MISCONCEPTION :- SUTAS WERE SOCIALLY OPPRESSED PEOPLE WHO USED TO GET INSULTED BY HIGHER VARNAS.

We have saw that many clowns have whinned on many platforms that Suta's status was very low in society as they were outside the pale of Varnas. Either those clowns were manipulated due to unauthentic resources or they knew the truth but still lied just to promote the misconception. The most funny thing is that some of those clowns accepts Gitapress translation of Mahabharata only and reject the Critical Eddition but still claims from it. Now let's see what their favorite version says about Sutas👇

Gitapress Mahabharat, Virata parva, section-16

ब्राह्मण्यां क्षत्रियाजातः सूतो भवति पार्थिव प्रातिलोम्येन जातानां स ह्येको द्विज एव तु ॥

राजन् ! क्षत्रिय पिता और ब्राह्मणी मातासे उत्पन्न हुआ बालक ‘सूत' कहलाता है । प्रतिलोमसंकर जातियों में अकेली यह सूत जाति ही द्विज कही गयी है ॥

रथकार मितीमं हि क्रियायुक्तं द्विजन्मनाम् । क्षत्रियादवरं वैश्याद् विशिष्टमिति चक्षते ॥

द्विजोचित कर्मोंसे युक्त उस सूतको ही रथकार भी कहते हैं। इसे क्षत्रियसे हीन और वैश्यसे श्रेष्ठ बताते हैं |

Here it is mentioned that Sutas were superior to Vaishyas but inferior to Kshatriyas.

Now let's move towards the most authentic version of Mahabharata (BORI CE).

Once Bhishma says that Nishadas, Sutas e.t.c  are condemned by the four Varnas as they are the offspring of pratiloma marriage. As per Bhishma, Such a person will oppress his preceptor's wife and are the worst. I don't think that even Suta fans will agree on it because we don't find any evidance where Sutas oppressed their preceptor's wives, neither it was true at all.

I don't know that why do Suta fans want to prove Suta community as a wretch community by using Bhisma's statement whereas neither Sutas were worst people, nor their status was low.

What was the actual status of Suta community in society we will see it in this thread.

Suta was a respected community and no where it's members were oppressed by the higher Varnas, they used to live happily and were involved in every profession.

Let's have a look at some examples

1) Karna , who was called the son of Suta was a fighter and even became the king of Anga and was respected by Duryodhana and other Kshtriyas

Note:- Bhishma and Shalya had insulted Karna a few times but there are some reasons of them using harsh words towards Karna in some occasions which are clearly mentioned in Mahabharata.

2)  The other sons of Adhirata were also warriors, it means a Suta can practice the dharma of Kshatriyas.

3) Sauti's father was a disciple of Lord Vyasa and obtained scriptural knowledge from him. It itself proves that they were allowed to study even from top level Gurus.

Adi Parva, Chapter No. 13 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

Souti said, ‘The wise know this ancient story as history. It was recounted by Krishna Dvaipayana to the inhabitants of the Naimisharanya. At the request of the Brahmanas, my learned father Lomaharshana, Vyasa’s disciple and a suta, once narrated it. O Shounaka! I

was present at the time. Since you have asked me, I shall recount the story of Astika exactly as I heard it.

4) Sauti:-  He is the main narrator of Mahabharata and was a respectable person.

Adi Parva,  Chapter No. 01, ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

Ugrashrava, the son of Lomaharshana and the son of a suta, learned in the Puranas, and also known as Souti, once approached them, bowing in humility. When he reached the hermitage of Naimisharanya, the hermits who were the inhabitants,

surrounded him, wishing to hear his wonderful stories. Having been respectfully welcomed by those sages, 

5) Sanjaya:- The chief advisor and a massenger of King Dhristrastra as well as the narrator of entire Kurukshetra War

Ashramavasa Parva, Chapter No. 22 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

Vidura decided that the time was right for him to also go to the forest with the king. The chief adviser and suta, Sanjaya, Gavalgana’s son, also took the same decision. 

6) Bandi :- A top debator, who defeated Ashtavakra's father(A Brahmana) but was defeated by Ashtavakra. Bandi was expert in the knowledge of Vedas and was treated very well by his king. It also proves that Sutas can study the Vedas.

Vana Parva, Chapter No. 132 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

Bandi was skilled in debate. The brahmana was defeated by him and drowned in the waters. ‘“Uddalaka got to know that he had been defeated by a suta

7) Varshneya :- A respectable charioteer of King Nala

Vana Parva, Chapter No. 57 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

‘O Brihatsena! O fortunate one! As if on Nala’s instructions, go again and bring the suta Varshneya here. A great task has to be performed.’ On hearing what Damayanti had said, Brihatsena summoned Varshneya through reliable servants.

‘“Bhima’s unblemished daughter was well versed about place and time. She knew that the time had come. She told Varshneya in a soft voice, ‘You know that the king has always behaved properly towards you. Now that his moment of distress has arrived, you should help

him

8) Keechaka:- A powerful commander of kingdom Virata and a top fighter

9) King Nala:- He was a Nishada (inferior to Suta) but still a highly respectable King in society and belongs to noble lineage. He also took the part in Damyanti's Swyamwara. 

Vana  Parva, Chapter No. 50 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

‘Brihadashva said, “There was a strong king named Nala, the son of Virasena. He had all the good qualities and was handsome. He was skilled with horses. He stood at the head of all the

kings among men, like the king of the gods. He was supreme to everyone and had energy like that of the sun. This brave king of the nishadhas was learned in the Vedas and devoted to

brahmanas.

 Vana  Parva, Chapter No. 51 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

The gods stopped their vimanas in the sky and descending from the sky, addressed the king of Nishadha, ‘O Nala! O Nishadha! O Indra among kings! You are always devoted to the truth. O supreme among men! Help us and become our messenger.’”

Vana  Parva, Chapter No. 67 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

Damayanti to King Nala:-

You are famous, wise and kind and have

been born to a noble lineage. But I fear that you have now become cruel and that is the reason my fortune has turned.

Note:- But it does not mean that all Nishadas were good because some nishadas are depicted as man eater and evil creatures.

10) Adhirata:- A suta friend of Dhristrastra. If Sutas' status were low and people didn't respect Sutas then how Adhirata became a friend of Dhristrastra ? 

Vana  Parva, Chapter No. 293 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

Vaishampayana said, ‘Dhritarashtra had a friend and he was a suta named Adhiratha. At that time, he went to the Jahnavi, together with his wife. 

11) Daruka and his son:- they were Sutas but highly respectable charioteers among Vrishnis

 Vana  Parva, Chapter No. 19 ( Mahabharata CE by BORI, Dr. Bibek Debroy translation )

Pradyumana to Daruka's son

You have been born in the suta

lineage and you are well trained in the tasks of sutas. O Daruka’s son! You know the dharma of Vrishnis in battle. O Souti! Since you know the conduct of Vrishnis in battle

12) Yadavas:- They were Sutas as they were offspring of Yadu(Ancestor of Shri Krishna) who was a suta. But nowhere we find that their status were low in society and were mistreated by higher Varnas.

Yadu's father was Kshatriya (Yayati) but his mother was Brahmin(Devyani)

Adi Parva, Chapter No. 76 (Mahabharata CE by BORI, Dr. Bibek Debroy translation)

Yayati replied, “O beautiful one! I am not worthy of you. You are the daughter of Ushanas. O Devayani! Your father cannot marry you to a king.” Devayani replied, “Brahmanas have already been united with Kshatriyas and Kshatriyas have

been united with Brahmanas. You are a rishi and the son of a rishi. O son of Nahusha! Therefore, marry me.” Yayati replied, “O beautiful one! There is no doubt that the four varnas have sprung from a single body. But their purity varies and so does their dharma. The

Brahmana is superior to the others.”

Adi Parva, Chapter No. 78 (Mahabharata CE by BORI, Dr. Bibek Debroy translation)

‘O king! Yayati had two sons through Devayani—Yadu and Turvasu. Those two were like Shakra and Vishnu. Through that rajarshi, Vrishaparva’s daughter Sharmishtha gave birth

to three sons—Druhyu, Anu and Puru.

YADU HAS NOT GIVEN HIS YOUTH TO YAYATI , IT WAS PURU WHO GAVE IT THAT'S THE REASON, YAYATI WAS GIVING HIS THRONE TO PURU (ANCESTOR OF KAURAVAS) INSTEAD OF YADU THEN THE BRAHMANAS THEMSELVES CAME AND TOLD YAYATI TO INSTALL HIS ELDEST SON YADU (A SUTA) ON THE THRONE. IT PROVES THAT SUTA'S STATUS WEREN'T LOW IN SOCIETY. 

Adi Parva, Chapter No. 80 (Mahabharata CE by BORI, Dr. Bibek Debroy translation)

‘The king wished to instate his youngest son, Puru, as the king. But the four varnas, led by the Brahmanas, said, “O lord! How can you instate Puru in the kingdom, overlooking your eldest son Yadu, who is Sharmishtha’s son and Shukra’s grandson? Yadu is your eldest son.

YADAVAS WERE OFFSPRING OF YADU

‘Giving the kingdom to Puru, he accepted the vows for departing to the forest and left his capital with the Brahmanas and the ascetics. Yadu’s sons are known as the Yadavas,

Moreover, Shalya says that Shudras are the servants of all other Varnas but regarding Sutas, he says that they are the servants of Brahmanas and Kshtriyas only. It itself proves that the status of Sutas were superior to Vaishyas and Shudras thats why they were the servants of only two superior varnas.

Karna Parva, Chapter No. 23 (Mahabharata CE by BORI, Dr. Bibek Debroy translation)

Shalya says:-

It has been decreed that

shudras are the servants of brahmanas, kshatriyas and vaishyas. It has been decreed that sutas are the

servants of brahmanas and kshatriyas. They are not the servants of shudras.

Ofcourse Sutas were outside the pale of Varnas as there were only 4 Varnas but their social status were good in society and all the above examples proves that almost all the rights were available to Sutas and they were treated respectfully hence Bhutta Karnandus who claim that Karna and other Sutas were repeatedly insulted in their lives because of their caste is nothing but a big joke.

Let's end this topic with what Yudhishthir said:-

Vana Parva, Chapter No.177 (Mahabharata CE by BORI, Dr. Bibek Debroy translation)

‘Yudhishthira replied, “O great serpent! O immensely wise one! I think that among men, birth is difficult to determine, because of mixed birth among all the varnas. Men always beget

children on women from all varnas. All men are equal in speech, intercourse, birth and death. The proof of this can be found in the words of the learned rishis, who have said ‘We sacrifice’ and so on, basing this entirely on conduct.The birth rituals of a man are performed even before the navel chord has been severed. At that time, the mother is Savitri and the father is

the preceptor. Before initiation into knowledge of the Vedas, everyone is a shudra by conduct. When there is a difference of opinion on this, Svayambhuva Manu

has categorically stated, ‘The observance of rituals determines varna. If conduct cannot be seen, mixed races overwhelmingly dominate.’ O Indra among serpents! O great serpent! O supreme

among serpents! I have earlier defined as a brahmana one in whom the principles of good conduct are seen

-Avenger

MISCONCEPTION :- SANJAYA WAS A BIASED REPORTER.

Bhutta fans are such frustrated jerks that they claim that Sanjaya was a biased reporter. The main reason behind this claim is countless defeats of Karna in the Kurukshetra War but no single defeat of Arjuna. These Bhuttas are not capable of digesting countless defeats of karna by hands of Pandava warriors hence they are creating a funny excuse regarding it which is really a laughable claim and nothing more. By raising such stupid thing they also want to convey to the Indians that they don't believe in the authenticity of Vyssa's  epic. 

