Sri Mahabharat retold by Sree C Rajagopalachari - chapter 37 to 72

MAHABHARATA retold by C. Rajagopalachari
(Compiled and edited by Jay Mazo, International Gita Society)

37. Bhima And Hanuman

DRAUPADI used to complain frequently: "This Kamyaka forest is not beautiful without Arjuna. I find no joy in life in the absence of Arjuna."

The other Pandavas shared Draupadi's wretchedness at separation from Arjuna, who had gone to the Himalayas in quest of divine weapons.

Bhimasena told Draupadi: "Blessed lady, I myself feel the same about Arjuna and what you say makes me thrill with love and sympathy. Bereft of Arjuna, this beautiful forest seems desolate. My mind can know no peace without seeing Arjuna. Sahadeva, how do you feel?"

Sahadeva said: "This hermitage seems to be empty without Arjuna. We shall try whether a change of scene will help us to bear the pain of separation better."

Yudhishthira addressing his priest Dhaumya said: "I have sent my younger brother Arjuna to win divine weapons. That dauntless and dexterous hero has not yet returned. We have sent him to the Himalayas to get from Indra, the king of gods, weapons with which we could conquer Bhishma, Drona, Kripa and Aswatthama, since it is certain that these heroes will fight on the side of the sons of Dhritarashtra. Karna knows the secret of divine weapons, and his supreme wish is to fight with Arjuna. I have sent Arjuna to gain Indra's grace and get weapons from him as the Kaurava heroes can be defeated by no other means. Having sent him on a very difficult errand, we cannot live here happily, for we miss him in all our accustomed haunts. I wish to go elsewhere, for that may enable us to bear the separation better. Can you suggest where we could go?"

Dhaumya described many forests and holy places. The Pandavas went the round of those places to relieve themselves to some extent from the pangs of separation.

They spent many years in this pilgrimage and in listening to the traditions, which sanctified each shrine. Draupadi would often feel exhausted by having to traverse mountains and forests. Bhima, sometimes helped by his son Ghalotkacha, would serve and encourage them and make their labors easy.

In the course of their wanderings through the Himalayan regions they came to a terrible forest where the path was rugged and steep.

Yudhishthira was worried and told Bhima that the way would greatly distress Draupadi but that he himself would go on accompanied by Nakula and the sage Lomasa.

He suggested that Bhima and Sahadeva should stay behind at Gangadwara with Draupadi. Bhima would not agree. He said that the pain of separation from Arjuna ought to have taught his brother how much he would suffer if he were parted from Sahadeva, Draupadi and Bhima.

Besides, Bhima could not leave Yudhishthira alone in this forest infested with Rakshasas, demons and wild animals. The way was hard, but he could easily carry Draupadi across the most difficult parts of it. He could carry Nakula and Sahadeva also.

When Bhima said these words, Yudhishthira embraced him and blessed him and wished him an increase of physical strength. Draupadi smiled and said, addressing Yudhishthira: "No one need carry me. I can walk. Do not be anxious about me."

They reached Kulinda, the kingdom of Subahu, on the Himalayas. They accepted the honors rendered to them by that king and rested there awhile. Later on, they went to the charming forest of Narayanasrama and halted there.

One day, a breeze that blew from the northeast wafted a beautiful flower near Draupadi. Draupadi took it in her hands and was so charmed with its fragrance and beauty that she showed it rapturously to Bhima.

"Come and see this flower. What a sweet fragrance! How charming! I shall hand this over to Yudhishthira. Bring some flowers of this kind. We should grow this plant in our Kamyaka forest." Draupadi ran to give the flower to Yudhishthira.

Anxious to please his beloved Draupadi, Bhima went in quest of that plant. He went alone in the direction from which the fragrance seemed to be borne by the breeze, without wasting a thought on the wild beasts that crossed his path.

He presently came to a garden of plantain trees at the foot of a mountain, and there he saw a huge monkey shining like blazing fire, which lay right across his path blocking it.

He tried to frighten the animal out of his way by shouting at it. It only half opened its eyes lazily and drawled: "I am indisposed and so I am lying here. Why lid you wake me? You are a wise human being and I am mere animal. It is proper that the rational man should show mercy to animals as interior creatures. I am afraid you are ignorant of right and wrong. Who are you? Whither are you bound? It is not possible to go further along this mountain path which is the path of the gods. Men cannot cross this limit. Eat what you like of the fruits of this place and if you are wise, go back in peace."

Bhima, unused to being taken so lightly, grew angry and shouted: "Who are you, yourself, you monkey, that indulges in such tall talk? I am a kshatriya hero, a descendant of the Kuru race and a son of Kunti. Know that I am the son of the Wind god. Now move away from the path or stop me at your peril."

Hearing these words the monkey merely smiled and said: "I am, as you say, a monkey, but you will come to destruction if you try to force a way."

Bhima said: "I do not want your advice and it is no concern of yours if I go to destruction. Get up and move out of the way or I will make you."

The monkey replied: "I have no strength to stand up, being but a very old monkey. If you have to go at any cost, jump over me."

Bhima said: "Nothing could be easier but the scriptures forbid it. Otherwise I should jump over you and the mountain in one bound, like Hanuman crossing the ocean."

The monkey remarked as though in surprise: "O best of men, who is that Hanuman who crossed the ocean? If you know his story, enlighten me."

Bhima roared and said: "Have you not heard of Hanuman, my elder brother, who crossed the ocean, a hundred yojanas in breadth, to seek and find Sita, the wife of Rama? I am equal to him in strength and heroism. Well, that is enough talk, now get up and make way and do not provoke me to do you some harm."

The monkey answered: "O mighty hero, be patient. Be gentle as you are strong, and have mercy on the old and weak. I have no strength to rise up as I am decrepit with age. Since you have scruples in jumping over me, kindly move aside my tail and make a path for yourself."

Proud of his immense strength, Bhima thought to pull the monkey out of the way by its tail. But, to his amazement he could not move it in the least, though he exerted all his strength.

He set his jaws and strained every muscle till the very sinews cracked and he was covered with perspiration. But, still, could not move that tail the least, a little bit up or down or sideways. In shame, he bent down his head, and then asked in a chastened mood:

"Who are you? Forgive me and reveal to me whether you are a Siddha, god or Gandharva." Bhima like most strong men, was all respect when he saw one stronger than himself, and spoke like a pupil addressing his master.

Hanuman replied: "O mighty-armed Pandava, know that I am your brother, even that Hanuman, the son of the Wind god, whom you mentioned a little while ago. If you go on this path, which is the road to the spirit-world where the Yakshas and the Rakshasas abide, you will meet with danger and that is why I stop you. No man can go beyond this and live. But here is the stream with its depths where you can find the Saugandhika plant you came to seek."

Bhima was transported with delight: "I count myself the most fortunate of men in that I have been blessed to meet my brother. I wish to see the form in which you crossed the ocean," and he prostrated before Hanuman.

Hanuman smiled and began to increase the size of his body and stood forth firmly to the world like a mountain  seeming to fill the landscape.

Bhima was thrilled at actually seeing that divine form of this elder brother, the mere description of which had till then filled him with wonder. He covered his eyes, unable to bear the dazzling light radiating from that figure.

Hanuman said: "Bhima, in the presence of my enemies, my body can grow still more." And Hanuman contracted his body, resuming his former size. He tenderly embraced Bhimasena.

Bhagavan Vyasa says that Bhima felt completely refreshed and became much stronger than before by the embrace of Hanuman.

Hanuman said: "O hero, go to your abode. Think of me whenever you are in need. I felt the same delight when I embraced you that I had in times of yore when I was fortunate enough to touch the divine body of Sri Rama. Ask any boon that you like."

Bhima said: "Blessed are the Pandavas for I have had the good fortune to see you. Inspired with your strength we are sure to conquer our enemies."

Hanuman gave this parting blessing to his brother:

"While you roar like a lion in the battlefield, my voice shall join yours and strike terror into the hearts of your enemies. I shall be present on the flag of the chariot of your brother Arjuna. You will be victorious."

Hanuman pointed out to Bhima the stream nearby, where grew the Saugandhika flowers he had come to seek.

This put Bhima at once in mind of Draupadi who was waiting for his return, and he collected the flowers and returned to her without delay.

38. I am No Crane

ONCE the sage Markandeya came to see the Pandavas. Yudhishthira happened to talk of the virtues of the fair sex and said:

"What greater wonder is there in this world than the patience and the chastity of woman? She gives birth to a child after cherishing it in her womb as dearer than life itself. She brings it into the world inpain and anxiety and thence forward her one thought is for its health and happiness. Large hearted and forgiving, a woman forgives and continues to love even a wicked husband who neglects and hates and subjects her to all sorts of miseries. How strange!"

Hearing this Markandeya told him a sacred story.

There was once a brahmana, named Kausika who observed his vow of brahmacharya. with great steadfastness and devotion.

One day, he sat under a tree reciting the Vedas. A crane, perched on the top of the tree, defiled his head with its droppings. He looked up at it, and his angry look killed the bird and it fell down dead.

The brahmana was pained when he saw the dead bird lying on the ground.

How frightful it would be if wishes fulfilled themselves, if each hasty or angry wish took effect at once! How much there would be to regret or repent afterwards! It is lucky for us that wishes depend onoutward circumstances for accomplishment, since that saves us from much sin and sorrow.

Kausika sorrowed that the evil thought that passed in his mind in a moment of anger had killed an innocent bird. Some time later, he went as usual to beg alms.

He stood before the door of a house to receive his dole. The housewife was cleansing utensils at that time. Kausika waited in the hope that she would attend to him after her work was over.

In the meantime the master of the house returned, tired and hungry, and the wife had to attend to his wants, wash and dry his feet and serve him with food.

In this preoccupation she seemed to have forgotten the mendicant waiting outside. After her husband had been cared for and fed, she came out with alms to the mendicant.

She said: "I am sorry to have kept you waiting long. Pardon me."

Kausika, burning with anger, said: "Lady, you have made me wait for such a long time. This indifference is not fair."

The woman told the brahmana: "Best of brahmanas, kindly do forgive me. I was serving my husband and hence the delay."

The brahmana remarked: "It is right and proper to attend on the husband, but the brahmana also should not be disregarded. You seem an arrogant woman."

She said: "Be not angry with me and remember that I kept you waiting only because I was dutifully serving my husband. I am no crane to be killed by a violent thought and your rage can do no harm to the woman who devotes herself to the service of her husband."

The brahmana was taken aback. He wondered how the woman knew of the crane incident.

She continued: "O great one, you do not know the secret of duty, and you are also not aware that anger is the greatest enemy that dwells in man. Forgive the delay in attending to you. Go to Mithila and be instructed in the secret of good life by Dharmavyadha living in that city."

The brahmana was amazed. He said: "I deserve your just admonition and it will do me good. May all good attend you." With these words he went to Mithila.

Kausika reached Mithila and looked for Dharmavyadha's residence, which he thought would be some lonely hermitage far from the noise and bustle of common life.

He walked along magnificent roads between beautiful houses and gardens in that great city and finally reached a butcher's shop, in which was a man selling meat. His amazement was great when he learnt that this man was Dharmavyadha.

The brahmana was shocked beyond measure and stood at a distance in disgust. The butcher suddenly rose from his seat, came to the brahmana and inquired: "Revered sir, are you well? Did that chaste brahmana lady send you to me?"

The brahmana was stupefied.

"Revered sir, I know why you have come. Let us go home," said the butcher and he took the brahmana to his house where he saw a happy family and was greatly struck by the devotion with which the butcher served his parents.

Kausika took his lessons from that butcher on dharma, man's calling and duty. Afterwards, the brahmana returned to his house and began to tend his parents, a duty, which he had rather neglected before.

The moral of this striking story of Dharmavyadha so skillfully woven by Vedavyasa into the Mahabharata, is the same as the teaching of the Gita. Man reaches perfection by the honest pursuit of whatever calling falls to his lot in life, and that this is really worship of God who created and pervades all. (Bhagavad Gita, XVIII, 45-46)

The occupation may be one he is born to in society or it may have been forced on him by circumstances or be may have taken it up by choice. But what really matters is the spirit of sincerity and faithfulness with which be does his life's work.

Vedavyasa emphasizes this great truth by making a scholarly brahmana, who did not know it, learn it from a butcher, who lived it in his humble and despised life.

39. The Wicked Are Never Satisfied

MANY brahmanas visited the Pandavas during their exile. And one such, returning to Hastinapura, went to see Dhritarashtra, who received him with due honor.

The brahmana told him how the Pandavas, born princes, were, by unkind destiny, at the mercy of the wind and the sun and suffered great privations.

Dhritarashtra was probably sorry to hear this. But what troubled him most were the consequences to his own sons. Could Yudhishthira continue to hold the justly wrathful Bhima in check?

Dhritarashtra feared that the anger of the Pandavas, long pent up, might one day break its bounds and overflow in a devastating flood.

The king anxiously pondered thus: "Arjuna and Bhima will certainly try to punish us. Sakuni, Karna, Duryodhana and the short-sighted Duhsasana are perched precariously up a tree in search of a honeycomb while below is the abyss of Bhima's anger yawning to receive them to their destruction."

The blind king pursued his thought: "Alas, why did we become a prey to covetousness? It is not as though poverty drove us to it! Why did we take to the path of injustice? Instead of enjoying our boundless wealth in contentment we succumbed to lust of power and possession and coveted what was not ours. Wrong cannot but yield its bitter harvest! Arjuna has returned from heaven with divine weapons. What could tempt one back to earth from heaven but the craving for vengeance? And we have earned it!" These thoughts would haunt and give him no peace.

Though Dhritarashtra was thus worried, Sakuni, Karna and Duryodhana were giddily happy and found much pleasure in exulting congratulation of one another on their prosperity.

Karna and Sakuni said to Duryodhana: "The kingdom which was in the hands of Yudhishthira has become ours. We need no longer burn with jealousy."

Duryodhana replied: "O Karna, all that is true, but would it not be a joy of joys to see with my own eyes the sufferings of the Pandavas and bring their sorrow to a climax by a display of our happiness? The only way to perfect our happiness is to go to the forest and see the distress of the Pandavas, but my father will refuse permission," and Duryodhana shed tears at his father's cruelty in denying him this pleasure.

He said again: "The king fears the Pandavas, as he thinks that they are endowed with the power of austerities. He forbids us to go to the forest and meet them, lest danger should befall us. But I tell you, all we have done so far is labor lost, without a sight of the sufferings of Draupadi, Bhima and Arjuna in the forest. This life of idle ease is torment to me without that great joy. Sakuni and yourself must seek a way of obtaining the king's consent for us to go to the forest and see the Pandavas in their misery."

Early next morning, Karna went to Duryodhana with a cheerful face and announced that he had found a way out of the difficulty.

He said: "What do you think of going to our ranches at Dwaitavana for the annual stock-taking of the cows? The king certainly cannot object to that." Sakuni and Duryodhana applauded this bright idea and sent the leader of the cowherds to the king to secure his permission.

But the king would not assent. He said: "Hunting is indeed beneficial to the princes. It is also desirable to take stock of the cows. But I learn that the Pandavas are dwelling in that forest. It is not advisable for you to go there. I cannot agree to send you to a place near the abode of Bhima and Arjuna while there is still occasion for anger and strife."

Duryodhana said: "We shall not go near them. On the contrary we shall be very careful and avoid them." The king answered:

"However careful you may be, there is danger in mere nearness. Also, it is not right to intrude on the sorrows of the Pandavas in their forest life. Anyone of your soldiers might trespass and give offence, which may lead to trouble. Someone else can go in your stead to count the cattle."

Sakuni said: "O king, Yudhishthira knows and follows the path of dharma. He has given his promise in the open assembly and the Pandavas will follow his bidding. The sons of Kunti will not show any enmity towards us. Do not oppose Duryodhana who is fond of hunting. Let him return after taking stock of the cows. I shall also accompany him and see to it that none of us go anywhere near the Pandavas."

The king, over-persuaded as usual, said: "Well, please yourselves." A heart full of hate can know no contentment. Hate is a cruel fire, which extorts the fuel, on which it lives and grows.

40. Duryodhana Disgraced

THE Kauravas reached Dwaitavana with a great army and many followers. Duryodhana and Karna went with unconcealed joy at the very thought of being able to gloat on the sad plight of the Pandavas.

They themselves camped in luxurious rest houses in a place four miles off the abode of the Pandavas. They inspected the herds of cows and took stock of them.

After counting the cows, bulls and calves, they enjoyed the dance, the hunt, the sylvan sports and other entertainment’s arranged for them.

While hunting, Duryodhana and his party reached an attractive pond near the hermitage of the Pandavas and ordered a camp to be put on its bank.

Chitrasena, the king of the Gandharvas, and his attendants had already encamped in the neighborhood of the pool and they prevented Duryodhana's men from putting up their camp.

They returned to Duryodhana and represented that some petty prince who was there with his followers was giving them trouble.

Duryodhana was annoyed at this presumption and directed his men to turn the Gandharva prince out and put up the tents. The attendants returned to the lake and tried to carry out their orders but found the Gandharvas too many for them and had to retreat in precipitation.

When Duryodhana came to know of this, he grew very angry and with a large army marched to destroy the audacious enemies who had dared to resist his pleasure. A great fight ensued between the Gandharvas and Duryodhana's army.

At first the fight went in favor of the Kauravas. But the tables were quickly turned when Chitrasena, the king of the Gandharvas, rallied his troops and began using his magic weapons.

Karna and the other Kaurava heroes lost their chariots and weapons and had to retreat in haste and ignominy. Duryodhana alone remained in the battlefield but he was soon seized by Chitrasena, who placed him in his chariot bound hand and foot, and blew his conch in token of victory.

The Gandharvas took many of the prominent Kauravas captive. The Kaurava army fled in all directions and some of the fugitives took refuge in the hermitage of the Pandavas.

Bhima heard the news of Duryodhana's defeat and capture with delight and amusement. He said to Yudhishthira: "These Gandharvas have done our job for us. Duryodhana, who must have come here to mock at us, has got what he deserved. I feel like thanking our Gandharva friend!"

But Yudhishthira reproved him: "Dear brother, this is not the time for you to rejoice. The Kauravas are our kith and kin and their humiliation, at the hands of strangers, is ours. We cannot hold back and take this lying down. We must rescue them."

Bhima did not think this very reasonable. He said: "Why should we save this sinner who tried to burn us alive in the wax house? Why should you feel sorry for the fellow who poisoned my food, bound me hand and foot and wanted to drown me in the river? What brotherly feeling can we really have towards these vile wretches who hauled Draupadi by the hair to theassembly and disgraced her?"

At that moment a cry of agony from Duryodhana reached them faintly from the distance and Yudhishthira, greatly moved, overruled Bhima's objection and bade his brothers go to the rescue of the Kauravas.

Obedient to his behest, Bhima and Arjuna rallied the routed Kaurava forces and offered battle to the Gandharvas. But Chitrasena had no wish to fight with the Pandavas and at their approach, released Duryodhana and the other prisoners saying that all he wanted was to teach a lesson to these arrogant Kauravas.

The dishonored Kauravas returned in haste to Hastinapura, with Karna, who, having been, driven off the battlefield, joined them on the way.

Duryodhana, in great shame and dejection, felt it would have been far better if be had been killed by Chitrasena and announced his wish to fast unto death.

He said to Duhsasana: "Be crowned and rule the kingdom. I can no longer continue to live after having become a laughing stock to my enemies."

Duhsasana protested his unworthiness to be king and caught hold of his brother's feet and wept. Karna could not bear the sight of the brother's sorrow.

Karna said: "This does not befit heroes of the Kuru race. What is the use of just collapsing under sorrow? It will but make your enemies happy. Look at the Pandavas. They have not taken to fasts in spite of the disgrace they have suffered."

Sakuni interposed and said: "Listen to Karna's words. Why do you say that you would give up your life when the kingdom seized from the Pandavas is yours to enjoy? Fasting serves no purpose, for if you really repent of what you have done till now, you should make friends with the Pandavas and give them back their kingdom."

When Duryodhana heard this speech, his evil nature regained ascendancy, for giving back the kingdom to the Pandavas was to him a hundred times worse than defeat or disgrace. He shouted: "I shall conquer the Pandavas."

Karna said: "That is the way for a king to talk."

And he added: "What sense is there in dying? You can do something worthwhile only if you are alive."

While returning home, Karna said: "I swear to you by all that is holy that, when the stipulated period of thirteen years is over, I will kill Arjuna in battle." And then he touched his sword in token of the oath.

41. Sri Krishna's Hunger

WHILE the Pandavas were dwelling in the forest, Duryodhana celebrated a great sacrifice with much pomp and splendor.

He wanted to perform the Rajasuya sacrifice, but the brahmanas told him that he could not do that while Yudhishthira and Dhritarashtra were alive and advised him to perform the sacrifice known as the Vaishnava instead.

He accepted this advice and celebrated the Vaishnava with great splendor. But when the ceremony was over, the citizens began to talk among themselves that Duryodhana's sacrifice had not come up to even a sixteenth part of Yudhishthira's Rajasuya in magnificence.

The friends of Duryodhana, on the other hand, praised him and the sacrifice he had celebrated and likened it to those performed by Yayati, Mandhata, Bharata and others.

Court flatterers were not sparing with their praise. Karna told Duryodhana that his Rajasuya had been only postponed till the Pandavas should be defeated and slain in battle and repeated that his part would be the slaying of Arjuna.

"Till I have slain Arjuna," said he, "I shall not take meat or wine, nor will I refuse the prayer of anyone who asks me for anything." Such was the solemn vow taken by Karna in the assembly.

The sons of Dhritarashtra were delighted to hear this vow of the great hero Karna and shouted in joy. They felt as if the Pandavas had been slain already.

Spies conveyed to the Pandavas in the forest the news of the oath taken by Karna. Yudhishthira was greatly concerned, for he had a great opinion of Karna's prowess.

Karna had been born with divine armor and was undoubtedly a mighty hero. One morning, just before the hour of awakening, Yudhishthira had a dream.

Many of our dreams come either in the beginning or at the end of our sleep. He dreamt that the wild beasts of the forest came and appealed to him piteously not to destroy them altogether, but to move on to some other forest.

Duryodhana felt sure that the Pandavas, who themselves lived from hand to mouth in the forest, would be unable to feed or entertain the sage and his following, and would incur some dreadful curse from that too hasty visitor for their want of hospitality. This would give him greater joy than any benefit he could have asked for himself when the sage offered a boon. Durvasa went with his disciples to the Pandavas as was desired by Duryodhana, as the latter were resting after their midday meal.

The brothers welcomed the sage, saluted and honored him. Then the sage said: "We shall be back soon. Our meals must be ready then, for we are hungry," and hurried off with his disciples to the river.

As a result of the austerities of Yudhishthira at the beginning of their stay in the forest, the Sun god had given him the Akshayapatra, a wonderful vessel that held a never-failing supply of food.

In making the gift, the god had said, "Through this I shall place at your disposal for twelve years as much food as is required for your daily consumption.

Not till everyone has been served and Draupadi herself has taken her share will the vessel become empty for the day."

Accordingly, the brahmanas and other guests would be served first. Afterwards the Pandava brothers would take their meals. Finally, Draupadi would have her share.

When Durvasa reached the place, all of them, including Draupadi, had eaten their meals and so the vessel was empty and denuded of its power for the day.

Draupadi was greatly troubled and perfectly at a loss to find food when the sage and his disciples should return after their ablutions. In the kitchen, she prayed earnestly to Sri Krishna to come to her aid in this hopeless predicament and deliver her from the wrath of the sage.

At once Sri Krishna appeared before her. "I am very hungry," he said, "bring without delay something to eat and we shall speak of other things afterwards."

Here was a pretty pass. It looked as though the ally from whom she hoped for relief had gone over to the foe! She cried out in great confusion: "Alas! Why do you try me thus, O Krishna? The power of the vessel given by the Sun is exhausted for the day. And the sage Durvasa has come. What shall I do? The sage and his disciples will soon be here and as though this were not enough, you have also come at this juncture saying that you are hungry."

Sri Krishna said: "I am terribly hungry and want food, not excuses. Fetch the vessel and let me see for myself." Draupadi brought it to him. A tiny bit of cooked vegetable and a grain of rice were sticking to the rim of the vessel.

Sri Krishna ate them with satisfaction, accepting them as Sri Hari, the Soul of the Universe. Draupadi was filled with shame at her slovenliness in not having cleaned the vessel free of all remnants. A bit had been left which had been partaken by Vasudeva!

Sri Krishna seemed replete with satisfaction after eating his solitary grain and calling Bhima, told him to go to the river and intimate to the revered sage that food was ready and waiting for them.

Bhimasena, greatly puzzled, but full of faith in Sri Krishna, hastened to the river where Durvasa and his followers were bathing.

