Chapter 271

"Son of the coachman! You are not worthy to die at the hands of the Son of Pritha! Look at your family, go and get your whip! You are not worthy of the Anga Kingdom, just as a dog is not worthy to eat the offerings placed beside the sacred fire!"

Karna suddenly raised his head, his eyes seeming to spit fire, and flames seemed to rise from his body. He could tolerate being ridiculed, but he could never tolerate his father, who raised him, being insulted like this.

"Hey, hey, Bhima, you bastard, what nonsense are you spouting? Do I need your opinion to speak for me?"

Duryodhana looked at the Pandavas with disdain, "The origins of warriors and the sources of rivers are difficult to trace. Some born into the Kshatriya Caste became renowned Brahmin. Guru Drona was born from a wooden bowl, and Master Kripi was born from a reed. Besides, you Pandu yourselves know your origins, hehehe."

For Duryodhana, the second of the Pandavas of Bhima he hated the most.

Why is that?

According to the first chapter 119, section 15 of the Mahabharata, when Bhima was a child, he couldn't control his strength, so he pulled the heads of the Kauravas and banged them against each other's heads, dragged them on the ground until they were scratched, even pulled them into the river and almost drowned them, and kicked trees so that they fell off the trees.

Therefore, as the eldest of the Kauravas, Duryodhana if Darya just stood by and watched Bhima bully his younger brothers. Even if he couldn't win, he would have to fight. Who would just stand by and watch their younger brothers be bullied?

This is also why Heroic Spirit, who became Bhima in the Nasuverse, could accept Duryodhana and the others' resentment towards him, although he could not forgive Duryodhana for what he did to his brothers.

However, although the Bhima were at fault, their crimes did not warrant death. After all, almost no one in the Mahabharata is morally pure, and the actions of the Kauravas against the Pandavas were somewhat excessive. It was under Duryodhana's persecution that the Kuru were defeated.

Then, Duryodhana continued.

"If anyone finds it intolerable that I made Karna the King of the Anga, then let him climb onto his Chariot, or walk, draw his bow, and come talk to us, the Hundred! I'm very kind, incredibly kind!"

Then, a huge roar erupted across the stage Kauravas shouted in unison, "Come on! Come on!" Pandavas. Although the hundred sons combined were no match for the five, their roguish aura managed to suppress them for a moment.

But at that moment, the Sun set, the Ritual ended, and Karna could no longer choose to challenge Arjuna. As he was about to leave with his father, Duryodhana and the Hundred Sons took him and his father back to their palace for a feast.

Even though Ekalavya was not Duryodhana, after hearing Karna's story, Duryodhana was extremely generous and gave Ekalavya a piece of land on the border of the Anga Kingdom, telling Karna to tell him about his gift if he ever saw him.

Soon after, the eldest of the Pandavas had grown up and should have inherited the throne from their father, Pandu. Dhritarashtra outwardly agreed, but he was unwilling to let his son never be able to rule the country. Meanwhile, Duryodhana and Shakuni wanted to seize the throne.

So, under the scheme, the Pandavas were forced to move to the Varnavata. Duryodhana, on the advice of Shakuni, Nadi conspired with the minister Purochana to build a flammable Lac Palace in Varnavata, where the Pandavas and Kunti lived, in an attempt to burn them to death.

Thanks to Vidura's secret assistance, the mother and her six children escaped the inferno through a pre-dug tunnel and fled into the Forest.

However, from then on, Kauravas, as well as Dhritarashtra and Shakuni, believed that the five sons were dead.

Bhima killed a man-eating Rakshasa named Hidimba in the Forest. At the urging of his Yudhishthira, Jigme Phuntsok, he accepted the Rakshasa's sister, Hidimbi, on the condition that he would 'live with her during the day and return at night.' The two eventually had a son, the Ghatotkacha.

Subsequently, following the instructions of Vyasa, the author of the Mahabharata, the Pandavas disguised themselves as Brahmin and moved into the Ekachakra with their mothers, living by begging for alms. Bhima killed the Rakshasa Bakasura, who demanded that the citizens take turns offering living people to him, in order to rid the people of Ekachakra.

At this time, a message spread throughout all of India—

Draupadi, daughter of King Drupada of the Panchala Kingdom, is about to hold a grand ceremony to choose a husband.