Let's expose their funny claim and save Vyasa's epic from all those frustrated jerks and Anti Hindus who are on the verge of destroying it's authencity.

EXCUSE No. 1) Bhima just made Karna chariotless in their first two encounters on 14th day and Sanjaya labelled it as Karna's defeat but when the Kaurava warriors made Bhima chariotless, then Sanjaya did not labelled it as Bhima's defeat.

DISROBING :- Let's see the narrative given by them to support their funny claim

 Drona Parva, Chapter No. 104, Mahabharata CE, BORI, Dr. Bibek Debroy translation

With a broad-headed arrow, he dispatched the charioteer to Yama’s abode. In that battle, the maharatha deprived the four horses of their lives. O lord of the earth! With the horses slain, Karna descended from the chariot. The maharatha ascended Vrishasena’s chariot. Having vanquished Karna in the battle, the powerful Bhimasena let out a mighty roar that was like the thunder of rain clouds. O

descendant of the Bharata lineage! On hearing this roar, Yudhishthira was delighted, since he deduced that Karna had been defeated by Bhimasena.

First of all, where is it written that Sanjaya considered this battle as Karna's defeat just for becoming chariotless ? Did Sanjaya ever said that why did he consider this battle as Karna's defeat ? Then why these Bhuttas are using their own logic ? Fact is clear that a defeat can be considered on the basis of multiple things, for example see the proof below

 Karna Parva, Chapter No. 40, Mahabharata CE, BORI, Dr. Bibek Debroy translation

“Having defeated Satyaki, the immensely strong Karna wished to save the king. In the battle, he advanced against Drona’s fierce slayer. Shini’s descendant quickly pursued him from the rear, showering down arrows, like an elephant goring another elephant from the rear with its tusks.

Here, Satyaki was neither weaponless, nor chariotless and it was Karna who left Satyaki not vice versa but still Sanjaya mentioned this battle as Satyaki's defeat. Which means Sanjaya was partial towards Karna ? Obviously No. It means a defeat can be considered on the basis of multiple things (eg-performance e.t.c) and only narrator can take decision about defeat of any warrior in a battle as it is his duty. 

EXCUSE No. 2) BHIMASENA FLED FROM KARNA,BUT SANJAYA USED THE TERM 'AVOIDING' INSTEAD OF 'FLED',HENCE HE IS A BIASED REPORTER -

 

DISROBING :- The narrative given by Neo Buddhist Karnandus is :- 

 

While Bhimasena looked on, Karna angrily killed many Chedi, Karusha and Srinjaya maharathas. Bhimasena avoided Karna, supreme among rathas, and advanced

against the Kourava soldiers, like a blazing fire amidst dead wood

 

First of all, Bhima's job in Kurukshetra was to kill the Kauravas,not Karna.Bhima had vowed to kill Kauravas while Arjun had vowed to kill Karna.

 

Now check the below incident -

 

>> Sanjay used the term 'Avoiding' and not 'Fled' for Duhshasana also when he was completely Mangled by Arjuna's arrows -

 

Bhishma Parva, Chapter No. 106, Mahabharata CE, BORI, Dr. Bibek Debroy translation

 

Your son pierced Partha with sharp

arrows. Partha became wrathful in that battle and fixed arrows to his bow. They were gold-tufted and sharpened on stone and he released them in the encounter. O great king! These penentrated the great-souled one’s body, like swans entering a pond. O great king! O descendant of the Bharata lineage! Your son was afflicted by the great-souled Pandava. He

avoided Partha in the battle and swiftly found refuge in Bhishma’s chariot. 

 

 

Now Duhshasana was a Kaurava.As per the Logic of Bhuttas, Sanjaya reported against Kauravas.Then why didn't he use the term 'fleeing' here instead of 'avoiding' for Duhshasana when he is a Kaurava?

 

It means that Sanjay was not biased towards a particular side,he used these terms as per the situation,It's Sanjay who was present at the battlefield not the foolish Nangus

EXCUSE No. 3)  AS PER BHUTTAS,ARJUN FLED FROM BHARGAVASTRA BUT BIASED SANJAY USED THE TERM AVOIDING THE BATTLE 

DISROBING :- 

The narrative used by them is, 

Karna Parva, Chapter No. 45, Mahabharata CE, BORI, Dr. Bibek Debroy translation

 

Krishna told Arjuna, ‘The king has been severely wounded. O best among the Kuru

lineage! Let us reassure him first and you will kill Karna after that.’ Dhananjaya also wished to see the king who had been afflicted with arrows. On Keshava’s instructions, he abandoned the battle and

quickly departed on his chariot. Kounteya left, because he wished to see Dharmaraja.

 

Now if you read the complete chapter,it would be quite clear that Karna did not Shoot Bhargavastra on Arjuna but he shot it on the Cedis and Panchala army.Moreover,Arjuna was far away from Karna that time, fighting with Ashwathama.And in the Previous chapter,Karna had defeated Yudhisthira and wounded him seriously. So it must have been the plan of two Krishna's to meet Yudhisthir after Arjun-Ashwathama duel is over.

 

Moreover,in the same chapter,Arjuna also says that its not appropriate to leave the battlefield right now.But it was Shri Krishna and Bhima who urged him to leave the battle, meet Yudhisthira first then slay Karna.

Karna Parva, Chapter No. 45, Mahabharata CE, BORI, Dr. Bibek Debroy translation

O Bhima! Quickly go and find out about him. I will remain here and restrain the large numbers of the enemy.’ Bhima replied, ‘O magnaminous one! O bull among the Bharata lineage! You go and find out how the king is. O Arjuna! If I go there, these brave ones will say that I am frightened.’ At this, Arjuna told Bhimasena, ‘The samshaptakas are arranged in a counter-formation against me. Without

killing them, it is not possible for me to abandon these large numbers of the enemy.’

 

The useless Bhargavastra of Karna failed to give Arjuna a scratch.Neither did it killed any major warriors in Pandava army like Drishtdyumna,Shikhandi,Yudhamanyu, Uttamaujas who all were leading the Panchala army.It only killed soldiers and elephants.

 

So when Arjuna was not even engaged with Karna,then why the hell would Sanjaya say that Arjuna fled from Karna.Does that make any sense?

BTW As i said before, how narrators used to decide the result of any battle is not mentioned anywhere then it is completely useless and foolishness to raise question mark on their reporting.

In  a nutshell,these idiots want to say that Veda Vyasa himself sanctioned the biased commentary of Sanjaya and wrote it in Mahabharata, thereby giving us a wrong impression of Kurkshetra war. By this logic,even Veda Vyasa is a biased author of Mahabharat. So Nangu fans should stop reading Mahabharata and create their own version of Mahabharata

AND STILL IF ITS NOT DONE,THEN LIKE EVERY LOSER THEY WILL CRY THAT HISTORY IS WRITTEN BY WINNERS.LMAO

 

RIGHTLY SAID - "A WINNER ALWAYS HAS A PROGRAM,A LOSER ALWAYS HAS AN EXCUSE"

-Avenger

FAIR DEATH OF BHISMA BY HANDS OF ARJUNA

HERE IS A TIGHT SLAP AND STRONG KICK TO ALL THOSE MORON KARNANDUS WHO SAYS THAT ARJUN KILLED BHISHMA BY CHEATING ! LMAO !

We all know that Tv serials and novels have tried their best to degrade Arjuna by every means. Thats the reason We see that those tv serials and novels portray Arjuna as an unfair warrior and made people believe that Bhisma and Karna were killed unfairly, whereas in the most authentic version of Mahabharat i.e BORI CE Bhisma and Karna both received fair deaths by hands of Arjuna. The latter is portrayed as most fair warrior who never perormed any wrong act. 

Now let's see fair death of Bhisma from the epic itself

1) BHISHMA HIMSELF GAVE THE PERMISSION TO THE PANDAVAS OF KILLING HIM 

Bhishma Parva, Chapter No. 103, Mahabharata CE, BORI, Dr. Bibek Debroy translation

O Partha! Hear about the vow that I took a long time ago. I will never fight if I see an inauspicious sign on the standard. O king! This son of Drupada is a maharatha in your army. Shikhandi is a brave and

victorious one who always desires to fight. But he was a woman earlier. He became a man later. All of you know everything about how this came about. In the battle, let the brave Arjuna place Shikhandi ahead of him. Let the armoured one attack me with sharp arrows. I will see an inauspicious sign on the standard then, especially that of someone who was earlier a woman. Even if I have grasped my bow, I will never strike him then. O bull among the Bharata lineage! Let Pandava Dhananjaya then strike me from every side with his arrows.Truly, with the exception of the immensely fortunate Krishna and Pandava Dhananjaya, I do not see anyone in the worlds who is capable of killing me. Therefore, placing him at the front, let Bibhatsu strive his utmost to bring me down. Victory will be obtained. O Kounteya! Act in accordance with the words I have spoken. You will then be able to defeat the assembled sons of Dhritarashtra in the battle.’”

2) ARJUNA WAS SUCH A KIND HEARTED PERSON THAT HE NEVER WANTED TO KILL BHISMA EVEN AFTER GETTING PERMISSION FROM HIS GRANDFATHER HIMSELF ON THE 9TH NIGHT OF KURU WAR.

Bhishma Parva, Chapter No. 103, Mahabharata CE, BORI, Dr. Bibek Debroy translation

Arjuna was tormented by grief

and he was overcome with shame. He said, ‘O Madhava! How can I fight with my senior, the aged one of the lineage? He is accomplished in wisdom and intelligence. How can I fight with the grandfather in a battle? O Vasudeva! As a child, I used to play with the great-minded one.

O Gada’s elder brother! I used to sully the great-souled one’s garments with the dust on my body, when I used to climb onto his lap as a child. He is the father of my father, the great-souled Pandu. “O descendant of the Bharata lineage! I am not your father, but your father’s father.” These are the words he used to tell me in my childhood. How can he be killed by me now? I wish that my soldiers are killed. I cannot fight with that great-souled one. O Krishna!

Which do you think is superior, victory or death?

Now let's observe the final battle of Arjuna and Bhishma :- 

1) SHIKHANDI WAS NOT ON ARJUNA'S CHARIOT AS SHOWN IN TV-SERIALS, RATHER HE WAS HEADING THE ENTIRE PANDAVA WARRIORS AND BHIMA AND ARJUNA WERE PROTECTING HIS CHARIOT'S WHEELS

Bhishma Parva, Chapter No. 104, Mahabharata CE, BORI, Dr. Bibek Debroy translation

‘Sanjaya replied, “The morning was clear and it was time for the sun to rise. Many drums, kettledrums and tambourines were sounded. Conch shells with the complexion of curds were blown in every direction. The Pandava warriors placed Shikhandi at the forefront and

marched out. O great king! They constructed a vyuha that was capable of destroying all enemies. O lord of the earth! Shikhandi was stationed at the forefront of all the soldiers. Bhimasena and Dhananjaya protected his wheels

2) BHISHMA HAD NOT SURRENDERED BEFORE ARJUNA, RATHER HE WAS JUST IGNORING SHIKHANDI WHILE FIGHTING WITH ARJUNA

Bhishma Parva, Chapter No. 114, Mahabharata CE, BORI, Dr. Bibek Debroy translation

‘“Kiriti, best among rathas, was protected by Krishna and in that battle, after Bhishma’s bow had been severed, pierced him with ten arrows. He struck down his charioteer with ten and his standard with one. Gangeya grasped a bow that was more powerful. However, Phalguna sliced that down with a sharp and broad-headed arrow. Pandava was enraged and

one after another, Savyasachi, the scorcher of enemies, severed every bow that Bhishma took up. When the bows were severed, he became wrathful and licked the corners of his mouth. In great wrath, he grasped a javelin that was capable of shattering mountains. In

anger, he hurled this towards Phalguna’s chariot. On seeing it descend, like the flaming vajra, the descendant of the Pandava lineage brought the javelin down with five sharp and broad- headed arrows. O best of the Bharata lineage! When that javelin, hurled angrily by Bhishma’s

powerful arms, was severed with five arrows by the enraged Kiriti, it was shattered and fell down on the ground, like lightning dislodged from a mass of clouds. 