They were in great surprise to find that their ravenous hunger had given place to a pleased satiety. They had all the comfortable cheerfulness of people who had feasted well.

The disciples told the sage: "We have come here after asking Yudhishthira to prepare food for us, but we feel well-fed and full and cannot eat anything more."

Durvasa knew what it was and he told Bhima: "We have taken our meals. Tell Yudhishthira to forgive us." Then the party went away.

The explanation is that as the whole universe is contained in Sri Krishna, his satisfaction with a single grain of rice satisfied for the time the hunger of all beings including the sage.

42. The Enchanted Pool

THE stipulated period of twelve years was drawing to a close.

One day, a deer was rubbing itself against a poor brahmana's fire-kindling mortar and as it turned to go, the mortar got entangled in its horns and the affrighted animal fled wildly with it into the forest.

In those days matches were unknown and fire was kindled with pieces of wood by mechanical friction.

"Alas! The deer is running away with my fire-kindler. How can I perform the fire sacrifice?" shouted the brahmana and rushed towards the Pandavas for help in his extremity.

The Pandavas pursued the animal but it was a magic deer, which sped in great leaps and bounds, decoying the Pandavas far into the forest and then disappeared. Worn out by the futile chase, the Pandavas sat in great dejection under a banyan tree.

Nakula sighed: "We cannot render even this trifling service to the brahmana. How we have degenerated!" said he sadly.

Bhima said: "Quite so. When Draupadi was dragged into the assembly, we should have killed those wretches. Is it not because we did not do so that we have had to suffer all these sorrows?" and he looked at Arjuna sadly.

Arjuna agreed. "I bore in silence the vulgar and insulting brag of that son of the charioteer, doing nothing. So we have deservedly fallen into this pitiable state."

Yudhishthira noticed with sorrow that all of them had lost their cheerfulness and courage. He thought they would be more cheerful with something to do. He was tormented with thirst and so he said to Nakula: "Brother, climb that tree and see whether there is any pool or river nearby."

Nakula climbed the tree, looked around and said: "At a little distance I see water plants and cranes. There must certainly be water there."

Yudhishthira sent him to fetch some to drink.

Nakula was glad when he got to the place and saw there was a pool. He was very thirsty himself and so thought of quenching his thirst first before taking water in his quiver for his brother. But no sooner did he dip his hand in the transparent water than he heard a voice, which said:

"Do not be rash. This pool belongs to me. O son of Madri, answer my questions and then drink the water."

Nakula was surprised, but carried away by his intense thirst and heedless of the warning, he drank the water. At once, overcome by irresistible drowsiness, he fell down, to all appearance dead.

Surprised that Nakula had not returned, Yudhishthira sent Sahadeva to see what the matter was.  When Sahadeva reached the pool and saw his brother lying on the ground, he wondered whether any harm had come to him. But before looking into the matter further, rushed irresistibly to the water to quench his burning thirst.

The voice was heard again: "O Sahadeva, this is my pool. Answer my questions and then only may you quench your thirst."

Like Nakula, Sahadeva also did not heed the warning. He drank the water and at once dropped down.

Puzzled and worried that Sahadeva also did not return, Yudhishthira sent Arjuna to see whether the brothers had met with any danger. "And bring water," he added, for he was very thirsty.

Arjuna went swiftly. He saw both his brothers lying dead near the pool. He was shocked at the sight and felt that they must have been killed by some lurking foe.

Though heart-broken with grief and burning with the desire for revenge, he felt all feelings submerged in a monstrous thirst, which irresistibly impelled him to the fatal pool. Again, a voice was heard: "Answer my question before you drink the water. This pool is mine. If you disobey me, you will follow your brothers."

Arjuna's anger knew no bounds. He cried: "Who are you? Come and stand up to me, and I will kill you," and he shot keen-edged arrows in the direction of the voice. The invisible being laughed in scorn: "Your arrows do but wound the air. Answer my questions and then you can satisfy your thirst. If you drink the water without doing so, you will die."

Greatly vexed, Arjuna made up his mind to seek out and grapple with this elusive foe. But first he had to quench his terrible thirst. Yes, thirst was the enemy he must kill first. So he drank the water and also fell down dead.

After anxious waiting Yudhishthira turned to Bhima: "Dear brother, Arjuna, the great hero, has also not yet returned. Something terrible must have happened to our brothers, for our stars are bad. Please seek them out and be quick about it. Also bring water, for I die of thirst." Bhima, racked with anxiety, hurried away without a word.

His grief and rage can be imagined when he saw his three brothers lying there dead. He thought: "This is certainly the work of the Yakshas. I will hunt them down and kill them. But O! I am so thirsty, I shall first drink water the better to fight them." And then he descended into the pool.

The voice shouted: "Bhimasena, beware. You may drink only after answering my questions. You will die if you disregard my words."

"Who are you to dictate to me?" cried Bhima, and he drank the water avidly, glaring around in defiance. And as he did so, his great strength seemed to slip from him like a garment. And he also fell dead among his brothers.

Alone, Yudhishthira wailed full of anxiety and thirst. "Have they been subjected to a curse or are they wandering about in the forest in a vain search for water or have they fainted or died of thirst?"

Unable to bear these thoughts  and driven desperate by an overpowering thirst, he started out to look for his brothers and the pool.

Yudhishthira proceeded in the direction his brothers had taken through tracts infested with wild boar and abounding in spotted dear and huge forest birds. Presently he came upon a beautiful green meadow, girdling a pool of pellucid water, nectar to his eyes.

But when he saw his brothers lying there like sacred flagpoles thrown pell-mell after a festival, unable to restrain his grief, he lifted his voice and wept. He stroked the faces of Bhima and Arjuna as they lay so still and silent there and mourned:

"Was this to be the end of all our vows? Just when our exile is about to end, you have been snatched away. Even the gods have forsaken me in my misfortune!"

As he looked at their mighty limbs, now so helpless, he sadly wondered who could have been powerful enough to kill them. Brokenly, he reflected: "Surely my heart must be made of steel not to break even after seeing Nakula and Sahadeva dead. For what purpose should I continue to live in this world?"

Then a sense of mystery overcame him, for this could be no ordinary occurrence. The world held no warriors who could overcome his brothers. Besides, there were no wounds on their bodies which could have let out life and their faces were faces of men who slept in peace and not of those who died in wrath.

There was also no trace of the footprints of an enemy. There was surely some magic about it. Or, could it be a trick played by Duryodhana? Might he not have poisoned the water? Then Yudhishthira also descended into the pool, in his turn drawn to the water by a consuming thirst.

At once the voice without form warned as before: "Your brothers died because they did not heed my words. Do not follow them. Answer my questions first and then quench your thirst. This pool is mine."

Yudhishthira knew that these could be none other than the words of a Yaksha and guessed what had happened to his brothers. He saw a possible way of redeeming the situation.

He said to the bodiless voice: "Please ask your questions." The voice put questions rapidly one after another.

The Yaksha asked: "What makes sun shine every day?"

Yudhishthira replied: "The power of Brahman."

The Yaksha asked: "What rescues man in danger?"

Yudhishthira replied: "Courage is man's salvation in danger."

The Yaksha asked: "By the study of which science does man become wise?"

Yudhishthira replied: "Not by studying any sastra does man become wise. It is by association with the great in wisdom that he gets wisdom."

The Yaksha asked: "What is more nobly sustaining than the earth?"

Yudhishthira replied: "The mother who brings up the children she has borne is nobler and more sustaining than the earth."

The Yaksha asked: "What is higher than the sky?"

Yudhishthira replied: "The father."

The Yaksha asked: "What is fleeter than wind?"

Yudhishthira replied: "Mind."

The Yaksha asked: "What is more blighted than withered straw?"

Yudhishthira replied: "A sorrow-stricken heart."

The Yaksha asked: "What befriends a traveller?"

Yudhishthira replied: "Learning."

The Yaksha asked: "Who is the friend of one who stays at home?"

Yudhishthira replied: "The wife."

The Yaksha asked: "Who accompanies a man in death?"

Yudhishthira replied: "Dharma. That alone accompanies the soul in its solitary journey after death."

The Yaksha asked: "Which is the biggest vessel?"

Yudhishthira replied: "The earth, which contains all within itself is the greatest vessel."

The Yaksha asked: "What is happiness?"

Yudhishthira replied: "Happiness is the result of good conduct."

The Yaksha asked: "What is that, abandoning which man becomes loved by all?"

Yudhishthira replied: "Pride, for abandoning that man will be loved by all."

The Yaksha asked: "What is the loss which yields joy and not sorrow?"

Yudhishthira replied: "Anger, giving it up, we will no longer subject to sorrow."

The Yaksha asked: "What is that, by giving up which, man becomes rich?"

Yudhishthira replied: "Desire, getting rid of it, man becomes wealthy."

The Yaksha asked: "What makes one a real brahmana? Is it birth, good conduct or learning? Answer decisively."

Yudhishthira replied: "Birth and learning do not make one a brahmana. Good conduct alone does. However learned a person may be he will not be a brahmana if he is a slave to bad habits. Even though he may be learned in the four Vedas, a man of bad conduct falls to a lower class."

The Yaksha asked: "What is the greatest wonder in the world?"

Yudhishthira replied: "Every day, men see creatures depart to Yama's abode and yet, those who remain seek to live forever. This verily is the greatest wonder."

Thus, the Yaksha posed many questions and Yudhishthira answered them all.

In the end the Yaksha asked: "O king, one of your dead brothers can now be revived. Whom do you want revived? He shall come back to life."

Yudhishthira thought for a moment and then replied: "May the cloud-complexioned, lotus-eyed, broad-chested and long-armed Nakula, lying like a fallen ebony tree, arise."

The Yaksha was pleased at this and asked Yudhishthira: "Why did you choose Nakula in preference to Bhima who has the strength of sixteen thousand elephants? I have heard that Bhima is most dear to you. And why not Arjuna, whose prowess in arms is your protection? Tell me why you chose Nakula rather than either of these two."

Yudhishthira replied: "O Yaksha, dharma is the only shield of man and not Bhima or Arjuna. If dharma is set at naught, man will be ruined. Kunti and Madri were the two wives of my father. I am surviving, a son of Kunti, and so, she is not completely bereaved. In order that the scales of justice may be even, I ask that Madri's son Nakula may revive." The Yaksha was pleased with Yudhishthira's impartiality and granted that all his brothers would come back to life.

It was Yama, the Lord of Death, who had taken the form of the deer and the Yaksha so that he might see his son Yudhishthira and test him. He embraced Yudhishthira and blessed him.

Yama said: "Only a few days remain to complete the stipulated period of your exile in the forest. The thirteenth year will also pass by. None of your enemies will be able to discover you. You will successfully fulfil your undertaking," and saying this he disappeared.

The Pandavas had, no doubt, to pass through all sorts of troubles during their exile, but the gains too were not inconsiderable. It was a period of hard discipline and searching probation through which they emerged stronger and nobler men.

Arjuna returned from tapas with divine weapons and strengthened by contact with Indra. Bhima also met his elder brother Hanuman near the lake where the Saugandhika flowers bloomed and got tenfold strength from his embrace. Having met, at the enchanted pool, his father Yama, the Lord of Dharma, Yudhishthira shone with tenfold lustre.

"The minds of those who listen to the sacred story of Yudhishthira's meeting with his father, will never go after evil. They will never seek to create quarrels among friends or covet the wealth of others. They will never fall victims to lust. They will never be unduly attached to transitory things." Thus said Vaisampayana to Janamejaya as he related this story of the Yaksha. May the same good attend the readers of this story as retold by us.

43. Domestic Service

"O BRAHMANAS, we have been deceived by the sons of Dhritarashtra, cheated out of our kingdom and reduced to poverty. Still we have passed these years cheerfully with joy in the forest. The thirteenth year of exile has come, and with it the time for us to part from you. For we have to spend the next twelve months undiscovered by the spies of Duryodhana. God knows when the day will dawn which will see us together again, without fear or concealment. Now, bless us before we go. And may we escape the notice of those who may wish to betray us to the sons of Dhritarashtra, either through fear or hope of reward."

So spoke Yudhishthira to the brahmanas who were living with the Pandavas till then. His voice shook with emotion as he spoke these words.

Dhaumya consoled him. He said: "Parting, is hard, and the dangers are many and great. But you are too wise and learned to be shaken or daunted. You must disguise yourselves. Indra, the Lord of gods, when pested by the demons, disguised himself as a brahmana and lived unknown in the country of Nishadha. Safely concealed thus, he managed to destroy his enemies. You must also do likewise. Did not Mahavishnu, the Lord of the Universe, become a child in the womb of Aditi, suffer human birth, and take away from Emperor Bali his kingdom for the salvation of the world? Did not Lord Narayana, the refuge of men, enter into the weapon of Indra to defeat Vritra, the asura king? Did not the Fire god hide himself in the waters for the sake of the gods? Does not the moon keep out of sight every day? Did not Lord Vishnu, the all-pervading God, descend as the son of Dasaratha and spend long years, suffering many sorrows for the sake of killing Ravana? The greatest souls in the past have sanctified disguise for a good purpose. You will, likewise, conquer your enemies and win prosperity."

Yudhishthira took leave of the brahmanas and gave the members of his retinue leave to go home. The Pandavas retired to a secluded spot in the forest and discussed their future line of action. Yudhishthira sadly asked Arjuna: "You are well conversant with the ways of the world. Where would it be best for us to spend the thirteenth year?"

Arjuna replied:  "O great king, you know Yama, the Lord of Death, has blessed us. We can easily pass the twelve months together without being discovered. There are many charming states for us to choose from for our sojourn, states like Panchala, Matsya, Salva, Videha, Bahlika, Dasharna, Surasena, Kalinga, and Magadha. It is, of course, for you to choose. But if I may venture an opinion, the Matsya country of king Virata is the best, prosperous and charming as it is."

Yudhishthira answered: "Virata, the king of Matsya, is very strong and he loves us much. He is of mature judgment and is devoted to the practice of virtue. He will not be won over or frightened by Duryodhana. I agree that it would be best to live incognito in Virata's kingdom."

Arjuna said: "Well then, O king, what work would you seek in the court of Virata?"

When he asked this question, Arjuna was full of sorrow at the thought of Yudhishthira, the great and guileless king, who had performed the Rajasuya sacrifice, having to disguise himself and take service.

Yudhishthira answered: "I am thinking of asking Virata to take me in his service as a courtier. I could delight him with my conversation and my dexterity at dice. I shall take the garb of a sanyasin and shall keep him agreeably engaged by my skill in reading omens and knowledge ofastrology as well as of the Vedas, Vedangas, ethics, politics and other sciences. I shall have to be careful of course, but be not anxious about me. I shall tell him that I was an intimate friend of Yudhishthira and learnt these things while I was privileged to be with him. O Bhima, what works will you, who conquered and slew Baka and Hidimba, take up under Virata? You saved us by killing Jatasura. Valor and strength are over-flowing from you. What disguise can hide your mighty personality and enable you to live unknown in the country of Mastya?" Yudhishthira was in tears as he put this question to Bhima.

Bhima laughingly replied:  "O king, I think of taking service as a cook in the court of Virata. You know that I have a great appetite and that I am also an expert in cooking. I shall please Virata by preparing such dainty food as he has never tasted. I shall chop the trees of the forest and bring heaps of fuel. I shall also delight the king by contending with and defeating the wrestlers who come to his court."

This made Yudhishthira anxious for he feared that danger might befall them if Bhima engaged himself in wrestling bouts. At once Bhima spoke thus to calm his fears:

"I shall not kill anyone. I may give a bad jolt to any wrestler who deserves it but I shall not kill anyone. I shall restrain mad bulls, buffaloes and other wild animals and thus entertain king Virata."

Afterwards Yudhishthira addressed Arjuna: "What profession do you propose to take up? How can you hide your towering valor?"

When he asked this question Yudhishthira could not restrain him from narrating the brilliant exploits of Arjuna. He spoke of his brother's glory in twenty verses. Well, who deserves praise if not Arjuna?

Arjuna replied: "Revered brother, I shall hide myself in the guise of a eunuch and serve the ladies of the court. I shall hide under a jacket the scars on my arms made by the constant chafing of the bowstring. When I rejected Urvasi's amorous overtures on the ground that she was like a mother unto me, she cursed me with loss of manhood. But through Indra's grace the curse would hold good only for a year, and the time would be mine to choose. I shall serve out that year of loss of manhood now. Wearing bangles made of white conchs, braiding my hair like a woman, and clothing myself in female attire, I shall engage myself in menial work in the inner apartments of Virata's queen. I shall teach the women singing and dancing. And I shall seek service saying that I used to serve Draupadi in Yudhishthira's court." Saying this, Arjuna turned to Draupadi and smiled.

Yudhishthira was in tears. "Alas! Have the fates decreed that he, who is the equal of Sri Krishna himself in fame and valor, a scion of Bharata's line, who stands high like the great golden Mount Meru, must go and seek employment of Virata as a eunuch in the queen's inner apartments?" he said brokenly.

Yudhishthira then turned to Nakula and asked him what work he would engage in and, as he thought of Madri, the mother of Nakula, tears rolled down his eyes.

Nakula replied: "I shall work in King Virata's stables. My mind delights in training and looking after horses. For I know the heart of horses and have knowledge of their ailments and cure. I can not only ride and break horses but also harness and drive them in a chariot. I shall say that I had looked after the horses of the Pandavas and I have no doubt Virata will take me in his service."

Yudhishthira asked Sahadeva: "You, with the intelligence of Brihaspati, the priest and the preceptor of the gods, and the knowledge of Sukra, the teacher of the asuras, what work will you take up?"

Sahadeva replied: "Let Nakula look after horses. I shall tend the cows. I shall guard Virata's cattle from the ravages of disease and the attacks of wild beasts."

"O Draupadi," but Yudhishthira could not find words to ask her what she proposed to do. She was dearer to him than life itself, worthy of all reverence and protection, and it seemed sacrilege to talk of service. She was a princess, the daughter of a king, nobly born, tenderly nurtured. Yudhishthira felt choked by shame and despair.

Draupadi saw his grief and spoke these brave words: "O best of kings, do not grieve or suffer anxiety on my account. I shall be a sairandhri in the court of the queen of Virata, the companion and attendant of the princess. I shall preserve my freedom and chastity, for the attendant and companion of a princess has this right and can exercise it. I shall pass my days in such light tasks as braiding the hair and entertaining the women of the court with small talk. I shall represent that I had thus served princess Draupadi in Yudhishthira's court and seek employment from the queen. Thus shall I remain unknown to others."

Yudhishthira praised Draupadi's courage and said: "O auspicious one, you speak as befits one of your family."

When the Pandavas thus decided, Dhaumya blessed them and advised them thus: "Those who are engaged in service under a king should always be vigilant. They must serve without talking too much. They may give their counsel only when asked, and never obtrude it. They should praise the king on befitting occasions. All things, no matter how small, may be done only after informing the king, who is a veritable fire in human form. Do not go too near him, nor yet appear to avoid him. Even though a person may be trusted by the king and have great authority, still be should always behave as if he would be dismissed immediately, It would be foolishness to place too much confidence in a king. One may not sit in the conveyance, seat or chariot of the king, presuming on his affection. A servant of the king should ever be active and self-restrained. He should not be excessively elated, nor unduly depressed, by being honored or dishonored by the king. He may not reveal the secrets confided to him, nor may he receive anything in the form of gift from the citizens. He should not be jealous of other servants.  The king may place fools in positions of authority, leaving aside the wise. Such waywardness should be ignored. One cannot be too careful with the ladies of the court. There should not be the faintest suggestion of indelicacy in one's conduct towards them."

Dhaumya then blessed the Pandavas: "Live thus in patience for one year, serving the king Virata, and then, you will pass the rest of your days in happiness, regaining your lost throne."

44. Virtue Vindicated

YUDHISHTHIRA put on the garb of a sanyasin. Arjuna transformed himself into a eunuch. Others also disguised themselves. But no disguise could take away their natural charm, grace and nobility of appearance.

When they went to King Virata seeking service, they seemed to him born to command and rule rather than to serve. He hesitated, at first, to engage them in service but yielding to their urgent solicitations, he finally appointed them to the places they sought of him.

Yudhishthira became the king's companion and spent his days in playing dice with him. Bhima worked as the chief of the cooks. He also entertained the king by wrestling with the reputed men of might whom came to the court, and by controlling wild animals.

Arjuna assumed the name of Brihannala and taught dancing, singing and instrumental music to Princess Uttara, the daughter of Virata, and the ladies. Nakula looked after the horses and Sahadeva looked after the cows and the bulls.

The princess Draupadi who, if fate had been less cruel, should herself have been served by many maids, had now to pass her days in serving Sudeshna, Virata's queen. She lived in the inner apartments of the palace as maid and companion, engaging herself in uncongenial tasks.

Kichaka, the brother of Sudeshna, was the commander-in-chief of Virata's army and it was to him that the old king Virata owed his power and prestige. Kichaka wielded such vast influence that people used to say that Kichaka was the real king of the Matsya country and old Virata king only in name.

Kichaka was inordinately vain of his strength and his influence over the king. He was so smitten with Draupadi's beauty that he conceived an uncontrollable passion for her. And he was so sure of his own attractions and power that it never occurred to him that she, though a mere maidservant could resist his will. He made amorous overtures to her, which greatly vexed her.

Draupadi was too shy to speak of this to Sudeshna or to others. She gave out that her husbands were Gandharvas who would mysteriously kill those who tried to dishonor her.

Her good conduct and lustre made every one believe in her story about the Gandharvas. But Kichaka was not to be frightened so easily and he sought persistently to seduce Draupadi.

His persecution became so intolerable that at last she complained of it to Queen Sudeshna, and implored her protection. Kichaka, of course, had greater influence over his sister, and he shamelessly confided to her his unlawful passion for her maid and sought her aid to compass his wish.

He represented himself as dying of desire. "I am so full of torment," he said, "that from the time I met your maid, I do not get any sleep or rest. You must save my life by managing somehow to make her receive my advances favorably." The queen tried to dissuade him but Kichaka would not listen. And finally Sudeshna yielded. Both of them decided upon a plan to entrap Draupadi.

One night, many sweetmeats and intoxicating drinks were prepared in the house of Kichaka and a great feast was arranged. Sudeshna called Sairandhri to her side and handing her a beautiful golden jug bade her go and bring her a jug of wine from Kichaka's house.

Draupadi hesitated to go to the house of the infatuated Kichaka at that hour and begged hard that someone else of her many attendants might be sent, but Sudeshna did not listen. She pretended to be angry and said sharply: "Go, you must. I can not send anyone else," and poor Draupadi had to obey.

Draupadi's fears were justified. When she reached Kichaka's house, that wretch, maddened with lust and wine, began to pester her with urgent entreaties and solicitations.

She rejected his prayers and said: "Why do you, who belong to a noble royal family, seek me, born of a low caste? Why do you take to the wrong path? Why do you approach me, a married lady? You will perish. My protectors, the Gandharvas, will kill you in their anger."

When Draupadi would not yield to his entreaties, Kichaka seized her by the arm and pulled her about. But putting down the vessel she carried, she wrenched herself free and fled, hotly pursued by the maddened Kichaka.

She fled to the court wailing loudly. But even there, intoxicated not only with wine, but even more by his power and influence, Kichaka followed her and kicked her in the presence of all with abusive words.

Everyone was afraid of the all-powerful commander-in-chief and no one was bold enough to oppose him.

Draupadi could not bear the sorrow and anger she felt at the thought of her helplessness under the intolerable insult offered to her.

Her deep distress made her forget the danger that would befall the Pandavas if they were discovered prematurely. She went that night to Bhima and waking him up, gave vent to her agonized sense of wrong.

After telling him how brutally Kichaka had pursued and insulted her, she appealed piteously to Bhima for protection and revenge. She said in a voice choked with sobs:

"I cannot bear this any longer. You must kill this wretch at once. For your sake, to help you keep your promise, I serve in a menial office and even prepare sandal paste for Virata. I have not minded it, I, who have till now served only you or Mother Kunti, whom I love and honor. But now, I have to serve these wretches, fearful every moment of some disgraceful outrage. Not that I mind hard work, see my hands." And she showed her hands, which were cracked and stained with menial tasks.

Bhima respectfully carried her hands to his face and eyes, and speechless with sorrow and pity and love, he dried her tears. Finally he found his voice, and said thickly:

"I care not for the promise of Yudhishthira or the advice of Arjuna. I care not what may happen but I will do as you say. I will kill Kichaka and his gang here and now!" and he rose.

But Draupadi warned Bhima not to be hasty. They talked it over and finally decided that Kichaka should be beguiled to come alone at night to a retired spot in the dancing hall where he should find waiting for him Bhima disguised as a woman, instead of Draupadi.

