7 Sages Of Destruction
Badomero Schoulund
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Seven Sages of Destruction are major antagonists in the from the adventure manga and anime series Frieren: Beyond Journey's End. They were the seven servants and powerful demon mages of the infamous Demon King. Prior to their leader's death, each sages had authorities over their armies and their respective sectors within the Northern Land.
Way before when the Hero Party was formed and when the party's members, Frieren met Himmel, an unnamed warrior known as the Hero of the South, engaged in a battle against the Seven Sages on his own, succeeding in defeating three of them before the human lost his life to the remaining members.
A few decades later after the death of the Hero of the South, the Hero Party confronted two of the Seven Sages, Grausam the Miraculous and Bse the Immortal, whom they defeated. Subsequently, they also confronted Aura the Guillotine, who ran off after she was overpowered with losing a majority of her undead army. Following the defeat of the Demon King, Aura and Macht were the only of the Seven Sages remaining, where they hid for a certain amount of time. Several years later, Aura came out from hiding after learning that Himmel is no alive and began to roam over Graf Granat's Domain alongside her servants, Lgner, Linie, and Draht. Coincidentally, Frieren and her party, comprised of Fern and Stark arrived to the town where they respectively defeated each of them, saving Graf Granat's Domain and the citizens in it.
Destruction of the Yādavas. Śāmba and others deceive and ridicule the Ṛṣis. The former bears an iron pestle: it is broken, and thrown into the sea. The Yādavas go to Prabhāsa by desire of Kṛṣṇa: they quarrel and fight, and all perish. The great serpent Śeṣa issues from the mouth of Rāma. Kṛṣṇa is shot by a hunter, and again becomes one with universal spirit.
IN this manner did Kṛṣṇa, assisted by Baladeva, destroy demons and iniquitous monarchs, for the good of the earth; and along with Phālguna[1] also did he relieve earth of her load, by the death of innumerable hosts. Having thus lightened the burdens of the earth, and slain many unrighteous princes, he exterminated[2], by the pretext of an imprecation denounced by Brahmans, his own Yādava race. Then quitting Dvārakā, and relinquishing his mortal being, the self-born reentered, with all his emanations, his own sphere of Viṣṇu.
The legend of the destruction of the Yādava race, and the death of Kṛṣṇa, appears probably in its earliest extant form in the Mauśala Parva of the Mahābhārata. It forms the narrative portion of the eleventh book of the Bhāgavata, having been previously briefly adverted to in the first and third books; and it is summarily told in the Uttara Khaṇḍa of the Padma P.
Nothing of this kind occurs in the Mahābhārata: our text therefore offers an embellishment. The Bhāgavata, again, improves upon the text; for, not content with a messenger, it makes Brahmā with the Prajāpatis, Śiva with the Bhūtas, Indra with the other divinities, all come in person; indicating evidently a later date, as plainly as the addition of the text shews it to be subsequent to the date of the legend in the Mahābhārata.
The Mahābhārata, which delights in describing portents and signs, does not fail to detail them here. A dreadful figure, death personified, haunts every house, coming and going no one knows how, and being invulnerable to the weapons by which he is assailed. Strong hurricanes blow; large rats multiply, and infest the roads and houses, and attack persons in their sleep; Sārikās, or starlings, utter inauspicious screams in their cages; storks imitate the hooting of owls, and goats the howling of jackals; cows bring forth foals, and camels mules; food, in the moment of being eaten, is filled with worms; fire burns with discoloured flames; and at sunset and sunrise the air is traversed by headless and hideous spirits. There is more to the same effect, which neither our text nor the Bhāgavata has ventured to detail. The whole passage has been published in Maurice's Ancient History of Hindustan, II. 463; translated apparently p. 609 by the late Sir Charles Wilkins. The names have been much disfigured either by the copyist or compositor.
In the Mahābhārata it is said merely that Uddhava, who was versed in Yoga, foreseeing the destruction of the Yādavas, went away; that is, according to the commentator, he practised penance, and went to heaven. The Bhāgavata, taking the hint, makes much more of it than our text, and expands it into a long course of instruction given by Kṛṣṇa to Uddhava, occupying 150 leaves.