One JPG is missing.

Chapter 328 There is no one above him, nor is there anyone below him.

"... You seem to be paying attention to those people. Is there some special reason for it?"

"From the Himalayas Mountains, "Kama said to Kavia was looking down from the mountaintop.

After Kavia returned to his position Aspected God, he could no longer act Proxy God of Love. Since there had been no significant progress with Kavia throughout the era, Kama, who held the thought of 'it doesn't matter if the world is destroyed, let it be,' had no choice but to pick up the responsibility of the era again in the Dvapara Yuga of the division.

Kama was also quite 'tough' and didn't come to the Himalayas Mountains with them. However, Kavia moved the mountain where the Love God was located to the Himalayas, which is why it is in its current state.

The Himalayas Mountains, India's Holy Mountain, now has three Goddess, three Divinity beasts guarding the mountain, and Kavia as its master.

"This is a tragedy under the Dharma."

Kavia closed her eyes.

The real tragedy is when all means of avoiding tragedy have been exhausted, yet disaster and destruction are still inevitable. This is especially true of the Mahabharata, where both sides knew the final outcome before the Kurukshetra War.

Even though both sides knew this outcome and that they would pay a heavy price, it did not change the fact that things were heading towards war, and the brutal war that swept across the entire India Age of Gods was still about to begin.

Just like before, when the conflict had not yet fully escalated, the elders of the Kauravas and Pandavas, who were cousins, hoped that they would live in harmony and be close forever. However, they still gradually moved towards opposition and hatred. This was part of the Lila, in order to uphold the Dharma.

In order to rebuild a new Order in a world Dvapara Yuga by Evil, Dharma is needed; and in order to establish a new moral model, figures representing Dharma are needed. Thus, the great epic Mahabharata was born in response to the 'Lila'.

"... I remember, didn't Narayana Yan already have an incarnation in the Human Realm?"

Kama was slightly confused by what Kavia said.

Because over the years she had heard Mohini lived in the Himalayas Mountains, say that Vishnu had already incarnated as a human being in the Dvapara Yuga era to continue the Dharma.

Since there is an avatar of Vishnu, surely it shouldn't be so miserable that even Kavia couldn't bear to see it.

This is what Love God thought.

Kavia did not answer, but instead looked toward the City of Dvaraka, where Krishna, who had killed King Kamsa and reclaimed his princely title, was located.

In the Mahabharata, the forces representing the Dharma Pandavas, while the forces representing evil are the Kauravas.

Do not assume that Duryodhana promoted Karna as Suta, was a friend of lower Caste. It was because Karna valued Duryodhana, believing he could stand against Arjuna, and thus chose to be his friend. Duryodhana slaves as objects to be beaten, insulted, or even killed at will, while Yudhishthira Pandavas the Pandavas, believed that slaves could be given freedom.

Krishna, the eighth avatar of Vishnu, is outwardly Arjuna's charioteer, but in reality, he is the mastermind and strategist behind the Pandu. He was undoubtedly the biggest driving force behind leading the five sons, who were at a disadvantage in the Kurukshetra War, to victory. Without his assistance, the outcome of the battle would have been completely rewritten.

The first line of the Bhagavad Gita says, "The field of the Dharma, the Kurukshetra." As an emanation of Vishnu, the god of preservation, Krishna undoubtedly has the highest level of interpretation and understanding of the Dharma. However, Krishna, who is the protector of the Dharma, has also violated the Dharma on several occasions during the Kurukshetra War.

After Duryodhana's final and complete death, Krishna admitted to the five sons that he could not defeat them by using Dharma means, which is why he repeatedly used "Adharma" methods against Kauravas.

The fact that those who practice the Dharma cannot naturally defeat those who Dharma it demonstrates that as India Age of Gods, the Dharma gradually became unsuitable for the times, and the pride of the Dharma was no longer appropriate for this era.

"In that case, you don't intend to get involved?"

As Kama casually remarked this, Kama sensed that Kavia's gaze seemed to deepen.

The objects he was gazing at seemed to have increased.

However, the truth is indeed as Kama thought: Kavia is now watching Ekalavya, a prince born into the Shudra class, a man in this era who possesses talents surpassing those of the five protagonists of the time.