Next morning, Kichaka renewed his hateful attentions and vaingloriously said to Draupadi: "O Sairandhri, I threw you down and kicked you in the presence of the king. Did any one there come forward to help you? Virata is only king in name of this Matsya country. But I, the commander-in-chief, am the real sovereign. Now, do not be a fool, but come and enjoy life with me, with all royal honors. I shall be your devoted servant." And he begged and bullied and cringed, devouring her the while with lust-reddened eyes.

Draupadi pretended to yield and said: "Kichaka, believe me, I can no longer resist your solicitations. But none of your companions or brothers should know of our relations. If you swear that you will faithfully keep the secret from others, I shall yield to your wish."

Kichaka delightedly agreed to the condition and he promised to go alone to a place of assignation that very night.

She said: "The women have their dancing lessons during daytime in the dancing hall and return to their own quarters at nightfall. None will be in the dancing hall at night. Come there tonight. I shall be waiting for you there. You can have your will of me."

Kichaka reveled in happiness. That night, Kichaka took his bath, perfumed and decked himself, went to the dancing hall and finding with joy that the doors were open, gently entered the place.

In the very dim light, he saw someone lying there on a couch, no doubt Sairandhri. He groped his way in the dark, and gently laid his hands on the person of the sleeper.

Alas! It was not the soft form of Sairandhri that he touched but the iron frame of Bhima who lept forth on him like a lion on its prey and hurled him to the ground. But surprised as he was, Kichaka was no coward, and he was now fighting for dear life.

Grimly they wrestled, Kichaka no doubt thinking he had to do with one of the Gandharva husbands. They were not ill matched, for at that time Bhima, Balarama and Kichaka were reputed to be in the same class in strength and wrestling skill.

The struggle between Bhima and Kichaka was like that between Vali and Sugriva. In the end Bhima killed Kichaka, pounding and kneading his body into a shapeless lump of flesh.

Then he gave the glad news of Kichaka's punishment to Draupadi and went in haste to his kitchen, bathed, rubbed sandal paste over his body and slept with satisfaction.

Draupadi awoke the guards of the court and said to them: "Kichaka came to molest me, but as I had warned him, the Gandharvas, my husbands, made short work of him. Your commander-in-chief, who fell a prey to lust, has been killed. Look at him." And she showed them the corpse of Kichaka, which had been reduced to such a shapeless mass that it had no human semblance.

45. Matsya Defended

THE fate of Kichaka made Draupadi an object of fear to the people of Virata. "This woman, so beautiful that she captures all hearts, is as dangerous as she is lovely, for the Gandharvas guard her. She is a great danger to the people of the city and the members of the royal household, for the Gandharvas may stop at nothing in their jealous anger. It would be best to send her out of the city." Reflecting thus, the citizens went to Sudeshna and prayed to her to expel Draupadi.

Sudeshna told Draupadi: "You are, no doubt, a very virtuous lady, but kindly leave our city. I have had enough of you."

There was only one month more to complete the stipulated period of living incognito and Draupadi begged earnestly to be permitted to stay just another month by when, she said, her Gandharva husbands would have realised their objects and would be ready to take her away with them.

The Gandharvas would be very grateful to King Virata and his kingdom. Whether grateful or not, the Gandharvas could be deadly if irritated and Sudeshna was too afraid of Draupadi to refuse her request.

From the beginning of the thirteenth year, the spies of Duryodhana, under his express orders, had searched for the Pandavas in all possible places of hiding.

After several months of futile search, they reported their failure to Duryodhana and added that probably the Pandavas had perished of privations.

Then came the news that the powerful Kichaka had been killed in single combat by some Gandharva on account of a woman.

There were only two persons who could kill Kichaka, and Bhima was one of them. And so they suspected that Bhima might have been the vengeful Gandharva who had killed Kichaka. Duryodhana also felt that the lady who was the cause of the killing might be Draupadi. He expressed his doubts in the open assembly.

He said: "I suspect that the Pandavas are in Virata's city. Now, he is one of the kings who are too stiff-necked to court our friendship. It would be a good thing to invade his country and carry away his cows. If the Pandavas are hiding there, they will certainly come out to fight with us to repay Virata's hospitality and we can easily spot them. If we discover them there and we can sure before the stipulated time, they will have to go to the forest again for another twelve, years. If, on the other hand, the Pandavas are not there, there is nothing lost."

King Susarma, the ruler of Trigarta heartily supported him. "The king of Matsya is my enemy." he said, "and Kichaka has given me a lot of trouble. Kichaka's death must have weakened Virata considerably. Give me leave to attack Virata now."

Karna seconded this proposition. They unanimously came to the decision that Susarma should attack Matsya from the south and draw off the army of Virata to the south for defence. Duryodhana, with the Kaurava army, would then launch a surprise attack on Virata from the northern side, which would be relatively undefended.

Susarma invaded Matsya from the south seized the cattle and laid waste the gardens and fields on the way. The cowherds ran in great distress to Virata, who now very much wished that Kichaka were alive, for he surely would have made short work of the raiders. When he said so to Kanka (the assumed name by which Yudhishthira was known in Virata's court) the latter said: "O king, be not worried. Even though I am a hermit, I am an expert in warfare. I shall put on armor and go in a chariot and drive away your enemies. Please instruct that your horse keeper Dharmagranthi, your chief cook Valala, and your stable herd Tantripala may also get into chariots and help us. I have heard that they are great fighters. Kindly give orders that the necessary chariots and the weapons may be given to us."

Delighted, Virata was only too willing to accept the offer. The chariots were ready. All the Pandavas excepting Arjuna went out with the army of Virata to oppose Susarma and his men.

A fierce fight ensued between the armies of Virata and Susarma, with much loss of life on both sides. Susarma attacked Virata and surrounded his chariot, compelling him to get down and fight on foot.

Susarma captured Virata and held him captive in his chariot. With the capture of Virata, the army of Matsya lost heart and began to scatter in all directions, when Yudhishthira commanded Bhima to attack Susarma and release Virata and rally the scattered Matsya forces.

At these words of Yudhishthira, Bhima was about to uproot a tree, but Yudhishthira stopped him and said: "No such tricks, please, and no battle cry or your identity will be revealed. Fight like anybody else from the chariot with your bows and arrows."

Bhima accordingly got into the chariot attacked the enemy, set Virata free and captured Susarma. The dispersed forces of Matsya rallied into new formations charged and defeated the army of Susarma.

As soon as the news of Susarma's defeat reached the city, the people were extremely jubilant. They decorated the city and went forth to welcome their victorious king back home.

When they were thus making preparations to receive king Virata, the big army of Duryodhana came down on them from the north, and began despoiling the cattle ranches on the outskirts of the city.

The Kaurava army marched in force and rounded up the countless cows that were there. The leader of the cowherds ran to the city and said to the prince Uttara: "O prince, the Kauravas are marching on, robbing us of our cows. King Virata has gone south to fight against the Trigarta. We are in consternation as there is no one to protect us. You are the king's son and we look to you for protection. Pray, come and recover the cows for the honor of your family."

When the leader of the cowherds made this complaint to Uttara in the presence of the people and especially of the women of the palace, the prince felt flushed with valor and proudly said:

"If only I can get someone to be my charioteer I will recover the cows single-handed. Well, my feats of arms will be worth seeing and people will know there is little to choose between Arjuna and myself."

When Uttara said these words Draupadi was in the inner apartments and must have laughed within herself.

She ran to princess Uttara and said: "O princess, great danger has be fallen the country. The cowherds have complained to the young that the Kaurava army is advancing on our city from the north and has captured cattle ranches and cows on the outskirts. The prince is eager to fight them and is in need of a charioteer. Should such a small thing as that stand in the way of victory and glory? I tell you that Brihannala has been Arjuna's charioteer. When I was in the service of the queen of the Pandavas, I heard of this fact and I also know that Brihannala learnt archery from Arjuna. Order Brihannala immediately to go and drive the prince's chariot."

Arjuna as Brihannala pretended to be unfamiliar with armor and raised a laugh at his awkwardness in wearing it.

The women of the palace laughed at his fears and told him again not to be afraid for Uttara would look after him.

Arjuna spent some time in such fun but, when he harnessed the horses, it could be seen that, at least, he was an expert charioteer. And when he held the reins, the horses seemed to love and obey him.

"The prince will be victorious. We shall despoil the enemy of their embroidered robes and distribute them to you as the prize of victory" were the last words of Brihannala to the women of the palace, as the chariot rapidly bore the prince outwards to battle.

46. Prince Uttara

UTTARA, the son of Virata, set off with enthusiasm from the city in his chariot with Brihannala as his charioteer and commanded the latter to drive quickly to the place where the Kauravas had rounded up the cows.

Willingly, the horses were put to their best speed. And presently the Kaurava army was sighted, at first a gleaming, line, enveloped in a cloud of dust that seemed to go up to the skies.

Going nearer, Uttara saw the great army drew in battle by Bhishma, Drona, Kripa, Duryodhana and Karna. At that sight, his courage, which had been gradually drying up during the rapid rush to the field, was quite gone. His mouth went dry and his hair stood on end.

His limbs were all in a tremble. He shut his eyes with both his hands to keep out the fearsome sight. He said:"How can I, single-handed, attack an army? I have no troops, since the king, my father, has taken all available forces, leaving the city unprotected. It is absurd to think that one man can alone fight a well-equipped army, led by world-renowned warrior! Oh Brihannala, turn back the chariot."

Brihannala laughed and said: "O prince, you started from the city, full of fierce determination and the ladies expect great things of you. The citizens also have put their trust in you. Sairandhri praised me and I have come at your request. If we return without recovering the cows, we shall become the laughing-stock of all. I will not turn back the chariot. Let us stand firm and fight. Have no fear." With these words Brihannala began to drive the chariot towards the enemy and they approached quite close to them.

Uttara's distress was pitiable. He said in a quaking voice: "I cannot do it, I simply cannot. Let the Kauravas march off with the cows and if the women laugh, let them. I do not care. What sense is there in fighting people who are immeasurably stronger than we fight? Do not be a fool! Turn back the chariot. Otherwise, I shall jump out and walk back." With these words Uttara cast off his bows and arrows, got down from the chariot and began to fly towards the city, mad with panic.

This should not be taken as something that has never happened in life. Nor is Uttara's panic during his first battle, by any means, singular.

Fear is a strong instinctive feeling, though it can be overcome by will-power or strong motives like love, shame or hate, or more usually, by discipline.

Even men who have afterwards distinguished themselves by heroic deeds have confessed to having felt something like panic fear, the first time they came under fire. Uttara was by no means an exceptional coward, for he fought and fell gauntly at Kurukshetra.

Arjuna pursued the running prince, shouting to him to stop and behave like a Kshatriya. The braided hair of the charioteer began to dance and his clothes began to wave as he ran in pursuit of Uttara. The prince fled hither and thither, trying to dodge the hands that would stop him.

Those of the Kaurava army, who could see this spectacle, found it amusing. Drona was puzzled at the sight of Brihannala who, albeit dressed fantastically, seemed a man rigged out as a woman and to remind him curiously of Arjuna.

When he remarked about this, Karna said: "How can this be Arjuna? What does it matter even if he is? What can Arjuna alone do against us in the absence of the other Pandavas? The king has left his son alone in the city and gone with his whole army to fight against Susarma. The young prince has brought the attendant of the ladies of the palace as his charioteer. That is all."

Poor Uttara was imploring Brihannala to let him go, promising untold wealth if he did so. He appealed to his pity: "I am the only son of my mother. I am a child grown up on my mother's lap. I am full of fear."

But, Brihannala wanted to save him from himself, and would not let him go. He pursued him, seized him and dragged him to the chariot by force.

Uttara began to sob and said: "What a fool I was to brag! Alas! What will happen to me?"

Arjuna said kindly, soothing the prince's fears: "Be not afraid. I shall fight with the Kauravas. Help me by looking after the horses and driving the chariot, and I shall do the rest. Believe me, no good ever came of flight. We will rout the enemy and recover your cows. You will have all the glory." With these words Arjuna lifted the prince on to the chariot and, putting the reins in his hands, asked him to drive towards a tree near the burial ground.

Drona, who was watching all this intently, knew that the fantastically dressed charioteer was Arjuna and shared his knowledge with Bhishma.

Duryodhana turned to Karna and said: "Why should we worry who he is? Even if he is Arjuna, he will be only playing into our hands, for his being discovered will send the Pandavas to the forest for another twelve years."

As soon as they came near the tree Brihannala bade the prince get down, climb the tree and take down the arms hidden there. The prince said in alarm and grief: "People say that what hangs on this tree is the corpse of an old huntress. How can I touch a dead body? How can you ask me to do such a thing?"

Arjuna said: "It is not a corpse, prince. I know that it contains the weapons of the Pandavas. Climb up the tree bravely and bring them down. Do not delay."

Seeing that resistance was of no avail Uttara climbed up the tree as Brihannala had asked him to and took, in great disgust, the bag tied up there and came down.

When the leather bag was opened, he saw weapons as bright as the sun. Uttara stood amazed at the sight of the gleaming weapons and covered his eyes.

He mustered courage and touched them. The touch seemed to send a stream of hope and high courage into him. He asked with ardor: "O charioteer, what a wonder! You say that these bows, arrows and swords belong to the Pandavas. They have been deprived of their kingdom and they have retired to the forest. Do you know them? Where are they?"

Then Arjuna told him briefly how they were all in Virata's court. He said: "Kanka, who serves the king, is Yudhishthira. Valala, the cook who prepares such nice dishes for your father, is none other than Bhima. Sairandhri, for insulting whom Kichaka was killed, is Draupadi. Dharmagranthi, who looks after the horses and Tantripala, the keeper of the cows, are Nakula and Sahadeva respectively. I am Arjuna. Be not afraid. O prince, you will soon see me defeat the Kauravas even in the sight of Bhishma, Drona and Aswatthama and recover the cows. You will also gain renown and it will be a lesson to you."

Then Uttara folded his hands and said: "O Arjuna, how fortunate I am to see you with my own eyes! So, Arjuna is the victorious hero whose very contact has put heart and courage into me. Forgive the wrongs I have done through ignorance."

As they approached the Kaurava host, Arjuna recounted some of his heroic deeds, so that Uttara might not lose grip of his newly awakened courage. Arriving in front of the Kauravas, he got down, prayed to God, removed the conch-bangles from his hands and put on leather gauntlets.

He then tied a cloth on his flowing hair, stood facing the east, meditated on his armor, got into the chariot and gloried in the familiar feel of his famous Gandiva bow. He stringed it and thrice twanged the string whose shrill note raised an echo from all sides.

Hearing the sound, the heroes of the Kaurava army said to one another: "This surely is Gandiva's voice." When Arjuna stood on the chariot in all his godlike stature and blew his conch Devadatta, the Kaurava army was alarmed and a frenzied shout arose that the Pandavas had come.

The story of Uttara, who spoke boastfully in the ladies' boudoirs and fled in panic at the sight of the hostile array, his not been introduced in the Mahabharata, merely as a comic interlude.

It is in ordinary human nature to look with contempt on lower levels of conduct in ability. The rich scorn the poor, the beautiful scorn the plain, and the strong scorn the weak. Brave men despise cowards. But Arjuna was no ordinary man. He was a great soul and a true hero who felt that his duty as a strong, brave man was to help others to rise above their weakness.

Knowing that nature had endowed him with courage and bravery at birth, and that he owed them to no special exertions on his part, he had the true humility of the really great. And he did what he could to put courage into Uttara and make him worthy of his lineage. This was Arjuna's characteristic nobility. He never abused his strength and power. One of his many names is Bibhatsu, which means one who shrank from doing an unworthy act, and he lived up to it.

47. Promise Fulfilled

THE chariot of Arjuna thundered on its way, seeming to shake the earth. The hearts of the Kauravas quaked when they heard the twang of the Gandiva bow.

"Our army must be arrayed well and with care. Arjuna, has come," said Drona anxiously. Duryodhana did not at all like the honor Drona did Arjuna by this anxiety.

He said to Karna: "The Pandavas' pledge was that they would spend twelve years in the forest and the following year undiscovered. The thirteenth year has not ended yet. Arjuna has revealed himself before the time. Why then should we give way to fear? The Pandavas will have to go again to the forest for another twelve years. Drona is suffering from the cold feet of the too learned. Let us leave him in the rear and advance to the battle."

Karna assented and said: "Our soldiers' heart is not in the fight and they are trembling with fear. They say that the man, who stands so proudly, bow in hand, on the chariot, speeding towards us, is Arjuna. But why need we fear even if it were Parasurama? I will myself stop the advancing warrior and redeem my word to you, and fight him, aye, even if all the others stand back. They may drive away the cows of the Matsya king while, single handed, I shall give them cover, engaging Arjuna in battle," and Karna, as usual, began to blow his own trumpet.

When Kripa heard these words of Karna, he said: "This is pure tomfoolery. We must all make a combined attack on Arjuna. That would be our one chance of success. Do not therefore, brag about your opposing him alone and unaided."

Karna grew angry. He said: "The acharya ever delights in singing Arjuna's praises and in magnifying his prowess. Whether he does so from fear or excessive fondness for the Pandavas, I do not know. Those, who are afraid, need not fight, but may simply look on, while others, who are true to the salt they have eaten, engage in battle. I, for one, a mere soldier who loves my friends and hates my enemies, will stand here and fight. What business have men learned in the Vedas, who love and praise their enemies, got here?" said he sneeringly.

Aswatthama, Drona's son and Kripa's nephew, could not hear unmoved this sneer at the venerable teachers. He said sternly to Karna: "We have not yet taken the king back to Hastinapura, and the battle is yet to be won. Your brag is idle vainglory. It may be that we are not kshatriyas and that we belong to the class that recites the Vedas and the sastras. But I have not been able to find in any sastra that it is honor able for kings to seize kingdoms by cheating at dice. Even those, who fight and conquer kingdoms, do not crow too loudly about it. And I cannot see what you have done to be proud of. The fire is silent and yet cooks the food. The sun shines but not on him. Likewise, Mother earth sustains all things, movable and immovable, and supports her burden without so much as a whisper. What claim to praise has a kshatriya who has unlawfully seized another's kingdom at a game of dice? To have cheated the Pandavas of their kingdom is no more a matter of glory than to have spread traps for unsuspecting birds. O Duryodhana, O Karna, in what battle did your heroes defeat the Pandavas? You dragged Draupadi to the assembly. Are you proud of it? You have destroyed the Kaurava race like an empty-headed clod that fells a big sandal tree for love of its fragrance. A fight with Arjuna, you will find, is a very different thing from a throw of the dice. The Gandiva will send forth sharp arrows and not fours and twos as in the game of dice. Vain fools, do you think that Sakuni can, by mere cheating, sneak a victory in battle for you?"

The leaders of the Kaurava army lost their patience and began a loud wordy warfare. Seeing this, the grandsire was filled with sorrow and said:

"The wise man does not insult his teachers. One should engage in battle only after a careful calculation of time, place and circumstance. Even wise people often lose their balance and good sense over their own affairs. Ruffled by anger, even the usually so sensible Duryodhana fails to recognise that the warrior who stands braving our army is Arjuna. His intellect has been clouded by anger. O Aswatthama, pray do not mind Karna's offensive remarks. You must take them as intended merely to put the preceptors on their best spirit and sting them into action. This is not the time to nurse enmity or sow dissension. Drona, Kripa and Aswatthama should forget and forgive. Where can the Kauravas find in the whole world, heroes superior to Drona, the preceptor, and his son Aswatthama, who combine in themselves Vedic scholarship and kshatriya heroism? We know of none other than Parasurama who can equal Drona. We can conquer Arjuna only if we all join together and fight him. Let us address ourselves to the task before us. If we quarrel amongst ourselves we cannot fight Arjuna."

Thus spoke the grandsire. Soothed by his noble words, angry feelings subsided. Bhishma turned to Duryodhana and continued:

"Best of kings, Arjuna has come. The stipulated period of thirteen years terminated yesterday. Your calculation is wrong, as men learned in the science of planetary movements will tell you. I knew that the period had ended when Arjuna blew his conch. Reflect a little before deciding on war. If you wish to make peace with the Pandavas, now is the time for it. What do you seek, a just and honorable peace or a mutually destructive war? Ponder well and make your choice."

Duryodhana replied: "Revered sire, I have no wish for peace. I shall not give even a village to the Pandavas. Let us get ready for war."

Then Drona said: "Let prince Duryodhana take away a fourth of the army to guard him and return to Hastinapura. Let another surround the cows and seize them. If we return without seizing the cows it would amount to an acknowledgment of defeat. With the rest of the army, the five of us will give battle to Arjuna."

The Kaurava forces ranged themselves accordingly in battle array. Arjuna said: "O Uttara, I do not see Duryodhana's chariot or Duryodhana. I see Bhishma standing, clad in armor. I think Duryodhana is driving away the cows to Hastinapura. Let us pursue him and recover the cows." With these words Arjuna moved away from the Kaurava army and went after Duryodhana and the cows.

And as he was going, he respect fully greeted his teachers and the old grandsire, by drawing his Gandiva bow and sending arrows so as to fall near their feet.

Reverently saluting them in this heroic fashion, he left them and pursued Duryodhana. Arjuna reached the place where the cows were gathered and put to rout the marauding forces.

He then turned to the cowherds and asked them to take the cows to the barns, which they did with great rejoicing. Arjuna then pursued Duryodhana. Seeing this, Bhishma and the other Kaurava warriors rushed to the rescue and, surrounding Arjuna, sent forth arrows against him.

Arjuna carried on a wonderful fight. First, he made at Karna and drove him from the battlefield. After that, he attacked and defeated Drona. Seeing Drona standing spent with fatigue, Aswatthama joined in the fight and attacked Arjuna, which gave Arjuna an opportunity of letting Drona withdraw from the field.

Then, there ensued a bitter struggle between Aswatthama and Arjuna. When Aswatthama grew weary, Kripa relieved him and maintained the attack against Arjuna.

But Kripa also sustained defeat and the whole army was routed and fled in fear. Though rallied and brought back to the attack by Bhishma, Drona and others, there was no fight left in them. Finally, they left the field, after a glorious fight between Bhishma and Arjuna, which, it is said, the gods themselves came to see.

The attempt to head off Arjuna’s pursuit of Duryodhana thus failed and soon Arjuna came up with Duryodhana and strongly attacked him. Duryodhana was defeated and fled from the battlefield, but not far, because, when Arjuna taunted him with cowardice, he turned round like a serpent and resumed the fight.

Bhishma and others surrounded and protected him. Arjuna fought and finally, he employed a magic weapon that made them all fall down unconscious on the battlefield. While they were in that condition he snatched away their garments. The seizure of the clothes of the enemy was the sign of decisive victory in those days.

When Duryodhana came, Bhishma sent him back to the city. The whole army returned to Hastinapura after this humiliating defeat.

Arjuna said: "O Uttara, turn back the horses. Our cows have been regained. Our enemies have fled. O prince, return to your kingdom, adorning your person with sandal paste and decked with flowers."

On the way back, Arjuna deposited the weapons as before on the tree and dressed himself once more as Brihannala. He sent messengers in advance to proclaim in the city that Uttara had won a glorious victory.

48. Virata's Delusion

AFTER defeating Susarma, king of Trigarta, Virata returned to his capital amidst the acclamations of the citizens. When he reached his palace, he saw that Uttara was not there and the womenfolk told him with much elation that Uttara had set out to conquer the Kauravas.

They had not a doubt that their hand some prince could conquer the whole world. But the king's heart sank within him at the news, for he knew the impossible task which the delicately nurtured prince had taken on himself with no better following than a eunuch.

"My dearly loved son must be dead by now," he cried, overwhelmed with anguish. He then bade his ministers collect and send as strong a force as could be got together for rescuing Uttara if he was still alive and bring him back. Scouts also were immediately despatched to find out Uttara's whereabouts and fate.

Dharmaputra, now disguised as the sanyasin Kanka, tried to comfort Virata by assuring him that the prince could come to no harm, since Brihannala had gone as his charioteer. "You do not know about her," said he. "I do. Whosoever fights from a chariot driven by her, can be sure of victory. Further, the news of Susarma's defeat must have reached there and the Kauravas must have retreated."

Meanwhile courtiers arrived from the field of battle with the glad news that Uttara had defeated the Kaurava forces and recovered the kine.

This seemed too good to be true, even to the fond father, but Yudhishthira smilingly reassured him. Said he: "Have no doubts, O king. What the messengers say must be true. When Brihannala went out as charioteer, success was certain. There is nothing extraordinary in your son's victory. I happen to know that even Indra's charioteer or Krishna's cannot equal Brihannala."

This seemed absurd to Virata, but he was too happy to resent it. He made large gifts of precious stones and other wealth to the messengers who brought the good news and ordered public rejoicing. "My success over Susarma is nothing," he proclaimed. "The prince's is the real victory. Let special prayers of thanksgiving be offered at all places of worship. Let all the principal streets are decorated with flags and the citizen’s go in procession to strains of triumphal music. Make all arrangements to receive, in a befitting manner, my lion-hearted boy."

