted in a considerable debt burden for many Minas.

Though
they achieved little success, movements for social reform among the
Minas date back to the 1920s, when Mina chiefs in Jaipur State founded
the Mina Reformist Committee. Since then, many Mina associations aimed
at social reform have been started. A summary of the social problems
facing the Minas as perceived by the Minas themselves is provided by a
list of offenses, to be punished by fines, set out by a Mina association
in 1974. These included holding the death feast; distilling, selling,
or drinking alcoholic beverages; taking work as a guard; failing to send
children to school; and participating in group singing and dancing.

In
1950, when the president of India announced the list of peoples who
were to be categorized as "Scheduled Tribes," the Minas were surprised
to find they were not on it. However, following representations to the
Government of India through the Mina Mahapanchayat and a visit to Mina
country by a member of the Backward Caste Commission, the Minas were
included on the list, giving them reserved government jobs and places in
educational institutions. The Minas have generally made good use of the
advantages accorded to them by Scheduled Tribe status and rank among
the highest in the state among tribal groups in most socio-economic
indicators.

Minas in Rajasthan object to the agitation by Gujars
to be reclassified as a Scheduled Tribe (ST), as was promised by the
Bharatiya Janata Party (BJP). Such agitation was taking place in 2008.
Because of caste politics people vote en bloc as a community and they
benefit as a bloc. This is what happened when Jats in Rajasthan were
granted Other Backward Classes (OBC) status in 1999. Since they are
powerful and generally well off, they cornered the benefits of
reservations. The Gujars, who also have OBC status had to compete with
the Jats, were later promised ST status by the BJP. The community voted
and BJP came to power in Rajasthan. The Gujars now want the promise
fulfilled. Now, if Gujars get included as an ST then the other ST
communities, including the Minas, suffer because someone else will come
to share the ST reservation pie. Hence they protest to maintain their
benefits. "Meenas in Rajasthan are the only Scheduled Tribe and we would
not tolerate any inclusion into our community," the president of
Rastriya Meena Mahasabha is supposed to have said. However, even though
Minas have cornered most of the reservations for Scheduled Tribes in the
state, groups such as the Bhils and Garasias are also classed as
Scheduled Tribes in the state.

Rajasthan State has reservation
quotas of 49% (16% for Scheduled Castes, 12% for STs, and 21% for OBCs).
In June 2008 the state legislature was to meet to consider enacting a
14% job and education quota for the Economically Backward Category
(EBC), which would make Rajasthan the first state in the country to have
this quota. The Rajasthan government offered a 5% special reservation
to the Gujar, Banjara, Gadia Lohar, and Raika communities, bringing an
end to a nearly month-old stand-off over the Gujar community's demand
for inclusion in the Scheduled Tribes category. If enacted, the
additional 5% and 14% would bring the total of reservations in Rajasthan
to 68%, one of the highest in the country.

The Gujar-Mina
confrontation in Rajasthan, which has turned violent at times, has
prompted a nationwide rethink of India's policy of reservations based
solely on caste. Yet, this is not just a case of Gujars or Minas wanting
to gain more reservation privileges. It is also the story of how
politicians are attracted to quotas and reservations as vote banks. Once
contemplated as a temporary measure to ensure equality for historically
disenfranchised communities, reservations have become a permanent tool
for vote-bank politics—and have, in the process, been excessively
divisive.

GENDER ISSUES

Women among the Mina have a lower
status then their men. A woman has no right to inherit property, though
she does have an important role in the socio-economic area. She has a
strong influence in family decisions, although the final decision is
always made by the head of the family, who is invariably male. Women
involved themselves in matters like school enrolment (education is seen
by most Minas as a means to better oneself), diarrhea management and
campaigning for safe drinking water. Where there is no supply of safe
drinking water in a village, it is the women who have to sometimes walk
miles to get it, carrying the water in pots on their head—a common scene
in Rajasthan. And women do important agricultural work in the fields.

The
Minas have been strongly influenced by the Hindu groups amongst whom
they live, which leaves them open to the usual abuses (occasionally the
press reports the death of a Mina woman, though this is clearly more of a
problem among caste Hindus). Thus Mina women observe purdah and marriages are arranged, though divorce is rare and usually has to be sanctioned by the local panchayat.
A woman's family pays a dowry (which is quite high for a suitable
match). A widow or widower may remarry, a junior levirate or junior
sororate type of union being considered the most appropriate
arrangement. Child marriage, though now technically illegal in India, is
traditionalamong Mina groups, who think the ideal age of marriage for a
girl is between 6 and 10 years of age.

Tuberculosis and death during delivery is common in the villages, which often lack adequate medical facilities. As income from agriculture is meager, many Mina women suffer the consequences of poverty and illiteracy. Yet they are open to modernization, seeing education and development as a way out of their situation.

special thanks to encyclopedia.com

BIBLIOGRAPHY

Ali, Hasim Amir. The Meos of Mewat: Old Neighbours of New Delhi. New Delhi, Bombay, Calcutta: Oxford & IBH Publishing Co, 1970.

Gahlot, Sukhvir Singh, and Banshi Dhar. Castes and Tribes of Rajasthan. Jodhpur. Jain Brothers, 1989.

Gupta, Basant. Environmental Perception and Tribal Modernization: A Study of Meena Landscape. Jaipur: Ritu Publications, 2007.

Jain. P. C. Planned Development Among Tribals: A Comparative Study of Bhils and Minas. Jaipur and New Delhi: Rawat, 1999.

Sharma, S. L. Social Stratification among the Tribes. Delhi: Himanshu Publications, 2004.

Rizvi, S. H. M. Mina: The Ruling Tribe of Rajasthan. B. R. Publishing Corporation: Delhi, 1987.

Vetscher, Trande. "Bethrothal and Marriage among the Minas of South Rajasthan." Man in India 53 (1973): 387–413.

—by D. O. Lodrick.