Although the epic Mahabharata primarily features human characters, each one is a corresponding divine incarnation. For example, the Pandavas are respectively the children and incarnations of the god of Dharma, the Wind God, the Heavenly Emperor, Ashvins. Krishna is an incarnation of Vishnu, the Duryodhana Nandā is an incarnation of Kali, the most terrifying of the ages, his uncle Shakuni is a reincarnation of the evil god Deva, Ashwatthama is a portion of the Wrath of several gods, Karna is the son of the Sun God...

The Ekalavya, who was saved by Kavia, could be considered his representative, but the problem is that he was Shudra, which is undoubtedly the greatest violation of the Dharma.

If something violates the rules of the India Age of Gods, then the possibility of an enemy will expand infinitely.

In the India Age of Gods, the only heroes who could manifest were the Brahmin and Kshatriya of the Caste class. As for others, it was completely impossible for them to be heroes. They were not within the rules of the Dharma, and no Rishi or master would bestow mercy upon them, because that was how the 'rules' and 'Lila' were designed.

"... there's a small variable."

"Kavia said."

He said this to Kama, and then a Gale swept across the Snow Mountain- capped mountains.

The next moment, Ekalavya, resting on the Ganges, looked at the campfire and noticed a sweet aroma in the air.

That is the scent that remains intimately connected to the god I worship to this day.

Therefore, Ekalavya quickly put his hands together and began to weave words:

"Homage to the Lord of the Himalayas."

"Long time no see, I hope you are well, by Ekalavya."

Kavia, who appeared before Ekalavya, smiled slightly. Then, Ekalavya seemed to remember something and quickly spoke.

"Vasusena has gone with Duryodhana to the selection ceremony for the Draupadi, daughter of the King Drupada, so he is not here."

"... I know."

As Aspected God was also familiar with the Mahabharata, Kavia naturally understood where the story had progressed.

The Draupadi is the female protagonist of the Mahabharata and the daughter of King Drupada Drona, the master of Arjuna. After the five sons defeated King Drupada and tied him before Drona, King Drupada, harboring resentment, performed Ritual upon returning home and obtained a daughter, the Draupadi, who would marry Arjuna, and a son Dhrishtadyumna, who would defeat Drona.

The selection ceremony held by King Drupada for his daughter, Draupadi, was not Sita. He also raised a large bow, but five arrows were needed to pass through a ring and shoot at the eye of a spinning fish in the sky.

Karna, as the king appointed by Duryodhana, was naturally taken by Duryodhana to try it out, but was stopped by the Draupadi. Because of Karna's birth, Arjuna, one of the five sons, eventually succeeded in marrying the Draupadi.

"But actually, it's because he kept Duryodhana Vasusena, otherwise Vasusena probably wouldn't have gone. I think that 'Draupadi' is nowhere near as good as the one he's hanging out with. Even Adhiratha is planning to find him a match, after all, he's not getting any younger..."

Ekalavya was nagging Kavia about this, and the Adhiratha he was referring to was the old coachman who had adopted Karna.

Kavia did not find Ekalavya's disrespectful behavior offensive; instead, she listened quietly to what he had to say. In other words, it was precisely because of Kavia's behavior that Ekalavya dared to speak in such a way.

While Kavia was thinking, she realized that it wouldn't be long before Karna would get married at his father's behest and have a son Vrishasena.

Arjuna, through his mother's foolish actions, allowed the Draupadi to become the wife of his five brothers before marrying Krishna's sister, with whom he had a son named Abhimanyu.

There is another story about the Draupadi marrying five brothers. It is said that in her previous life, the Draupadi, after a period of arduous practice, wanted to pray to Shiva for a virtuous husband. However, she thought Shiva had not heard her prayer and repeated it five times in one breath. Therefore, Shiva granted her five husbands.

In short, life slowly marched toward the inevitable tragic battle.

"Ekalavya."

While Ekalavya was muttering to himself, Kavia suddenly spoke up, which made Ekalavya immediately take it seriously and decide to listen to what the Aspected God had to say.

Have you ever felt wronged?

"... Um?"

Upon hearing this, Ekalavya quickly shook his head, "Absolutely not."

According to Ekalavya, his life up to this point has been pretty good; he has met many people who have been very kind to him.

Only--

"In that case, as a promise I'm making to help you, Ekalavya, if you ever encounter anything that wrongs yourself or others, and discover that what binds you is something high and mighty, then I hope you will stand up for them."