Virata sent out ministers, soldiers, and maidens to welcome his son, returning in triumph. When the king retired to his private apartments, he asked Sairandhri to bring the dice. He said to Kanka: "I cannot contain my joy. Come, let us play," and sat down to a game with Yudhishthira.

They talked while they played and naturally, the king was full of his son's greatness and prowess. "See the glory of my son, Bhuminjaya. He has put the famed Kaurava warriors to flight."

"Yes," replied Yudhishthira with a smile. "Your son is indeed fortunate for, without the best of good fortune, how could he have secured Brihannala to drive his chariot?"

Virata was angry at this persistent glorification of Brihannala at the expenses of Uttara. "Why do you, again and again babble about the eunuch?" he cried.

"While I am talking about my son's victory, you expatiate on the charioteering skill of the eunuch, as if that were of any significance." The king's anger only increased when Kanka remonstrated: "I know what I am talking about. Brihannala is no ordinary person. The chariot she drives can never see defeat, and whoever is in it, is sure of success in any undertaking, no matter how difficult."

Now, this perverse flouting could not be borne, and Virata in a passion flung the dice at Yudhishthira's face and followed this up with a blow on Yudhishthira's cheek. Yudhishthira was hurt and blood flowed down his face.

Sairandhri who was nearby, wiped the blood with the edge of her garment and squeezed it into a golden cup. "Why all this fuss? What are you collecting the blood into a cup for?" demanded the angry king, who was still in a passion.

"A Sanyasin's blood may not be split on the ground, O king," replied Sairandhri. "The rains will fail in your land for as many years as there are drops in the blood that is split on the earth. That was why I collected the blood in this cup. I fear you do not know Kanka's greatness."

Meanwhile the gatekeeper announced: "Uttara and Brihannala have arrived. The prince is waiting for an audience with the king." Virata got up excitedly and said: "Ask him in, ask him in." And Yudhishthira whispered to the sentry: "Let Uttara come alone. Brihannala should stay behind."

He did this to prevent a catastrophe, for he knew Arjuna would be unable to control his anger when he saw the injury on his brother's face. He could not bear to see Dharmaputra hurt by anyone except in fair battle.

Uttara entered and paid due homage to his royal father. When he turned to do obeisance to Kanka be was horrified to see his bleeding face, for now he knew that Kanka was the great Yudhishthira.

"O king," he cried, "who was it that caused hurt to this great one?"

Virata looked at his son and said: "Why all this fuss about it? I struck him for untimely and envious belittling of you when I was in an ocean of delight at the news of your glorious victory. Each time I mentioned you, this unlucky brahmana extolled your charioteer, the eunuch, and gave the victory to him. It was too silly really, and I am sorry I struck him, but it is not worth talking about."

Uttara was overwhelmed with fear. "Alas! You have done great wrong. Fall at his feet right now, father, and pray forforgiveness or we will be destroyed, root and branch."

Virata, to whom all this was inexplicable, stood with a puzzled frown not knowing what to do. But Uttara was so anxious and importunate that he yielded and bowed to Yudhishthira asking for pardon.

Thereafter, embracing his son and making him sit, Virata said: "My boy, you are truly a hero. I am in a fever of impatience to hear all about it. How did you defeat the Kaurava army? How did you recover the kine?"

Uttara hung his head down. "I conquered no army," he said, "and rescued no cows. All that was the work of a god prince. He took up our cause, rescued me from destruction, put the Kaurava soldiers to flight and brought the herd back. I did nothing."

The king could hardly believe his ears. "Where is that god prince?" he asked. "I must see and thank the hero who rescued my son and beat back my foes. I will give my daughter, Uttara, in marriage to him. Go and fetch him in."

"He has disappeared for the time being," replied the prince, "but I think he will come again either today or tomorrow." Uttara spoke thus because Arjuna was indeed a prince of the gods and had also for the time being disappeared in Brihannala.

In Virata's hall of assembly, all the leading citizens had gathered to celebrate the king's victory and the prince's. Kanka, Valala the cook, Brihannala, Tantripala and Dharmagranthi, who were responsible for the victories, arrived also and entering the hall, to the surprise of everyone, sat among the princes unbid.

Some explained the conduct by saying that, after all, these humbler folk had rendered invaluable service at a critical time and really deserved recognition.

Virata entered the court. On seeing Kanka sanyasin and the cook and the others seated in places reserved for princess and the nobility the king lost his temper and gave loud vent to his displeasure.

When they felt they had enough fun, the Pandavas disclosed their identity to the amazement of all present. Virata was beside himself with joy to think that it was the Pandava princes and Panchali who had been ministering to him all these days in disguise. He embraced Kanka in exuberant gratitude and made a formal surrender of his kingdom and his all to him, of course immediately receiving them back with thanks. Virata also insisted that he should give his daughter in marriage to Arjuna.

But Arjuna said: "No, that would not be proper, for the princess learnt dancing and music from me. I, as her teacher, am in the position of father to her." He, however, agreed to accept her for his son Abhimanyu.

Meanwhile, envoys arrived from the wicked and treacherous Duryodhana with a message for Yudhishthira. "O son of Kunti," they said, "Duryodhana feels very sorry that owing to the hasty action of Dhananjaya, you have to go back to the woods again. He let himself be recognised before the end of the thirteenth year and so, in accordance with your undertaking, you have to dwell in the forest for another twelve years."

Dharmaputra laughed and said: "Messengers, return quickly to Duryodhana and tell him to make further inquiry. The venerable Bhishma and others learned in the stars will no doubt tell him that full thirteen years had been completed before your forces heard again the twang of Dhananjaya's bow and fled in fear."

49. Taking Counsel

THE thirteenth year during which the Pandavas had to remain undiscovered came to an end.

No longer obliged to be in disguise, they left Virata's capital as Pandavas and settled openly in Upaplavya, another place in Matsya territory. From there, they sent emissaries to summon their friends and relatives.

From Dwaraka came Balarama and Krishna with Arjuna’s wife Subhadra, and her son, Abhimanyu and accompanied by many Yadava warriors. Loud and long was the blare of trumpet-conchs as the Matsya prince and the Pandavas went forth to receive Janardana.

Indrasena and many others like him, who had at the beginning of the preceding year left the Pandavas in the forest, rejoined them with their chariots at Upaplavya. The Kasi prince and Saibya ruler arrived with their forces.

Drupada, the Panchala prince, was there too with three divisions, bringing with him Sikhandin and Draupadi's sons and her brother Dhrishtadyumna. There were many other princes gathered at Upaplavya, well attached to the Pandavas,

Abhimanyu's marriage to princess Uttara was solemnized according to Vedic rites before that illustrious gathering of friendly heroes. The wedding celebrations over, they met in conclave in Virata's hall of assembly.

Krishna sat next to Yudhishthira and Virata, while Balarama and Satyaki were seated beside Drupada. As the bustle died down, all eyes were turned on Krishna, who now rose to speak.

"You all know," said Krishna to the hushed assembly, "the story of the great deceit how Yudhishthira was cheated at the game board and deprived of his kingdom and exiled with his brothers and Draupadi to the forest. For thirteen years, the sons of Pandu have patiently borne their trouble in redemption of their pledged word. Ponder well and counsel a course, which will be in consonance with dharma and contribute to the glory and welfare of both Pandavas and Kauravas. For, Dharmaputra desires nothing that he cannot justly claim. He wishes nothing but good even to the sons of Dhritarashtra who deceived him and did him grievous wrong. In giving your counsel, bear in mind the fraud and meanness of the Kauravas as well as the honorable magnanimity of the Pandavas. Devise a just and honorable settlement. We do not know what Duryodhana has in his mind. I feel we should send an able and upright emissary to him to persuade him to a peaceful settlement by the restoration of half the kingdom to Yudhishthira."

Balarama then rose to address the gathering. "You have just heard Krishna," he said. "The solution he propounds is wise and just. I endorse it as good for both Duryodhana and Dharmaputra. If Kunti's sons can get back their kingdom by a peaceful settlement, nothing could be better for them, the Kauravas and for all concerned. Only then will there be happiness and peace in the land. Someone has to go to convey to Duryodhana Yudhishthira's wish for a peaceful settlement and bring an answer from him, a man who has the weight and the ability to bring about peace and good understanding. The envoy should get the cooperation of Bhishma, Dhritarashtra, Drona and Vidura, Kripa and Aswatthama and even of Karna and Sakuni if possible, and secure support for Kunti's sons. He should be one who, on no account, would give way to anger. Dharmaputra, with full knowledge of consequences, staked his kingdom and lost it, obstinately disregarding the reasoning of friends. Fully aware that he was no match for the adept Sakuni, he yet played against him. He cannot now complain but can only supplicate for his rights. A fit envoy would be one who is not a warmonger but is dead set, in spite of every difficulty, on achieving a peaceful settlement. Princes, I desire you to approach Duryodhana tactfully and make peace with him. Let us avoid an armed conflict by all the means in our power. Only that which accrues in peace is worth while. Out of war, nothing but wrong can issue."

Balarama's position was that Yudhishthira knew what he was doing when he gambled away his kingdom and could not now claim it as of right.

The fulfilment of the conditions of exile could only give the Pandavas their personal freedom and not their kingdom, that is to say, they need not serve another term of exile in the forest. But it gave them no right to the return of their kingdom.

Dharmaputra could only supplicate for the return of what he had lost and not claim it as of right. Balarama did not relish an armed conflict among scions of the same family and rightly held that war would lead only to disaster.

The poet puts an eternal truth in Balarama's mouth.

Satyaki, the Yadava warrior, who heard Balarama speak thus, could not contain himself. He rose in anger and spoke indignantly:

"Balarama's words do not strike me as in the least degree just. One can, if skilful enough, make out a plausible plea for any case, but not all the skill in the world can convert wrong into right or injustice into justice. I must protest against Balarama's stand, which fills me with disgust. Do we not see in one and the same tree, one branch bowed with fruit and another sticking out gaunt and useless? So, of these brothers, Krishna speaks words that breathe the spirit of dharma while Balarama's attitude is unworthy. And if you grant what cannot be doubted that the Kauravas cheated Yudhishthira of his share of the kingdom, why then, allowing them to keep it is as unjust as confirming a thief in the possession of his booty! Anyone, who finds fault with Dharmaputra, does so in cowardly fear of Duryodhana, not for any sound reason. O princes, forgive my harsh speech. Not of his own volition but because the Kauravas pressed and invited him to do so, did the novice and unwilling Dharmaputra play with a dishonest gambler that game so fraught with disaster. Why should he bow and supplicate before Duryodhana, now that he has fulfilled his pledges? Yudhishthira is not a mendicant and need not beg. He has kept his word and so have his brothers twelve years in exile in the forest and twelve months there after in disguise according to their pledge. And yet, Duryodhana and his associates, most shamelessly and dishonestly, question the performance. I shall defeat these impudent villains in battle and they shall either seek Yudhishthira's pardon or meet their doom. How can a righteous war be wrong in any case? There is no sin in slaying enemies who take up arms and fight. To supplicate before the enemy, is to incur disgrace. If Duryodhana desires war, he can have it and we shall be quite ready for it. Let there be no delay and let us get on with the preparations. Duryodhana is not going to part with territory without a war and it would be folly to waste time."

Drupada's heart was gladdened by Satyaki's resolute words. He rose and said: "Satyaki is right and I support him. Soft words will not bring Duryodhana round to reason. Let us continue our preparations for war and let our friends be warned without loss of time to bring up their forces. Send word instantly to Salya, Dhrishtaketu, Jayatsena and Kekaya. We must, of course, send a suitable envoy to Dhritarashtra. The learned brahmana, who conducts the religious ceremonies in my court, can be sent to Hastinapura, with confidence. Instruct him well as to what he should say to Duryodhana and how he should convey the message to Bhishma, Dhritarashtra and Dronacharya."

When Drupada concluded, Vasudeva (Krishna, the son of Vasudeva) rose and addressing Drupada, said:

"What you suggest is practicable and also conforms to the kingly code. Baladeva and I are bound to the Kauravas and the Pandavas with equal ties of affection. We came here for princess Uttara's wedding and will return now to our city. Great are you among the princes of the land, alike in age and wisdom, and entitled to advise us all. Dhritarashtra too holds you, his boyhood friends, in high esteem like Drona and Kripa. It is therefore only right that you should instruct the brahmana envoy on his mission of peace. If he fails to persuade Duryodhana out of his error, prepare for the inevitable conflict, my friends, and send word to us."

The conference ended and Krishna left for Dwaraka with his people. The Pandavas and their allies went on with their preparations. Messengers went forth to all the friendly princes who got busy and mobilised their respective armies.

Meanwhile, Duryodhana and his brothers were not idle. They also began preparing for the coming conflict and sent word to their friends to get their contingents ready for war.

News of these preparations on both sides soon spread through out the land. "The constant rapid journeying back and forth of princes caused a great stir everywhere. The earth shook beneath the heavy tramp of marching legions," says the poet.

It would appear that even in olden days, military preparations were made in much the same way as in our times.

Drupada called in his brahmana and said to him: "You know Duryodhana's bent of mind as well as the qualities of the Pandavas. Go to him as the emissary of the Pandavas. The Kauravas deceived the Pandavas with the connivance of their father Dhritarashtra who would not listen to the sage advice of Vidura. Show the old, weak king, who is misled by his son, the path of dharma and wisdom. You will find in Vidura a great ally in this task. Your mission may lead to differences of opinion among the elder statesmen such as Bhishma, Drona and Kripa as well as among the warlords. And, if this happens, it will be some time before those differences are smoothed out, which will be time gained for the completion of the Pandavas war preparations. As long as you are in Duryodhana's capital talking of peace, their preparations for war will receive a set-back which is all to the good from the Pandavas' standpoint. If, by a miracle, you are able to come back with good terms of peace, so much the better. I do not expect Duryodhana will agree to a peaceful settlement. Still, to send one on a peace mission will be advantageous to us."

In December 1941, the Japanese were carrying on negotiations with the Americans and, immediately on the breakdown of those talks, took them unawares and attacked Pearl Harbor destroying their naval forces there.

Drupada's instruction to the brahmana would show that this was no new technique. And that, even in the old days, the same method was followed of carrying on negotiations and even sincerely working for peace, but simultaneously preparing, with unremitting vigor, for outbreak of war and carrying on peace talks with the object of creating dissension in the enemy's ranks. There is nothing new under the sun!

50. Arjuna's Charioteer

HAVING sent Drupada's brahmana to Hastinapura on the peace mission, the Pandavas sent word, at the same time, to the princes likely to favor their cause to collect their forces and hold themselves in readiness for war. To Dwaraka, Arjuna went himself.

Having understood through his spies the turn events were taking, Duryodhana too did not remain idle. Learning that Vasudeva (Krishna) was back in his home city, he sped towards Dwaraka in his chariot, as fast as his swiftest horses could take him. The two of them, Arjuna and Duryodhana, thus reached Dwaraka on the same day.

Krishna was fast asleep. Because they were his close relatives, Arjuna and Duryodhana could go into his bedroom. There they both waited for Krishna to wake up. Duryodhana, who went in first, seated himself on a decorated throne-chair at the head of the bed, while Arjuna kept standing at its foot with arms folded in respectful posture.

When Mahadeva woke up, his eyes fell on Arjuna who stood in front of him and he gave him warm welcome. Turning then to Duryodhana, he welcomed him too and asked them what brought them both to Dwaraka. Duryodhana was the first to speak.

"It looks," said he, "as though war would break out between us soon. If it does, you must support me. Arjuna and I are equally beloved of you. We both claim equally close relationship with you. You cannot say that either of us is nearer to you than the other. I came here before Arjuna. Tradition has it that he who came first should be shown preference. Janardana, you are the greatest among the great; so it is incumbent on you to set an example to others. Confirm with your conduct the traditional dharma and remember that it was I who came first."

To which Purushottama (Krishna) answered: "Son of Dhritarashtra, it may be that you came here first, but it was Kunti's son that I saw immediately on waking up. If you were the first arrival, it was Arjuna who first caught my eye. So, even in this respect, your claims on me are equal and I am therefore bound to render assistance to both sides. In distributing favors, the traditional usage is to begin with the junior-most among the recipients. I would, therefore, offer the choice to Arjuna first. The Narayana, my tribesmen, are my equals in battle and constitute a host, large and almost invincible. In my distribution of assistance, they will be on one side, and I individually on the other. But I shall wield no weapon and take no part in actual fighting."

Turning to Arjuna he said, "Partha, think it over well. Would you want me, alone and weaponless, or would you prefer the prowess of the Narayana? Exercise the right to the first choice which custom gives you as the younger man."

Scarcely had Krishna finished when Arjuna said with reverence and without hesitation: "I would be content if you are with us, though you may wield no weapon."

Duryodhana could hardly contain himself for joy at what he thought was Arjuna's imbecile choice. He gladly chose the help of Vasudevas army and his request was granted. Pleased with the acquisition of a mighty force, Duryodhana went to Baladeva and told him the story.

As he finished speaking, the mighty Balarama said: "Duryodhana, they must have told you all I said at the time of the marriage of Virata's daughter. I pleaded your case and urged everything that could be said for you. Often have I told Krishna that we have equal ties with the Kauravas and the Pandavas. But my words failed to carry conviction to him. I am helpless. It is impossible for me to side with one whom Krishna opposes. I will not help Partha and I cannot support you against Krishna. Duryodhana, you come of an illustrious line, which is respected by all the princes of the land. Well, then, if it must be war, bear yourself in accordance with the Kshatriya code," said he.

Duryodhana returned to Hastinapura in high spirits saying to himself: "Arjuna has made a fool of himself. The great army of Dwaraka will fight on my side and Balarama's good wishes too are with me. Vasudeva has been left without an army."

"Dhananjaya, why did you choose thus unwisely, preferring me alone and unarmed to my fully equipped and heroic forces?" asked Krishna of Arjuna with a smile, when they were alone. Arjuna answered:

"My ambition is to achieve glory even like yours. You have the power and prowess to face all the princes of the land and their hordes in battle single-handed. I too feel I can do it. So, I desire that I should win the battle with you driving my chariot unarmed. I have desired this for long and you have today fulfilled my wish."

Vasudeva smiled again and pronounced this benediction: "Are you trying to compete with me? May you succeed," for he was pleased with Arjuna's decision. This is the sacred story of how Krishna became Partha's charioteer.

51. Salya Against His Nephews

SALYA, the ruler of Madradesa, was the brother of Madri, the mother of Nakula and Sahadeva. He heard that the Pandavas were camping in the city of Upaplavya and making preparations for war.

He collected a very big army and set off towards that city to join the Pandavas. Salya's army was so large that where it halted for rest, the encampment extended over a length of nearly fifteen miles.

News of Salya and his marching forces reached Duryodhana. Deciding that Salya should somehow be persuaded to join his side, Duryodhana instructed his officers to provide him and his great army with all facilities and treat them to sumptuous hospitality.

In accordance with Duryodhana's instruction, several beautifully decorated rest houses were erected at several places on the route, at which Salya and his men were treated to wondrous hospitality. Food and drink were lavishly provided.

Salya was exceedingly pleased with the attentions paid to him but assumed that his nephew, Yudhishthira, had arranged all this. Salya's army marched on, the earth shaking beneath their heavy strides.

Feeling very pleased with the hospitality, he called the waiting attendants one day and said to them:

"I must reward you all who have treated me and my soldiers with so much love and attention. Please tell Kunti's son that he should let me do this, and bring me his consent."

The servants went and told their master, Duryodhana, this. Duryodhana, who was all the time moving unobserved with the party waiting on Salya and his soldiers, at once took this opportunity to present himself before Salya, and say how honored he felt at Salya's acceptance of the Kaurava hospitality.

This amazed Salya whom till then had no suspicion of the truth, and he was also touched by the chivalry of Duryodhana in lavishing kingly hospitality on a partisan of the Pandavas.

Greatly moved, he exclaimed, "How noble and kind of you! How can I repay you?"

Duryodhana replied: "You and your forces should fight on my side. This is the reward I ask of you."

Salya was stunned.

The Puranas wherein right conduct is always preached, sometimes set out stories in which conduct, not in conformity with Dharma, seems condoned. Is it right, one may ask, for religious books thus to seem to justify wrong?

A little reflection will enable one to see the matter in proper light. It is necessary to bring home the fact that even wise, good and great men are liable to fall into error.

That is why the Puranas, although ever seeking to instil Dharma, contain narratives to show how in this world even good people sometimes sin against Dharma, as though irresistibly driven to do so.

This is to press home the truth that howsoever learned one may be, humility and constant vigilance are absolutely necessary if one wishes to avoid evil.

Why indeed, did the great authors of our epics write about the lapses of Rama in the Ramayana and Yudhishthira in the Mahabharata?

Where was the need to make mention of them and then labor arguments to explain them away, thereby disturbing men's minds?

It was not as though others had discovered the lapses and Vyasa and Valmiki had to defend their heroes. The stories are artistic creations in which lapses they impress the desired moral.

The parts dealing with the lapses deeply distress the reader's mind and serve as solemn warnings of pitfalls, which wait to engulf the careless.

They dispose the mind to humility and watchfulness and make it realise the need for divine guidance. The modern cinema also projects on the screen much that is bad and immoral.

Whatever may be the explanation offered by the protagonists of the cinema, evil is presented on the screen in an attractive fashion that grips people's minds and tempts them into the path of wickedness.

This is not so in the Puranas. Although they do point out that even great men now and again fell into error and committed wrong, the presentation is such as to warn the reader and not to allure him into evil ways.

This is the striking difference between our epics and the modern talkies, which arises from the difference in the character of the people who produced them.

"You are the same unto us both. I must mean as much to you as the Pandavas. You must agree to come to my aid," said Duryodhana.

Salya answered: "Be it so." Flattered by Duryodhana's splendid reception, Salya deserted the Pandavas who were entitled to his love and esteem and pledged his word to fight on Duryodhana's side which shows what dangers may lurk in receiving the hospitality of kings.

Feeling that it would not be right to go back without meeting Yudhishthira, Salya then turned to Duryodhana saying: "Duryodhana, believe me. I have given you my word of honor. I must however meet Yudhishthira and tell him what I have done."

"Go, see him and return soon. And do not forget your promise to me," said Duryodhana.

"Good luck to you. Go back to your palace. I will not betray you." Saying this, Salya went to the city of Upaplavya where Yudhishthira was camping.

The Pandavas received the ruler of Madra with great eclat. Nakula and Sahadeva were joyous beyond measure to see their uncle to whom the Pandavas narrated all their hardships and sufferings.

When they started talking about obtaining his help in the war that was impending, Salya related to them the story of his promise to Duryodhana.

Yudhishthira saw at once that it had been a mistake to take Salya's assistance for granted, thereby letting Duryodhana forestall them.

Concealing his disappointment as best he could, Yudhishthira addressed Salya thus:

"Great warrior, you are bound to keep the promise you have made to, Duryodhana. You are the equal of Vasudeva in battle and Karna will have you as his charioteer when he seeks Arjuna's life in the battlefield. Are you going to be the cause of Arjuna's death? Or are you going to save him then? I know I cannot fairly ask this of you. Still I do."

To which Salya rejoined: "My lad, I have been tricked into giving Duryodhana my word and I shall be ranged against you in battle. But when Karna proceeds to attack Arjuna, if I happen to be his charioteer, you may take it he will go to battle disheartened and Arjuna shall be saved. Fear not. The sorrows and insults, which were visited on Draupadi and you all, will soon be an avenged memory. Henceforth, yours will be good luck. No one can prevent or alter what has been ordained by fate. I have acted wrongly. Bear with me."

52. Vritra

INDRA, the Lord of the three regions, was once so drunk with pride that he quite forgot the courteous manners and forms that the gods had hitherto observed.

When Brihaspati, preceptor of the gods, foremost in all branches of learning, and venerated alike by the gods and the asuras, came to his court, Indra did not rise from his seat to receive the acharya or ask him to be seated and failed to do the customary honors.

In his great conceit, Indra persuaded himself to believe that the sastras allowed him as a king in court the prerogative of receiving guests seated. Brihaspati was hurt by Indra's discourtesy and, attributing it to the arrogance of prosperity, silently left the assembly.

Without the high priest of the gods, the court lost in splendor and dignity and became an unimpressive gathering.

Indra soon realized the foolishness of his conduct and, sensing trouble for himself from the acharya's displeasure, he thought to make up with him by falling at his feet and asking for forgiveness.

But this he could not do, because Brihaspati had, in his anger, made himself invisible. This preyed on Indra's mind.

With Brihaspati gone, Indra's strength began to decline, while that of the asuras increased, which encouraged the latter to attack the gods. Then Brahma, taking pity on the beleaguered gods, advised them to take unto themselves a new acharya.