3) AT LAST, BHISHMA FELL DOWN ON THE GROUND FROM HIS CHARIOT WHILE FIGHTING WITH ARJUNA

Bhishma Parva, Chapter No. 114, Mahabharata CE, BORI, Dr. Bibek Debroy translation

The Souviras, the Kitavas, those from the east, those from the west, those from the north, the Malavas, the Abhishahas, the Shurasenas, the Shibis, the Vasatayas, the

Shalvas, the Shrayas, the Trigartas, the Ambashthas and the Kekayas—warriors from these twelve countries were wounded and oppressed by the arrows, while Kiriti was fighting in

that battle, wishing to kill Bhishma. The single one was surrounded by many from all directions. They defeated all the other Kurus and showered him with arrows. ‘Bring down.Seize. Pierce. Tear.’ O king! These and other tumultuous sounds were heard around Bhishma’s chariot. Having slain hundreds and thousands with his shower of arrows, there wasn’t even

the span of a single finger on his body that was not mangled. ‘“While your sons looked on, thus the lord, your father, was wounded with sharp-tipped arrows released by Phalguna and fell down from his chariot.

LET'S EXPOSE SOME FUNNY EXCUSES REGARDING OVERHYPED DEATH OF BHISHMA JUST LIKE I EXPOSED THEM REGARDING DEATH OF KARNA

EXCUSE No. 1) IT IS WRITTEN SOMETIMES IN THE CROSS REFERENCES THAT BHISHMA WAS KILLED UNFAIRLY

DISROBING :- The cross references changes as per situation and opinion of characters hence it can not be taken seriously by any means. The only thing matter in the Mahabharata is what the actual event says about any incident. As we have seen before that as per final battle Bhisma was killed fairly by hands of Arjuna and there was no wrong act there which was happened. 

EXCUSE No. 2) Arjuna killed Bhishma unfairly thats why the Vasus was about to curse him/cursed him

DISROBING :- It is again just a cross reference and I have already proved that the cross references changes as per characters. The Vasus considered Bhisma's death as unfair death but the actual battle says something else

Btw unfairly does not mean unarmed

The same Mahabharata mentioned Arjuna many times as a fair fighter after the Kurukshetra War hence we can safely conclude that Arjuna never performed any wrong act in the war thats why one of his names was Bibhatsu and was the most fair fighter in Mahabharata

MISCONCEPTION :- DISROBING OF DRAUPADI IS AN INTERPOLATION

Fans of Bhutta Nangraaj Karna also known as Karnandus have lost all their faith in BORI CE. Now they are challenging the authenticity of BORI CE on the basis of opinions on two or three scholars. As for them, the views of these scholars are more authentic than BORI CE that's why they are hiding behind these scholars just to defend their idol's crime from disrobing incident.

Just tell me one thing how can be the opinion of two or three scholars more authentic than Vyasa's epic itself !

All scholars of BORI researched and found that the disrobing of Draupadi is not an interpolation that's why we see them including this incident in the critical edition of Mahabharata as it is very much a part of Vyasa's epic.

Now it depends upon you to believe either the Vyasa's epic or these two or three scholars who are just like you and me.

Also they have some baseless excuses regarding this incident. I will counter all those excuses one by one but before that everyone must check the proof from main event of critical edition, which mentioned the disrobing of Draupadi.

BORI CE, SABHA PARVA-61

It is my view that there is nothing surprising in her being brought into the sabha in a single garment, or even if she is naked. In accordance with dharma, Soubala has won all the riches the Pandavas possessed, including her and

themselves. O Duhshasana! This Vikarna is only a child, though he speaks words of wisdom. Strip away the garments from the Pandavas and Droupadi.” O descendant of the Bharata lineage! On hearing these words, the Pandavas took off their upper garments and sat down in the sabha. O king! Then Duhshasana forcibly tugged at Droupadi’s garments. In front of everyone in the sabha, he forcibly pulled. O lord of the earth! As Droupadi’s garment was

being tugged away, another similar garment appeared every time. At this, a terrible uproar arose. All the assembled kings witnessed the most extraordinary sight in the worlds and approved.

LET'S EXPOSE ALL THE EXCUSES GIVEN REGARDING THIS INCIDENT 

EXCUSE NO. 1) In the very first chapter of Mahabharata, Dhritarashtra didn't mention that Draupadi was disrobed 

DISROBING :- In that chapter Dhritarashtra also didn't mention that Karna had spared the life of Nakula neither he mentioned that Yudhishthira gambled away Pandavas and Draupadi which means all incidents happened in actual event need not to be mentioned in cross references. 

Why do Bhutta Nangu Karnandus not make a post raising question that whether all the Pro Karna incidents not mentioned by Dhritarashtra can be interpolated or not ?

EXCUSE NO. 2) BORI CE has released it's annals and in those annals they mentioned the disrobing of Draupadi is an interpolation

DISROBING :- It is true that there are 2-3 scholars who have worked in BORI, have released their annals from BORI and BORI also shared their annals on its blog but it should be noted that annals were released by 2-3 scholars only.

First of all, opinion of 2-3 scholars of BORI can't be opinion of all the scholars of BORI 

Secondly, it's nowhere written in that annal that people should reject disrobing while reading critical edition. Those annals are just opinion of 2-3 scholars. Every person has right to research and express his view on literature. It does not mean we should accept them by rejecting the primary source.

Also there are two annals on dice game. First is "Was Draupadi ever disrobed" by Pradeep Bhattacharya and 2nd annal is "Did Dushasana drag Draupadi". In 2nd annal they just gave different views on Draupadi's dragging, they never talked about disrobing.

There is one more annal, written by Prof. M.A Mehendale and shared by BORI on their blog. In that annal it is clearly written that disrobing happened and only Shri Krishna's interference is interpolation.

From M.A MEHENDALE's annal👇👇

Reading this whole incident what the critical edition tells us is only that when Dahsana dragged Draupadi's upper garment tarnariva(26.140)" ther appeared in its place, und tha happened many times (2.61 41). The ideal edition does not tell us how this miracle happened. It gives so explanation of the miracle Prof. Edperion in his Introduction to the Subha parvan observes "a nation of Kru or any other superhuman agency it is apparently implied (though not stated) that cosmic justice automatically, or magically if you like presented the chaste und noble Draupadi from heing stripped in public. pp. xxvit-xxx)

NOTE:- Removing upper garment could have made Draupadi completely naked as she was in a single garment in the dice hall

...,...............................

Let's take another example why these annals can't be taken seriously. 

There is another annal which is shared by Bhandarkar Oriental Research Institute ( Nicholas Sutton : A Note On The Development Of Emotional Bhakti ) 

It is written that the entire Anushasana Parva is an interpolation added by later poets to promote Shaivism (Worshipping cult of Lord Shiva). See the evidence below👇👇

"To sum up there are a number of significant points regarding the development of Indian devotional religion to be drawn from a consideration of the Upmanyu Upakhyana. First of all it demonstrates that significant features of what is generally regarded as emotional bhakti may occur in the Mahabharata, a factor which tends to blur any rigid delineation between intellectual and emotional. Secondly, this may provide evidence to support a thesis that certain passages of the great epic, and the Amusasana parvarin particular, are interpolation into the wider text from a very late period, probably from a date some time after 1000 CE, and that such additions may be present in the Critical Edition of the text. To accept such a conclusion, however, required that fundamental changes be made to the conventional dating of certain passages of the epic".

NOW TELL US:- 

Does it mean that the entire Anushasana Parva is an interpolation ? Do you have guts to call entire Anushasana Parva an interpolation ? Do you have guts to question Shaivism ? 

.......................................

Now read what Mr. M.K Dhavalkar said in his BORI annals which is shared by Bhandarkar Oriental Research Institute. 

He clearly said that if we accept the authenticity of BORI CE then the disrobing of Draupadi is an interpolation or not can be can be solved easily and it is a well known truth that the Vastra haran is mentioned in the BORI CE which means rejecting vastra haran is rejecting authenticity of BORI CE.

SEE THE WORDS OF M.K DHAVALKAR👇👇

One of the most controversial episodes in the Mahabharata is the disrobing of Draupadi by Duháisana after the Pandavas lost the game of dice with the Kauravas. The first and foremost problem is whether the parti cular episode is a later interpolation or whether it was there in the original form of the epic. This issue can be settled if we accept the authenticity of the critical edition of the epic which has been prepared by the Bhandarkar Oriental Research Institute ( BORI).

.....................................

Basically,

BORI annals is just a platform where they publish the opinion of scholars but they never claim that people should consider it while reading the critical edition.

The process of making of annals and the process of making of the critical edition is completely different.

As we can see opinions differ from on scholar to another scholar. You don't have right to reject Vyasa's Mahabharata using opinions of scholars. 

By thinking logically, we can understand that critical edition is not in heaven which can not be edited by BORI scholars so they can edit the critical edition anytime, then why they are not removing disrobing of Draupadi ? This logic itself proves that the disrobing of Draupadi is not an interpolation otherwise they would have removed it till now.

If you will read all annals of BORI, then you will find that 99% part of Mahabharata is interpolation as some scholars says that this part is an interpolation and other scholars says that another part is an interpolation.

Annals came in existence on the basis of opinions/logics while the Mahabharata Critical Edition is made after researching on so many manuscripts. 

How can opinion of someone can defeat 1300 manuscripts which were used to make critical edition ? 

Don't cry until BORI itself removes this incident and for your kind information they won't remove this incident even in dreams of Karnanudus as it is very much a part of original epic.

EXCUSE NO. 3) BORI is going to release 2nd version of the critical edition of Mahabharata and in that version they will remove Draupadi's disrobing

DISROBING :- I don't know where they heard this blunder. No wonder that they have crossed all the limits of lying. There's no upcoming version of critical edition of Mahabharata going to be released by BORI anymore. Even in their future plans, BORI didn't mention anything about this another critical edition rather they just said that they will correct some minor errors like typing errors etc

See their future plans, which are officially released by them on their website. Nowhere they mentioned that they are going to make any new critical edition of Mahabharata.

Future Plans of BORI CE👇👇

Next steps in ongoing work

- Updating of reference cards should continue.

- Compiling and editing of entries for the Cultural Index should continue.

- Printing Bibliography Data - cards according to the proforma.

- Sending letters to Libraries world over for assistance in preparation of the Bibliography of Mahabharata.

- Complete digitization of the Bibliography.

- Editing of the Bibliography.

Prospects of expansion

- Translation of the Critical Edition.

- Interpretative Epilogue of Mahabharata.

- Digitization of the Critical Apparatus.

- Digitization of Cultural Index.

http://www.bori.ac.in/mahabharata_project.html

EXCUSE NO. 4) When Draupadi proceeds to exile, she is described as wearing a bloodstained cloth. How could she still be wearing bloodstained cloth if Shri Krishna/Dharma had continuously replaced what Dushasana kept pulling away.