To outsiders, Ekalavya's greatest grievance was that Drona demanded he cut off his finger for Arjuna's sake, yet Ekalavya still didn't feel aggrieved. This seemed normal to Kavia, because Ekalavya's character was simple, sincere, unpretentious, and strong; otherwise, he wouldn't have chosen to cut off his finger because of Drona's words in the original text.

Drona showed no remorse for this, because Ekalavya was Shudra, not within the scope of the Dharma's protection.

Presumably, this is what Rishi and gods think. After all, this is India. Whether in the Age of Gods or later, this is the rule on this land. People are born into different classes, born to be beasts of burden, with no Future of freedom, only the 'mission' to contribute everything to their masters.

For Kavia, he was the Supreme Being Aspected God; if he so desired, the Himalayas Mountains could be turned into ghee Ganges into milk. But for the vast majority of people in this world, they still could not afford to drink a sip of it.

The Mahabharata reveals that the struggle between justice and injustice, Dharma and Dharma, good and evil has always existed, permeating all past ages and will continue endlessly into the Future, revealing humanity's greatest truth... or so it seems.

Perhaps so. For people in the past, the greatest thing was simply to survive, and that might still be true today.

Kavia had witnessed countless instances of silent condoning senseless violence, which is why he longed for the birth and transcendence of Gautama, the Savior, intending to correct this distortion. In the process, he had to endure, to bear his duty as a 'Aspected God'.

Finally, at the moment of parting, as he watched Kavia depart, Ekalavya, wanting to say something but unable to.

Because in his heart, just now, besides that one sentence, Kavia had conveyed another message through his mind—

"Heaven should not create people who are superior to others, nor should it create people who are inferior to others."

Let's go back to the moment when Kavia gazed upon the City of Dvaraka, Krishna resided.

"Oh."

Krishna suddenly smiled, pointing towards the Himalayas Mountains.

"I believe this is a pointless act, Ga, for this is the inevitable script that I, as the God of Protection, must uphold."

Krishna touched the white Chariot beside him with his golden flute, producing a crisp sound.

"I already know what your Wrath is, so my share will become your Wrath..."

Krishna continued to make sounds with his golden flute, and perhaps because of the unusually indifferent expression on his face, it gave the impression that he was expecting something.

For Krishna, who knew long ago that he was an avatar of Vishnu, he already knew the fate of these people. In other words, he wanted to personally send these people he knew to the battlefield, to watch these familiar faces lose their life, to watch vibrant lives be mercilessly harvested before his eyes, step by step moving towards their predetermined Fate...

For Krishna, he did not see himself as the Vishnu had witnessed the rise and fall of countless ages, nor as the Lord Narayana whose heart was filled with the world. He was now a person in the predetermined Future, and a person who was promoting the continuation of the Dharma in this age.

As the protector, Vishnu would choose to harm his followers for the sake of the world, and then calmly accept the curse as punishment, thus propelling the next historical event forward. Vishnu never regretted or tried to escape any of this; this was the responsibility of a protector.

In the Dvapara Yuga era Krishna will be the ruler of the world, but also a pawn in Vishnu's hands.

Finally, he sighed, a deep sigh that came from the depths of his lungs.

"This is the grandest Lila ever! What can you do, Ga..."

Then, Krishna went to the Draupadi's selection Ritual.

The result was obvious: Arjuna successfully married the Draupadi, but due to the actions of her mother, Kunti, the Draupadi became the wife of the five brothers. Because the actions of the five sons resounded throughout India, Dhritarashtra, on the advice of Bhishma and Drona, recalled the Pandavas and gave them half of the barren land.

Arjuna then established his capital at the Indraprastha. Arjuna was then traveling to the City of Dvaraka, met and married Krishna's sister. Later, on Krishna's advice, Arjuna rescued an Asura then built a Hall for the five cities that resembled a heavenly palace.

The Sage Narada, who travels between heaven and earth, arrives and proposes Yudhishthira Rajasuya to demonstrate his dominance.

This led to --

The "The Abyss of Gambling Madness" is the place where Yudhishthira, having lost so much gambling that he enslaved his five brothers and his wife.

Kama Jpg.

Chapter 329 the Abyss of Gambling Madness.