Said he to them: "You have, through Indra's folly, lost Brihaspati. Go now to Twashta's son Visvarupa and request that noble spirit to be your preceptor and all will be well with you."

Heartened by these words, the gods sought the youthful anchorite Visvarupa and made their request to him saying: "Though young in years, you are well versed in the Vedas. Do us the honor of being our teacher."

Visvarupa agreed, to the great advantage of the gods for, as a result of his guidance and teaching, they were saved from the tormenting asuras.

Visvarupa's, mother was of the asura clan of daityas, which caused Indra to regard Visvarupa with suspicion. He feared that because of his birth, Visvarupa might not be quite loyal and his suspicion gradually deepened.

Apprehending danger to himself from this descendent of the enemies of the gods, Indra sought to entice him into error with the temptresses of his court and so weaken him spiritually. But Visvarupa did not succumb.

The artful and seductive blandishments of Indra's glamour girls had no effect on the young ascetic. He held fast to his vow of celibacy. When Indra found that his plan of seduction failed, he gave way to murderous thoughts and one day killed Visvarupa with the Vajrayudha.

The story goes that the world suffers vicariously for this great sin of Indra. And, as a result of it, parts of the earth turned alkaline and became unsuitable for cultivation and women came to be afflicted with the physical troubles and uncleanness peculiar to them. The frothing of water is also attributed to this.

Twashta in his great rage and grief at Indra's cruel killing of his son and, desirous of avenging his death, performed a great sacrifice. And out of the sacrificial flames sprang Indra's mortal enemy Vritra.

Twashta sent him against the chief of the gods, saying: "Enemy of Indra, may you be strong and may you kill Indra." A great battle raged between the two in which Vritra was gaining the upper hand.

When the battle was going against Indra, the rishis and the gods sought refuge in great Vishnu who offered them protection and said to them: "Be not afraid. I shall enter Indra's Vajrayudha and he will win the battle in the end." And they returned in good heart.

They went to Vritra and said to him: "Please make friends with Indra. You are both equal in strength and valor."

Vritra respectfully answered: "O blameless ones, how can Indra, and I become friends? Forgive me. There cannot be friendship between rivals for supremacy. Two great powers cannot coexist as you know."

The rishis said in reply: "Do not entertain such doubts. Two good souls can be friends and their friendship is often after hostility."

Vritra yielded saying: "Well, then, I shall cease fighting. But I have no faith in Indra. He might take me unawares. So I seek this boon of you, namely, that neither by day nor by night, neither with dry weapons nor with wet ones, neither with stone nor with wood, nor with metals, nor with arrows shall Indra be able to take my life."

"So be it," said the rishis and the gods.

Hostilities ceased. But soon Vritra's fears were confirmed. Indra only feigned friendship for Vritra but was, all the time, waiting for a suitable opportunity to slay him.

One evening, he met Vritra on the beach and began to attack him in the twilight. The battle had raged for a long while when Vritra praising the Lord Vishnu, said to Indra: "Meanest of the mean, why do you not use the unfailing Vajrayudha? Hallowed by Hari, use it against me and I shall attain blessedness through Hari."

Indra maimed Vritra by chopping off his right arm but, undaunted, the latter hurled with his left band, his iron mace at his assailant who thereupon cut down his other arm also. When Indra disappeared into the mouth of Vritra, great was the consternation of the gods.

But Indra was not dead. He ripped Vritra's belly open and issuing forth went to the nearby beach. And directing his thunderbolt at the water hurled it so that the surf flew and hit Vritra. Vishnu having entered the foam, it became a deadly weapon and the mighty Vritra lay dead. The long battle thus ended and the afflicted world heaved a sigh of relief. But to Indra himself, the end of the war brought only ignominy because his victory was secured through sin and deceit and is went into hiding for sheer shame.

Indra's disappearance caused the gods and the rishis great distress. For a people without a king or a council of state to govern them cannot prosper. So they went to the good and mighty king Nahusha and offered him the crown.

"Forgive me, I cannot be your king. Who am I to aspire to the seat of Indra? How can I protect you? It is impossible," he humbly objected. But they insisted, saying: "Do not hesitate. Be anointed our king. All the merit and potency of our penance will be yours and be an addition to your strength. The power and the energy of everyone you set your eyes on shall be transferred to you and you will be invincible." Thus over-powered, he agreed. Revolution is no new thing. This story shows that, even in the world of the gods, there was a revolution leading to Indra's dethronement and Nahusha's installation as king in his stead. The story of Nahusha's fall is also instructive.

53. Nahusha

THE sin of the unrighteous slaughter of Vritra pulled Indra down from his high estate and made him a fugitive. Nahusha became the king of the gods in his stead. Nahusha started well, assisted by the merit and the fame earned by him while he was a king on earth. Thereafter, he fell on evil days.

The assumption of the kingship of the gods filled him with arrogance, He lost his humility and became filled with lawless desires.

Nahusha indulged freely in the pleasures of heaven and gave him up to untamed and lecherous thoughts. One day, he saw Indra's wife and became enamored of her. Possessed by evil thoughts, he spoke in tones of command to the assembled gods:

"Why has not Sachidevi, the wife of the king of the gods, come to me? Am I not the king of the gods now? Send her to my house soon."

When she learnt this, Indra's wife was indignant. In fear and distress, she went to Brihaspati and cried out: "Preceptor, save me from this wicked person."

Brihaspati offered her protection. "Fear not " he said, "Indra will soon be back. Stay here with me. You will regain your husband." When Nahusha learnt that Sachidevi did not agree to fall in with his wishes and that she sought and obtained shelter under Brihaspati's roof, he became exceedingly angry.

The king's displeasure frightened the gods. They protested: "King of the gods, be not angry. Your anger will make the world sad. Sachidevi is another's wife, do not covet her. Do not swerve from the path of righteousness."

But, the infatuated Nahusha would not listen to them. Tauntingly, he said to them: "When Indra lusted for Ahalya, where were your principles of righteousness and good conduct? Why did you not prevent him then and why do you stop me now? What did you do when he so shamelessly murdered Visvarupa when the latter was in penance and where was your virtuous horror when he killed Vritra through deceit? Sachidevi's only course is to come and live with me and it will be for your good to get her reconciled to my proposal and leave her in my charge. So, now set about it," ordered Nahusha.

The affrighted gods decided to talk the matter over with Brihaspati and somehow contrive to bring Sachidevi to Nahusha. They all went to Brihaspati and related to him what Nahusha had said and pleaded that Sachidevi should submit to Nahusha’s desires.

At which, the chaste Sachidevi shook with shame and fear and cried out: "My God! I cannot do it. I sought refuge in you. Oh brahmana, do protect me."

Brihaspati consoled her and said: "He, who betrays one who has sought refuge, will meet with destruction. The very earth will not let the seed, that he sows, sprout. I will not give you up. Nahusha's end is approaching. Be not afraid."

He indicated a way of escape from her difficult situation by hinting that she should pray for time, and the shrewd Sachidevi took the hint and bravely went to Nahusha's palace.

As soon as Nahusha saw her, pride and lust having deprived him of his senses, he was beside himself with joy and said: "O fair one, do not tremble. I am the lord of the three regions. There can be no sin in your becoming my wife."

Hearing the wicked man's words, the virtuous Indrani, Indra's wife, trembled for a moment. Soon regaining composure she replied: "King of the gods, before I become yours, I have a request to make. Is Indra alive or is he dead? If he is alive, where is he? If, after making enquiries and searching for him, I do not find him, then no sin will attach to me and I could become your wife with a clear conscience."

Nahusha said: "What you say is right. Go and search for him and be sure to return. Remember the plighted word." Saying this, he sent her back to Brihaspati's house.

The gods went to the great Vishnu and complained to him of Nahusha. They said: "Lord, it was your might that killed Vritra but Indra bears, the sin of it, and ashamed and afraid to show himself in his unclean state, he has hidden himself.

Pray indicate a way of deliverance for him." Narayana said in reply: "Let him worship me. He will be cleansed of sin and the evil-minded Nahusha will meet with destruction."

Sachidevi prayed to the goddess of chastity, and, by her grace, reached where Indra was in hiding. Indra had reduced himself to the size of an atom and hid himself in a fibre of the stem of a lotus plant growing in Manasarovara. He was doing penance in that state waiting for better days. Sachidevi could not contain herself for sorrow at her husband's plight and burst into tears. She acquainted him with her troubles.

Indra spoke words of courage to her. "Nahusha's end is drawing near," he said. "Go to him by yourself and tell him that you consent to his proposal. Ask him to come to your residence in a palanquin carried by ascetics. Then Nahusha will be destroyed."

Sachidevi went and pretended to agree to Nahusha's proposal as Indra had asked her to do. Overjoyed that she had returned to him in this complaisant mood, the foolish Nahusha burst out: "Blessed one, I am your slave and ready to do you’re every bidding. You have been true to your word."

"Yes, I have come back. You will be my husband. I want you to do something, which I very much desire. Are you not the lord of the world? It is my wish that you should come majestically to my house in a grander style than the great Vishnu or Rudra or the asuras. Let the palanquin be borne by the seven rishis. I shall then be glad and receive you and bid you welcome," she said.

Nahusha fell into the trap. "What a grand idea! Your imagination is wonderful. It pleases me exceedingly. It is but proper that the great rishis should carry me, who am blessed with the powers of absorbing the energy of those on whom my eyes fall. I shall do exactly as you have wished,"said he, and sent her back home. The infatuated Nahusha called the rishis and bade them carry him on their shoulders.

At this sacrilege, the three worlds were aghast and trembled. But worse was to come as the palanquin was carried along. Inflamed with thoughts of the beautiful Sachidevi waiting for him, Nahusha was impatient to reach her soon. So he began goading the rishi-bearers of his palanquin to go faster. And he went so far in his mad wickedness as to kick Agastya, one of the bearers, saying "sarpa, sarpa." (Sarpa means to move and also a serpent.) The insanity of lust and arrogance had reached its culmination. Nahusha's cup of iniquity was full.

"Meanest of the mean, do thou fall from heaven and become a sarpa on earth," cursed the rishi in his wrath. Immediately Nahusha fell headlong, down from heaven, and became a python in the jungle and had to wait for several thousand years for his deliverance. Indra was restored to his state. He became the king of the gods and Sachidevi's grief ended.

Relating this story of the sufferings of Indra and his wife to Yudhishthira and Draupadi at Upaplavya, their uncle Salya tried to comfort them.

"Victory awaits the patient. Those, whom prosperity makes arrogant, meet with destruction. You, your brothers and Draupadi have gone through untold sufferings like Indra and his wife. Your trials will soon be over and you will regain your kingdom. The evil-minded Karna and Duryodhana will be destroyed even as Nahusha was," said Salya.

54. Sanjaya's Mission

THE Pandavas were camping at Upaplavya in Virata's territory. From there, they sent emissaries to all friendly rulers. Contingents arrived from all parts of the country and soon, the Pandavas had a mighty force of seven divisions. The Kauravas did likewise and collected an army of eleven divisions.

Then, as now, a division was made up of all arms grouped together in accordance with established military practice. In those days, a division consisted of 21,870 chariots, an equal number of elephants, thrice as many horses and five times as many foot soldiers, and they were provided with weapons of all kinds and other war equipment.

Chariots were the "armored cars" of ancient warfare and elephants, specially trained for war, corresponded to the " tanks" of modern times.

Drupada's brahmana messenger reached Dhritarashtra's court. After the usual ceremonial introduction and enquiries were over, the messenger addressed the assembled gathering on behalf of the Pandavas:

"Law is eternal and of inherent validity. You know this and I need not point it out to you. Dhritarashtra and Pandu are both Vichitravirya's sons and are, according to our usages, equally entitled to their father's property. In spite of this, Dhritarashtra's sons have taken possession of the whole kingdom, while Pandu's sons are without their share of the common inheritance. There can be no justification for this. Scions of the Kuru dynasty, the Pandavas desire peace. They are prepared to forget the sufferings they have undergone and to let bygones be bygones. They are unwilling to resort to war, because they fully know that war never brings any good but only destruction. Render unto them, therefore, the things that are due to them. This would be in accordance both with justice and with the agreement previously reached. Let there be no delay."

After this appeal of the messenger, the wise and brave Bhishma spoke. "By the grace of God," he said, "the Pandavas are safe and well. Although they have obtained the support of many princes and are strong enough for battle, they are not bent on war. They still seek peace. To restore to them their property is the only right thing to do."

Bhishma had not finished when Karna angrily broke in and, turning to the messenger, exclaimed: "O brahmana, is there anything new in what you have said? What tortures it to tell the same old story? How can Yudhishthira claim the property that he lost at the game board? If, now, Yudhishthira wants anything, he must beg for it as a gift! He arrogantly prefers this absurd claim in fond reliance on the strength of his allies, particularly Matsya and Panchala. Let me tell you clearly that nothing can be got out of Duryodhana by threats. As the plighted word, that the Pandavas should live undiscovered during the thirteenth year, has been broken, they must once again go back to the forest for another twelve years and return thereafter."

Bhishma interposed: "Son of Radha, you speak foolishly. If we do not do as this messenger tells us, war will be upon us in which we are certain to be defeated. And Duryodhana and all of us are doomed to destruction." The disorder and excitement in the assembly made Dhritarashtra intervene.

He said to the messenger: "Having in mind the good of the world and considering the Pandava's welfare, I have decided to send Sanjaya to them. Please return at once and tell Yudhishthira this."

Then Dhritarashtra called Sanjaya aside and instructed him thus: "Sanjaya, go to the sons of Pandu and convey to them my affectionate regards and my kind inquiries about Krishna, Satyaki and Virata. Give all the princes assembled there my regards. Go there on my behalf and speak conciliatingly so as to secure the avoidance of war."

Sanjaya went to Yudhishthira on this mission of peace. After the introductory salutations, Sanjaya thus addressed Yudhishthira in the midst of his court: "Dharmaputra, it is my good fortune to be able to see you again with my eyes. Surrounded by princes, you present the picture of Indra himself. The sight gladdens my heart. King Dhritarashtra sends you his best wishes and desires to know that you are well and happy. The son of Ambika (Dhritarashtra) detests all talk of war. He desires your friendship and yearns for peace."

When Dharmaputra heard Sanjaya say this, he felt glad and answered: "If so, Dhritarashtra's sons have been saved, nay, we have all escaped a great tragedy. I, too, desire only peace and hate war. If our kingdom is returned to us, we will wipe out all memories of the sufferings we have undergone."

Sanjaya spoke again: "Dhritarashtra's sons are perverse. Disregarding their father's advice and their grandsire's wise words, they are still as wicked as ever. But you should not lose patience. Yudhishthira, you stand ever for right conduct. Let us eschew the great evil of war. Can happiness be gained with possessions obtained through war? What good can we reap from a kingdom won after killing our own relatives? Do not therefore commence hostilities. Even if one were to gain the whole earth bounded by the ocean, old age and death are inescapable. Duryodhana and his brothers are fools. But that is no reason why you should swerve from rectitude or lose patience. Even if they do not give back your kingdom, you should not abandon the supreme path of dharma."

Yudhishthira answered: "Sanjaya, what you say is true. Rectitude is the best of possessions, but are we committing wrong? Krishna knows the intricacies of rectitude and dharma. He wishes both sides well. I shall do as Vasudeva orders."

Krishna said: "I desire the welfare of the Pandavas. I desire also that Dhritarashtra and his sons should be happy. This is a difficult matter. I think I can settle this issue by myself going to Hastinapura. If I could obtain peace from the Kauravas on terms that do not conflict with the welfare of all, nothing would make me and the Pandavas happier. If I succeed in doing so, the Kauravas will have been rescued from the jaws of death. I shall also have achieved something good and worthwhile. Even if, through a peaceful settlement, the Pandavas get back what is due to them, they will still serve Dhritarashtra loyally. They desire nothing else. But they are also prepared for war if need be. Of these two alternatives, peace and war, Dhritarashtra can choose what he pleases."

And Yudhishthira said to Sanjaya: "Sanjaya, go back to the Kaurava, court and tell the son of Ambika this from me: 'Was it not through your generosity that we obtained a share of the kingdom when we were young? You, who made me a king once, should not deny us our share now and drive us to make a beggar's living on the charity of others. Dear uncle, there is enough room in the world for both of us and the Kauravas. Let there be no antagonism, therefore, between us.' Thus should you request Dhritarashtra on my behalf. Give the grandsire my love and regards and ask him to devise some way of ensuring that his grandchildren live happily in amity. Convey the same message to Vidura also. Vidura is the person who can best see what is good for all of us and advise accordingly. Explain matters to Duryodhana and tell him on my behalf: 'My dear brother, you made us, who were princes of the realm, live in the forest, clad in skins. You insulted and harassed our weeping wife in the assembly of princes. We bore all this patiently. Give us back, at least now, what is lawfully ours. Do not covet what belongs to others. We are five. For the five of us give at least five villages and make peace with us. We shall be content. Say thus to Duryodhana, Sanjaya. I am prepared and ready for peace as well as for war."

After Yudhishthira had said these words, Sanjaya took leave of Kesava and the Pandavas, and went back to Hastinapura.

55. Not a Needle-Point Of Territory

AFTER he had despatched Sanjaya to the Pandavas, Dhritarashtra, filled with anxiety, could not get a wink of sleep that night. He sent for Vidura and spent the whole night talking to him.

"To give the Pandavas their share of the kingdom is the safest plan," said Vidura. "Only this can bring good to both sides. Treat the Pandavas and your own sons with equal affection. In this case, the right course is also the wise one."

Vidura counselled Dhritarashtra in this manner at great length.

The next morning Sanjaya returned to Hastinapura. And gave a full account of what had taken place in Yudhishthira's court.

"Chiefly, Duryodhana should know what Arjuna said: 'Krishna and I are going to destroy Duryodhana and his followers, root and branch. Make no mistake about it. The Gandiva bow is impatient for war. My bowstring is throbbing even without my stretching it and from my quiver, arrows keep peeping out impatiently, demanding when? When? Sanjaya, evil stars make the foolish Duryodhana seek war with Krishna and myself. Not even Indra and the gods can defeat us.' Thus spoke Dhananjaya," said Sanjaya.

Bhishma counselled Dhritarashtra against opposing the combined might of Arjuna and Krishna. "Karna, who boasts repeatedly that he will slay the Pandavas", said Bhishma, "is not equal to a sixteenth part of the Pandavas. Your sons are heading for destruction, listening to his words. When Arjuna beat back your son's attack on Virata's capital and humbled his pride, what was Karna able to do? When the Gandharvas took your son prisoner, where did the invincible Karna bide himself? Was it not Arjuna who drove back the Gandharvas?" Thus did Bhisma taunt Karna and warn the Kauravas.

"What grandfather Bhisma says is the only proper thing to do," said Dhritarashtra. "All wise men say, and I know, that it is best to seek peace. But what can I do? These fools would go their own way, however loudly I protest."

Duryodhana, who had been listening to all this, stood up. "Father, do not worry and tremble about our safety. We know how strong we are. That we shall win is certain. Yudhishthira knows it too, for, giving up all hope of kingdom, he only begs now for five villages. Is it not clear from this that he is already scared about our eleven divisions? What can the Pandavas oppose to our eleven divisions? Why then do you doubt our victory?" Duryodhana said to his father and tried to cheer him up.

"My son, let us not have war," said Dhritarashtra. "Be satisfied with half the kingdom. It is enough if we govern that half well." Duryodhana could stand it no longer. "The Pandavas will not receive even a needle-point of territory," he exclaimed, and left the court. In the excitement that prevailed, the court broke up.

Let us now relate what the Pandavas were saying among themselves. After Sanjaya left Upaplavya for Hastinapura, Yudhishthira said to Krishna: "Vasudeva, Sanjaya is Dhritarashtra's alter ego. From his speech, I have divined what is in Dhritarashtra's mind. Dhritarashtra is trying to secure peace without giving us any territory. In my simplicity, I was glad at first when I heard Sanjaya speak. But it soon became clear that my joy was unfounded. He then struck a middle line and spoke desiring peace. But the words with which he ended his message seemed to commend meekness to us, even if our just rights were denied. Dhritarashtra has not been playing fair with us. The crisis is approaching. There are none but you to protect us. I made my offer that we would be content with only five villages. The wicked Kauravas will refuse even this. How can we tolerate this height of intransigence? Only you can advise us in this crisis. There is none but you who knows what our duty is now and can guide us in dharma as well as in statesmanship."

Krishna said in reply: "For the good of you both, I have decided to go to Hastinapura. I shall go to Dhritarashtra's court and try to secure your rights without war. If my mission succeeds, it will be for the good of the world."

Yudhishthira said: "Krishna, pray do not go. What is the good of your going to the enemies' place now? The perverse Duryodhana will stick to his folly. I do not like your going among those unscrupulous men. We cannot let you jeopardise your safety, for the Kauravas will stop at nothing."

Krishna answered: "Dharmaputra, I know how wicked Duryodhana is. But still we should make all attempts at a peaceful solution so as to give the world no cause to accuse us of not having done everything possible to avert war. We must omit nothing, no matter how slender our hopes of success. Have no fears for my safety, for, if the Kauravas offer me, a messenger of peace, any threat of bodily harm, I will reduce them to ashes."

Said Yudhishthira: "You are all-knowing. You know our hearts as well as theirs. In expounding matters and in the art of persuasion, there is none better than you."

Krishna said: "Yes, I know you both. Your mind ever clings to righteousness and theirs is always steeped in hatred, jealousy and enmity. I will do all I can to secure the result, which I know is dear to you, a settlement reached without war even though it may have, but little for you. The signs are ominous and portend war. Still duty demands that we should make the attempt for peace."

Thus saying, Krishna took leave of the Pandavas and set off in his chariot to Hastinapura.

56. Krishna's Mission

SATYAKI accompanied Govinda (Krishna) to Hastinapura. Before setting out on his journey, Krishna had a lone discussion with the Pandavas. Even the mighty Bhima, rather surprisingly, supported a peaceful settlement.

"Let not the race be destroyed. Peace is very much to be preferred," said he. The poet Vyasa makes Bhima speak thus in order to show that truly great warriors desire peace, and that to seek peace is not a sign of fear.

But Draupadi could not forget her humiliation. Holding her locks in her hand she stood before Krishna, and in a voice quivering with grief, she said: "Madhusudana, look at these tresses of mine and do what honor requires to be done. There can be no peace with honor. Even if Arjuna and Bhima are against war, my father, old though he is, will go to battle, supported by my children. Even if my father can keep out, my children, with Subhadra's son Abhimanyu, at their head, will fight the Kauravas. I have, for the sake of Dharmaputra, these thirteen years, suppressed the burning flame of anger within me. I can restrain myself no longer." And she sobbed, remembering the great outrage.

Krishna was moved and said: "Weep not. Dhritarashtra's sons will not listen to my words of peace. They are going to fall and their bodies will be food for wild dogs and jackals. You will live to see us victorious and the insult to you will be fully avenged, and that too, soon." Draupadi was satisfied.

Madhava (Krishna) halted for the night near the city of Kucasthala. When news of Krishna's forthcoming visit came, the city was in great excitement.

Dhritarashtra issued orders for decorating the city and arrangements for receiving Janardana (Krishna) were in full swing. Dhritarashtra issued instructions that Duhsasana's palace, being bigger and more beautiful than Duryodhana's, should be got ready and placed at the disposal of Krishna and his entourage and large tents were erected at several places outside the city, along the route which Krishna's chariot was to take.

Dhritarashtra consulted Vidura. He said to him: "Make arrangements for presenting Govinda with chariots and elephants. Presents of other kinds should also be got ready." But Vidura said:

"Govinda cannot be bought with presents. Give him that for which he is coming to the land of the Kurus. Does he not come here seeking a peaceful settlement? Make that possible. You cannot satisfy Madhava with other gifts."

When Govinda reached Hastinapura, the citizens had thronged in such numbers in the decorated streets that his chariot could only progress very slowly. He went first to Dhritarashtra's palace and then proceeded to Vidura's house. Kuntidevi met him there.

Thinking of the sufferings of her sons and overpowered by grief, she wept. Krishna comforted her and, taking leave of her, made for Duryodhana's palace.

Duryodhana gave Govinda welcome and invited him to dinner, but Krishna said with a smile: "Emissaries eat only after their mission is fulfilled. You may give a feast when my work here is completed."

Declining Duryodhana's invitation, he returned to Vidura's house where he rested.

Vidura and Krishna took counsel together. Vidura told him that Duryodhana's arrogance was based on his confidence that no one could defeat him as long as Bhishma and Drona, who, he knew, were under a moral obligation not to abandon him, stood by him.

Vidura said that it would be a mistake for Govinda even to enter the wicked man's court. All, who knew Duryodhana and his brothers, apprehended that they would plot, through fraud and deceit, against Krishna's life.