DISROBING :- Is it written anywhere that Draupadi's period had been stopped after the act of disrobing ? If it is written anywhere then show me the narrative.

Their claim says that since  Draupadi's cloth has been replaced by Dharma during her disrobing then she can't be described as wearing bloodstained cloth while going to exile. It means that they wants to say that Draupadi's period had been stopped thats why they are raising this claim. Now since it is your claim Bhutta Karna fans so you will have to prove it otherwise don't cry that Arjuna fans should prove it that how her cloth was described as bloodstained cloth

Most funny thing is that they first hided behind Pradeep Bhattacharya for this point when we refuted it then they started crying that it was Pradeep's claim hence it is not their duty to prove this claim. Pradeep will prove it lol 🤣🤣

Foolishness and comedy is at its peak

EXCUSE NO. 5) The cross-references proves that the disrobing of Draupadi is an interpolation as whenever this incident is mentioned in the cross-reference Draupadi is mentioned being dragged only not getting disrobed.

DISROBING :- It is the most funny excuse which those two or three scholars and Karna fans are giving to prove that Draupadi's disrobing is an interpolation. The logic applied by them says that since Draupadi's disrobing don't have cross reference but her dragging has hence disrobing is an interpolation. So basically they are judging actual event on the basis of cross reference. Now I will use their own logic and will apply it on Pro Karna incidents. 

A) The Ashwasena (so called Nagastra) incident where Ashwasena destroyed the diadem of Arjuna has been contradicted by cross reference. 

Arjuna has been reffered as the one with diadem only with Indra's diadem. Many warriors used to wear diadem but no one is reffered with the same exact words(the one with the diadem), not even Arjuna before receiving Indra's diadem. The first time Arjuna was mentioned with these words after receiving Indra's diadem.

When Arjuna was about to release Anjalika astra in order to fairly cut the head of Karna he is being mentioned as the one with diadem but how can he have diadem if it's already destroyed ?

Even after the battle there are many references which proves that Arjuna had his diadem. See the evidence below 

Karna Parva, Chapter No. 67

Wishing to slay Karna, bring about his end and convey him to Yama, he released the arrow, which was as radiant as the sun and the moon. Cheerfully, so that he could be conveyed towards victory, the one with the diadem and the garland shot the arrow

Here, Arjuna is being mentioned as the one with diadem while shooting arrow to kill Karna

Stri Parva, Chapter No. 24

‘O Janardana! When you are in an assembly, what will you say and tell them? Will you yourself say that Arjuna performed a great deed, or will the one with the diadem say so?

After the war, Arjuna is again mentioned as the one with diadem in Stri Parva

Ashwamedhika Parva, Chapter No. 83

 ‘The horse wandered around the entire earth, up to the frontiers of the ocean.

O king! It then returned and headed for the city of Nagasahvya. The energetic one who sported the diadem also returned and followed the horse.

Even in his Ashwamedha conquest, Arjuna is mentioned as sporting the diadem.

Arjuna was referred as the "one with diadem" only for Indra's diadem. In Virata Parva he accepted this fact to Princs Uttara. See the proof below

Virata Parva, Chapter No. 39

In earlier times, when I fought with

the bulls among the danavas, Shakra gave me a diadem, as radiant as the sun, for my head. That is the reason I am Kiriti. 

Hence we can safely conclude this overhyped Ashwasena incident is an interpolation as per the logic of Karnandus 

Other than having contradictions, this incident also lacks cross references. Now if they have guts to cry on the basis of cross references then they should accept this Ashwasena incident as an interpolation also.

B) Now let's apply this logic on another Pro Karna incident, 

The burning of Arjuna's chariot is one of the most famous incident in modern era but if we apply the logic of cross reference then this incident is also an interpolation. Arjuna's chariot along with it's white horses was burnt but later we found many cross reference which proves that his white horses were alive which clearly makes this incident an interpolation

So as we can see that the above incident not only lack a single reference but also have so many contradiction in Mahabharata itself.

In Mahabharata, Arjuna was referred as the one with the white horses with those horses of him which used to yoke his chariot. See the proof below,

Sauptika Parva, Chapter No. 12

‘He is

regarded as the supreme one among gods and humans. He is the wielder of Gandiva, the one with the

white horses. The supreme of apes sits astride his standard. He is Jishnu. 

Shanti Parva, Chapter No. 1

This is consuming my limbs, like a mass of cotton in a fire. Partha, the one with the white horses, did not know that he was a brother. Nor did Bhima and the twins know this.

Ashram-vasa Parva, Chapter No. 30

They were clad in armour and had standards. The

immensely energetic Arjuna was on a chariot that was as radiant as the sun. This was yoked to divine

and white horses and he followed the king on this.

Also The reason Shri Krishna has given for the chariot not getting burnt during battles also contradicts the wars in entire Mahabharata and doesn't seem authentic. Shri Krishna said that because he was sitting on the chariot, it didn't burn but we see many examples in the Mahabharata where Shri Krishna was not on the chariot still it didn't burn. 

Let's see those contradictions

- Let's remove those 2 incidents from Bhishma Parva where Shri Krishna descended from Arjuna's chariot because Arjuna was fighting mildly with Bhishma

- On the 14th day of Kurukshetra War, the horses of Arjuna's chariot became tired and in order to remove their tiredness Shri Krishna descended from chariot but still it didn't burn [Mb, 7.74]

- On the 15th day of Kurukshetra War, Shri Krishna again descended from Arjuna's chariot to save Bhima from Narayanastra but still it didn't burn [Mb, 7.171]

- On the 17th day of Kurukshetra War, during the meeting of Yudhishthira, Shri Krishna and Arjuna, Shri Krishna wasn't on the chariot but still it didn't burn [Mb, 8. 46]

- On the 13th night of Kurukshetra War, Shri wasn't on Arjuna's chariot rather in his tent but still the chariot didn't burn [Mb, 7.50]

- On the 18th day of Kurukshetra War, Shri Krishna was not on Arjuna's chariot, when along with the Pandavas challenged Duryodhana for the final fight [Mb, 9.54]

Now let's move to some other incidents which can be considered interpolation as per this logic.

C) The meeting of Shri Krishna and Karna :- 

   

    This incident has only one cross reference mentioned by Sauti in the 2nd chapter of Mahabharata. Other than this there is no single reference in the entire Mahabharata which clearly proves that this incident is an interpolation. 

Plus,

--In the first chapter of Mahabharata, when Dhritarashtra was briefly narrating the incidents of Mahabharata, he did not mention the meeting of Shri Krishna and Karna [ Mb 1.1]

--In the 2nd chapter of Mahabharata, Sauti did not mention  

that Upa-Parva of Udhyoga Parva, in which the meeting of Shri Krishna and Karna takes place. It also puts questions on the meeting of Kunti and Karna [Mb, 1.2]

--Shri Krishna himself never mentioned about this meeting in the entire Mahabharata.

-- Karna's identity had been revealed in Stri Parva by Kunti to Pandavas [Mb, 11.27] but still when Yudhishthira was telling about Karna in Shanti Parva he did not mention meeting of Shri Krishna and Karna [Mb, 12.01] 

--Even Bibek Debroy doubted on the authenticity of this meeting (Read last footnotes of this meeting)

--Even cross reference which we have founded for the meeting of Shri Krishna and Karna in the 2nd chapter of Mahabharata also contradicts actual narration of meeting. Whatever written in that cross reference don't match with actual meeting.

D). The incident of Karna sparing the lives of Yudhishthira, Nakula and Sahdeva 

These incidents also don't have any cross reference and can clearly be considered as interpolation as per their logic.

Plus, 

-Dhritarashtra also did not mention these incident in the first chapter of Mb while narrating many incidents of Mahabharata [Mb, 1.1]

-Neither does Sanjaya mentioned anywhere in cross reference other than actual event 

-Nor Yudhisthira mentioned these incidents in the shanti parva while narrating about Karna before Narada(Mb.12.01). He mentioned Kunti-karna meeting but not Krishna-karna meeting

Moreover,

When Arjuna and Shri Krishna visited the Pandavas tent to see Yudhishthira, Yudhishthira tells them that he is alive because of Bhima's power(Mb.8.46) but in actual event, when Karna abused Yudhishthira and spared his life, Bhima couldn't do anything which clearly contradict the actual event and makes this incident an interpolation.

E) The So Called Unfair Killing Of Karna 

Karna fans whine without any proof that Karna was killed unarmed, while they know very well that Karna's death was one of the most fair death in Mahabharata. But I am adding this point only for those Karnandus who think that Karna was killed unarmed.

Actually whenever Karna's unfair killing is mentioned in cross reference it is written that only Karna's chariot sank down on the ground and Arjuna cutt off his head. With the exception of one place, nowhere it is written that Karna was lifting the chariot wheel during his death. 

The actual event of Karna's death also says that he was killed armed then why those Karnandus cry without any proof.

The disrobing of Draupadi is mentioned in both actual and cross reference but the fictional unarmed death of Karna is not mentioned anywhere (with the exception of one place)

CONCLUSION:- As we can see that if we apply those logics which some scholars have used in describing Draupadi's disrobing incident as an interpolation then almost all the Pro Karna incident and Anti Pandavas incidents are interpolation. Does Karna fans have the guts to accept these incidents as interpolations ? If not then don't whine over disrobing incident

EXCUSE NO. 6) BORI CE removed all the cross reference regarding disrobing of Draupadi

DISROBING :- It is another lie created by Bhutta Karna fans, there are many cross references regarding this incident. The two cross reference is mentioned directly and other than those two references, the rest cross references are mentioned indirectly

Now let's see those cross references which are mentioned directly and given below 

1). Shalya Parva, Chapter No. 4

Krishna

was in her season and was clad in a single garment. While all the

worlds looked on, she was oppressed by Duhshasana in the midst of the assembly hall. The Pandavas

remember the distress of the naked one

2). Shalya Parva, Chapter No. 58

‘Droupadi was in her season and they

disrespected her. They deprived her of her garment there. Behold. Through Yajnaseni’s austerities,

in the battle, the sons of Dhritarashtra have been slain by the Pandavas.

EXCUSE NO. 7) :- The personal opinions of the scholars are not mere their personal opinions, but it is as authentic as Vyasa's words.

DISROBING :- Does This comedy even needs refutation ? The personal opinion of the scholars are not their personals opinons then what is it ? It should be treated as Vyasa's words ?

Let me explain it with an example, 

We all know about Dr. B. R Ambedkar, the father of Indian Constitution who has received Bharat Ratna. Basically, Dr. B. R Ambedkar preferred Neo-Buddhism over Hinduism that's why he left Hinduism and formed another sect known as Navayana Buddhism. So, Dr. Ambedkar's personal views preferred Neo-Buddhism over Hinduism but the Constitution composed by him doesn't preferred Neo - Buddhism over Hinduism and our honourable Prime Minister Narendra Modi has praised Dr. B.R Ambedkar many times not because of his personal views but bec ko the texts of Constitution composed by him.

Similarly, the personal views of these scholars exists outside the texts of Mahabharata just like the personal views of Dr. Ambedkar exists outside the texts of Indian Constitution. Every Indian don't need to become Neo - Buddhist and the disrobing of Draupadi need not to be considered an interpolation because the views of Dr. B.R Ambedkar and those scholars exists outside the Indian Constitution and Mahabharata.

Now I am challenging the entire Karnandu community

If you have guts then show me a single evidence, where those scholars have said that their words should be treated as Vyasa's words itself ? 