The Bhāgavata, like the text, adverts only in this general manner to the conflict; but the Mahābhārata gives the particulars. Yuyudhāna reproaches Kritavarman with having aided Aswatthāman in his night attack on the Pāṇḍu camp, and killing warriors in their sleep. Pradyumna joins in the abuse. Kritavarman retorts. Kṛṣṇa looks at him angrily. Sātyaki repeats the story of the Śyamantaka gem, by which he accuses Kritavarman of being an accomplice in the murder of Satrājit (p. 428). Satyabhāmā, the daughter of the latter, then mixes in the quarrel, and incites Kṛṣṇa to avenge her; but Sātyaki anticipates him, and murders Kritavarman. Saineya and the Bhojas attack Sātyaki; the Andhakas defend him; and the affray becomes general. Kṛṣṇa attempts to part the combatants, until Pradyumna is killed; and then taking up a handful of rushes, which become an iron club, he kills indiscriminately all that come in his way. The conflict continues until the greater part of the combatants have fallen, including all Kṛṣṇa's sons, and he then in wrath sweeps off all the survivors, except Babhru and Dāruka, with his discus.
The Mahābhārata, as observed at the end of the last note, adds Babhru, but it presently gets rid of him. Kṛṣṇa sends him to take care of the old people, the women, and children, in Dvārakā, whilst Dāruka goes to bring Arjuna to their aid: but as he goes along, overcome with grief for the loss of his kindred, and approaching separation from Kṛṣṇa, he is killed by a club that is cast from a snare or trap set by a hunter. Kṛṣṇa then goes to Dvārakā, and desires Vasudeva to await the coming of Arjuna; after which he returns to Rāma, and sees the phenomenon described in the text; the serpent being Śeṣa, of whom Balarāma was the incarnation. The Bhāgavata does not mention this incident, p. 611 merely observing that Rāma, by the power of Yoga, returned into himself; that is, into Viṣṇu.
The women, the elders, and the children, amongst whom, as we shall presently see, was Vajra, the son of Aniruddha, who was established as chief of the Yādavas at Indraprastha, and who therefore escaped the destruction which overwhelmed their kinsmen, the Vṛṣṇis, Kukkuras, and Andhakas, of Dvārakā. This was a fortunate reservation for the tribes which in various parts of Hindustan, both on the Ganges and in the Dakhin, profess to derive their origin from the Yādavas.
The story is told in the Mahābhārata, Durvāsas was on one occasion hospitably p. 612 entertained by Kṛṣṇa, but the latter omitted to wipe away the fragments of the meal which had fallen on the foot of the irascible sage, who thereupon foretold that Kṛṣṇa should be killed as in the text.
The Bhāgavata explains how this part of the foot became exposed. Kṛṣṇa had assumed one of the postures in which abstraction is practised: he had laid his left leg across his right thigh, by which the sole of the foot was turned outwards.
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To you, this may look like an empty field. To me it looks like destruction. This was a home. This was a village to people who the rest of society gave up on. And they were not allowed to exist. They were considered illegal. Citizens of their own country, considered illegal.
The Talmud reports that, in the mid-first century, he was particularly active in opposing the Sadducees' interpretations of Jewish law,[2][3] and produced counter-arguments to the Sadducees' objection to the Pharisees.[4] So dedicated was he to opposing the Sadducee view of Jewish law, that he prevented the Jewish high priest, who was a Sadducee, from following the Sadducee interpretation of the Red Heifer ritual.[5]
His home, at this time, was in Arav, a village in the Galilee, where he spent eighteen years.[6][7] However, although living among them, he found the attitude of Galileans to be objectionable, allegedly exclaiming that they hated the Torah and would therefore "fall into the hands of robbers."[6] During the outbreak of hostilities, he settled in Jerusalem.
Upon the destruction of Jerusalem, Yochanan converted his school at Yavne into the Jewish religious centre, insisting that certain privileges, given by Jewish law uniquely to Jerusalem, should be transferred to Yavne.[10] His school functioned as a re-establishment of the Sanhedrin, so that Judaism could decide how to deal with the loss of the sacrificial altars of the temple in Jerusalem, and other pertinent questions. Referring to a passage in the Book of Hosea, "I desired mercy, and not sacrifice",[11] he helped persuade the council to replace animal sacrifice with prayer,[12] a practice that continues in today's worship services; eventually Rabbinic Judaism emerged from the council's conclusions.
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