"What you say about Duryodhana is true. I have not come here with any hope that I would be able to secure a peaceful settlement, but only in order that the world might not hold me to blame. Have no fear for my life," said Krishna.

The next morning, Duryodhana and Sakuni came to Krishna and informed him that Dhritarashtra was waiting for him. Govinda went to the court along with Vidura.

As Vasudeva came into the court, that great assemblage of kings stood up. Saluting the elders with folded hands and with a word or a smile for the others, Krishna took his seat. The introductions over, Govinda rose from his seat and, turning to Dhritarashtra explained the object of his visit. He made clear what the Pandavas wanted.

"Dhritarashtra, do not bring ruin to your people. You regard as bad what is good for you and as good what is bad. It is your duty to restrain your sons. The Pandavas are prepared for war but they desire peace. They wish to live in happiness under you. Treat them also as your sons and devise an honorable solution, and the world will acclaim you," said Krishna.

Dhritarashtra said: "My friends know that I am not to blame. I desire precisely what Madhava has stated but I am powerless. My wicked sons do not listen to me. Krishna, I entreat you to advise Duryodhana."

Krishna turned to Duryodhana and said: "You are the descendant of a noble line. Pursue the path of dharma. Your present thoughts are unworthy and befit only men of low birth. On account of you, this famous line is in danger of being destroyed. If you listen to reason and justice, the Pandavas themselves will install Dhritarashtra as king and you as the heir apparent. Make peace with them by giving them half the kingdom."

Bhishma and Drona also pressed Duryodhana to listen to Govinda. But Duryodhana's heart could not be softened. "I pity Dhritarashtra and Gandhari whom Duryodhana is dooming to bereavement and desolation by his misdeeds," said Vidura.

Dhritarashtra once again said to his son: "If you do not listen to Govinda's advice, our race will perish."

Drona and Bhishma also tried repeatedly to persuade Duryodhana and turn him from error. Duryodhana was furious with everyone for pressing him in this matter to agree to a peaceful solution. He rose, and said:

"Madhusudana, you wrong me out of love for the Pandavas. The others here also blame me, but I do not think I am one whit to blame in this matter. The Pandavas, of their own volition, staked their kingdom at play and, being defeated, justly forfeited it. How am I responsible for it? Losing the game, they went to the forests as in honor bound. For what fault of mine do they now seek battle and wish to slay us? I will not yield to threats. When I was young, the elders did us grievous wrong by giving the Pandavas, I do not know why, a part of the kingdom to which they had not a shadow of a right. I acquiesced then but they lost it at play. I refuse to return it to them. I am utterly blameless. I will not give the Pandavas an inch of land, not even a needle-point of it!"

When Duryodhana said that he had not committed wrong, Govinda laughed and said: "The play was fraudulently arranged by you in conspiracy with Sakuni and you afterwards insulted Draupadi in an assembly of princes. And yet, you have the impudence to say that you have committed no wrong," and reminded him of the other iniquities he had perpetrated against the Pandavas.

Duhsasana seeing that Bhishma and others were accepting Krishna's indictment of Duryodhana said: "Brother, it seems that these people have a plot to bind you with ropes and hand you over to the Pandavas. Let us get away from here," and Duryodhana, accompanied by his brothers, walked out of the court.

Govinda addressed the court again and said: "Sires, the Yadavas and Vrishnis live happily, now that Kamsa and Sisupala are dead. In order to save a whole people, it is some times necessary to sacrifice an individual. Does it not happen occasionally that a village is abandoned in order that the country may be saved? I am afraid you will have to sacrifice Duryodhana if you want to save your race. That is the only way."

Dhritarashtra said to Vidura: "Bring far-sighted Gandhari here. It is possible that Duryodhana might listen to her." Gandhari was sent for and, when she came to the court, Duryodhana was sent for.

Duryodhana, his eyes red with anger, returned and Gandhari tried by all the means in her power to bring him round to reason. Duryodhana said 'No' and again walked out of the hall.

He and his friends had plotted to seize Krishna. News of this reached the court. Govinda, who had anticipated all this, laughed and disclosed his divinity.

The blind Dhritarashtra, by the grace of Krishna, temporarily regained his sight and was able to see Krishna in his Visvarupa presence in every form.

"Pundarikaksha, (lotus-eyed Krishna) having seen your Visvarupa, I do not wish to see anything else. I ask that I should be blind again," said Dhritarashtra, and he became blind again. "All our efforts have failed. Duryodhana is obstinate," said Dhritarashtra to Govinda.

And Krishna rose and, with Satyaki and Vidura on either side of him, left the court.

He went straight to Kunti. He told her what had happened and she asked him to convey her blessings to her sons.

"The time has come," said she, "for that for which a kshatriya woman brings forth sons. May you protect my sons!"

A kshatriya mother brings forth children to be sacrificed in war. Purushottamat (Krishna as Supreme Being) got into his chariot and sped towards Upaplavya. War became a certainty.

57. Attachment and Duty

ANY ray of hope there might have been of a peaceful settlement when Krishna went to Hastinapura was extinguished when he returned and narrated what happened. Kunti was overwhelmed with grief when she learnt that it was to be war to the death.

"How can I" reflected Kunti, "give my thoughts tongue and say to my sons, 'Bear the insults. Let us not ask for any territory and let us avoid war'? How can my sons accept what is contrary to kshatriya tradition?"

"At the same time," she thought, "what can be gained by mutual killings in the war and what happiness attained after the destruction of the race? How shall I face this dilemma?" Thus was she tormented by the prospect of wholesale destruction on the one hand and the claims of kshatriya honor on the other.

"How can my sons defeat the mighty three combined, Bhishma, Drona and Karna? They are warriors who have never yet met defeat. When I think of them, my mind trembles. I do not worry about the others. These three are the only people in the Kaurava army capable of fighting the Pandavas with any hope of slaying them. Of these, Dronacharya might refrain from killing my children from either love or unwillingness to meet one's own disciples in battle. The grandsire will certainly not want to kill them. But Karna is the Pandavas' chief enemy. He is anxious to please Duryodhana by killing my sons. Karna is a great man-at-arms. As I think of him engaged in battle against my other sons, my heart is consumed with agony like a faggot in the fire. Now is the time for me, to seek Karna out and tell him the truth about his birth, on knowing which, he is bound to abandon Duryodhana's cause."

Tormented by these anxious thoughts about her children. Kunti went to the banks of the Ganga where Karna usually offered his daily prayers.

Karna was there at his devotions. Facing east and with uplifted hands he was in deep meditations. Kunti quietly stood behind him and waited.

Karna was in meditation and was unmindful of everything until he felt the hot rays of the sun on his back.

His prayers over, Karna looked back to find Kunti standing behind him and holding the hem of his upper garment over her head to shield it from the burning sun.

That Pandu's queen and the mother of the Pandava princes should be there, waiting patiently for him to finish his prayers, filled him with great confusion and amazement.

"The son of Radha and the chariot-driver Adhiratha bows to you. I am at your service. What can I do for you, O queen?" asked Karna, according to the established forms of respectful address.

"Karna," said Kuntidevi, "you are not Radha's son, nor is the charioteer your father. Do not think that you are a man of the chariot-driver's caste. You are Surya's son born out of the womb of Pritha of royal blood, otherwise known as Kunti. May good fortune attend you"!

She then narrated the story of his birth. "You who were born with full armor and golden earrings," said Kunti, "not knowing that the Pandavas are your brothers, have joined Duryodhana and have come to hate them. To live in dependence on Dhritarashtra's sons, does not befit you. Join Arjuna and be one of the kings of the realm. May you and Arjuna put down the wicked! The whole world will be at your feet. Your fame will reach far and wide, like that of the brothers Balarama and Krishna. Surrounded by your five brothers, your effulgence will be like that of Brahma among the gods. In perplexing situations, one must do what gives satisfaction to loving parents. This is the highest dharma according to our scriptures."

When his mother spoke thus to him at the end of his devotions to the sun, Karna felt a sign in his heart that the Sun god endorsed Kunti's request. But he checked himself and took it to mean that the Sun god was testing his loyalty and strength of mind. He should not be found wanting.

With an effort of the will, he controlled alike the temptations of self-interest and the prompting of natural affection. He said sadly but firmly: "What you have said, dear mother, is contrary to dharma. If I swerve from the path of duty, I shall have done myself much more hurt than any that an enemy might inflict on me in the battlefield. You deprived me of all that was my birthright as a kshatriya when you threw me, a helpless babe, into the river. And now, you talk to me of my duties as a kshatriya. You denied me the motherly love, which blesses all life. And now, thinking of your other children's good, you tell me this story. If I now join the Pandavas, will not the world proclaim that I have done so out of fear? I have eaten the salt of Dhritarashtra's sons, won their confidence as their champion and enjoyed all the consideration and kindness they showed me. And now you want me, when the battle is about to be joined, to be untrue to my salt and go over to the Pandavas. The sons of Dhritarashtra look on me as the ark, which will enable them to cross the deluge of war. I have myself urged them into this war. How can I now desert them? Could there be blacker treachery and baser ingratitude? What in life, or beyond it, would be worth a price like that? Mother dear, I must discharge my debt, aye, with life, if necessary; otherwise, I shall be no better than a common thief purloining my food all these years. I shall surely use all my followers against your sons in this coming war. I cannot deceive you. Please forgive me."

"But yet," continued he, "I cannot have my mother plead completely in vain. Part with Arjuna to me. Either he or myself must die in this war. I will not kill your other sons, whatever they may do unto me. Mother of warrior sons, you will still have five sons. Either I or Arjuna will survive this war. And with the other four sons, you will still have five".

When Kunti heard her first-born speak thus firmly, adhering to the kshatriya code, her heart was full of tumultuous and contrary feelings and, without trusting herself to speak. She embraced him and departed in silence.

"Who can go against what has been ordained?" she thought. "He has, at least, offered not to harm four of my sons. That is enough. May God bless him," and she returned home.

58. The Pandava Generalissimo

GOVINDA reached Upaplavya and told the Pandavas what had happened in Hastinapura.

"I spoke urging what was right and what was also good for them. But, it was all in vain. There is now no way out except the fourth, that is, the last alternative of war. The foolish Duryodhana would not listen to the advice tendered to him by the elders in the assembly. We must now prepare for war without delay. Kurukshetra is waiting for the holocaust."

"There is no longer any hope of peace," said Yudhishthira, addressing his brothers, and issued orders for marshalling their forces in, battle array.

They formed the army in seven divisions and appointed Drupada, Virata, Dhrishtadyumna, Sikhandin, Satyaki, Chekitana and Bhimasena at the head of each division. They then considered who should be appointed Generalissimo.

Addressing Sahadeva, Yudhishthira said: "We should select one of these seven to be Supreme Commander. He should be one capable of successfully facing the great Bhishma, who can burn enemies to ashes. He should be one who knows how to dispose his forces as circumstances require from time to time. Who do you think is most fitted for this responsibility?"

In the olden days, it was the practice to ascertain the views of younger people first, before consulting elders. This instilled enthusiasm and self-confidence in the younger folk. If the elders were consulted first, it would not be possible for others to speak with freedom, and even honest differences of opinion might savor of disrespect.

"Let us take as our Supreme Commander the king of Virata who helped us when we lived in disguise and with whose support we now demand our share of the kingdom," replied Sahadeva.

"It seems to me best to make Drupada the Generalissimo, for, in point of age, wisdom, courage, birth and strength, he is supreme," said Nakula.

"Drupada, the father of Draupadi, has learnt archery from Bharadwaja, and has for long been waiting for an encounter with Drona. He is much respected by all kings, and is supporting us, as if we were his own sons. He should lead our army against Drona and Bhishma."

Dharmaputra then asked Dhananjaya for his opinion. "I think, Dhrishtadyumna should be our chief in the battlefield. The hero who has his senses under control and who has been born to bring about Drona's end. Dhrishtadyumna alone can withstand the arrows of Bhishma whose skill in archery made even the great Parasurama hold back. He is the only man fitted to be our commander. I can think of no one else," replied Arjuna.

Bhimasena said: "O king, what Arjuna says is true, but the rishis and elders have said that Sikhandin has come into the world to kill Bhishma. My inclination would be to give the command to Sikhandin whose radiant face is like that of Parasurama. I do not think any one else can defeat Bhishma."

Yudhishthira finally asked Kesava for his opinion. "The warriors mentioned are, each one of them, worthy of selection," said Krishna. "Any one of them would fill the Kauravas with fear. All things considered, I would endorse Arjuna's choice. Anoint Dhrishtadyumna, therefore, as your Supreme Commander."

Accordingly, Dhrishtadyumna, Drupada's illustrious son, who led Draupadi at the swayamvara and gave her away to Arjuna, who for thirteen long years was brooding over the insult that his sister had to suffer in Duryodhana's court, and who was waiting for an opportunity to avenge the wrong, was anointed Supreme Commander of the Pandava army.

The lion-roar of warriors, the blowing of conchs and shells and the trumpeting of elephants rent the air, With warlike cheers which made the sky ring, the Pandava army entered Kurukshetra in martial array.

59. Balarama

BALARAMA, the illustrious brother of Krishna, visited the Pandavas, in their encampment. As Halayudha (plough bearer), clad in blue silk, entered majestically like a lion. Yudhishthira, Krishna and others gave the broad-shouldered warrior a glad welcome. Bowing to Drupada and Virata, the visitor seated himself beside Dharmaputra.

"I have come to Kurukshetra," said he, "learning that the descendants of Bharata have let themselves be overwhelmed by greed, anger and hatred and that the peace talks have broken down and that war has been declared."

Overcome by emotion, he paused for a while and then continued: "Dharmaputra, dreadful destruction is ahead. The earth is going to is a bloody morass strewn with mangled bodies! It is an evil destiny that has maddened the kshatriya world to foregather here to meet its doom. Often have I told Krishna, 'Duryodhana is the same to us as the Pandavas. We may not take sides in their foolish quarrels.' He would not listen to me. His great affection for Dhananjaya has misled Krishna and he is with you in this war which I see he has approved. How can Krishna and I be in opposite camps? For Bhima and Duryodhana, both of them my pupils, I have equal regard and love. How then can I support one against the other? Nor can I bear to see the Kauravas destroyed. I will therefore have nothing to do with this war, this conflagration that will consume everything. This tragedy has made me lose all interest in the world and so I shall wander among holy places."

Having thus spoken against the calamitous war, Krishna's brother left the place, his heart laden with sorrow and his mind seeking consolation in God.

This episode of Balarama’s, keeping out of the Mahabharata war is illustrative of the perplexing situations in which good and honest men often find themselves.

Compelled to choose between two equally justifiable, but contrary, courses of action, the unhappy individual is caught on the horns of a dilemma. It is only honest men that find themselves in this predicament. The dishonest ones of the earth have no such problems, guided as they are solely by their own attachments and desires, that is, by self-interest.

Not so the great men who have renounced all desire. Witness the great trials to which, in the Mahabharata, Bhishma, Vidura, Yudhishthira and Karna were put.

We read in that epic how they solved their several difficulties. Their solutions did not conform to a single moral pattern but reflected their several individualities. The conduct of each was the reaction of his personality and character to the impact of circumstances.

Modern critics and expositors sometimes forget this underlying basic factor and seek to weigh all in the same scales, which is quite wrong. We may profit by the way in which, in the Ramayana, Dasaratha, Kumbhakarna, Maricha, Bharata and Lakshmana reacted to the difficulties with which each of them was faced.

Likewise, Balarama's neutrality in the Mahabharata war has a lesson. Only two princes kept out of that war. One was Balarama and the other was Rukma, the ruler of Bhojakata. The story of Rukma, whose younger sister Rukmini married Krishna, is told in the next chapter.

60. Rukmini

BHISHMAKA, the king of Vidarbha, had five sons and an only daughter, Rukmini, a princess of matchless beauty, charm and strength of character.

Having heard of Krishna and his renown, she wished to be united to him in wedlock and the desire daily grew in intensity. Her relatives approved the idea, all except her eldest brother Rukma, the heir apparent, between whom and Krishna there was no love lost.

Rukma pressed his father not to give Rukmini in marriage to the ruler of Dwaraka but to marry her instead to Sisupala, the king of Chedi. The king being old, Rukma's became the dominant voice and it looked as though Rukmini would be compelled to marry Sisupala.

Rukmini, whose heart was wholly Krishna's because she was Lakshmi incarnate, was disconsolate. She feared that her father would be helpless against her domineering brother and would not be able to prevent the unhappy marriage.

Mustering all her strength of mind, Rukmini resolved somehow to find a way out of her predicament. She took counsel with a brahmana whom, abandoning all maidenly reserve, she sent as her emissary to Krishna, charging him to explain matters to her beloved and sue for help.

The brahmana accordingly went toDwaraka and conveyed to Krishna Rukmini's sad plight and her entreaty, and handed to him the letter Rukmini had sent through him. The letter ran as follows:

"My heart has already accepted you as lord and master. I charge you therefore to come and succour me before Sisupala carries me off by force. The matter cannot brook any delay; so you must be here tomorrow. Sisupala's forces, as well as Jarasandha's, will oppose you and will have to be overcome before you can have me. May you be the triumphant hero and capture me! My brother has decided to marry me to Sisupala and, as part of the wedding ceremonies, I am going to the temple along with my retinue to offer worship to Parvati. That would be the best time for you to come and rescue me. If you do not turn up, I will put an end to my life so that I may at least join you in my next birth."

Krishna read this and immediately mounted his chariot. At the king's behest, Kundinapura, the capital of Vidarbha, was most gorgeously decorated and preparations for the wedding of the princess with Sisupala were in full swing.

The bridegroom elect and his associates, all sworn enemies of Krishna, had already assembled in the capital. Balarama came to know of Krishna's sudden and secret departure, all by himself.

Guessing that it must be about the daughter of the king of Vidarbha and anxious lest Krishna should be hemmed in alone by mortal enemies thirsting for his blood, he hurriedly assembled a great force and marched on to Kundinapura.

Leaving her apartments, Rukmini, accompanied by her retinue, went in procession to the temple, where divine service was held.

"Oh Devi," implored Rukmini, praying for her intercession. "I prostrate myself before thee who knowest my devotion. Grant that Krishna may espouse me."

Stepping out of the temple, Rukmini sighted Krishna's chariot and ran straight as a needle to the attracting magnet. She fled to him and got into his chariot. And Krishna drove off with her, to the bewilderment of all around.

The servants ran to Rukma, the heir apparent, and related what had happened. "I will not return without killing Janardana," swore Rukma, and went in pursuit of Krishna with a large force.

But, meanwhile, Balarama had arrived with his army, and a great battle ensued between the two opposing forces in which the enemy was utterly routed. Balarama and Krishna returned home in triumph, where Rukmini's wedding with Krishna was celebrated with customary rites.

The defeated Rukma was ashamed to return to Kundinapura and built at the very site of the battle between Krishna and himself a new city, Bhojakata, over which he ruled.

Hearing of the Kurukshetra battle, Rukma arrived there with a huge force. Thinking that he could thereby win the friendship of Vasudeva, he offered help to the Pandavas.

"Oh Pandavas," said he addressing Dhananjaya, "the enemy forces are very large. I have come to help you. Give me the word and I shall attack whichever sector of the enemy formation you would like me to. I have the strength to attack Drona, Kripa or even Bhishma. I shall bring you victory. Only let me know your wish."

Turning to Vasudeva, Dhananjaya laughed.

"Oh, ruler of Bhojakata," said Arjuna, "we are not afraid of the size of the enemy forces. We have no need of your help and do not particularly desire it. You may either go away or stay on, just as you like."

At this, Rukma was filled with anger and shame and went to Duryodhana's camp with his army. "The Pandavas have refused my proffered assistance." Said he to Duryodhana. "My forces are at your disposal."

"Is it not after the Pandavas rejected your assistance that you have come here?" exclaimed Duryodhana, and added: "I am not in such dire need yet as to welcome their leavings."

Rukma, thus put to disgrace by both sides, returned to his kingdom without taking part in battle. Neutrality in war may be of several kinds.

It may arise from conscientious objection to war or it may be due to mere conceit and self-interest. Yet others may keep aloof through cowardice or sheer inertia.

Balarama was neutral in the Mahabharata war because of his love of peace. Rukma, on the other hand, abstained as a result of his conceit.

Instead of acting according to dharma, he thought of personal glory, and neither side would have him.

61. Non-Cooperation

IT was the day before the commencement of the great battle. The grandsire, now the Kaurava Generalissimo, was with Duryodhana seeking to inspire him with his own heroic spirit and cheerfulness.

Bhishma spoke of the strength, skill and prowess of the warriors ranged on the Kauravas' side. Duryodhana was cheered up. Presently, Karna became the subject of their talk.

"Karna has earned your affection," said Bhishma, "but I do not think much of him. I do not like his great hatred of the Pandavas, and he is too boastful. There is no limit to his arrogance and he is much given to disparaging others. I would not place him in the highest rank among the warriors of the land. Besides, he has given away the divine armor with which he was born. He is not therefore likely to be of great help to me in this battle. The curse of Parasurama is on him too. His command of supernatural weapons will fail him in his hour of need, for he will not be able to remember the mantras. And the battle that will ensue between him and Arjuna will prove fatal for Karna."

Thus spoke Bhishma without mincing matters, and this was exceedingly unpalatable to Duryodhana and Karna. To make matters worse, Drona agreed with the grandsire and said:

"Karna is full of pride and overconfidence, which will cause him to be neglectful of the finer points of strategy, and through carelessness, he will suffer defeat."

Enraged by these harsh words, Karna turned to the grandsire with flaming eyes. "You sir," said he, "have always slighted me through mere dislike and envy and have never neglected an opportunity of humiliating me, though I gave you no reason. I bore all your taunts and thrusts for the sake of Duryodhana. You have said that I would not be of much help in the impending war. Let me tell you my settled conviction, it is you, not I, who will fail the Kauravas. Why hide your real feelings? The fact of the matter is that you have no genuine affection for Duryodhana, but he does not know it. Hating me you seek to come between me and Duryodhana and poison his mind against me. And in furtherance of your wicked design, you have been belittling my strength and running me down. You have stooped to behavior unworthy of a kshatriya. Age alone does not confer a title to honor and respect among warriors, but prowess does. Desist from poisoning our relations."

Turning then to Duryodhana, Karna said:

"Illustrious warrior, think well and look to your own good. Do not place too great a reliance on the grandsire. He is trying to sow dissension in our ranks. His appraisement of me will injure your cause. By running me down, he seeks to dampen my enthusiasm. He has become senile and his time is up. His arrogance does not let him have regard for anyone else. Age must be respected and experience is useful but, as the sastras warn us, there is a point when age becomes senility and ripeness falls into rottenness and decay. You have made Bhishma your Generalissimo who will, I have no doubt, earn some fame from the heroic deeds of others. But I will not bear arms while he is in command. Only after he has fallen will I do so."

The arrogant man is never conscious of his own arrogance. When accused of it, he charges the accuser with that very fault. His judgment is warped and he considers it a crime on the part of anyone to point out his defect. This is well illustrated in this episode.

Controlling his anger, Bhishma replied: "Son of Surya, we are in a crisis and that is why you have not ceased to live this moment. You have been the evil genius of the Kauravas." Duryodhana was in distress.

"Son of Ganga, I need the help of you both," he said. "You will both do deeds of great heroism, I have no doubt. At the break of dawn, the battle joins. Let there be no fighting among friends, with the foe in full force before us!"

But Karna was adamant in that he would not take up arms so long as Bhishma was in supreme command. Duryodhana eventually yielded to Karna and suffered him to carry out his threat.

Karna kept out during the first ten days of the battle, though all his men participated in it. At the end of the tenth day, when the great Bhishma lay on the battlefield covered all over with arrows, Karna went to him and bowed reverently and asked for forgiveness and blessings, which he received.

Thereafter, Karna cooperated and himself proposed Drona for the command of the Kaurava forces in succession to Bhishma. When Drona also fell, Karna took over the command and led the Kaurava forces.

62. Krishna Teaches

ALL was ready for the battle. The warriors on both sides gathered together and solemnly bound themselves to honor the traditional rules of war.

The code of conduct in war and methods of warfare vary from time to time. It is only if what was in vogue at the time of the Mahabharata war is kept in mind that we can understand the epic. Otherwise, the story would be puzzling in places.

From what follows, the reader may have some idea of the rules of warfare followed in the Kurukshetra battle. Each day, the battle was over at sunset, and the hostiles mixed freely like friends.

Single combats might only be between equals and one could not use methods not in accordance with dharma. Thus those who left the field or retired would not be attacked. A horseman could attack only a horseman, not one on foot.

Likewise, charioteers, elephant troops and infantrymen could engage themselves in battle only with their opposite numbers in the enemy ranks.