- Where the BORI CE  said that scholars opinion should be considered while reading Vyasa's Mahabharata

Also it should be noted that those scholars didn't narrate entire 18 Parva long Mahabharata so why should their opinions should be considered as equal as texts ? Suppose if a scholar shares his/her opinion on Draupadi's disrobing but didn't mentioned any character like Bhagadatta then Bhagadatta should be considered as an interpolated character according to the logic of Karnandus 🤣🤣

Hence, Mahabharata is separate from scholar's opinions.

EXCUSE NO. 8):- Draupadi's disrobing is a major incident and a backbone of Mahabharata hence it needs cross reference but the other events of Mahabharata specially Por Karna incidents are not  events  hence it don't need cross - reference .

DISROBING :- Who the hell are you Karnanundus  to decide which incident need cross Reference and which incident not ? Are you Vyasa? Where did you read that Draupadi disrobing is a backbone of Mahabharat hence it needs cross Reference ? In Tv-serials or in Mrityunjay novel or in your dreams?😂😂

EXCUSE NO. 9):- All those scholars who considered Draupadi's disrobing as ab interpolation are gods and incarnation of Shri Krishna Dwaipyayana Vyasa in Kaliyuga but the present editor of Mahabharata CE and members of Bhandarkar Oriental Research Institute are fools that's why they are not removing disrobing of Draupadi from the  Mahabharata Critical Edition

DISROBING :- Keep burning in the fire of truth and in the heat of reality you Karnandus 😜😜😝😝

Hahahahahahahahahahahahahaha 

😂😂😂😂😂🤣🤣🤣🤣🤣

.........................................

So dear Draupadi haters, you are standing completely helpless in this argument be it in context with the actual event or the cross reference. Hence, it's a genuine advice to you that you should stop targeting traditional but authentic failures of Karna both as a warrior and as a human being

ARJUNA:- ONE OF THE MOST HANDSOME WARRIORS OF MAHABHARAT

Arjuna was one of the most handsome warriors of Mahabharat. The colour of his skin was dark-blue which was rare on earth thats why his personality was extremely attractive and unique.

I am not saying that Arjuna was the most handsome man of his time because that title goes to Nakula but Arjuna was definitely one of the most handsome men of Mahabharata and certainly better than Karna and Duryodhana in beauty.

His beauty was praised by Yudhisthira, Draupadi, Vaishyampyana and Krishna themselves.No other person is praised for his beauty as many times as Arjuna was praised.

Jaya(Mahabharata) has glorified Jaya(Arjuna) for his beauty as much as they have glorified Arjuna for his prowess. 

To be honest Karna was also a handsome person, however he was not even dust of feet of Arjuna in beauty. He(Karna) was just a fatty guy. The Handsomeness of Arjuna was on another level. 

Have a look at some of the narratives from Vyasa's Mahabharata, which praise Arjuna's beauty :- 

THIS THREAD IS DIVIDED INTO SEVEN PARTS :-

PART-1:- DESCRIPTION OF BEAUTY OF CHILD ARJUNA

PART-2:-  DESCRIPTION OF BEAUTY OF ADULT ARJUNA

PART-3:- DESCRIPTION OF BEAUTY OF ARJUNA ALONG WITH OTHER FOUR PANDAVAS

PART-4:-  DESCRIPTION OF BEAUTY OF ARJUNA ALONG WITH HIS FRIEND SHRI KRISHNA

PART-5:- DESCRIPTION OF BEAUTY OF ARJUNA ALONG WITH HIS FAMILY MEMBERS

PART-6:- DESCRIPTION OF BEAUTY OF ARJUNA ALONG WITH KARNA

PART-7:- BODY FEATURES OF ARJUNA.

.............................................................

PART-1:- DESCRIPTION OF BEAUTY OF CHILD ARJUNA

1) DESCRIPTION OF CHILD ARJUNA BY VAISHAMPAYANA

आदि पर्व, अध्याय क्र. ११६, श्लोक क्र. १ - श्लोक क्र. २

[वै] दर्शनीयांस ततः पुत्रान पाण्डुः पञ्च महावने

      तान पश्यन पर्वते रेमे सवबाहुबलपालितान

  2 सुपुष्पित वने काले कदा चिन मधुमाधवे

      भूतसंमॊहने राजा सभार्यॊ वयचरद वनम

Link of Sanskrit texts :- https://www.sacred-texts.com/hin/mbs/mbs01116.htm

English translation by Dr. Bibek Debroy :-

Adi Parva, Chapter No. 116, Verse No. 1 - Verse No. 2

Vaishampayana said, ‘Pandu saw his five handsome sons grow up in that great forest on the mountain, protected by the strength of his arms. One day, it was the season of spring, when the forests are in full bloom and all beings are drunk and maddened. 

2) VAISHAMPAYANA VIVIDLY DESCRIBED CHILD ARJUNA

आदि पर्व, अध्याय क्र. ११५, श्लोक क्र. २५ - श्लोक क्र. २६

25 एवं पाण्डॊः सुताः पञ्च देवदत्ता महाबलाः

     संभूताः कीर्तिमन्तस ते कुरुवंशविवर्धनाः

 26 शुभलक्षणसंपन्नाः सॊमवत परियदर्शनाः

     सिंहदर्पा महेष्वासाः सिंहविक्रान्त गामिनः

     सिंहग्रीवा मनुष्येन्द्रा ववृधुर देव विक्रमाः

Link of Sanskrit texts :-  

https://www.sacred-texts.com/hin/mbs/mbs01115.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 115, Verse No. 25 - Verse No. 26

Thus, five sons were born to

Pandu through the gods. They were immensely powerful, performed great deeds and extended the Kuru lineage. They bore all the auspicious marks and were as handsome as the moon. They were as proud as lions, their gait was as powerful as lions and they were great

archers. Their necks were like those of lions, they were the lords of men and they grew up with the valour of the gods. 

Features of Arjuna mentioned :- 

a)  He had all the auspicious marks

b) He is as Handsome as the moon

c) His gait was as powerful as a lion(even in childhood)

d) His neck was like a lion

PART-2:-  DESCRIPTION OF BEAUTY OF ADULT ARJUNA

1)CELESTIAL ANNOUNCEMENT DURING ARJUNA'S BIRTH :- 

कर्ण पर्व, अध्याय क्र. ४८, श्लोक क्र. ८ - श्लोक क्र. ९

  8 अस्मात परॊ न भविता धनुर्धरॊ; न वै भूतः कश चन जातु जेता

      इच्छन्न आर्यः सर्वभूतानि कुर्याद; वशे वशीसर्वसमाप्त विद्यः

  9 कान्त्या शशाङ्कस्य जवेन वायॊः; सथैर्येण मेरॊः कषमया पृथिव्याः

      सूर्यस्य भासा धनदस्य लक्ष्म्या; शौर्येण शक्रस्य बबलेन विष्णॊः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs08048.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 48, Verse No. 8 - Verse No. 9 

There

will be no archer who will be superior to him. No being will be born who will be able to defeat him.This noble one will bring all the beings under his subjugation and will accomplish all kinds of learning. He will be as handsome as the moon and as swift as the wind. He will be like Meru in fortitude and like the earth in forgiveness. He will possess the radiance of the sun and the prosperity of the lord of riches.He will be like Chakra in his valour and like Vishnu in his strength. This great-souled son that has been born to Kunti will he like Aditi son Vishnu, the slayer of all enemies.

Features of Arjuna mentioned :- 

a) He is equal to Moon in beauty

b) His radiance will be like the sun

2)ARJUNA'S DESCRIPTION IN RANGBHOOMI BY VAISHAMPAYANA 

आदि पर्व, अध्याय क्र. १२५, श्लोक क्र. ७ - श्लोक क्र. ९

  7 यॊ मे पुत्रात परियतरः सर्वास्त्रविदुषां वरः

      ऐन्द्रिर इन्द्रानुज समः स पार्थॊ दृश्यताम इति

  8 आचार्य वचनेनाथ कृतस्वस्त्ययनॊ युवा

      बद्धगॊधाङ्गुलि तराणः पूर्णतूणः सकार्मुकः

  9 काञ्चनं कवचं बिभ्रत परत्यदृश्यत फल्गुनः

      सार्कः सेन्द्रायुध तडित ससंध्य इव तॊयदः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01125.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 125, Verse No. 7 - Verse No. 9

With his entrance blessed by his preceptor, the youthful Phalguni appeared. He wore a finger protector and arm guard,his quiver was full of arrows and he had a bow in his hand. He wore golden armour and he looked like an evening cloud reflecting

the rays of the setting sun, radiant as a rainbow with lightning flashes. At this, a loud roar of joy arose everywhere in the arena. 

Features of Arjuna mentioned :- 

a) He is like an evening cloud reflecting the rays of the setting sun

b) He is as radiant as a rainbow with lightning flashes

3) DESCRIPTION OF ARJUNA AT DRAUPADI SWAYMWARA BY THE BRAHMANAS

आदि पर्व, अध्याय क्र. १७९, श्लोक क्र. ९ - श्लोक क्र. १०

9 के चिद आहुर युवा शरीमान नागराजकरॊपमः

      पीनस्कन्धॊरु बाहुश च धैर्येण हिमवान इव

  10 संभाव्यम अस्मिन कर्मेदम उत्साहाच चानुमीयते

     शक्तिर अस्य महॊत्साहा न हय अशक्तः सवयं वरजेत

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01179.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 179, Verse No. 9 - Verse No. 10

Others

said, “He is handsome and youthful. He is like the trunk of the king of elephants. His

shoulders, arms and thighs are built well. In perseverance, he looks like the Himalayas. One who is so resolute may well accomplish the task. Without a doubt, he has great strength and great endeavour. 

Features of Arjuna mentioned :- 

a) He is a  handsome boy

b) He is like a trunk of the king of elephants (Talking about height)

c)His

shoulders, arms and thighs were built well.

4) DESCRIPTION OF ARJUNA BY DHRISTDUYMNA AFTER THE COMPLETION OF DRAUPADI SWAYMWARA

आदि पर्व, अध्याय क्र. १८५, श्लोक क्र. २

2 यॊ ऽसौ युवस्वायत लॊहिताक्षः; कृष्णाजिनी देवसमानरूपः

      यः कार्मुकाग्र्यं कृतवान अधिज्यं; लक्ष्यं च तत पतितवान पृथिव्याम

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01185.htm

English translation by Dr. Bibek Debroy :- 

 Adi Parva, Chapter No. 185, Verse No. 2

‘Dhrishtadyumna said, “The handsome youth with the long and red eyes, dressed in black deer skin and like a god in his form, who strung that supreme bow and brought down the target on the ground, left hurriedly and without concern. 

Features of Arjuna mentioned :- 

a) He is a  handsome youth

b) He has long eyes

c) He has red eyes

d) He is like a god

5) VIDURA CALLED ARJUNA A HANDSOME BOY

आदि पर्व, अध्याय क्र. १९७, श्लोक क्र. १६

16 कथं हि पाण्डवः शरीमान सव्यसाची परंतपः

     शक्यॊ विजेतुं संग्रामे राजन मघवता अपि

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01197.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 197, Verse No. 16 

O king! Can the handsome Pandava,

Savyasachi Dhananjaya, ever be vanquished in battle by Maghavan

himself? 

6)ARJUNA'S DESCRIPTION IN SWARGA BY VAISHAMPAYANA. ALSO SEE A CUTE RELATION BETWEEN THE FATHER AND SON. 