Those who sought quarter or surrendered were safe from slaughter. Nor might one, for the moment disengaged, direct his weapons against another who was engaged in combat.

It was wrong to slay one who had been disarmed or whose attention was directed elsewhere or who was retreating or who had lost his armor. And no shafts were to be directed against non-combatant attendants or those engaged in blowing conchs or beating drums.

These were the rules that the Kauravas and the Pandavas solemnly declared they would follow.

The passage of time has witnessed many changes in men's ideas of right and wrong. Nothing is exempt from attack in modern warfare.

Not only are munitions made the target of attack, but dumb animals such as horses, camels, mules and medical stores, nay, non-combatants of all ages, are destroyed without compunction.

Sometimes the established conventions went overboard even in the Mahabharata war.

We see clearly in the story that occasional transgressions took place for one reason or another. But, on the whole, the accepted rules of honorable and humane war were observed by both sides in the Kurukshetra battle. And the occasional violations were looked upon as wrong and shameful.

Addressing the princes under his command, Bhishma said: "Heroes, yours is a glorious opportunity. Before you, are the gates of heaven wide open. The joy of living with Indra and Brahma awaits you. Pursue the path of your ancestors and follow the kshatriya dharma. Fight with joy and attain fame and greatness. A kshatriya does not wish to die of disease or old age in his bed but prefers to die on the battlefield," and the princes responded by ordering their trumpets to be sounded and shouted victory to the Kauravas.

On Bhishma's flag shone brightly the palm tree and five stars. On Aswatthama's the lion tail fluttered in the air.

In Drona's golden-hued standard, the ascetic's bowl and the bow glistened, and the cobra of Duryodhana's famed banner danced proudly with outspread hood.

On Kripa's flag was depicted a bull, while Jayadratha's carried a wild boar. Likewise others and the battlefield thus presented a pageant of flags.

Seeing the Kaurava forces ranged in battle array, Yudhishthira gave orders to Arjuna:

"The enemy force is very large. Our army being smaller, our tactics should be concentration rather than deployment that will only weaken us. Array our forces,  therefore, in needle formation."

Now, when Arjuna saw men arrayed on both sides for mutual slaughter, he was deeply agitated and Krishna spoke to him in order to quell his agitation and remove his doubts.

Krishna's exhortation to Arjuna at this juncture is the Bhagavad Gita, which is enshrined in millions of hearts as the Word of God. The Bhagavad Gita is acknowledged by all as one of the supreme treasures of human literature.

Its gospel of devotion to duty, without attachment or desire of reward, has shown the way of life for all men, rich or poor, learned or ignorant, who have sought for light in the dark problems of life.

63. Yudhishthira Seeks Benediction

EVERYTHING was ready for the battle to begin. At this tense moment, both armies saw with amazement Yudhishthira, the steadfast and brave son of Pandu, suddenly doff his armor and put away his weapons. Descending from his chariot, he proceeded on foot towards the commander of the Kaurava forces.

"What is this that Yudhishthira is doing?" asked everyone and was puzzled by this sudden and silent proceeding on the part of the Pandava.

Dhananjaya too was perplexed and he jumped down from his chariot and ran to Yudhishthira. The other brothers and Krishna also joined.

They feared that perhaps Yudhishthira, surrendering to his natural inclination, had suddenly decided to seek peace on any terms and was going forward to announce this.

"King, why are you proceeding to the enemy's lines in this strange manner? You have told us nothing. The enemy is ready for battle, their soldiers sheathed in armor and with uplifted weapons. But you have doffed your armor and thrown aside your weapons and are proceeding forward, unattended and on foot. Tell us what you are about." Thus said Arjuna to Dharmaputra. But Yudhishthira was immersed in deep thought and proceeded forward silently.

Then Vasudeva, who knew the hearts of men, smiled and said: "He is going to the elders to ask for their benediction before commencing this terrible fight. He feels it is not right to start such a grave proceeding without formally taking such benediction and permission. He goes to the grandsire to take his blessing and that of Dronacharya. So he goes unarmed. It is right that he does this. He knows proprieties. It is only thus that we might fare well in this battle."

The men in Duryodhana's army, when they saw Yudhishthira advancing with hands clasped in humble attitude, thought: "Here is the Pandava coming to sue for peace, frightened at our strength. Truly this man brings disgrace to the race of kshatriyas. Why was this coward born among us?" Thus did they talk among themselves reviling Dharmaputra though delighted at the prospect of securing victory without a blow.

Yudhishthira went through the lines of soldiers armed from head to foot and proceeded straight to where Bhishma was and, bending low and touching his feet in salutation, said:

"Grandsire, permit us to begin the battle. We have dared to give battle to you, our unconquerable and incomparable grandsire. We seek benediction before beginning the fight."

"Child," replied the grandsire, "born in the race of Bharatas, you have acted worthily and according to our code of conduct. It gives me joy to see this. Fight and you will have victory. I am not a free agent. I am bound by my obligation to the king and must fight on the side of the Kauravas. But you will not be defeated."

After thus obtaining the permission and the blessings of the grandsire, Yudhishthira went to Drona and circumambulated and bowed, according to form, to the acharya, who also gave his blessings, saying:

"I am under inescapable obligations to the Kauravas, O son of Dharma. Our vested interests enslave us and become our masters. Thus have I become bound to the Kauravas. I shall fight on their side. But yours will be the victory."

Yudhishthira similarly approached and obtained the blessings of Kripacharya and uncle Salya and returned to the Pandava lines.

The battle began, commencing with single combats between the leading chiefs armed with equal weapons. Bhishma and Partha, Satyaki and Kritavarma, Abhimanyu and Brihatbala, Duryodhana and Bhima, Yudhishthira and Salya, and Dbrishtadyumna and Drona were thus engaged in great battles.

Similarly, thousands of other warriors fought severally according to the rules of war of those days.

Besides these numerous single combats between renowned warriors, there was also indiscriminate fighting among common soldiers. The name of "sankula yuddha" was given to such free fighting and promiscuous carnage. The Kurukshetra battle witnessed many such "sankula" fights wherein countless men fought and died in the mad lust of battle. On the field lay piles of slaughtered soldiers, charioteers, elephants and horses. The ground became a bloody mire in which it was difficult for the chariots to move about. In modern battles there is no such thing as single combats. It is all "sankula."

The Kauravas fought under Bhishma's command for ten days. After him, Drona took the command. When Drona died, Karna succeeded to the command. Karna fell towards the close of the seventeenth day's battle. And Salya led the Kaurava army on the eighteenth and last day.

Towards the latter part of the battle, many savage and unchivalrous deeds were done. Chivalry and rules of war die hard, for there is an innate nobility in human nature. But difficult situations and temptations arise which men are too weak to resist, especially when they are exhausted with fighting and warped with hatred and bloodshed.

Even great men commit wrong and their lapses thereafter furnish bad examples to others, and dharma comes to be disregarded more and more easily and frequently. Thus does violence beget and nourish adharma and plunge the world in wickedness.

64. The First Day's Battle

DUHSASANA was leading the Kaurava forces and Bhimasena did the same on the Pandava side. The noise of battle rolled and rent the air. The kettledrums, trumpets, horns and conchs made the sky ring with their clamor.

Horses neighed, charging elephants trumpeted and the warriors uttered their lion-roars. Arrows flew in the air like burning meteors. Fathers and sons, uncles and nephews slew one another forgetful of old affection and ties of blood. It was a mad and terrible carnage. In the forenoon of the first day's battle the Pandava army was badly shaken. Wherever Bhishma's chariot went, it was like the dance of the destroyer. Abhimanyu could not bear this and he attacked the grandsire. When the oldest and the youngest warriors thus met in battle, the gods came to watch the combat. Abhimanyu's flag, displaying the golden karnikara tree brightly waved on his chariot.

Kritavarma was hit by one of his arrows and Salya was hit five times. Bhishma himself was hit nine times by Abhimanyu's shafts. Durmukha's charioteer was struck by one of Abhimanyu's sword-edge arrow and his severed head rolled on the ground.

Another broke Kripa's bow. Abhimanyu's feats brought down showers of flowers from the gods who looked on. Bhishma and the warrior supporting him exclaimed: "Indeed, a worthy son to Dhananjaya!"

Then the Kaurava warriors made a combined attack on the valiant youth. But he stood against them all. He parried with his own all the shafts discharged by Bhishma.

One of his well-aimed arrows brought the grandsire's palm tree flag down. Seeing this, Bhimasena was overjoyed and made a great lion-roar that further inspired the valiant nephew. Great was the grandsire's joy, seeing the valor of the young hero. Unwillingly, he had to use his full strength against the boy. Virata, his son Uttara, Dhrishtadyumna, the son of Drupada and Bhima came to relieve the young hero and attacked the grandsire who then turned his attentions on them.

Uttara, the son of Virata, rode an elephant and led a fierce charge on Salya. Salya's chariot horses were trampled to death and thereupon he hurled a javelin at Uttara. It went with unerring aim and pierced him in the chest.

The goad he had in his hand dropped and he rolled down dead. But the elephant did not withdraw. It continued charging until Salya cut off its trunk and hit it in many places with his arrows. And then it uttered a loud cry and fell dead. Salya got into Kritavarma's car.

Virata's son Sveta saw Salya slay his younger brother. His anger rose, like fire fed by libations of butter. And he drove his chariot towards Salya. Seven chariot warriors at once came up in support of Salya and protected him from all sides.

Arrows were showered on Sveta and the missiles sped across like lightning in clouds. Sveta defended himself marvelously. He parried their shafts with his own and cut their javelins down as they sped towards him. The warriors in both armies were amazed at the skill displayed by Sveta. Duryodhana lost no time now and sent forces to relieve Salya. Whereupon there was a great battle. Thousands of soldiers perished, and numerous were the chariots broken and the horses and elephants killed. Sveta succeeded in putting Duryodhana's men to flight and he pushed forward and attacked Bhishma.

Bhishma's flag was brought down by Sveta. Bhishma, in his turn, killed Sveta's horses and charioteer. There upon, they hurled javelins at one another and fought on.

Sveta took a mace, and swinging it, sent it at Bhishma's car which was smashed to pieces. But the grandsire, even before the mace dashed against the chariot, had anticipated it and jumped down. From the ground he pulled the string of his bow to his ear and sent a fatal arrow at Sveta. Sveta was struck and fell dead. Duhsasana blew his horn and danced in joy. This was followed by a great attack on the Pandava army by Bhishma.

The Pandava forces suffered greatly on the first day of the battle. Dharmaputra was seized with apprehension, and Duryodhana's joy was unbounded. The brothers came to Krishna and were engaged in anxious consultations.

"Chief among Bharatas," said Krishna to Yudhishthira, "do not fear. God has blessed you with valiant brothers. Why should you entertain any doubts? There is Satyaki and there are Virata, Drupada and Dhrishtadyumna, besides myself. What reason is there for you to be dejected? Do you forget that Sikhandin is awaiting for his predestined victim Bhishma?" Thus did Krishna comfort Yudhishthira.

65. The Second Day

THE Pandava army, having fared badly on the first day of the battle, Dhrishtadyumna, the Generalissimo, devised measures to avoid a repetition of it. On the second day, the army was most carefully arrayed and everything was done to instil confidence.

Duryodhana, filled with conceit on account of the success on the first day, stood in the center of his army and addressed his warriors.

"Heroes in armor", he said in a loud voice, "our victory is assured. Fight and care not for life."

The Kaurava army, led by Bhishma, again made strong attack on the Pandava forces and broke their formation, killing large numbers.

Arjuna, turning to Krishna, his charioteer, said: "If we continue in this way, our army will soon be totally destroyed by the grandsire. Unless we slay Bhishma, I am afraid we can not save our army."

"Dhananjaya, then get ready. There is the grandsire's chariot," replied Krishna, and drove straight towards him.

The chariot sped forward at a great pace. The grandsire sent his shafts welcoming the challenge. Duryodhana had ordered his men to protect the grandsire most vigilantly and never to let him expose himself to danger.

Accordingly, all the warriors, supporting the grandsire, at once intervened and attacked Arjuna who, however, fought on unconcerned.

It was well known that there were but three on the Kaurava side who could stand against Arjuna with any chance of success the grandsire Bhishma, Drona and Karna. Arjuna made short work of the warriors, who intervened in support of Bhishma.

The way in which he wielded his great bow on this occasion, extorted the admiration of all the great generals in the army. His chariot flashed hither and thither sundering hostile ranks like forked lightning, so rapidly that the eye ached to follow its career.

Duryodhana's heart beat fast as he watched this combat. His confidence in the great Bhishma began to be shaken.

"Son of Ganga," Duryodhana said, "it seems as if even while you and Drona are alive and fighting, this irresistible combination of Arjuna and Krishna will destroy our entire army. Karna whose devotion and loyalty to me are most genuine stands aside and does not fight for me only because of you. I fear I shall be deceived and you will not take steps quickly to destroy Phalguna (Arjuna)."

The gods came down to watch the combat between Bhishma and Arjuna. These were two of the greatest warriors on earth. Both chariots were drawn by white steeds.

From either side flew arrows in countless number. Shaft met shaft in the air and sometimes the grandsire's missile hit Arjuna's breast and that of Madhava (Krishna). And the blood flowing made Madhava more beautiful than ever as he stood like a green palasa tree in full bloom with crimson flowers.

Arjuna's wrath rose when he saw his dear charioteer hit and he pulled his bow and sent well-aimed arrows at the grandsire. The combatants were equal and the battle raged for a long while.

In the movements the chariots made they were so close to one another and moved about so fast that it was not possible to say where Arjuna was and where Bhishma. Only the flag could be distinguished.

As this great and wonderful scene was enacted in one part of the field, at another place a fierce battle was being fought between Drona and his born enemy Dhrishtadyumna, the son of the king of the Panchalas and brother of Draupadi.

Drona's attack was powerful and Dhrishtadyumna was wounded badly. But the latter retaliated with equal vigor and with a grin of hatred he shot arrows and sped other missiles at Drona.

Drona defended himself with great skill. He parried the sharp missiles and the heavy maces hurled at him with his arrows and broke them to pieces even as they sped in the air.

Many times did Dhrishtadyumna's bow break, hit by Drona's arrows. One of Drona's arrows killed the Panchala prince's charioteer. Thereupon Dhrishtadyumna took up a mace and, jumping down from the chariot, went forward on foot.

Drona sent an arrow that brought the mace down. Dhrishtadyumna then drew his sword and rushed forward like a lion springing on its elephant prey. But Drona again disabled him and prevented his advance.

Just then Bhima, who saw the Panchala's predicament, sent a shower of arrows on Drona and carried Dhrishtadyumna to safety in his chariot.

Duryodhana who saw this sent the Kalinga forces against Bhimasena. Bhima killed the Kalinga warriors in great number. Like Death itself he moved about among his enemies and felled them to the ground. So fierce was the destruction that the entire army trembled in fear.

When Bhishma saw this, he came to relieve the Kalingas. Satyaki, Abhimanyu and other warriors came up in support of Bhima. One of Satyaki's shafts brought Bhishma's charioteer down and the horses of Bhishma's chariot, left uncontrolled, bolted carrying Bhishma away from the field.

The Pandava army was wild with enthusiasm when Bhishma's chariot sped thus out of the field. They took advantage of the situation and made a fierce attack on the Kaurava army.

Great was the loss the Kaurava army suffered in that day's battle as a result of Arjuna's deeds of valor. The generals of the Kaurava army were greatly perturbed and their previous day's enthusiasm had all disappeared.

They eagerly looked forward to sunset when there would be an end to the day's battle. As the sun sank in the west, Bhishma said to Drona: "It is well we stop the fighting now. Our army is disheartened and weary."

On the side of the Pandavas, Dhananjaya and others returned in great cheer to their camp, with bands playing. At the end of the second day's battle, the Kauravas were in the mood that the Pandavas were in the previous evening.

66. The Third Day's Battle

ON the morning of the third day Bhishma arrayed his army in eagle formation and himself led it while Duryodhana and his forces protected the rear. So great was the care taken over every detail that the Kauravas were certain that there could be no mishap for them that day.

The Pandavas too arrayed their forces with skill. Dhananjaya and Dhrishtadyumna decided in favor of a crescent formation of their army so as more effectually to cope with the eagle formation of the enemy's forces.

On the right horn of the crescent stood Bhima and on the left Arjuna, leading the respective divisions. The battle began. All arms were at once engaged and blood flowed in torrents and the dust that was raised by chariots, horses and elephants rose to hide the sun.

Dhananjaya's attack was powerful but the enemy stood firm. A counter-attack was made by the Kauravas concentrating on Arjuna's position. Javelins and spears and other missiles flew in the air shining like forked lightning in a thunderstorm.

Like a great cloud of locusts the shafts covered Arjuna's chariot. But with amazing skill he raised a moving fortification around his chariot with arrows discharged in an unending stream from his famous bow.

At another point Sakuni led a large force against Satyaki and Abhimanyu. Satyaki's chariot was broken to pieces and he had to scramble up Abhimanyu's chariot and thereafter both fought from the same chariot.

They were able to destroy Sakuni's forces. Drona and Bhishma jointly attacked Dharmaputra's division and Nakula and Sahadeva joined their brother in opposing Drona's offensive.

Bhima and his son Ghatotkacha attacked Duryodhana's division and in that day's battle the son appeared to excel his great father in valor.

Bhima's shafts hit Duryodhana and he lay in swoon in his chariot. His charioteer quickly drove the chariot away from the scene. He feared that the Kaurava forces would be completely demoralised if they saw that the prince had been disabled.

But even this movement created great confusion. Bhimasena took full advantage of the position and worked havoc among the fleeing Kaurava forces.

Drona and Bhishma who saw the discomfiture and confusion of the Kaurava army came up quickly and restored confidence. The scattered forces were brought together and Duryodhana was again seen leading them.

"How can you stand thus," said Duryodhana to the grandsire, "looking on when our forces are scattered and put to disgraceful flight? I fear you are too kind to the Pandavas. Why did you not tell me frankly 'I love the Pandavas; Dhrishtadyumna and Satyaki are my friends and I cannot attack or slay them.' You should have stated the position explicitly to me. Surely these men are not equal to you. And if you were so minded, you could deal with them easily. Even now, it would be best if you and Drona told me frankly your mind in the matter."

The chagrin of defeat, and the knowledge that the grandsire disapproved of his ways made Duryodhana speak thus bitterly. But Bhishma merely smiled and said: "Wasn't I quite frank in my advice to you? That advice you rejected when you decided on war. I tried to prevent the war but, now that it has come, I am fulfilling my duties by you with all my might. I am an old man and what I am doing is quite my utmost."

Saying thus, the grandsire resumed his operations. The turn of events in the forenoon had been so much in their favor that the delighted Pandavas were now somewhat careless.

They did not expect Bhishma to rally his forces and attack them again. But stung by Duryodhana's reproaches, the grandsire raged about the field like a destroying fire.

He rallied his men and delivered the most severe attack yet made on the Pandava army. The latter thought that the grandsire had multiplied himself into a number of Bhishmas fighting at several points. So swift were his movements that afternoon.

Those who opposed him were struck down and perished like months in the fire. The Pandava army was thoroughly broken and began to scatter. Vasudeva, Partha and Sikhandin tried hard to restore order and confidence, but were unsuccessful.

"Dhanjaya," said Krishna, "now has the critical time come. Be true to your decision not to flinch from your duty to kill in battle Bhishma, Drona and all the other friends and relatives and respected elders. You have pledged yourself to it and you have now to carry it out. Otherwise our army is lost beyond redemption. You must now attack the grandsire."

"Drive on," said Arjuna.

As Dhananjaya's chariot sped on towards Bhishma, it met a hot reception from the grandsire, who covered it with his arrows.

But, Arjuna bent his bow and discharged three shafts that broke the grandsire's bow. Bhishma picked up another bow but it too met the same fate. The grandsire's heart was gladdened when he saw Arjuna's skill in archery.

"Hail, brave warrior!" applauded the grandsire, even as, taking up another bow; he poured shafts on Arjuna's chariot with unerring aim.

Krishna was not happy at the way Arjuna met the attack. The grandsire's bow was working fiercely. But Arjuna's hands did not do their best, for his heart was not in it.

He had too much regard for his great grandsire. Krishna thought that, if Arjuna went on like this, the army, which had been so badly demoralized already, would be utterly destroyed and all would be lost.

Krishna managed the chariot skilfully, but in spite of it, both he and Arjuna were hit many times by Bhishma's arrows.

Janardana's (Krishna) anger rose. "I can stand this no longer, Arjuna. I shall kill Bhishma myself if you will not do it!" he exclaimed, and dropping the reins, he took up his discus and jumped down from the chariot and dashed forward towards Bhishma.

Bhishma was far from being perturbed at this. On the contrary, his face expanded with ecstatic joy. "Come, come, Oh Lotus-eyed One!" he exclaimed.

"I bow to you, Oh Madhava. Lord of the World, have you indeed come down from the chariot for my sake? I offer you my life. If I be slain by you, I shall be glorified in the three worlds. Give me that boon. May your hands take this life away and save me for eternity."

Arjuna was distressed to see this. He jumped down and ran after Krishna. Overtaking him with great difficulty, he entreated Krishna to turn back.

"Do not lose your patience with me. Desist and I promise not to flinch," he said, and persuaded Krishna to return. The chariot reins were again in Krishna's hands. Arjuna attacked the Kaurava forces furiously and thousands were slain by him.

The Kauravas suffered a severe defeat on the evening of the third day. As they returned to their camps in torchlight, they said to one another: "Who can equal Arjuna? There is nothing strange in his being victorious." So marvelous was Arjuna's prowess that day.

67. The Fourth Day

THE battle was very much the same every day and the narrative is one of monotonous fighting and killing. Still, the great battle is the central event in the Mahabharata and, if we skip over it, we cannot fully understand the epic heroes of that crowded stage.

At break of day, Bhishma arrayed the Kaurava forces again. Surrounded by Drona, Duryodhana and others, the grandsire looked verily like great Indra, holding his thunder bolt, surrounded by the devas.

The Kaurava army, with its chariots, elephants and horses all arrayed in battle order and ready for the fight, presented the appearance of the sky in a great thunderstorm.

The grandsire gave orders for advance. Arjuna watched the hostile movements from his chariot, whereon the Hanuman flag was waving, and he too got ready.

The battle commenced. Aswatthama, Bhurisravas, Salya, Chitrasena and the son of Chala surrounded Abhimanyu and attacked him. The warrior fought like a lion opposing five elephants.

Arjuna saw this combined attack on his son and, with a wrathful lion roar joined his son whereat the tempo of fighting flared up. Dhrishtadyumna also arrived with a large force. The son of Chala was killed.

Chala himself now joined and he with Salya, made a strong attack on Dhrishtadyumna. The latter's bow was severed into two by a sharp missile discharged by Salya.

Abhimanyu saw this and sent a shower of arrows on Salya and put him in such danger that Duryodhana and his brothers rushed to Salya's help. Bhimasena also appeared on the scene at this juncture.

When Bhima raised his mace aloft, Duryodhana's brothers lost courage. Duryodhana, who saw this, was exceedingly angry and immediately charged against Bhima with a large force of elephants.

As soon as Bhima saw the elephants coming up, he descended from his chariot, iron mace in hand, attacked them so fiercely that they scattered in a wild stampede, throwing the Kaurava ranks into disorder.

It will be seen that even in our Puranic stories elephants fared as badly in battle as they did in the wars of the Greeks and the Romans. Bhima's attack on the elephants was like Indra's devastating onslaught on the winged mountains.

The slaughtered elephants lay dead on the field like great hills. Those that escaped fled in panic and caused great havoc in the Kaurava army, trampling numerous soldiers in their wild race. Duryodhana, thereupon, ordered a wholesale attack on Bhima.

But he stood firm as a rock and presently, the Pandava warriors came up and joined him. A number of Duryodhana's arrows struck Bhima's chest and he climbed up his chariot again.

"Visoka, now is the glad hour," said Bhima to his charioteer. "I see a number of Dhritarashtra's sons before me, ready to be shaken down like ripe fruits on a tree. Keep your hold well on the reins and drive on. I am going to dispatch these wretches to Yama's abode." Bhima's arrows would have killed Duryodhana then and there, had it not been for his armor.

Eight of Duryodhana's brothers were slain in that day's battle by Bhima. Duryodhana fought fiercely. Bhima's bow was smashed by one of Duryodhana's arrows. Taking up a fresh bow, Bhima sent an arrow with a knife-edge at Duryodhana that cut the latter's bow into two.

Not baffled by this, Duryodhana took up a fresh bow and discharged a well-aimed shaft which struck Bhima on his chest with such force that he reeled and sat down.

The Pandava warriors now poured a great shower of arrows on Duryodhana. Ghatotkacha, who saw his father sit dazed with the force of the blow, got exceedingly angry and fell on the Kaurava army, which was unable to stand against his onslaught.

"We cannot fight this Rakshasa today." said Bhishma to Drona. "Our men are weary. It is nearing sunset and at night of the Rakshasas grows stronger with the darkness. Let us deal with Ghatotkacha tomorrow."

The grandsire ordered his army to retire for the night. Duryodhana sat musing in his tent, his eyes filled with tears. He had lost many of his brothers in that day's battle.

"Sanjaya," exclaimed Dhritarashtra. "Every day, you give me nothing but bad news. Your tale has ever been one of sorrow, of defeat and loss of dear ones! I cannot stand this any more. What stratagem can save my people? How are we going to win in this fight? Indeed, I am full of fear. It seems fate is more powerful than human effort."

"King " said Sanjaya in reply, "is this not all the result of your own folly? Of what avail is grief? How can I manufacture good news for you? You should hear the truth with fortitude."

"Ah! Vidura's words are coming true," said the blind old king, plunged in great grief.

68. The Fifth Day

"I AM like a shipwrecked man seeking to save himself by swimming in a storm tossed ocean. I shall surely drown, overwhelmed in this sea of sorrow."

Again and again, when Sanjaya related the happenings of the great battle, Dhritarashtra would thus lament, unable to bear his grief.

"Bhima is going to kill all my sons," he said. "I do not believe there is anyone with prowess enough in our army to protect my sons from death. Did Bhishma, Drona, Kripa and Aswatthama look on unconcerned when our army fled in terror? What indeed is their plan? When and how are they going to help Duryodhana? How are my sons to escape from destruction?"

Saying thus, the blind old king burst into tears.

"Calm yourself, King," said Sanjaya. "The Pandavas rest on the strength of a just cause. So, they win. Your sons are brave but their thoughts are wicked. Therefore, luck does not favor them. They have done great injustice to the Pandavas, and they are reaping the harvest of their sins. The Pandavas are not winning by charms or magic incantations. They are fighting according to the practice of kshatriyas. Their cause being just, they have strength. Friends advised you, but you discarded wise counsel. Vidura, Bhishma, Drona and I tried to stop you in your unwise course, but you did not listen and you went on. Like a foolish sick man who refuses to drink bitter medicine, you obstinately refused to follow our advice, which would have saved your people, preferring to do as your foolish son desired. You are in distress now. Last night, Duryodhana asked Bhishma the same question as you put to me now. And Bhishma gave the same answer as I give you."

When the fighting was stopped on the evening of the fourth day, Duryodhana went by himself to Bhishma's tent and, bowing reverently, said:

"Grandsire, the world knows that you are a warrior who knows not fear. The same is the case with Drona, Kripa, Aswatthama, Kritavarma, Sudakshin, Bhurisravas, Vikarna and Bhagadatta. Death has no terror for these veterans. There is no doubt, the prowess of these great warriors is limitless, even like your own. All the Pandavas combined cannot defeat any one of you. What then is the mystery behind this daily defeat of our army at the hands of the sons of Kunti?"

Bhishma replied: "Prince, listen to me. I have given you advice on every occasion and told you what was good for you. But, you have always refused to follow what your elders counselled you to do. Again, I tell you that it is best for you to make peace with Pandu's sons. For your good as well as for that of the world, that is the only course that should be followed. Belonging to the same royal house, you can all enjoy this vast country as yours. I gave you this advice, but you disregarded it and have grievously wronged the Pandavas, the fruit of which you are now reaping. The Pandavas are protected by Krishna himself. How then can you hope for victory? Even now, it is not loo late for making peace and that is the way to rule your kingdom, making the Pandavas, your powerful brothers, friends instead of enemies. Destruction awaits you if you insult Dhananjaya and Krishna, who are none other than Nara and Narayana."

Duryodhana took leave and went to his tent, but he could not sleep that night.

The battle was resumed the next morning. Bhishma arrayed the Kaurava forces in a strong formation. So did Dhrishtadyumna for the Pandava army.

Bhima stood at the head of the advance lines as usual. And Sikhandin, Dhrishtadyumna and Satyaki stood behind, securely guarding the main body, aided by other generals.

Dharmaputra and the twin brothers held the rear. Bhishma bent his bow and discharged his shafts. The Pandava army suffered greatly under the grandsire's attack.

Dhananjaya saw this and retaliated by fierce shafts aimed at Bhishma. Duryodhana went to Drona and complained bitterly according to his custom.

Drona upbraided him severely: "Obstinate prince, you talk without understanding. You are ignorant of the Pandavas' strength. We are doing our best."

Drona's powerful attack on the Pandava army was too much for Satyaki who was meeting it and Bhima therefore turned his attentions to Drona. The battle grew fiercer still. Drona, Bhishma and Salya made a combined attack on Bhima.

Sikhandin supported Bhima by pouring a shower of arrows on Bhishma. As soon as Sikhandin stepped in, Bhishma turned away. For Sikhandin was born a girl, and Bhishma's principles did not permit him to attack a woman.

In the end, this same objection proved to be the cause of Bhishma's death. When Drona saw Bhishma turn away, he attacked Sikhandin fiercely and compelled him to withdraw.

There was a promiscuous battle the whole of the morning of the fifth day, and the slaughter was terrific. In the after noon, Duryodhana sent a large force to oppose Satyaki.

But Satyaki destroyed it completely and advanced to attack Bhurisravas. Bhurisravas, who was a powerful opponent, put Satyaki's men to fight, and pressed Satyaki himself so fiercely that he was in distress.

Satyaki's ten sons saw their father's plight and sought to relieve him by launching an offensive against Bhurisravas, but Bhurisravas undaunted by numbers, opposed the combined attack and was not to be shaken. His well-aimed darts broke their weapons and they were all slain, strewn on the field like so many tall trees struck down by lightning. Satyaki, wild with rage and grief, drove forward at a furious pace to slay Bhurisravas.

The chariots of the two warriors dashed against each other and crumbled to pieces. And the warriors stood face to face with sword and shield in desperate single combat.

Then, Bhima came and took away Satyaki by force into his chariot and drove away. For Bhima knew that Bhurisravas was an unrivalled swordsman and he did not want Satyaki to be slain.

Arjuna killed thousands of warriors that evening. The soldiers, dispatched against him by Duryodhana, perished like moths in the fire. As the sun went down and Bhishma gave orders to cease fighting, the princes on the Pandava army surrounded Arjuna and greeted him with loud cries of admiration and victory.

The armies on both sides retired to camp, along with the tired horses and elephants.

69. The Sixth Day

ACCORDING to Yudhishthira's order Dhrishtadyumna arrayed the Pandava army in makara (fish) formation for the sixth day's battle. The Kaurava army was arrayed in krauncha (heron) formation.

We know, how, similarly, names were given to physical exercise, asanas, or postures. Vyuha was the general name for battle array. Which Vyuha was best for any particular occasion, depended on the requirements of the offensive and defensive plans of the day.

What the strength and composition of the forces arrayed should be and what positions they should take up were decided upon, according to the situation as it developed from time to time.

The sixth day was marked by a prodigious slaughter, even in the first part of the morning. Drona's charioteer was killed and Drona took the reins of the horses himself and used his bow as well.

Great was the destruction he effected. He went about like fire among cotton heaps. The formations of both armies were soon broken and indiscriminate and fierce fighting went on. Blood flowed in torrents and the field was covered by dead bodies of soldiers, elephants and horses and the debris of chariots.

Bhimasena pierced the enemy's lines to seek out Duryodhana's brothers and finish them. They, for their part, did not wait to be sought, but rushed on him, in a combined attack from all sides. He was attacked by Duhsasana, Durvishaha, Durmata, Jaya, Jayatsena, Vikarna, Chitrasena, Sudarsana, Charuchitra, Suvarma, Dushkarna and others, all together.

Bhimasena, who did not know what fear was, stood up and fought them all. They desired to take him prisoner and he to kill them all on the spot.

The battle raged fiercely, even like the ancient battle between the gods and the asuras. Suddenly, the son of Pandu lost his patience and jumped down from his chariot, mace in band, and made straight on foot for the sons of Dhritarashtra, in hot haste to slay them.

When Dhrishtadyumna saw Bhima's chariot disappear in the enemy lines, he was alarmed and rushed to prevent disaster. He reached Bhima's car, but found it was occupied only by the charioteer and Bhima was not in it. With tears in his eyes, he asked the charioteer: "Visoka, where is Bhima dearer to me than life?" Dhrishtadyumna naturally thought Bhima had fallen.

Visoka bowed and said to the son of Drupada: "The son of Pandu asked me to stay here and, without waiting for my reply rushed forward on foot, mace in hand, into the enemy ranks."

Fearing that Bhima would be overpowered and killed Dhrishtadyumna drove his chariot into the enemy lines in search of Bhimasena, whose path was marked by the bodies of slain elephants.

When Dhrishtadyumna found Bhima, he saw him surrounded on all sides by enemies fighting from their chariots. Bhima stood against them all, mace in hand, wounded all over and breathing fire.

Dhrishtadyumna embraced him and took him into his chariot and proceeded to pick out the shafts that had stuck in his body. Duryodhana now ordered his warriors to attack Bhimasena and Dhrishtadyumna and not to wait for them to attack or challenge.

Accordingly, they made a combined attack even though they were not inclined to engage themselves in further fighting. Dhrishtadyumna had a secret weapon, which he had obtained from Dronacharya and, discharging it, threw the enemy forces into a stupor.

But Duryodhana then joined the fray and discharged weapons to counter the stupor weapons of Dhrishtadyumna. Just then, reinforcements sent by Yudhishthira arrived.

A force of twelve chariots with their retinue led by Abhimanyu came upon the scene to support Bhima.

Dhrishtadyumna was greatly relieved when he saw this. Bhimasena had also by now refreshed himself and was ready to renew the fight. He got into Kekaya's chariot and took up his position along with the rest.

Drona, however, was terrible that day. He killed Dhrishtadyumna's charioteer and horses and smashed his chariot and Drupada's son had to seek a place in Abhimanyu's car. The Pandava forces began to waver and Drona was cheered by the Kaurava army.

Indiscriminate mass fighting and slaughter went on that day. At one time, Bhima and Duryodhana met face to face. The usual exchange of hot words took place and was followed by a great battle of archery.

Duryodhana was hit and fell unconscious. Kripa extricated him with great skill and took him away in his own chariot. Bhishma personally arrived at the spot now and led the attack and scattered the Pandava forces.

The sun was sinking, but the battle was continued for an hour yet and the fighting was fierce and many thousands perished. Then the day's battle ceased. Yudhishthira was glad that Dhrishtadyumna and Bhima returned to camp alive.

70. The Seventh Day

DURYODHANA, wounded all over and suffering greatly, went to Bhishma and said:

"The battle had been going against us every day. Our formations are broken and our warriors are being slain in large numbers. You are looking on doing nothing."

The grandsire soothed Duryodhana with comforting words:

"Why do you let yourself be disheartened? Here are all of us, Drona, Salya, Kritavarma, Aswatthama, Vikarna, Bhagadatta, Sakuni, the two brothers of Avanti, the Trigarta chief, the king of Magadha, and Kripacharya. When these great warriors are here, ready to give up their lives for you, why should you feel downhearted? Get rid of this mood of dejection."

Saying this, he issued orders for the day.

"See there," the grandsire said to Duryodhana. "These thousands of cars, horses and horsemen, great war elephants, and those armed foot soldiers from various kingdoms are all ready to fight for you. With this fine army, you can vanquish even the gods. Fear not."

Thus cheering up the dejected Duryodhana, he gave him a healing balm for his wounds. Duryodhana rubbed it over his numerous wounds and felt relieved.

He went to the field, heartened by the grandsire's words of confidence. The army was that day arrayed in circular formation. With each war elephant were seven chariots fully equipped.

Each chariot was supported by seven horsemen. To each horseman were attached ten shield bearers. Everyone wore armor.

Duryodhana stood resplendent like Indra at the center of this great and well-equipped army. Yudhishthira arrayed the Pandava army in vajravyuha. This day's battle was fiercely fought simultaneously at many sectors.

Bhishma personally opposed Arjuna's attacks. Drona and Virata were engaged with each other at another point. Sikhandin and Aswatthama fought a big battle at another sector.

Duryodhana and Dhrishtadyumna fought with each other at yet another point. Nakula and Sahadeva attacked their uncle Salya. The Avanti kings opposed Yudhamanyu, while Bhimasena opposed Kritavarma, Chitrasena, Vikarna and Durmarsha.

There were great battles between Ghatotkacha and Bhagadatta, between Alambasa and Satyaki, between Bhurisravas and Dhrishtaketu, between Yudhishthira and Srutayu and between Chekitana and Kripa.

In the battle between Drona and Virata, the latter was worsted and he had to climb into the chariot of his son Sanga, having lost his own chariot, horses and charioteer.

Virata's sons Uttara and Sveta had fallen in the first day's battle. On this seventh day, Sanga also was slain just as his father came up to his side. Sikhandin, Drupada's son, was defeated by Aswatthama.

His chariot was smashed and he jumped down and stood sword and shield in hand. Aswatthama aimed his shaft at his sword and broke it. Sikhandin then whirled the broken sword and hurled it at Aswatthama with tremendous force, but it was met by Aswatthama's arrow.

Sikhandin, badly beaten, got into Satyaki's chariot and retired. In the fight between Satyaki and Alambasa, the former had the worst of it at first but later recovered ground and Alambasa had to flee.

In the battle between Dhrishtadyumna and Duryodhana, the horses of the latter were killed and he had to alight from his chariot. He, however, continued the fight, sword in hand. Sakuni came then and took the prince away in his chariot.

Kritavarma made a strong attack on Bhima but was worsted. He lost his chariot and horses and acknowledging defeat, fled towards Sakuni's car, with Bhima's arrows sticking all over him, making him look like a porcupine speeding away in the forest.

Vinda and Anuvinda of Avanti were defeated by Yudhamanyu, and their armies were completely destroyed. Bhagadatta attacked Ghatotkacha and put to flight all his supporters.

But, alone, Ghatotkacha stood and fought bravely. But in the end, he too had to save himself by flight, which gladdened the whole Kaurava army.

Salya attacked his nephews. Nakula's horses were killed and he had to join his brother in the latter's chariot. Both continued the fight from the same car. Salya was hit by Sahadeva's arrow and swooned. The charioteer skilfully drove the car away and saved Salya.

When the Madra king (Salya) was seen retreating from the field Duryodhana's army lost heart and the twin sons of Madri blew their conchs in triumph. Taking advantage of the situation, they inflicted heavy damage on Salya's forces.

At noon, Yudhishthira led an attack on Srutayu. The latter's well-aimed arrows intercepted Dharmaputra's missiles, and his armor was pierced and he was severely wounded.

Yudhishthira then lost his temper and sent a powerful arrow that pierced Srutayu's breast-plate. That day, Yudhishthira was not his normal self and burnt with anger.

Srutayu's charioteer and horses were killed and the chariot was smashed and he had to flee on foot from the field. This completed the demorahsation of Duryodhana's army.

In the attack on Kripa, Chekitana, losing his chariot and charioteer, alighted and attacked Kripa's charioteer and horses with mace in hand and killed them.

Kripa also alighted, and standing on the ground, discharged his arrows. Chekitana was badly hit. He then whirled his mace and hurled it at Kripacharya, but the latter was able to intercept it with his own arrow.

Thereupon they closed with each other, sword in hand. Both were wounded and fell on the ground, when Bhima came and took Chekitana away in his chariot. Sakuni similarly took wounded Kripa away in his car.

Ninety-six arrows of Dhrishtaketu struck Bhurisravas. And the great warrior was like a sun radiating glory, as the arrows, all sticking in his breast-plate, shone bright around his radiant face. Even in that condition, he compelled Dhrishtaketu to admit defeat and retire.  Three of Duryodhana's brothers attacked Abhimanyu who inflicted a heavy defeat on them but spared their lives, because Bhima had sworn to kill them. Thereupon, Bhishma attacked Abhimanyu.

Arjuna saw this and said to his illustrious charioteer: "Krishna, drive the car towards Bhishma."

At that moment, the other Pandavas also joined Arjuna. But the grandsire was able to hold his own against all five until the sunset, and the battle was suspended for the day. And the warriors of both sides, weary and wounded, retired to their tents for rest and for having their injuries attended to.

After this, for an hour, soft music was played, soothing the warriors to their rest. That hour was spent, says the poet, without a word about war or hatred. It was an hour of heavenly bliss, and it was a glad sight to see. One can see herein what the great lesson of the Mahabharata is.

71. The Eighth Day

WHEN the eighth day dawned, Bhishma arrayed his army in tortoise formation. Yudhishthira said to Dhrishtadyumna:

"See there, the enemy is in kurma vyuha (tortoise formation). You have to answer at once with a formation that can break it."

Dhrishtadyumna immediately proceeded to his task. The Pandava forces were arrayed in a three-pronged formation.

Bhima was at the head of one prong, Satyaki of another, and Yudhishthira at the crest of the middle division. Our ancestors had developed the science of war very well.

It was not reduced to writing but was preserved by tradition in the families of kshatriyas. Armor and tactics were employed suitably to meet the weapons of offence and the tactics that the enemy used in those days.

The Kurukshetra battle was fought some thousands of years ago. Reading the story of the battle in the Mahabharata, we should not, having the practice and incidents of modern warfare in mind, reject the Mahabharata narrative as mere myth with no relation to fact.

Only about a century and a half ago, the English admiral Nelson fought great sea battles and won undying renown.

The weapons used and the vessels that actually took part in Nelson's battles, would seem almost weird and even ridiculous if compared with those of modern naval warfare.

If a hundred and fifty years can make so much difference, we must be prepared for very strange things in the procedure and events of a period, so long back as that of the Mahabharata war.

Another matter to be kept in mind is that we cannot expect, in the books of poets and literary writers, accurate or full details about weapons and tactics, although the narrative may be of battles.

Military affairs were in ancient times the sole concern of the military order, the kshatriyas. Their culture and their training were entirely their own charge.

The principles and the secrets of warfare and the science and art of the use of military weapons were handed down from generation to generation by tradition and personal instruction.

There were no military textbooks and there was not any place for them in the works of poets and rishis. If a modern novel deals in some chapters with the treatment and cure of a sick person, we can not expect to see such details in it as might interest a medical man. No author would care, even if he were able, to include scientific details in his story.

So, we cannot hope to find in the epic of Vyasa, precise details as to what is tortoise formation or lotus formation. We have no explanation as to how one could, by discharging a continuous stream of arrows, build a defence around himself or intercept and cut missiles in transit, or how one could be living when pierced all over by arrows, or how far the armor worn by the soldiers and officers could protect them against missiles or what were the ambulance arrangements or how the dead were disposed of.

All these things appertaining to ancient war, however interesting, will have to be in the realm of the unknown in spite of the vivid narrative we have in the Mahabharata epic.

Bhima killed eight of Dhritarashtra's sons early in the battle that day. Duryodhana's heart lost courage before this. It seemed to his friends as if Bhimasena would complete his revenge this very day, even as he swore in the assembly ball, where the great outrage was enacted.

Arjuna had a great bereavement in this day's battle. His dear son Iravan was killed. This son of Arjuna by his Naga wife had come and joined the Pandava forces at Kurukshetra. Duryodhana sent his friend, the Rakshasa Alambasa, to oppose the Naga warrior.

Iravan was slain after a fierce fight. When Arjuna heard this, he broke down completely. Said he turning to Vasudeva: "Vidura had indeed told us plainly that both sides would be plunged in grief unbearable. What are we doing all this wretched destruction up on one another for? Just for the sake of property. After all this killing, what joy are we or they likely to find in the end? O Madhusudana, I now see why the far seeing Yudhishthira said he would be content if Duryodhana would give five villages to us, keeping everything else to himself and he would not resort to fighting if that were agreed to. Duryodhana, in his obstinate folly, refused to give even these five villages and so, these great sins have to be committed on both sides. I continue fighting only because men would otherwise think me a coward, who could submit tamely to wrong. When I see the dead warriors lying on the field, my heart is filled with unbearable anguish. Oh, how wicked we are to carry on in this miserable, sinful way."

Seeing Iravan killed, Ghatotkacha uttered a loud war-cry which made all the assembled soldiers tremble. And with his division, he fell upon the Kaurava army ferociously. So great was the destruction he wrought that at many points the Kaurava formation was broken.

Seeing this, Duryodhana personally led an attack on Bhima's son. The king of Vanga joined Duryodhana with his elephants. Duryodhana fought most bravely on this eighth day of the battle. He killed a great number of warriors on Ghatotkacha's side.

Ghatotkacha hurled a javelin which would have ended Duryodhana's career but for the Vanga chief's prompt intervention with one of his elephants.

The missile hit the beast, which fell dead, and Duryodhana was saved.

Bhishma was anxious about Duryodhana and sent a large force under Drona to support the Kaurava prince.

Many were the veterans who were in this force that attacked Ghatotkacha.

So tumultuous and fierce was the fight at this sector of the battle that Yudhishthira feared for Ghatotkacha's safety and sent Bhimasena to his aid.

Then the battle became even fiercer than before. Sixteen of Duryodhana's brothers perished on this day.

72. The Ninth Day

ON the morning of the ninth day, before the battle began, Duryodhana was closeted with the grandsire. He gave vent to his bitter feelings of disappointment over the way the battle was going. He uttered words that were like the sharp spears and pained the grandsire greatly but the latter was patient and said sadly:

"Like ghee on the sacrificial fire I am pouring my life out for you. Why do you seek to mortify me, who have been doing my very utmost for you? You speak like a man of no understanding, not knowing what is right and what is wrong. They say that, when a man is nearing his death, the tree appears to him to be made of gold. You see things now, not as they are. Your vision is clouded. You are now reaping the harvest of the hatred you deliberately sowed. The best course for you are to go on fighting, as well as you can. This is also the plain path of duty. It is not possible for me to fight Sikhandin, for I can never raise my hand against a woman. Nor can I with my hands kill the Pandavas, for my mind revolts against it. I will do everything barring these two and fight all the warriors opposed to you. Nothing is gained by losing heart. Fight as a kshatriya should and honor will be yours whatever the events."

Saying thus to Duryodhana and cheering him up with wise and affectionate words, Bhishma proceeded to issue instructions for arraying the forces for the day's battle.

Duryodhana was heartened. He sent for Duhsasana and said to him: "Brother, put forth all our strength in today's battle. I am convinced, the grandsire is fighting on our side with his whole heart. It is only against Sikhandin, he says, he cannot use his weapons. We should see that he is not exposed to Sikhandin's attacks, for you know, even a wild dog can kill a lion if the latter scorns to fight back."

There was a great fight between Abhimanyu and Alambasa. Abhimanyu demonstrated that his valor was no less than his illustrious father's. Alambasa had to flee on foot to save himself.

There were fierce combats between Satyaki and Aswatthama and between Drona and Arjuna. Thereafter, all the Pandavas attacked the grandsire and Duryodhana sent Duhsasana to support the old warrior. Bhishma fought furiously and beat the Pandavas back.

The Pandava forces were thoroughly demoralised and were flying hither and thither, like cattle that had lost their way in the forest.

Krishna halted the chariot and said to Arjuna: "Partha, you and your brothers were looking forward to this day, after thirteen years. Do not hesitate to kill the grandsire. Remember the duty of a soldier."

Arjuna bent his head down and, without looking up, replied: "I would much rather have continued to be an exile in the forest than kill the grandsire and the teachers whom I love, but I shall obey you. Drive on."

Arjuna's heart was not in the fight. Unwillingly and in great distress of mind, he proceeded to the combat. Bhishma, on the other hand, burnt fiercely like the noonday sun.

When the army saw Arjuna's chariot proceed towards Bhishma, it regained courage and order once again prevailed. Bhishma's arrows came thick and fast and covered the advancing chariot so completely that neither horses nor vehicles could be seen.

Krishna was unperturbed and drove on with circumspection and skill. Arjuna's shafts hit Bhishma's bow and shattered it many times. But the grandsire went on renewing his weapon.

"You are not fighting, Arjuna, as you should!" exclaimed Krishna, and jumped down in a rage from the chariot and, taking up his discus, he advanced towards the grandsire.

Bhishma saw Vasudeva approaching.

"Hail, O Lotus-eyed One!" he cried. "Blessed am I to be separated from the body by you! Come, come!"

Arjuna jumped down from the chariot and, rushing forward overtook and held Krishna, casting both his arms around him. "Stop, Krishna," he cried. "Do not break your pledge. You have promised not to use weapons in this battle. This is my work. I shall not fail. I shall send my arrows and kill the beloved grandsire myself. Pray, mount the car and take the reins."

Arjuna took Krishna back and the battle was resumed. The Pandava forces had been handled roughly, but now the sun was down in the west and the fighting ended for the day.

(My humble salutations to Sreeman Brahmasri C Rajagopalachari for the collection)