वन पर्व, अध्याय क्र. ४४, श्लोक क्र. २३- श्लोक क्र. २४

23 ततः परेम्णा वृत्र शत्रुर अर्जुनस्य शुभं मुखम

     पस्पर्श पुण्यगन्धेन करेण परिसान्त्वयन

 24 परिमार्जमानः शनकैर बाहू चास्यायतौ शुभौ

     जया शरक्षेप कठिनौ सतम्भाव इव हिरण्मयौ

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs03044.htm

English translation by Dr. Bibek Debroy :- 

Vana Parva, Chapter No. 44, Verse No. 23 - Verse No. 24

Vritra’s enemy affectionately touched Arjuna’s handsome face with his sacred and fragrant hands and pacified him. He gently caressed his long arms,

hardened by the string of the bow and as handsome as golden columns. The destroyer of Bala repeatedly caressed his arms with hands that were marked from holding the vajra.The one with a thousand eyes kept looking at Gudakesha with a smile. The eyes of Vritra’s destroyer dilated with delight and were not satisfied. Seated on the same seat, they made the

assembly hall shine, like the sun and the moon rising in the sky on chaturdashi.

Features of Arjuna mentioned :- 

a) He has handsome face

b) He had long arms

7) YUDHISTHIRA CONSIDERED ARJUNA'S BEAUTY EQUAL TO MOON

वन पर्व, अध्याय क्र. १४२, श्लोक क्र. १९ - श्लोक क्र. २२

वासुदेव समं वीर्ये कार्तवीर्य समं युधि

     अजेयम अजितं युद्धे तं न पश्यामि फल्गुनम

 20 संकर्षणं महावीर्यं तवां च भीमापराजितम

     अनुजातः स वीर्येण वासुदेवं च शत्रुहा

 21 यस्य बाहुबले तुल्यः परभावे च पुरंदरः

     जवे वायुर मुखे सॊमः करॊधे मृत्युः सनातनः

 22 ते वयं तं नरव्याघ्रं सर्वे वीर दिदृक्षवः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs03142.htm

English translation by Dr. Bibek Debroy :- 

Vana Parva, Chapter No. 142, Verse No. 19 - Verse No. 22

In earlier times, through the strength of his arms, I once possessed an assembly

hall. O Pandava! It was full of all kinds of gems and was famous in the three worlds. He is like Vasudeva in his valour. He is Kartavirya’s equal in war. He is invincible and unconquered in battle. I do not see Phalguna. The one who slew enemies with his valour was born after the immensely valorous Sankarshana, after Bhima who is unvanquished in battle and after

Vasudeva. The strength of his arms is equal to the power of Purandara. He is equal to the wind in his speed, to the moon in the beauty of his face and to eternal death in his anger.

8) ARJUNA WAS DAZZLING IN HIS BEAUTY, WHEN HE CAME ON EARTH FROM SWARGA AFTER GETTING TRAINED BY THE GODS..

वन पर्व, अध्याय क्र. १६१, श्लोक क्र. १९

19 तम आस्थितः संददृशे किरीटी; सरग्वी वराण्य आभरणानि बिभ्रत

     धनंजयॊ वर्ज धरप्रभावः; शरिया जवलन पर्वतम आजगाम

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs03161.htm

English translation by Dr. Bibek Debroy :- 

Vana Parva, Chapter No. 161, Verse No. 19

It was driven by Matali. Kiriti could be seen

in it, garlanded and adorned in the best of ornaments. Dhananjaya was the equal of the wielder of the vajra in his power and arrived at the mountain, dazzling in his beauty

9) VAISHAMPAYANA CALLED ARJUNA A HANDSOME HUNK

विराट पर्व, अध्याय क्र. १०

वै] अथापरॊ ऽदृश्यत रूपसंपदा; सत्रीणाम अलंकारधरॊ बृहत पुमान

      पराकारवप्रे परतिमुच्य कुण्डले; दीर्घे च कम्बू परिहाटके शुभे

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs04010.htm

English translation by Dr. Bibek Debroy :- 

Virata Parva, Chapter No. 10 

Vaishampayana said, ‘Then another handsome one made his appearance. He was a giant man, but was adorned in the ornaments of women. He wore earrings that were as large as walls and turrets, made out of long and beautiful conch shells adorned with gold.

10) KING VIRATA ALSO PRAISED ARJUNA'S BEAUTY AS WELL AS HIS PERSONALITY

विराट पर्व, अध्याय क्र. १०, श्लोक क्र. ५ - श्लोक क्र. ७

 5 सर्वॊपपन्नः पुरुषॊ मनॊरमः; शयामॊ युवा वारणयूथपॊपमाः

      विमुच्य कम्बू परिहाटके; शुभे विमुच्य वेणीम अपिनह्य कुण्डले

  6 शिखी सुकेशः परिधाय चान्यथा; भवस्व धन्वी कवची शरी तथा

      आरुह्य यानं परिधावतां भवान; सुतैः समॊ मे भव वा मया समः

  7 वृद्धॊ हय अहं वै परिहार कामः; सर्वान मत्स्यांस तरसा पालयस्व

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs04010.htm

English translation by Dr. Bibek Debroy :- 

Virata Parva, Chapter No. 10, Verse No. 5 - Verse No. 7

In amazement, the king spoke these words. “You are a beautiful man and

have all the endowments. You are dark and young and are equal to the leader of a herd of elephants. You wear beautiful conch shells that are adorned with gold. You have loosened your hair in a braid and are adorned with earrings. Your hair is peaked and abundant. But your attire seems to be wrong. You must be an archer, with armour and arrows. Climb onto a swift vehicle. Be like my sons, or like me myself.

11) DESCRIPTION OF ARJUNA BY DRAUPADI

विराट पर्व, अध्याय क्र. ३४, श्लोक क्र. १२ - श्लोक क्र. १३

12 यॊ ऽसौ बृहद वारणाभॊ युवा सुप्रिय दर्शनः

     बृहन्नडेति विख्यातः पार्थस्यासीत स सारथिः

 13 धनुष्य अनवरश चासीत तस्य शिष्यॊ महात्मनः

     दृष्टपूर्वॊ मया वीर चरन्त्या पाण्डवान परति

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs04034.htm

English translation by Dr. Bibek Debroy :- 

Virata Parva, Chapter No. 34, Verse No. 12 - Verse No. 13 

“This extremely handsome youth is known by the name of Brihannada and resembles a gigantic elephant. He has been Partha’s charioteer. He was the great-souled one’s disciple and was not inferior to him in the use of the bow

12) DESCRIPTION OF ARJUNA BY DHRITRASHTRA

द्रोण पर्व, अध्याय क्र. ९, श्लोक क्र. २३ - श्लोक क्र. २५

 23 न च वेगं सिताश्वस्य विशक्ष्यन्तीह मामकाः

     गाण्डीवस्य च निर्घॊषं परावृड जलदनिस्वनम

 24 विष्वक्सेनॊ यस्य यन्ता यॊद्धा चैव धनंजयः

     अशक्यः स रथॊ जेतुं मन्ये देवासुरैर अपि

 25 सुकुमारॊ युवा शूरॊ दर्शनीयश च पाण्डवः

     मेधावी निपुणॊ धीमान युधि सत्यपराक्रमः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs07009.htm

English translation by Dr. Bibek Debroy :- 

Drona Parva, Chapter No. 9, Verse No. 23 - Verse No. 25

Vishvaksena is the charioteer and the warrior is Dhananjaya. It is my view that this chariot cannot be vanquished, even by the gods and the asuras. The brave Pandava is delicate, young, brave

and HANDSOME. He is intelligent and skilled. He is wise in war and truth is his valour.

13) YUDHISTHIRA AGAIN DESCRIBED THE BEAUTY OF ARJUNA AFTER THE DEATH OF ABHIMANYU

द्रोण पर्व, अध्याय क्र. ४९, श्लोक क्र. १४ - श्लोक क्र. १६

 14 यॊ चेद धि वयम अप्य एनं महीम अनुशयीमहि

     बीभत्सॊः कॊपदीप्तस्य दग्धाः कृपण चक्षुषा

 15 अलुब्धॊ मतिमान हरीमान कषमावान रूपवान बली

     वपुष्मान मानकृद वीरः परियः सत्यपरायणः

 16 यस्य शलाघन्ति विबुधाः कर्माण्य ऊर्जितकर्मणः

     निवातकवचाञ जघ्ने कालकेयांश च वीर्यवान

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs07049.htm

English translation by Dr. Bibek Debroy :- 

Drona Parva, Chapter No. 49, Verse No. 14 - Verse No. 16

We will also lie down on the bare ground

today, when we are scorched by Bibhatsu’s blazing anger and the misery of his eyes. He is not greedy. He is intelligent. He is modest. He is forgiving. He is handsome. He is powerful. He possesses a beautiful body. He is brave. He is affectionate. He is devoted to the truth. Even the gods praise his terrible deeds. The valiant one slaughtered the nivatakavachas and the

kalakeyas, the ones who were the enemies of the great Indra and resided in Hiranyapura. He killed the Poulamas and their followers in the twinkling of an eye The lord grants sanctuary even to enemies who seek refuge with him

Features of Arjuna mentioned :- 

a) He is a  handsome hunk

b) He possess a beautiful body. In other words his entire body was attractive

14) DESCRIPTION OF ARJUNA BY SHRI KRISHNA

KRISHNA TO YUDHISTHIRA

द्रोण पर्व, अध्याय क्र. ५९, श्लोक क्र. १४ - श्लोक क्र. १८

14 [वासु]

     सामरेष्व अपि लॊकेषु सर्वेषु च तथाविधः

     शरासनधरः कश चिद यथा पार्थॊ धनंजयः

 15 वीर्यवान अस्त्रसंपन्नः पराक्रानॊन महाबलः

     युद्धशौण्डः सदामर्षी तेजसा परमॊ नृणाम

 16 स युवा वृषभस्कन्धॊ दीर्घबाहुर महाबलः

     सिंहर्षभ गतिः शरीमान दविषतस ते हनिष्यति

 17 अहं च तत करिष्यामि यथा कुन्तीसुतॊ ऽरजुनः

     धार्तराष्ट्रस्य सैन्यानि धक्ष्यत्य अग्निर इवॊत्थितः

 18 अद्य तं पापकर्माणं कषुद्रं सौभद्र घातिनम

     अपुनर्दर्शनं मार्गम इषुभिः कषेप्स्यते ऽरजुनः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs07059.htm

English translation by Dr. Bibek debroy :- 

Drona Parva, Chapter No. 59, Verse No. 14 - Verse No. 18 

Vasudeva replied, ‘In all the worlds, including that of the immortals, there is no wielder of the bow who is the equal of

Partha Dhananjaya. He is valiant and skilled in weapons. He is powerful and immensely strong. He is terrible and wrathful in battle. He is energetic. He is supreme among men. He is

young. He has the shoulders of a bull. He is long-armed. He is immensely strong. His gait is like that of a bull among lions. He is handsome. He will slay all your enemies. I will act so that Arjuna, Kunti’s son, consumes the army of the sons of Dhritarashtra, like a fire that has

arisen. Through Arjuna’s arrows, the inferior and wicked one, the slayer of Subhadra’s son, will today travel along a path from which no one returns. Vultures, hawks, wild crows, jackals and many other meat-eaters will devour his flesh today. Even if all the gods, together with Indra, seek to protect him today, he will be slain in the encounter and conveyed to

Yama’s capital. 

15) YUDHISTHIRA YET AGAIN CALLED ARJUNA A HANDSOME BOY

द्रोण पर्व, अध्याय क्र. ८५, श्लोक क्र. ७९ - श्लोक ८० 

79 अपर्यन्ते बले मग्नॊ जह्याद अपि च जीवितम

     तस्मिंश च निहते युद्धे कथं जीवेत मादृशः

     सर्वथाहम अनुप्राप्तः सुकृच्छ्रं बलजीवितम

 80 शयामॊ युवा गुडाकेशॊ दर्शनीयश च पाण्डवः

     लघ्व अस्त्रश चित्रयॊधी च परविष्टस तात भारतीम

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs07085.htm

English translation by Dr. Bibek Debroy :- 

Drona Parva, Chapter No. 85, Verse No. 79 - Verse No. 80

If he is killed in the battle, how

can someone like me remain alive? Even if I were to obtain everything, life would be a

hardship.Gudakesha is dark and young. Pandava is handsome. He possesses weapons. He is colourful in fighting

16) YUDHISTHIRA DESCRIBED ARJUNA'S BEAUTY TO BHIMA

द्रोण पर्व, अध्याय क्र. १०२, श्लोक क्र. ३५ - श्लोक क्र. ३७

35 तस्य वै गमनं विद्मॊ भीम नावर्तनं पुनः

     शयामॊ युवा गुडाकेशॊ दर्शनीयॊ महाभुजः

 36 वयूढॊरस्कॊ महास्कन्धॊ मत्तद्विरदविक्रमः

     चकॊर नेत्रस ताम्राक्षॊ दविषताम अघवर्धनः

 37 तद इदं मम भद्रं ते शॊकस्थानम अरिंदम

     अर्जुनार्थं महाबाहॊ सात्वतस्य च कारणात

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs07102.htm

English translation by Dr. Bibek Debroy :- 

Drona Parva, Chapter No. 102, Verse No. 35 - Verse No. 37 

O Bhima! We know about

his going and he will not return. Gudakesha is dark and youthful. He is handsome and mighty-armed. He has a broad chest and giant shoulders. He is like a crazy elephant in his valour. His eyes are coppery, like those of a partridge, and extend the fear of the enemies. O fortunate one! O destroyer of enemies! That is the reason for my sorrow. 

Features of Arjuna mentioned :- 

a) He is a  young guy

b) He has dark skin

c) He is a handsome guy

d) He has a  broad chest

e) He has giant shoulders.

e)His eye's colour was coppery

PART-3:- DESCRIPTION OF BEAUTY OF ARJUNA ALONG WITH FOUR OTHER PANDAVAS

1) DESCRIPTION OF ALL THE PANDAVAS BY VAISHAMPAYANA

आदि पर्व, अध्याय क्र. ५५, श्लोक क्र. ६ - श्लोक क्र. ७

 6 मृते पितरि ते वीरा वनाद एत्य सवमन्दिरम

      नचिराद इव विद्वांसॊ वेदे धनुषि चाभवन

  7 तांस तथारूपवीर्यौजः संपन्नान पौरसंमतान

      नामृष्यन कुरवॊ दृष्ट्वा पाण्डवाञ शरीयशॊ भृतः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01055.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 55, Verse No. 6 - Verse No. 7 

On their father’s death, these warriors returned to their home from the forest. In a short while, they became skilled in the art of archery and knowledge of the Vedas. However, the Kurus became envious

of the Pandavas, who were all gifted with immense physical strength, beauty and energy, fame and fortune. They were also loved by the citizens

2) DESCRIPTION OF THE PANDAVAS, WHEN THEY VISITED KURU ASSEMBLY

सभा पर्व, अध्याय क्र. ५२, श्लोक क्र. ३० - श्लोक क्र. ३१

30 ततॊ हर्षः समभवत कौरवाणां विशां पते

     तान दृष्ट्वा पुरुषव्याघ्रान पाण्डवान परियदर्शनान

 31 विविशुस ते ऽभयनुज्ञाता रत्नवन्ति गृहाण्य अथ

     ददृशुश चॊपयातास तान दरौपदी परमुखाः सत्रियः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs02052.htm

English translation by Dr. Bibek Debroy :- 

Sabha Parva, Chapter No. 52, Verse No. 30 - Verse No. 31 

O king! The king inhaled the fragrances of the heads of the descendants of the Kuru

lineage and of the four Pandavas, led by Bhimasena. O lord of the earth! On seeing the handsome Pandavas, tigers among men, all the Kouravas were extremely delighted. Taking their leave, the Pandavas entered their houses, full of jewels.The women came to see them, Droupadi at their forefront

3) DESCRIPTION OF THE PANDAVAS BY VAISHAMPAYANA, WHEN THEY WERE ABOUT TO REVEAL THEIR IDENTITIES IN VIRATA COURT.

विराट पर्व, अध्याय क्र. ६५, श्लोक क्र. ५ 

 5 शरीमतः पाण्डवान दृष्ट्वा जवलतः पावकान इव

      अथ मत्स्यॊ ऽबरवीत कङ्कं देवरूपम अवस्थितम

      मरुद्गणैर उपासीनं तरिदशानाम इवेश्वरम

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs04065.htm

English translation by Dr. Bibek Debroy :- 

Virata Parva, Chapter No. 65, Verse No. 5 

On seeing the handsome Pandavas, blazing like fires, with Kanka seated there in the form of a god, like the lord of the thirty gods attended by the Maruts, Matsya told him, “I put you in charge of the dice and appointed you the official gamester.

4) ON SEEING THE PHYSIQUE OF PANDAVAS, EVEN THE PANCHALA WARRIORS WERE EXTREMELY DELIGHTED

आदि पर्व, अध्याय क्र. १८६, श्लोक क्र. १० - श्लोक क्र. ११

10 तान सिंहविक्रान्त गतीन अवेक्ष्य; महर्षभाक्षान अजिनॊत्तरीयान

     गूढॊत्तरांसान भुजगेन्द्र; भॊगप्रलम्बबाहून पुरुषप्रवीरान

 11 राजा च राज्ञः सचिवाश च सर्वे; पुत्राश च राज्ञः सुहृदस तथैव

     परेष्याश च सर्वे निखिलेन राजन; हर्षं समापेतुर अतीव तत्र

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01186.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 186, Verse No. 10 - Verse No. 11 

The ladies worshipped the wife of the king of the Kouravas eagerly. O king! On seeing those chief among men, with eyes like those of powerful bulls, dressed in deerskin for upper garments,

with broad shoulders and long arms that were like coiled snakes, with the gait of lions, the king, the king’s advisers, the king’s sons and the king’s relatives and attendants were then extremely delighted. 

PART-4:-  DESCRIPTION OF BEAUTY OF ARJUNA ALONG WITH HIS FRIEND SHRI KRISHNA

1) THE INCORPOREAL VOICE HAD PRAISED THE BEAUTY OF THE TWO KRISHNAS DURING BATTLE ON THE 16TH DAY.

कर्ण पर्व, अध्याय क्र. १२, श्लोक क्र. १४ - श्लोक क्र. १५

14 सिद्धदेवर्षिसंघाश च चारणाश चैव तुष्टुवुः

     देवदुन्दुभयॊ नेदुः पुष्पवर्षाणि चापतन

     केशवार्जुनयॊर मूर्ध्नि पराह वाक चाशरीरिणी

 15 चन्द्रार्कानिल वह्नीनां कान्ति दीप्तिबलद्युतीः

     यौ सदा बिभ्रतुर वीरौ ताव इमौ केशवार्जुनौ

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs08012.htm

English translation by Dr. Bibek Debroy :- 

Karna Parva, Chapter No. 12, Verse No. 14 - Verse No. 15 

Masses of siddhas, devarshis

and charanas were satisfied. The drums of the gods were sounded and flowers were

showered down on Keshava and Arjuna’s heads. An invisible voice was heard. ‘Keshava and Arjuna possess the beauty of the moon, the sun, the wind and the fire. They blaze in strength and are resplendent. Those two brave lords always dazzle. 

Features of Arjuna mentioned :-  

a) He is equal to the moon, the sun, the fire and the wind in beauty

b) He is blazing in strength and is resplendent

c) He has dazzling personality

2) DESCRIPTION OF THE TWO KRISHNAS BY SANJAYA.

 कर्ण पर्व, अध्याय क्र. ६८, श्लोक क्र. ६० - श्लोक क्र. ६१

60 महाहवे तं बहु शॊभमानं; धनंजयं भूतगणाः समेताः

     तदान्वमॊदन्त जनार्दनं च; परभाकराव अभ्युदितौ यथैव

 61 समाचितौ कर्ण शरैः परंतपाव; उभौ वयभातां समरे ऽचयुतार्जुनौ

     तमॊ निहत्याभ्युदितौ यथामलौ; शशाङ्कसूर्याव इव रश्मिमालिनौ

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs08068.htm

English translation by Dr. Bibek Debroy :- 

Karna Parva, Chapter No. 68, Verse No. 60 - Verse No. 61 

In the great battle, a large number of beings assembled around the radiant Dhananjaya. They joyfully congratulated him and Janardana, each dazzling like a sun. In the battle, having been struck by Karna’s arrows, those two scorchers of enemies, Achyuta and Arjuna, looked beautiful. They were like the sparkling moon and sun, garlanded with rays, arising after darkness has been destroyed

Features of Arjuna mentioned :- 

- He is dazzling like a sun

- He is like the Sparkling moon and Sun

PART-5:- DESCRIPTION OF BEAUTY OF ARJUNA ALONG WITH HIS FAMILY MEMBERS

1) BHIMA WAS CONSIDERED AS BEAUTIFUL AS ARJUNA(VIJAYA) WAS.

कर्ण पर्व, अध्याय क्र. ५५, श्लोक क्र. ३२ - श्लोक क्र. ३४

 रथा हयाश च राजेन्द्र परिवव्रुर वृकॊदरम

 33 स तैः परिवृतः शूरैः शूरॊ राजन समन्ततः

     शुशुभे भरतश्रेष्ठ नक्षत्रैर इव चन्द्रमाः

 34 स रराज तथा संख्ये दर्शनीयॊ नरॊत्तमः

     निर्विशेषं महाराज यथा हि विजयस तथा

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs08055.htm

English translation by Dr. Bibek Debroy :- 

Karna Parva, Chapter No. 55, Verse No. 32 - Verse No. 34

There were also chariots and horses that surrounded Vrikodara. O king! O foremost among Bharatas! Having been thus surrounded by valiant ones from

every direction, the brave one was as beautiful as the moon surrounded by stars. O great king! That supreme of men looked radiant and handsome in the battle, in particular, as beautiful as Vijaya was.

2) ABHIMANYU WAS CONSIDERED EQUAL TO ARJUNA IN BEAUTY.

द्रोण पर्व, अध्याय क्र. ३३, श्लोक क्र. ८ - श्लोक क्र. १० 

 8 ये च कृष्णे गुणाः सफीताः पाण्डवेषु च ये गुणाः

      अभिमन्यौ किलैकस्था दृश्यन्ते गुणसंचयाः

  9 युधिष्ठिरस्य धैर्येण कृष्णस्य चरितेन च

      कर्मभिर भीमसेनस्य सदृशॊ भीमकर्मणः

  10 धनंजयस्य रूपेण विक्रमेण शरुतेन च

     विनयात सहदेवस्य सदृशॊ नकुलस्य च

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs07033.htm

English translation by Dr. Bibek Debroy :- 

Drona Parva, Chapter No. 33, Verse No. 8 - Verse No. 10 

All the great qualities in Krishna and all the qualities in the Pandavas, all those assembled qualities were to be seen in

Abhimanyu. He was Yudhishthira’s equal in patience, Krishna’s in conduct, Bhimasena’s in deeds and his equal in terrible feats, Dhananjaya’s in beauty, valour and learning, and Nakula and Sahadeva’s in humility.”

3) DESCRIPTION OF BEAUTY OF ARJUNA AND DUHSHASANA, WHEN THEY BOTH WERE FIGHTING WITH EACH OTHER

भीष्म पर्व, अध्याय क्र. १०६, श्लोक क्र. २५ - श्लोक क्र. २६

 25 तथैव पाण्डवाः शूरा गाङ्गेयस्य रथं परति

     अभ्यद्रवन्त संग्रामे तव पुत्रान महारथान

 26 तत्राद्भुतम अपश्याम चित्ररूपं विशां पते

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs06106.htm

English translation by Dr. Bibek Debroy :- 

Bhishma Parva, Chapter No. 106, Verse No. 25 - Verse No. 26 

O descendant of the Bharata lineage! Both of them were the best of rathas and were

invincible. O descendant of the Bharata lineage! Both of them were radiant and were as handsome as the moon or the sun

PART-6:- DESCRIPTION OF BEAUTY OF ARJUNA ALONG WITH HIS STEP BROTHER KARNA

1) DESCRIPTION OF ARJUNA AND KARNA BEFORE FINAL BATTLE

कर्ण पर्व, अध्याय क्र. ६३

तूणीरवरसंपन्नौ दवाव अपि सम सुदर्शनौ

 15 रक्तचन्दन दिग्धाङ्गौ समदौ वृषभाव इव

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs08063.htm

English translation by Dr. Bibek Debroy :- 

Karna Parva, Chapter No. 63 

Both of them possessed the best of quivers and were handsome. They were smeared with red sandalwood paste on their limbs and were as crazy as bulls

2) DESCRIPTION OF BOTH WARRIORS BY SANJAYA

कर्ण पर्व, अध्याय क्र. ६३, श्लोक क्र. १७

17 देवगर्भौ देवसमौ देवतुल्यौ च रूपतः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs08063.htm

English translation by Dr. Bibek Debroy :- 

Karna Parva, Chapter No. 63, Verse No. 17 

They were born from gods. They were the

equals of the gods. They were like the gods in their beauty.

PART-7:- BODY FEATURES OF ARJUNA

1)IN DRAUPADI SWYAMWARA, VAISHAMPAYANA COMPARED ARJUNA'S COMPLEXION WITH INDRA'S FLAG

आदि पर्व, अध्याय क्र. १७९, श्लोक क्र. १ - श्लोक क्र. २

अथॊदतिष्ठद विप्राणां मध्याज जिष्णुर उदारधीः

  2 उदक्रॊशन विप्रमुख्या विधुन्वन्तॊ ऽजिनानि च दृष्ट्वा संप्रस्थितं पार्थम इन्द्रकेतुसमप्रभम

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01179.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 179, Verse No. 1 - Verse No. 2

On seeing Partha advance, with a

complexion resplendent like that of Indra’s flag, the chief Brahmanas shook their deerskins and created a loud uproar. 

AND THE COLOUR OF INDRA'S FLAG WAS DARK BLUE

वन पर्व, अध्याय क्र. ४३, श्लोक क्र. ८

8 तत्रापश्यन महा नीलं वैजयन्तं महाप्रभम

      धवजम इन्दी वरश्यामं वंशं कनकभूषणम

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs03043.htm

English translation by Dr. Bibek Debroy :- 

Vana Parva, Chapter No. 43, Verse No. 8 

He saw there the immensely radiant and extremely blue flag known as Vaijayanta, as dark as a blue lotus and with a staff that was ornamented with gold. 

Features of Arjuna mentioned :- 

It means Arjuna's skin colour was dark blue

EVEN BHIMA ACCEPTED THAT ARJUNA'S SKIN COLOUR IS LIKE A BLUE OCEAN

आदि पर्व, अध्याय क्र. १३८, श्लोक क्र. २२

22 अयं नीलाम्बुदश्यामॊ नरेष्व अप्रतिमॊ भुवि

     शेते पराकृतवद भूमाव अतॊ दुःखतरं नु किम

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01138.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 138, Verse No. 22 

He(Arjuna) whose complexion is like the blue ocean and who is unequalled among men is asleep on the ground like an ordinary person. 

2) ARJUNA'S EYES WERE LIKE LOTUS PETALS AND HIS NECK WAS LIKE THE NECK OF A LION

उद्योग पर्व, अध्याय क्र. १३६, श्लोक क्र. १५

 15 सिंहग्रीवॊ गुडाकेशस ततस तवां पुष्करेक्षणः

     अभिवादयतां पार्थः कुन्तीपुत्रॊ धनंजयः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs05136.htm

English translation by Dr. Bibek Debroy :- 

Udhyoga Parva, Chapter No. 136, Verse No. 15

Kunti’s son, Gudakesha Partha Dhananjaya, has a neck like a lion and eyes like lotuses. Let him salute you

3) ARJUNA'S HAIRS WERE CURLY

विराट पर्व, अध्याय क्र. ४०, श्लोक क्र. २३ - श्लोक क्र. २४

23 [वै]

     ततॊ निर्मुच्य बाहुभ्यां वलयानि स वीर्यवान

     चित्रे दुन्दुभिसंनादे परत्यमुञ्चत तले शुभे

 24 कृष्णान भङ्गीमतः केशाञ शवेतेनॊद्ग्रथ्य वाससा

     अधिज्यं तरसा कृत्वा गाण्डीवं वयाक्षिपद धनुः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs04040.htm

English translation by Dr. Bibek Debroy :- 

Virata Parva, Chapter No. 40, Verse No. 23 - Verse No. 24 

Vaishampayana said, ‘The brave and strong one took the bracelets off from his arms. He donned beautiful wrist guards that would sound like drums. He tied his black and curly hair in a white garment. 

4)NOT ONLY PHYSICAL APPEARANCE, ARJUNA'S BODY HAD AUSPICIOUS MARKS AS WELL

अश्वमेधिका पर्व, अध्याय क्र. ८९, श्लोक क्र. ४

 4 संचिन्तयामि वार्ष्णेय सदा कुन्तीसुतं रहः

      किं नु तस्य शरीरे ऽसति सर्वलक्षणपूजिते

      अनिष्टं लक्षणं कृष्ण येन दुःखान्य उपाश्नुते

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs14089.htm

English translation by Dr. Bibek Debroy :- 

Ashwamedhika Parva, Chapter No. 89, Verse No. 4 

O Krishna! His body possesses all the auspicious marks that are revered.

5)THE TWO LONGITUDINAL AUSPICIOUS MARKS ON THE SOLES OF ARJUNA'S FEET

उद्योग पर्व, अध्याय क्र. ५८, श्लोक क्र. ८ - श्लोक क्र. ९

सपृष्ट्वा ततॊ भूमाव उपाविशम

  9 ऊर्ध्वरेख तलौ पादौ पार्थस्य शुब लक्षणौ

      पादपीठाद अहपृतौ तत्रापश्यम अहं शुभौ

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs05058.htm

English translation by Dr. Bibek Debroy :- 

Udhyoga Parva, Chapter No. 58, Verse No. 8 - Verse No. 9 

After touching it with my hands, I

seated myself on the ground. When Partha removed his feet from the footstool, I saw two longitudinal auspicious marks on the soles of his pure feet.

6) ARJUNA'S EYES WERE LARGE

आदि पर्व, अध्याय क्र. २०६, श्लोक क्र. २७

27 परित्राणं च कर्तव्यम आर्तानां पृथुलॊचन

     कृत्वा मम परित्राणं तव धर्मॊ न लुप्यते

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs01206.htm

English translation by Dr. Bibek Debroy :- 

Adi Parva, Chapter No. 206, Verse No. 27 

You are observing that dharma. But in this case, dharma does not suffer. O large-eyed one! It is your duty to save those who are distressed

7)  ARJUNA'S EYE'S COLOUR WERE ACTUALLY COPPER RED.

वन पर्व, अध्याय क्र. ४२, श्लोक क्र. २५ - श्लोक क्र. २६

25 ततॊ जलधर शयामॊ वरुणॊ यादसां पतिः

     पश्चिमां दिशम आस्थाय गिरम उच्चारयन परभुः

 26 पार्थ कषत्रिय मुख्यस तवं कषत्रधर्मे वयवस्थितः

     पश्य मां पृथु ताम्राक्ष वरुणॊ ऽसमि जलेश्वरः

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs03042.htm

English translation by Dr. Bibek Debroy :- 

Vana Parva, Chapter No. 42, Verse No. 25 - Verse No. 26 

The lord then uttered these words, “O Partha! You are foremost among the kshatriyas and you are established in the dharma of kshatriyas. Behold me with your large and copper-red eyes. I am Varuna, lord of the waters

8)  ARJUNA USED TO WALK LIKE A LION

वन पर्व, अध्याय क्र. ३८, श्लोक क्र. १८ - श्लोक क्र. १९

अब्रुवन बराह्मणाः सिद्धा भूतान्य अन्तर्हितानि च

 कषिप्रं पराप्नुहि कौन्तेय मनसा यद यद इच्छसि

 19 तं सिंहम इव गच्छन्तं शालस्कन्धॊरुम अर्जुनम

  मनांस्य आदाय सर्वेषां कृट्णा वचनम अब्रवीत

Link of Sanskrit texts :- 

https://www.sacred-texts.com/hin/mbs/mbs03038.htm

English translation by Dr. Bibek Debroy :- 

Vana Parva, Chapter No. 38, Verse No. 18 - Verse No. 18 

the brahmanas, the siddhas and the invisible beings said, “O Kounteya! May you swiftly obtain the desire in your heart.” Arjuna’s gait was like that of a lion and his thighs were like the trunks of shala trees. The hearts of everyone went with him

Features of Arjuna mentioned :- 

- His gait was like that of a lion

-  His thighs

were like the trunks of shala trees

A SHORT SUMMARY ABOUT ARJUNA'S BEAUTY AS WELL AS HIS BODY FEATURES :- 

A) He was  extremely handsome warrior

B)His beauty was equal to the moon, the sun, the wind and the fire.

C)His height was like the trunk of the king of elephants

D)His

shoulders, arms and thighs were built well

E)He was young even after the kuru war

F)He had a broad chest and giant shoulder.

G)His eye's colour was coppery-red

H)His skin colour was dark-blue( it is said that Arjuna's skin colour was very rare on earth)

I)His arms were long

J)He

possessed a beautiful body. In other words his entire body was attractive

K)He was like an evening cloud reflecting the rays of the setting sun

L) He was radiant as a rainbow with lightning flashes

M) His radiance was like the sun

N)Arjuna's eyes were like lotus petals

O) His neck was like a lion neck

P) Arjuna's hairs were curly

Q) His body had auspicious marks

R)He had  long eyes

S) He had large eyes

T) He was like a god

U) He was blazing resplendent

V) He had dazzling personality

W) He used to walk like a lion

X) He had  two

longitudinal auspicious marks on the soles of his pure feet

Y) His thighs

were like the trunks of shala trees

Z) He had auspicious marks all over his body

UNIQUE FEATURES :- 

1) Arjuna was the  only handsome person whose beauty is mentioned along with Lord Krishna

2) Arjuna was the only handsome person other than Lord Krishna whose beauty was a parameter to decide someone's beauty

3) Arjuna was the only handsome person whose skin colour was dark blue

4) Arjuna was the only handsome person whose eyes colour was coppery red